{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_58360/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_58360","id":"gutenberg_58360","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/58360","summary":null,"tags":["Category: Adventure","Category: Mythology, Legends & Folklore","Fairy tales -- Arab countries","Folklore -- Arab countries"],"text":"[Illustration]\n\n------------------------------------------------------------------------\n\n[Illustration: \u200f\u200f\u0644\u0627 \u0644\u0627\u0628\u0631\u0627\u0631 \u0643\u0644\u0651 \u0634\u064a \u062a\u0628\u0631\u200e\u200e]\n\n \u201cTO THE PURE ALL THINGS ARE PURE.\u201d\n (Puris omnia pura)\n\n \u2014_Arab Proverb._\n\n \u201cNiuna corrotta mente intese mai sanamente parole.\u201d\n\n \u2014\u201c_Decameron_\u201d\u2014_conclusion_.\n\n \u201cErubuit, posuitque meum Lucretia librum\n Sed coram Bruto. Brute! recede, leget.\u201d\n\n \u2014_Martial._\n\n \u201cMieulx est de ris que de larmes escripre,\n Pour ce que rire est le propre des hommes.\u201d\n\n \u2014RABELAIS.\n\n\u201cThe pleasure we derive from perusing the Thousand-and-One Stories makes\nus regret that we possess only a comparatively small part of these truly\nenchanting fictions.\u201d\n\n \u2014CRICHTON\u2019S \u201c_History of Arabia_.\u201d\n\n------------------------------------------------------------------------\n\n[Illustration]\n\n------------------------------------------------------------------------\n\n_A PLAIN AND LITERAL TRANSLATION OF THE ARABIAN NIGHTS ENTERTAINMENTS.\nNOW ENTITULED_\n\n\n\n\n _THE BOOK OF THE_\n Thousand Nights and a Night\n\n _WITH INTRODUCTION EXPLANATORY NOTES ON THE MANNERS AND CUSTOMS OF\n MOSLEM MEN AND A TERMINAL ESSAY UPON THE HISTORY OF THE NIGHTS_\n\n VOLUME X.\n\n\n BY\n RICHARD F. BURTON\n\n[Illustration]\n\n PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY\n\n------------------------------------------------------------------------\n\n\n\n\n Shammar Edition\n\nLimited to one thousand numbered sets, of which this is\n\n Number _547_\n\n\n\n\n PRINTED IN U. S. A.\n\n\n\n\n TO\n\n HIS EXCELLENCY YACOUB ARTIN PASHA,\n\n MINISTER OF INSTRUCTION, ETC. ETC. ETC. CAIRO.\n\n\n MY DEAR PASHA,\n\n During the last dozen years, since we first met at Cairo, you have\n done much for Egyptian folk-lore and you can do much more. This\n volume is inscribed to you with a double purpose; first it is\n intended as a public expression of gratitude for your friendly\n assistance; and, secondly, as a memento that the samples which you\n have given us imply a promise of further gift. With this lively\n sense of favours to come I subscribe myself\n\n Ever your friend and fellow worker,\n\n RICHARD F. BURTON.\n\n LONDON, _July 12, 1886_.\n\n\n\n\n CONTENTS OF THE TENTH VOLUME.\n\n\n PAGE\n\n MA\u2019ARUF THE COBBLER AND HIS WIFE FATIMAH 1\n\n (_Lane, The Story of Ma\u2019aruf, III._ 671\u2013732.)\n\n CONCLUSION 54\n\n TERMINAL ESSAY 63\n\n INDEX OF THE TENTH VOLUME 303\n\n APPENDIX I.\u2014\n\n I. INDEX TO THE TALES AND PROPER NAMES 309\n\n II. ALPHABETICAL TABLE OF THE NOTES (ANTHROPOLOGICAL, &C.) 322\n\n III. ALPHABETICAL TABLE OF FIRST LINES\u2014\n\n A. English 393\n\n B. Arabic 421\n\n IV. TABLE OF CONTENTS OF THE VARIOUS ARABIC TEXTS\u2014\n\n A. The Unfinished Calcutta Edition (1814\u20131818) 448\n\n B. The Breslau Text 450\n\n C. The Macnaghten Text and the Bulak Edition 457\n\n D. The same with Mr. Lane\u2019s and my Version 464\n\n APPENDIX II.\u2014\n\n CONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOUSAND AND ONE\n NIGHTS AND THEIR IMITATIONS, BY W. F. KIRBY 465\n\n\n\n\n MA\u2019ARUF THE COBBLER AND HIS WIFE FATIMAH.\n\n\nThere dwelt once upon a time in the God-guarded city of Cairo a cobbler\nwho lived by patching old shoes.[1] His name was Ma\u2019aruf[2] and he had a\nwife called Fatimah, whom the folk had nicknamed \u201cThe Dung;\u201d[3] for that\nshe was a whorish, worthless wretch, scanty of shame and mickle of\nmischief. She ruled her spouse and used to abuse him and curse him a\nthousand times a day; and he feared her malice and dreaded her\nmisdoings; for that he was a sensible man and careful of his repute, but\npoor-conditioned. When he earned much, he spent it on her, and when he\ngained little, she revenged herself on his body that night, leaving him\nno peace and making his night black as her book;[4] for she was even as\nof one like her saith the poet:\u2014\n\n How manifold nights have I passed with my wife \u273f In the saddest plight\n with all misery rife:\n Would Heaven when first I went in to her \u273f With a cup of cold poison I\u2019d\n ta\u2019en her life.\n\nAmongst other afflictions which befel him from her one day she said to\nhim, \u201cO Ma\u2019aruf, I wish thee to bring me this night a vermicelli-cake\ndressed with bees\u2019 honey.\u201d[5] He replied, \u201cSo Allah Almighty aid me to\nits price, I will bring it thee. By Allah, I have no dirhams to-day, but\nour Lord will make things easy.\u201d[6] Rejoined she,\u2014\u2014And Shahrazad\nperceived the dawn of day and ceased to say her permitted say.\n\n\n Now when 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, \u201cIf Allah aid me to its price, I will bring\nit to thee this night. By Allah, I have no dirhams to-day, but our Lord\nwill make things easy to me!\u201d She rejoined, \u201cI wot naught of these\nwords; whether He aid thee or aid thee not, look thou come not to me\nsave with the vermicelli and bees\u2019 honey; and if thou come without it I\nwill make thy night black as thy fortune whenas thou marriedst me and\nfellest into my hand.\u201d Quoth he, \u201cAllah is bountiful!\u201d and going out\nwith grief scattering itself from his body, prayed the dawn-prayer and\nopened his shop, saying, \u201cI beseech thee, O Lord, to vouchsafe me the\nprice of the Kunafah and ward off from me the mischief of yonder wicked\nwoman this night!\u201d After which he sat in the shop till noon, but no work\ncame to him and his fear of his wife redoubled. Then he arose and\nlocking his shop, went out perplexed as to how he should do in the\nmatter of the vermicelli-cake, seeing he had not even the wherewithal to\nbuy bread. Presently he came up to the shop of the Kunafah-seller and\nstood before it distraught, whilst his eyes brimmed with tears. The\npastry-cook glanced at him and said, \u201cO Master Ma\u2019aruf, why dost thou\nweep? Tell me what hath befallen thee.\u201d So he acquainted him with his\ncase, saying, \u201cMy wife is a shrew, a virago who would have me bring her\na Kunafah; but I have sat in my shop till past mid-day and have not\ngained even the price of bread; wherefore I am in fear of her.\u201d The cook\nlaughed and said, \u201cNo harm shall come to thee. How many pounds wilt thou\nhave?\u201d \u201cFive pounds,\u201d answered Ma\u2019aruf. So the man weighed him out five\npounds of vermicelli-cake and said to him, \u201cI have clarified butter, but\nno bees\u2019 honey. Here is drip-honey,[7] however, which is better than\nbees\u2019 honey; and what harm will there be, if it be with drip-honey?\u201d\nMa\u2019aruf was ashamed to object, because the pastry-cook was to have\npatience with him for the price, and said, \u201cGive it me with drip-honey.\u201d\nSo he fried a vermicelli-cake for him with butter and drenched it with\ndrip-honey, till it was fit to present to Kings. Then he asked him,\n\u201cDost thou want bread[8] and cheese?\u201d; and Ma\u2019aruf answered, \u201cYes.\u201d So\nhe gave him four half dirhams worth of bread and one of cheese, and the\nvermicelli was ten nusfs. Then said he, \u201cKnow, O Ma\u2019aruf, that thou\nowest me fifteen nusfs; so go to thy wife and make merry and take this\nnusf for the Hammam;[9] and thou shalt have credit for a day or two or\nthree till Allah provide thee with thy daily bread. And straiten not thy\nwife, for I will have patience with thee till such time as thou shalt\nhave dirhams to spare.\u201d So Ma\u2019aruf took the vermicelli-cake and bread\nand cheese and went away, with a heart at ease, blessing the pastry-cook\nand saying, \u201cExtolled be Thy perfection, O my Lord! How bountiful art\nThou!\u201d When he came home, his wife enquired of him, \u201cHast thou brought\nthe vermicelli-cake?\u201d; and, replying \u201cYes,\u201d he set it before her. She\nlooked at it and seeing that it was dressed with cane-honey,[10] said to\nhim, \u201cDid I not bid thee bring it with bees\u2019 honey? Wilt thou contrary\nmy wish and have it dressed with cane-honey?\u201d He excused himself to her,\nsaying, \u201cI bought it not save on credit;\u201d but said she, \u201cThis talk is\nidle; I will not eat Kunafah save with bees\u2019 honey.\u201d And she was wroth\nwith it and threw it in his face, saying, \u201cBegone, thou pimp, and bring\nme other than this!\u201d Then she dealt him a buffet on the cheek and\nknocked out one of his teeth. The blood ran down upon his breast and for\nstress of anger he smote her on the head a single blow and a slight;\nwhereupon she clutched his beard and fell to shouting out and saying,\n\u201cHelp, O Moslems!\u201d So the neighbours came in and freed his beard from\nher grip; then they reproved and reproached her, saying, \u201cWe are all\ncontent to eat Kunafah with cane-honey. Why, then, wilt thou oppress\nthis poor man thus? Verily, this is disgraceful in thee!\u201d And they went\non to soothe 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, and\nMa\u2019aruf, burning with hunger, said in himself, \u201cShe sweareth that she\nwill not eat; so I will e\u2019en eat.\u201d Then he ate, and when she saw him\neating, she said, \u201cInshallah, may the eating of it be poison to destroy\nthe far one\u2019s body.\u201d[11] Quoth he, \u201cIt shall not be at thy bidding,\u201d and\nwent on eating, laughing and saying, \u201cThou swarest that thou wouldst not\neat of this; but Allah is bountiful, and to-morrow night, an the Lord\ndecree, I will bring thee Kunafah dressed with bees\u2019 honey, and thou\nshalt eat it alone.\u201d And he applied himself to appeasing her, whilst she\ncalled down curses upon him; and she ceased not to rail at him and\nrevile him with gross abuse till the morning, when she bared her forearm\nto beat him. Quoth he, \u201cGive me time and I will bring thee other\nvermicelli-cake.\u201d Then he went out to the mosque and prayed, after which\nhe betook himself to his shop and opening it, sat down; but hardly had\nhe done this when up came two runners from the Kazi\u2019s court and said to\nhim, \u201cUp with thee, speak with the Kazi, for thy wife hath complained of\nthee to him and her favour is thus and thus.\u201d He recognised her by their\ndescription; and saying, \u201cMay Allah Almighty torment her!\u201d walked with\nthem till he came to the Kazi\u2019s presence, where he found Fatimah\nstanding with her arm bound up and her face-veil besmeared with blood;\nand she was weeping and wiping away her tears. Quoth the Kazi, \u201cHo man,\nhast thou no fear of Allah the Most High? Why hast thou beaten this good\nwoman and broken her forearm and knocked out her tooth and entreated her\nthus?\u201d And quoth Ma\u2019aruf, \u201cIf I beat her or put out her tooth, sentence\nme to what thou wilt; but in truth the case was thus and thus and the\nneighbours made peace between me and her.\u201d And he told him the story\nfrom first to last. Now this Kazi was a benevolent man; so he brought\nout to him a quarter dinar, saying, \u201cO man, take this and get her\nKunafah with bees\u2019 honey and do ye make peace, thou and she.\u201d Quoth\nMa\u2019aruf, \u201cGive it to her.\u201d So she took it and the Kazi made peace\nbetween them, saying, \u201cO wife, obey thy husband; and thou, O man, deal\nkindly with her.[12]\u201d Then they left the court, reconciled at the Kazi\u2019s\nhands, and the woman went one way, whilst her husband returned by\nanother way to his shop and sat there, when, behold, the runners came up\nto him and said, \u201cGive us our fee.\u201d Quoth he, \u201cThe Kazi took not of me\naught; on the contrary, he gave me a quarter dinar.\u201d But quoth they,\n\u201c\u2019Tis no concern of ours whether the Kazi took of thee or gave to thee,\nand if thou give us not our fee, we will exact it in despite of thee.\u201d\nAnd they fell to dragging him about the market; so he sold his tools and\ngave them half a dinar, whereupon they let him go and went away, whilst\nhe put his hand to his cheek and sat sorrowful, for that he had no tools\nwherewith to work. Presently, up came two ill-favoured fellows and said\nto him, \u201cCome, O man, and speak with the Kazi; for thy wife hath\ncomplained of thee to him.\u201d Said he, \u201cHe made peace between us just\nnow.\u201d But said they, \u201cWe come from another Kazi, and thy wife hath\ncomplained of thee to our Kazi.\u201d So he arose and went with them to their\nKazi, calling on Allah for aid against her; and when he saw her, he said\nto her, \u201cDid we not make peace, good woman?\u201d Whereupon she cried, \u201cThere\nabideth no peace between me and thee.\u201d Accordingly he came forward and\ntold the Kazi his story, adding, \u201cAnd indeed the Kazi Such-an-one made\npeace between us this very hour.\u201d Whereupon the Kazi said to her, \u201cO\nstrumpet, since ye two have made peace with each other, why comest thou\nto me complaining?\u201d Quoth she, \u201cHe beat me after that;\u201d but quoth the\nKazi, \u201cMake peace each with other, and beat her not again, and she will\ncross thee no more.\u201d So they made peace and the Kazi said to Ma\u2019aruf,\n\u201cGive the runners their fee.\u201d So he gave them their fee and going back\nto his 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[13] and\nAb\u00fa Tabak[14] is after thee.\u201d So he shut his shop and fled towards the\nGate of Victory.[15] He had five Nusfs of silver left of the price of\nthe lasts and gear; and therewith he bought four worth of bread and one\nof cheese, as he fled from her. Now it was the winter season and the\nhour of mid-afternoon prayer; so, when he came out among the\nrubbish-mounds the rain descended upon him, like water from the mouths\nof water-skins, and his clothes were drenched. He therefore entered the\n\u2018\u00c1diliyah,[16] where he saw a ruined place and therein a deserted cell\nwithout a door; and in it he took refuge and found shelter from the\nrain. The tears streamed from his eyelids, and he fell to complaining of\nwhat had betided him and saying, \u201cWhither shall I flee from this whore?\nI beseech Thee, O Lord, to vouchsafe me one who shall conduct me to a\nfar country, where she shall not know the way to me!\u201d Now while he sat\nweeping, behold, the wall clave and there came forth to him therefrom\none of tall stature, whose aspect caused his body-pile to bristle and\nhis flesh to creep, and said to him, \u201cO man, what aileth thee that thou\ndisturbest me this night? These two hundred years have I dwelt here and\nhave never seen any enter this place and do as thou dost. Tell me what\nthou wishest and I will accomplish thy need, as ruth for thee hath got\nhold upon my heart\u201d. Quoth Ma\u2019aruf, \u201cWho and what art thou?\u201d; and quoth\nhe, \u201cI am the Haunter[17] of this place.\u201d So Ma\u2019aruf told him all that\nhad befallen him with his wife and he said, \u201cWilt thou have me convey\nthee to a country, where thy wife shall know no way to thee?\u201d \u201cYes,\u201d\nsaid Ma\u2019aruf; and the other, \u201cThen mount my back.\u201d So he mounted on his\nback and he flew with him from after supper-tide till daybreak, when he\nset him down on the top of a high mountain\u2014\u2014And Shahrazad perceived the\ndawn of day and ceased saying her permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-first Night,\n\nShe said, It hath reached me, O auspicious King, that the Marid having\ntaken up Ma\u2019aruf the Cobbler, flew off with him and set him down upon a\nhigh mountain and said to him, \u201cO mortal, descend this mountain and thou\nwilt see the gate of a city. Enter it, for therein thy wife cannot come\nat thee.\u201d He then left him and went his way, whilst Ma\u2019aruf abode in\namazement and perplexity till the sun rose, when he said to himself, \u201cI\nwill up with me and go down into the city: indeed there is no profit in\nmy abiding upon this highland.\u201d So he descended to the mountain-foot and\nsaw a city girt by towering walls, full of lofty palaces and\ngold-adorned buildings which was a delight to beholders. He entered in\nat the gate and found it a place such as lightened the grieving heart;\nbut, as he walked through the streets the townsfolk stared at him as a\ncuriosity and gathered about him, marvelling at his dress, for it was\nunlike theirs. Presently, one of them said to him, \u201cO man, art thou a\nstranger?\u201d \u201cYes.\u201d \u201cWhat countryman art thou?\u201d \u201cI am from the city of\nCairo the Auspicious.\u201d \u201cAnd when didst thou leave Cairo?\u201d \u201cI left it\nyesterday, at the hour of afternoon-prayer.\u201d Whereupon the man laughed\nat him and cried out, saying, \u201cCome look, O folk, at this man and hear\nwhat he saith!\u201d Quoth they, \u201cWhat doeth he say?\u201d and quoth the townsman,\n\u201cHe pretendeth that he cometh from Cairo and left it yesterday at the\nhour of afternoon-prayer!\u201d At this they all laughed and gathering round\nMa\u2019aruf, said to him, \u201cO man, art thou mad to talk thus? How canst thou\npretend that thou leftest Cairo at mid-afternoon yesterday and foundedst\nthyself this 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 you. As\nfor me, I speak sooth, for here is bread which I brought with me from\nCairo, and see, \u2019tis yet new.\u201d Then he showed them the bread and they\nstared at it, for it was unlike their country bread. So the crowd\nincreased about him and they said to one another, \u201cThis is Cairo bread:\nlook at it;\u201d and he became a gazing-stock in the city and some believed\nhim; whilst others gave him the lie and made mock of him. Whilst this\nwas going on, behold, up came a merchant riding on a she-mule and\nfollowed by two black slaves, and brake a way through the people,\nsaying, \u201cO folk, are ye not ashamed to mob this stranger and make mock\nof him 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 he said\nto the stranger, \u201cCome, O my brother, no harm shall betide thee from\nthese folk. Verily they have no shame.\u201d[18] So he took him and carrying\nhim to a spacious and richly-adorned house, seated him in a speak-room\nfit for a King, whilst he gave an order to his slaves, who opened a\nchest and brought out to him a dress such as might be worn by a merchant\nworth a thousand.[19] He clad him therewith and Ma\u2019aruf, being a seemly\nman, became as he were consul of the merchants. Then his host called for\nfood and they set before them a tray of all manner exquisite viands. The\ntwain ate and drank and the merchant said to Ma\u2019aruf, \u201cO my brother,\nwhat is thy name?\u201d \u201cMy name is Ma\u2019aruf and I am a cobbler by trade and\npatch old shoes.\u201d \u201cWhat countryman art thou?\u201d \u201cI am from Cairo.\u201d \u201cWhat\nquarter?\u201d \u201cDost thou know Cairo?\u201d \u201cI am of its children.[20]\u201d \u201cI come\nfrom the Red Street.[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 several\npeople to him. Quoth the other, \u201cKnowest thou Shaykh Ahmad the\ndruggist?[22]\u201d \u201cHe was my next neighbour, wall to wall.\u201d \u201cIs he well?\u201d\n\u201cYes.\u201d \u201cHow many sons hath he?\u201d \u201cThree, Mustaf\u00e0, Mohammed and Ali.\u201d \u201cAnd\nwhat hath Allah done with them?\u201d \u201cAs for Mustaf\u00e0, he is well and he is a\nlearned man, a professor[23]: Mohammed is a druggist and opened him a\nshop beside that of his father, after he had married, and his wife hath\nborne him a son named Hasan.\u201d \u201cAllah gladden thee with good news!\u201d said\nthe merchant; and Ma\u2019aruf continued, \u201cAs for Ali, he was my friend, when\nwe were boys, and we always played together, I and he. We used to go in\nthe guise of the children of the Nazarenes and enter the church and\nsteal the books of the Christians and sell them and buy food with the\nprice. It chanced once that the Nazarenes caught us with a book;\nwhereupon they complained of us to our folk and said to Ali\u2019s father:\u2014An\nthou hinder not thy son from troubling us, we will complain of thee to\nthe King. So he appeased them and gave Ali a thrashing; wherefore he ran\naway none knew whither and he hath now been absent twenty years and no\nman hath brought news of him.\u201d Quoth the host, \u201cI am that very Ali, son\nof Shaykh Ahmad the druggist, and thou art my playmate Ma\u2019aruf.\u201d[24] So\nthey saluted each other and after the salam Ali said, \u201cTell me why, O\nMa\u2019aruf, thou camest from Cairo to this city.\u201d Then he told him all that\nhad befallen him of ill-doing with his wife Fatimah the Dung and said,\n\u201cSo, when her annoy waxed on me, I fled from her towards the Gate of\nVictory and went forth the city. Presently, the rain fell heavy on me;\nso I entered a ruined cell in the Adiliyah and sat there, weeping;\nwhereupon there came forth to me the Haunter of the place, which was an\nIfrit of the Jinn, and questioned me. I acquainted him with my case and\nhe took me on his back and flew with me all night between heaven and\nearth, till he set me down on yonder mountain and gave me to know of\nthis city. So I came down from the mountain and entered the city, when\nthe people crowded about me and questioned me. I told them that I had\nleft Cairo yesterday, but they believed me not, and presently thou\ncamest up and driving the folk away from me, carriedst me to this house.\nSuch, then, is the cause of my quitting Cairo; and thou, what object\nbrought thee hither?\u201d Quoth Ali, \u201cThe giddiness[25] of folly turned my\nhead when I was seven years old, from which time I wandered from land to\nland and city to city, till I came to this city, the name whereof is\nIkhtiy\u00e1n al-Khatan.[26] I found its people an hospitable folk and a\nkindly, compassionate for the poor man and selling to him on credit and\nbelieving all he said. So quoth I to them:\u2014I am a merchant and have\npreceded my packs and I need a place wherein to bestow my baggage. And\nthey believed 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 arrive,\nwhen I will repay it to him; for I am in want of certain things before\nmy goods come? They gave me what I asked and I went to the merchants\u2019\nbazar, where, seeing goods, I bought them and sold them next day at a\nprofit of fifty gold pieces and bought others.[27] And I consorted with\nthe folk and entreated them liberally, so that they loved me, and I\ncontinued to sell and buy, till I grew rich. Know, O my brother, that\nthe proverb saith, The world is show and trickery: and the land where\nnone wotteth thee, there do whatso liketh thee. Thou too, an thou say to\nall who ask thee, I\u2019m a cobbler by trade and poor withal, and I fled\nfrom my wife and left Cairo yesterday, they will not believe thee and\nthou wilt be a laughing-stock among them as long as thou abidest in the\ncity; whilst, an thou tell them, An Ifrit brought me hither, they will\ntake fright at thee and none will come near thee; for they will say,\nThis man is possessed of an Ifrit and harm will betide whoso approacheth\nhim. And such public report will be dishonouring both to thee and to me,\nbecause they ken I come from Cairo.\u201d Ma\u2019aruf asked:\u2014\u201cHow then shall I\ndo?\u201d; and 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 ride and\na black slave, who shall walk before thee and guide thee to the gate of\nthe merchants\u2019 bazar; and do thou go into them. I will be there sitting\namongst them, and when I see thee, I will rise to thee and salute thee\nwith the salam and kiss thy hand and make a great man of thee. Whenever\nI ask thee of any kind of stuff, saying, Hast thou brought with thee\naught of such a kind? do thou answer, \u201cPlenty.[28]\u201d And if they question\nme of thee, I 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 for a\nman of great wealth and generosity; and if a beggar come to thee, bestow\nupon him what thou mayst; so will they put faith in what I say and\nbelieve in thy greatness and generosity and love thee. Then will I\ninvite thee to my house and invite all the merchants on thy account and\nbring together thee and them, so that all may know thee and thou know\nthem,\u201d\u2014\u2014And Shahrazad perceived the dawn of day and ceased to say her\npermitted say.\n\n[Illustration]\n\n\n Now when it was the Nine Hundred and Ninety-second Night,\n\nShe continued, It hath reached me, O auspicious King, that the merchant\nAli said to Ma\u2019aruf, \u201cI will invite thee to my house and invite all the\nmerchants on thy account and bring together thee and them, so that all\nmay know thee and thou know them, whereby thou shalt sell and buy and\ntake and give with them; nor will it be long ere thou become a man of\nmoney.\u201d Accordingly, on the morrow he gave him a thousand dinars and a\nsuit of clothes and a black slave and mounting him on a she-mule, said\nto him, \u201cAllah give thee quittance of responsibility for all this,[29]\ninasmuch as thou art my friend and it behoveth me to deal generously\nwith thee. Have no care; but put away from thee the thought of thy\nwife\u2019s misways and name her not to any.\u201d \u201cAllah requite thee with good!\u201d\nreplied Ma\u2019aruf and rode on, preceded by his blackamoor till the slave\nbrought him to the gate of the merchants\u2019 bazar, where they were all\nseated, and amongst them Ali, who when he saw him, rose and threw\nhimself upon him, crying, \u201cA blessed day, O Merchant Ma\u2019aruf, O man of\ngood works and kindness[30]!\u201d And he kissed his hand before the\nmerchants and said to them, \u201cOur brothers, ye are honoured by\nknowing[31] the merchant Ma\u2019aruf.\u201d So they saluted him, and Ali signed\nto them to make much of him, wherefore he was magnified in their eyes.\nThen Ali helped him to dismount from his she-mule and saluted him with\nthe salam; after which he took the merchants apart, one after other, and\nvaunted Ma\u2019aruf to them. They asked, \u201cIs this man a merchant?;\u201d and he\nanswered, \u201cYes; and indeed he is the chiefest of merchants, there liveth\nnot a wealthier than he; for his wealth and the riches of his father and\nforefathers are famous among the merchants of Cairo. He hath partners in\nHind and Sind and Al-Yaman and is high in repute for generosity. So know\nye his rank and exalt ye his degree and do him service, and wot also\nthat his coming to your city is not for the sake of traffic, and none\nother save to divert himself with the sight of folk\u2019s countries: indeed,\nhe hath no need of strangerhood for the sake of gain and profit, having\nwealth that fires 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 began\nto tell one another of his qualities. Then they gathered round him and\noffered him junkets[32] and sherbets, and even the Consul of the\nMerchants came to him and saluted him; whilst Ali proceeded to ask him,\nin the presence of the traders, \u201cO my lord, haply thou hast brought with\nthee somewhat of such and such a stuff?\u201d; and Ma\u2019aruf answered,\n\u201cPlenty.\u201d Now Ali had that day shown him various kinds of costly clothes\nand had taught him the names of the different stuffs, dear and cheap.\nThen said one of the merchants, \u201cO my lord, hast thou brought with thee\nyellow broad cloth?\u201d: and Ma\u2019aruf said, \u201cPlenty\u201d! Quoth another, \u201cAnd\ngazelles\u2019 blood red[33]?\u201d; and quoth the Cobbler, \u201cPlenty\u201d; and as often\nas he asked him of aught, he made him the same answer. So the other\nsaid, \u201cO Merchant Ali had thy countryman a mind to transport a thousand\nloads of costly stuffs, he could do so\u201d; and Ali said, \u201cHe would take\nthem from a single one of his store-houses, and miss naught thereof.\u201d\nNow whilst they were sitting, behold, up came a beggar and went the\nround of the merchants. One gave him a half dirham and another a\ncopper,[34] but most of them gave him nothing, till he came to Ma\u2019aruf\nwho pulled out a handful of gold and gave it to him, whereupon he\nblessed him and went his ways. The merchants marvelled at this and said,\n\u201cVerily, this is a King\u2019s bestowal for he gave the beggar gold without\ncount, and were he not a man of vast wealth and money without end, he\nhad not given a beggar a handful of gold.\u201d After a while, there came to\nhim a poor woman and he gave her a handful of gold; whereupon she went\naway, blessing him, and told the other beggars, who came to him, one\nafter other, and he gave them each a handful of gold, till he disbursed\nthe thousand dinars. Then he struck hand upon hand and said, \u201cAllah is\nour sufficient aid and excellent is the Agent!\u201d Quoth the Consul, \u201cWhat\naileth thee, O Merchant Ma\u2019aruf?\u201d; and quoth he, \u201cIt seemeth that the\nmost part of the people of this city are poor and needy; had I known\ntheir misery I would have brought with me a large sum of money in my\nsaddle-bags and given largesse thereof to the poor. I fear me I may be\nlong abroad[35] and \u2019tis not in my nature to baulk a beggar; and I have\nno gold left: so, if a pauper come to me, what shall I say to him?\u201d\nQuoth the Consul, \u201cSay, Allah will send thee thy daily bread[36]!\u201d; but\nMa\u2019aruf replied, \u201cThat is not my practice and I am care-ridden because\nof this. Would I had other thousand dinars, wherewith to give alms till\nmy baggage come!\u201d \u201cHave no care for that,\u201d quoth the Consul and sending\none of his dependents 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 the\nnoon-prayers, and what was left him of the thousand gold pieces he\nscattered on the heads of the worshippers. This drew the people\u2019s\nattention to him and they blessed him, whilst the merchants marvelled at\nthe abundance of his generosity and openhandedness. Then he turned to\nanother trader and borrowing of him other thousand ducats, gave these\nalso away, whilst Merchant Ali looked on at what he did, but could not\nspeak. He ceased not to do thus till the call to mid-afternoon prayer,\nwhen he entered the mosque and prayed and distributed the rest of the\nmoney. On this wise, by the time they locked the doors of the bazar,[37]\nhe had borrowed five thousand sequins and given them away, saying to\nevery one of whom he took aught, \u201cWait till my baggage come when, if\nthou desire gold I will give thee gold, and if thou desire stuffs, thou\nshalt have stuffs; for I have no end of them.\u201d At eventide Merchant Ali\ninvited Ma\u2019aruf and the rest of the traders to an entertainment and\nseated him in the upper end, the place of honour, where he talked of\nnothing but cloths and jewels, and whenever they made mention to him of\naught, he said, \u201cI have plenty of it.\u201d Next day, he again repaired to\nthe market-street where he showed a friendly bias towards the merchants\nand borrowed of them more money, which he distributed to the poor: nor\ndid he leave doing thus twenty days, till he had borrowed threescore\nthousand dinars, and still there came no baggage, no, nor a burning\nplague.[38] At last folk began to clamour for their money and say, \u201cThe\nmerchant Ma\u2019aruf\u2019s baggage cometh not. How long will he take people\u2019s\nmonies and give them to the poor?\u201d And quoth one of them, \u201cMy rede is\nthat we speak to Merchant Ali.\u201d So they went to him and said, \u201cO\nMerchant Ali, Merchant Ma\u2019aruf\u2019s baggage cometh not.\u201d Said he, \u201cHave\npatience, it cannot fail to come soon.\u201d Then he took Ma\u2019aruf aside and\nsaid to him, \u201cO Ma\u2019aruf, what fashion is this? Did I bid thee brown[39]\nthe bread or burn it? The merchants clamour for their coin and tell me\nthat thou owest them sixty thousand dinars, which thou hast borrowed and\ngiven away to the poor. How wilt thou satisfy the folk, seeing that thou\nneither sellest nor buyest?\u201d Said Ma\u2019aruf, \u201cWhat matters it[40]; and\nwhat are threescore thousand dinars? When my baggage shall come, I will\npay them in stuffs or in gold and silver, as they will.\u201d Quoth Merchant\nAli, \u201cAllah is Most Great! Hast thou then any baggage?\u201d and he said,\n\u201cPlenty.\u201d Cried the other, \u201cAllah and the Hallows[41] requite thee thine\nimpudence! Did I teach thee this saying, that thou shouldst repeat it to\nme? But I will acquaint the folk with thee.\u201d Ma\u2019aruf rejoined, \u201cBegone\nand prate no more! Am I a poor man? I have endless wealth in my baggage\nand as 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 and said,\n\u201cUnmannerly wight that thou art, I will teach thee to lie to me and be\nnot ashamed!\u201d Said Ma\u2019aruf, \u201cE\u2019en work the worst thy hand can do! They\nmust wait till my baggage come, when they shall have their due and\nmore.\u201d So Ali left him and went away, saying in himself, \u201cI praised him\nwhilome and if I blame him now, I make myself out a liar and become of\nthose of whom it is said:\u2014Whoso praiseth and then blameth lieth\ntwice.\u201d[42] And he knew not what to do. Presently, the traders came to\nhim and said, \u201cO Merchant Ali, hast thou spoken to him?\u201d Said he, \u201cO\nfolk, I am ashamed and, though he owe me a thousand dinars, I cannot\nspeak to 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, complain\nof him to the King of the city, saying:\u2014He is an impostor who hath\nimposed upon us. And he will deliver you from the plague of him.\u201d\nAccordingly, they repaired to the King and told him what had passed,\nsaying, \u201cO King of the age, we are perplexed anent this merchant, whose\ngenerosity is excessive; for he doeth thus and thus, and all he\nborroweth, he giveth away to the poor by handsful. Were he a man of\nnaught, his sense would not suffer him to lavish gold on this wise; and\nwere he a man of wealth, his good faith had been made manifest to us by\nthe coming of his baggage; but we see none of his luggage, although he\navoucheth that he hath a baggage-train and hath preceded it. Now some\ntime hath past, but there appeareth no sign of his baggage-train, and he\noweth us sixty thousand gold pieces, all of which he hath given away in\nalms.\u201d And they went on to praise him and extol his generosity. Now this\nKing was a very covetous man, a more covetous than Ash\u2019ab[43]; and when\nhe heard tell of Ma\u2019aruf\u2019s generosity and openhandedness, greed of gain\ngot the better of him and he said to his Wazir, \u201cWere not this merchant\na man of immense wealth, he had not shown all this munificence. His\nbaggage-train will assuredly come, whereupon these merchants will flock\nto him and he will scatter amongst them riches galore. Now I have more\nright to this money than they; wherefore I have a mind to make friends\nwith him and profess affection for him, so that, when his baggage cometh\nwhatso the merchants would have had I shall get of him; and I will give\nhim my daughter to wife and join his wealth to my wealth.\u201d Replied the\nWazir, \u201cO King of the age, methinks he is naught but an impostor, and\n\u2019tis the impostor who ruineth the house of the covetous;\u201d\u2014\u2014And Shahrazad\nperceived the dawn of day and ceased saying her permitted say.\n\n[Illustration]\n\n\n Now when it was the Nine Hundred and Ninety-third Night,\n\nShe pursued, It hath reached me, O auspicious King, that when the Wazir\nsaid to the King, \u201cMethinks he is naught but an impostor, and \u2019tis the\nimpostor who ruineth the house of the covetous;\u201d the King said, \u201cO\nWazir, I will prove him and soon know if he be an impostor or a true man\nand whether he be a rearling of Fortune or not.\u201d The Wazir asked, \u201cAnd\nhow wilt thou prove him?\u201d; and the King answered, \u201cI will send for him\nto the presence and entreat him with honour and give him a jewel which I\nhave. An he know it and wot its price, he is a man of worth and wealth;\nbut an he know it not, he is an impostor and an upstart and I will do\nhim die by the foulest fashion of deaths.\u201d So he sent for Ma\u2019aruf, who\ncame and saluted him. The King returned his salam and seating him beside\nhimself, said to him, \u201cArt thou the merchant Ma\u2019aruf?\u201d and said he,\n\u201cYes.\u201d Quoth the King, \u201cThe merchants declare that thou owest them sixty\nthousand ducats. Is this true?\u201d \u201cYes,\u201d quoth he. Asked the King, \u201cThen\nwhy dost thou not give them their money?\u201d; and he answered, \u201cLet them\nwait till my baggage come and I will repay them twofold. An they wish\nfor gold, they shall have gold; and should they wish for silver, they\nshall have silver; or an they prefer for merchandise, I will give them\nmerchandise; and to whom I owe a thousand I will give two thousand in\nrequital of that wherewith he hath veiled my face before the poor; for I\nhave plenty.\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 having its\nfellow, prized it highly. Ma\u2019aruf took it and pressing it between his\nthumb and forefinger brake it, for it was brittle and would not brook\nthe squeeze. Quoth the King, \u201cWhy hast thou broken the jewel?\u201d; and\nMa\u2019aruf laughed and said, \u201cO King of the age, this is no jewel. This is\nbut a bittock of mineral worth a thousand dinars; why dost thou style it\na jewel? A jewel I call such as is worth threescore and ten thousand\ngold pieces and this is called but a piece of stone. A jewel that is not\nof the bigness of a walnut hath no worth in my eyes and I take no\naccount thereof. How cometh it, then, that thou, who art King, stylest\nthis thing a jewel, when \u2019tis but a bit of mineral worth a thousand\ndinars? But ye are excusable, for that ye are poor folk and have not in\nyour possession things of price.\u201d The King asked, \u201cO merchant, hast thou\njewels such as those whereof thou speakest?\u201d; and he answered, \u201cPlenty.\u201d\nWhereupon avarice overcame the King and he said, \u201cWilt thou give me real\njewels?\u201d Said Ma\u2019aruf, \u201cWhen my baggage-train shall come, I will give\nthee no end 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 said\nto the traders, \u201cWend your ways and have patience with him, till his\nbaggage arrive, when do ye come to me and receive your monies from me.\u201d\nSo they fared forth and the King turned to his Wazir and said to him,\n\u201cPay court to Merchant Ma\u2019aruf and take and give with him in talk and\nbespeak him of my daughter, Princess Duny\u00e1, that he may wed her and so\nwe gain these riches he hath.\u201d Said the Wazir, \u201cO King of the age, this\nman\u2019s fashion misliketh me and methinks he is an impostor and a liar: so\nleave this whereof thou speakest lest thou lose thy daughter for\nnaught.\u201d Now this Minister had sued the King aforetime to give him his\ndaughter to wife and he was willing to do so, but when she heard of it\nshe consented not to marry him. Accordingly, the King said to him, \u201cO\ntraitor, thou desirest no good for me, because in past time thou\nsoughtest my daughter in wedlock, but she would none of thee; so now\nthou wouldst cut off the way of her marriage and wouldst have the\nPrincess lie fallow, that thou mayst take her; but hear from me one\nword. Thou hast no concern in this matter. How can he be an impostor and\na liar, seeing that he knew the price of the jewel, even that for which\nI bought it, and 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 give\nher jewels and things of price: but, as for thee, thou wouldst forbid my\ndaughter and myself these good things.\u201d So the Minister was silent, for\nfear of the King\u2019s anger, and said to himself, \u201cSet the curs on the\ncattle[44]!\u201d Then with show of friendly bias he betook himself to\nMa\u2019aruf and said to him, \u201cHis highness the King loveth thee and hath a\ndaughter, a winsome lady and a lovesome, to whom he is minded to marry\nthee. What sayst thou?\u201d Said he, \u201cNo harm in that; but let him wait till\nmy baggage come, for marriage-settlements on Kings\u2019 daughters are large\nand their rank demandeth that they be not endowed save with a dowry\nbefitting their degree. At this present I have no money with me till the\ncoming of my baggage, for I have wealth in plenty and needs must I make\nher marriage-portion five thousand purses. Then I shall need a thousand\npurses to distribute amongst the poor and needy on my wedding-night, and\nother thousand to give to those who walk in the bridal procession and\nyet other thousand wherewith to provide provaunt for the troops and\nothers[45]; and I shall want an hundred jewels to give to the Princess\non the wedding-morning[46] and other hundred gems to distribute among\nthe slave-girls and eunuchs, for I must give each of them a jewel in\nhonour of the bride; and I need wherewithal to clothe a thousand naked\npaupers, and alms too needs must be given. All this cannot be done till\nmy baggage come; but I have plenty and, once it is here, I shall make no\naccount of all this outlay.\u201d The Wazir returned to the King and told him\nwhat Ma\u2019aruf said, whereupon quoth he, \u201cSince this is his wish, how\ncanst thou style him impostor and liar?\u201d Replied the Minister, \u201cAnd I\ncease not 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 talk, I\nwill slay thee! Go back to him and fetch him to me and I will manage\nmatters with him myself.\u201d So the Wazir returned to Ma\u2019aruf and said to\nhim, \u201cCome and speak with the King.\u201d \u201cI hear and I obey,\u201d said Ma\u2019aruf\nand went in to the King, who said to him, \u201cThou shalt not put me off\nwith these excuses, for my treasury is full; so take the keys and spend\nall thou needest and give what thou wilt and clothe the poor and do thy\ndesire and have no care for the girl and the handmaids. When the baggage\nshall come, do what thou wilt with thy wife, by way of generosity, and\nwe will have patience with thee anent the marriage-portion till then,\nfor there is no manner of difference betwixt me and thee; none at all.\u201d\nThen he sent for the Shaykh Al-Islam[47] and bade him write out the\nmarriage-contract between his daughter and Merchant Ma\u2019aruf, and he did\nso; after which the King gave the signal for beginning the wedding\nfestivities and bade decorate the city. The kettle drums beat and the\ntables were spread with meats of all kinds and there came performers who\nparaded their tricks. Merchant Ma\u2019aruf sat upon a throne in a parlour\nand the players and gymnasts and effeminates[48] and dancing-men of\nwondrous movements and posture-makers of marvellous cunning came before\nhim, whilst he called out to the treasurer and said to him, \u201cBring gold\nand silver.\u201d So he brought gold and silver and Ma\u2019aruf went round among\nthe spectators and largessed each performer by the handful; and he gave\nalms to the poor and needy and clothes to the naked and it was a\nclamorous festival and a right merry. The treasurer could not bring\nmoney fast enough from the treasury, and the Wazir\u2019s heart was like to\nburst for rage; but he dared not say a word, whilst Merchant Ali\nmarvelled at this waste of wealth and said to Merchant Ma\u2019aruf, \u201cAllah\nand the Hallows visit this upon thy head-sides[49]! Doth it not suffice\nthee to squander the traders\u2019 money, but thou must squander that of the\nKing to boot?\u201d Replied Ma\u2019aruf, \u201c\u2019Tis none of thy concern: whenas my\nbaggage shall come, I will requite the King manifold.\u201d And he went on\nlavishing money and saying in himself, \u201cA burning plague! What will\nhappen will happen and there is no flying from that which is\nfore-ordained.\u201d The festivities ceased not for the space of forty days,\nand on the one-and-fortieth day, they made the bride\u2019s cort\u00e8ge and all\nthe Emirs and troops walked before her. When they brought her in before\nMa\u2019aruf, he began scattering gold on the people\u2019s heads, and they made\nher a mighty fine procession, whilst Ma\u2019aruf expended in her honour vast\nsums of money. Then they brought him in to Princess Dunya and he sat\ndown on the high divan; after which they let fall the curtains and shut\nthe doors and withdrew, leaving him alone with his bride; whereupon he\nsmote hand upon hand and sat awhile sorrowful and saying, \u201cThere is no\nMajesty and there is no Might save in Allah, the Glorious, the Great!\u201d\nQuoth the Princess, \u201cO my lord, Allah preserve thee! What aileth thee\nthat thou art troubled?\u201d Quoth he, \u201cAnd how should I be other than\ntroubled, seeing that thy father hath embarrassed me and done with me a\ndeed which is like the burning of green corn?\u201d She asked, \u201cAnd what hath\nmy father done with thee? Tell me!\u201d; and he answered, \u201cHe hath brought\nme in to thee before the coming of my baggage, and I want at very least\nan hundred jewels to distribute among thy handmaids, to each a jewel, so\nshe might rejoice therein and say, My lord gave me a jewel on the night\nof his going in to my lady. This good deed would I have done in honour\nof thy station and for the increase of thy dignity; and I have no need\nto stint myself in lavishing jewels, for I have of them great plenty.\u201d\nRejoined she, \u201cBe not concerned for that. As for me, trouble not thyself\nabout me, 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 clothes\nand take thy pleasure; and when the baggage cometh we shall get the\njewels and the rest.\u201d So he arose and putting off his clothes sat down\non the bed and sought love-liesse and they fell to toying with each\nother. He laid his hand on her knee and she sat down in his lap and\nthrust her lip like a tit-bit of meat into his mouth, and that hour was\nsuch as maketh a man to forget his father and his mother. So he clasped\nher in his arms and strained her fast to his breast and sucked her lip,\ntill the honey-dew ran out into his mouth; and he laid his hand under\nher left-armpit, whereupon his vitals and her vitals yearned for\ncoition. Then he clapped her between the breasts and his hand slipped\ndown between her thighs and she girded him with her legs, whereupon he\nmade of the two parts proof amain and crying out, \u201cO sire of the\nchin-veils twain[50]!\u201d applied the priming and kindled the match and set\nit to the touch-hole and gave fire and breached the citadel in its four\ncorners; so there befel the mystery[51] concerning which there is no\nenquiry; and she cried the cry that needs must be cried.[52]\u2014\u2014And\nShahrazad perceived the dawn of day and ceased to say her permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-fourth Night,\n\nShe resumed, It hath reached me, O auspicious King, that while the\nPrincess Dunya cried the cry which must be cried, Merchant Ma\u2019aruf\nabated her maidenhead and that night was one not to be counted among\nlives for that which it comprised of the enjoyment of the fair, clipping\nand dallying _langue fourr\u00e9e_ and futtering till the dawn of day, when\nhe arose and entered the Hammam whence, after donning a suit for sovrans\nsuitable he betook himself to the King\u2019s Divan. All who were there rose\nto him and received him with honour and worship, giving him joy and\ninvoking blessings upon him; and he sat down by the King\u2019s side and\nasked, \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 Wazirs and\nEmirs and dignitaries and clothe them therewith.\u201d The treasurer brought\nhim all he sought and he sat giving to all who came to him and lavishing\nlargesse upon every man according to his station. On this wise he abode\ntwenty days, whilst no baggage appeared for him nor aught else, till the\ntreasurer was straitened by him to the uttermost and going in to the\nKing, as he 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 therewith.\nKnow that the treasury is being exhausted; there is none but a little\nmoney left in it and in ten days more we shall shut it upon emptiness.\u201d\nQuoth the King, \u201cO Wazir, verily my son-in-law\u2019s baggage-train tarrieth\nlong and there appeareth no news thereof.\u201d The Minister laughed and\nsaid, \u201cAllah be gracious to thee, O King of the age! Thou art none other\nbut heedless with respect to this impostor, this liar. As thy head\nliveth, there is no baggage for him, no, nor a burning plague to rid us\nof him! Nay, he hath but imposed on thee without surcease, so that he\nhath wasted thy treasures and married thy daughter for naught. How long\ntherefore wilt thou be heedless of this liar?\u201d Then quoth the King, \u201cO\nWazir, how shall we do to learn the truth of his case?\u201d; and quoth the\nWazir, \u201cO King of the age, none may come at a man\u2019s secret but his wife;\nso send for thy daughter and let her come behind the curtain, that I may\nquestion her of the truth of his estate, to the intent that she may make\nquestion of him and acquaint us with his case.\u201d Cried the King, \u201cThere\nis no harm 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 sent for\nhis daughter, who came behind the curtain, her husband being absent, and\nsaid, \u201cWhat wouldst thou, O my father?\u201d Said he \u201cSpeak with the Wazir.\u201d\nSo she asked, \u201cHo thou, the Wazir, what is thy will?\u201d; and he answered,\n\u201cO my lady, thou must know that thy husband hath squandered thy father\u2019s\nsubstance and married thee without a dower; and he ceaseth not to\npromise us and break his promises, nor cometh there any tidings of his\nbaggage; in short we would have thee inform us concerning him.\u201d Quoth\nshe, \u201cIndeed his words be many, and he still cometh and promiseth me\njewels and treasures and costly stuffs; but I see nothing.\u201d Quoth the\nWazir, \u201cO my lady, canst thou this night take and give with him in talk\nand whisper to him:\u2014Say me sooth and fear from me naught, for thou art\nbecome my husband and I will not transgress against thee. So tell me the\ntruth of the matter and I will devise thee a device whereby thou shalt\nbe set at rest. And do thou play near and far[53] with him in words and\nprofess love to him and win him to confess and after tell us the facts\nof his case.\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 to her,\naccording to his wont, whereupon Princess Dunya rose to him and took him\nunder the armpit and wheedled him with winsomest wheedling (and\nall-sufficient[54] are woman\u2019s wiles whenas she would aught of men); and\nshe ceased not to caress him and beguile him with speech sweeter than\nthe honey till she stole his reason; and when she saw that he altogether\ninclined to her, she said to him, \u201cO my beloved, O coolth of my eyes and\nfruit of my vitals, Allah never desolate me by less of thee nor Time\nsunder us twain me and thee! Indeed, the love of thee hath homed in my\nheart and the fire of passion hath consumed my liver, nor will I ever\nforsake thee or transgress against thee. But I would have thee tell me\nthe truth, for that the sleights of falsehood profit not, nor do they\nsecure credit at all seasons. How long wilt thou impose upon my father\nand lie to him? I fear lest thine affair be discovered to him, ere we\ncan devise some device and he lay violent hands upon thee? So acquaint\nme with the facts of the case for naught shall befal thee save that\nwhich shall begladden thee; and, when thou shalt have spoken sooth, fear\nnot harm shall betide thee. How often wilt thou declare that thou art a\nmerchant and a man of money and hast a luggage-train? This long while\npast thou sayest, My baggage! my baggage! but there appeareth no sign of\nthy baggage, and visible in thy face is anxiety on this account. So an\nthere be no worth in thy words, tell me and I will contrive thee a\ncontrivance whereby thou shalt come off safe, Inshallah!\u201d He replied, \u201cI\nwill tell thee the truth, and then do thou whatso thou wilt.\u201d Rejoined\nshe, \u201cSpeak and look thou speak soothly; for sooth is the ark of safety,\nand beware of lying, for it dishonoureth the liar and God-gifted is he\nwho said:\u2014\n\n \u2019Ware that truth thou speak, albe sooth when said \u273f Shall cause thee in\n threaten\u00e8d fire to fall:\n And seek Allah\u2019s approof, for most foolish he \u273f Who shall anger his Lord\n to make friends with thrall.\n\nHe said, \u201cKnow, then, O my lady, that I am no merchant and have no\nbaggage, no, nor a burning plague; nay, I was but a cobbler in my own\ncountry and had a wife called Fatimah the Dung, with whom there befel me\nthis and that.\u201d And he told her his story from beginning to end; whereat\nshe laughed and said, \u201cVerily, thou art clever in the practice of lying\nand imposture!\u201d Whereto he answered, \u201cO my lady, may Allah Almighty\npreserve thee to veil sins and countervail chagrins!\u201d Rejoined she,\n\u201cKnow, that thou imposedst upon my sire and deceivedst him by dint of\nthy deluding vaunts, so that of his greed for gain he married me to\nthee. Then thou squanderedst his wealth and the Wazir beareth thee a\ngrudge for this. How many a time hath he spoken against thee to my\nfather, saying, Indeed, he is an impostor, a liar! But my sire hearkened\nnot to his say, for that he had sought me in wedlock and I consented not\nthat he be baron and I femme. However, the time grew longsome upon my\nsire and he became straitened and said to me, Make him confess. So I\nhave made thee confess and that which was covered is discovered. Now my\nfather purposeth thee a mischief because of this; but thou art become my\nhusband and I will never transgress against thee. An I told my father\nwhat I have learnt from thee, he would be certified of thy falsehood and\nimposture and that thou imposest upon Kings\u2019 daughters and squanderest\nroyal wealth: so would thine offence find with him no pardon and he\nwould slay thee sans a doubt: wherefore it would be bruited among the\nfolk that I married a man who was a liar, an impostor, and this would\nsmirch mine honour. Furthermore an he kill thee, most like he will\nrequire me to wed another, and to such thing I will never consent; no,\nnot though I die![55] So rise now and don a Mameluke\u2019s dress and take\nthese fifty thousand dinars of my monies, and mount a swift steed and\nget thee to a land whither the rule of my father doth not reach. Then\nmake thee a merchant and send me a letter by a courier who shall bring\nit privily to me, that I may know in what land thou art, so I may send\nthee all my hand can attain. Thus shall thy wealth wax great and if my\nfather die, I will send for thee, and thou shalt return in respect and\nhonour; and if we die, thou or I and go to the mercy of God the Most\nGreat, the Resurrection shall unite us. This, then, is the rede that is\nright: and while we both abide alive and well, I will not cease to send\nthee letters and monies. Arise ere the day wax bright and thou be in\nperplexed plight and perdition upon thy head alight!\u201d Quoth he, \u201cO my\nlady, I beseech thee of thy favour to bid me farewell with thine\nembracement;\u201d and quoth she, \u201cNo harm in that.\u201d[56] So he embraced her\nand knew her carnally; after which he made the Ghusl-ablution; then,\ndonning the dress of a white slave, he bade the syces saddle him a\nthoroughbred steed. Accordingly, they saddled him a courser and he\nmounted and farewelling his wife, rode forth the city at the last of the\nnight, whilst all who saw him deemed him one of the Mamelukes of the\nSultan going abroad on some business. Next morning, the King and his\nWazir repaired to the sitting-chamber and sent for Princess Dunya who\ncame behind the curtain; and her father said to her, \u201cO my daughter,\nwhat sayst thou?\u201d Said she, \u201cI say, Allah blacken thy Wazir\u2019s face,\nbecause he would have blackened my face in my husband\u2019s eyes!\u201d Asked the\nKing, \u201cHow so?\u201d; and she answered, \u201cHe came in to me yesterday; but,\nbefore I could name the matter to him, behold, in walked Faraj the Chief\nEunuch, letter in hand, and said:\u2014Ten white slaves stand under the\npalace window and have given me this letter, saying:\u2014Kiss for us the\nhands of our lord, Merchant Ma\u2019aruf, and give him this letter, for we\nare of his Mamelukes with the baggage, and it hath reached us that he\nhath wedded the King\u2019s daughter, so we are come to acquaint him with\nthat which befel us by the way. Accordingly I took the letter and read\nas follows:\u2014From the five hundred Mamelukes to his highness our lord\nMerchant Ma\u2019aruf. But further. We give thee to know that, after thou\nquittedst us, the Arabs[57] came out upon us and attacked us. They were\ntwo thousand horse and we five hundred mounted slaves and there befel a\nmighty sore fight between us and them. They hindered us from the road\nthirty days doing battle with them and this is the cause of our tarrying\nfrom thee.\u2014\u2014And Shahrazad perceived the dawn of day and ceased saying\nher permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-fifth Night,\n\nShe said, It hath reached me, O auspicious King, that Princess Dunya\nsaid to her sire, \u201cMy husband received a letter from his dependents\nending with:\u2014The Arabs hindered us from the road thirty days which is\nthe cause of our being behind time. They also took from us of the\nluggage two hundred loads of cloth and slew of us fifty Mamelukes. When\nthe news reached my husband, he cried, Allah disappoint them! What ailed\nthem to wage war with the Arabs for the sake of two hundred loads of\nmerchandise? What are two hundred loads? It behoved them not to tarry on\nthat account, for verily the value of the two hundred loads is only some\nseven thousand dinars. But needs must I go to them and hasten them. As\nfor that which the Arabs have taken, \u2019twill not be missed from the\nbaggage, nor doth it weigh with me a whit, for I reckon it as if I had\ngiven it to them by way of an alms. Then he went down from me, laughing\nand taking no concern for the wastage of his wealth nor the slaughter of\nhis slaves. As soon as he was gone, I looked out from the lattice and\nsaw the ten Mamelukes who had brought him the letter, as they were\nmoons, each 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 forth with\nthem to bring up his baggage and hallowed be Allah who hindered me from\nsaying to him aught of that thou badest me, for he would have made mock\nof me and thee, and haply he would have eyed me with the eye of\ndisparagement and hated me. But the fault is all with thy Wazir,[58] who\nspeaketh against my husband words that besit him not.\u201d Replied the King,\n\u201cO my daughter, thy husband\u2019s wealth is indeed endless and he recketh\nnot of it; for, from the day he entered our city, he hath done naught\nbut give alms to the poor. Inshallah, he will speedily return with the\nbaggage, and good in plenty shall betide us from him.\u201d And he went on to\nappease her and menace the Wazir, being duped by her device. So fared it\nwith the King; but as regards Merchant Ma\u2019aruf he rode on into waste\nlands, perplexed and knowing not to what quarter he should betake him;\nand for the anguish of parting he lamented and in the pangs of passion\nand love-longing he recited these couplets:\u2014\n\n Time falsed our Union and divided who were one in tway; \u273f And the sore\n tyranny of Time doth melt my heart away:\n Mine eyes ne\u2019er cease to drop the tear for parting with my dear; \u273f When\n shall Disunion come to end and dawn the Union-day?\n O favour like the full moon\u2019s face of sheen, indeed I\u2019m he \u273f Whom thou\n didst leave with vitals torn when faring on thy way.\n Would I had never seen thy sight, or met thee for an hour; \u273f Since after\n sweetest taste of thee to bitters I\u2019m a prey.\n\n Ma\u2019aruf will never cease to be enthralled by Duny\u00e1\u2019s[59] charms \u273f And\n long live she albe he die whom love and longing slay,\n O brilliance, like resplendent sun of noontide, deign them heal \u273f His\n heart for kindness[60] and the fire of longing love allay!\n Would Heaven I wot an e\u2019er the days shall deign conjoin our lots, \u273f Join\n us in pleasant talk o\u2019 nights, in Union glad and gay:\n Shall my love\u2019s palace hold two hearts that savour joy, and I \u273f Strain\n to my breast the branch I saw upon the sand-hill[61] sway?\n O favour of full moon in sheen, never may sun o\u2019 thee \u273f Surcease to rise\n from Eastern rim with all-enlightening ray!\n I\u2019m well content with passion-pine and all its bane and bate \u273f For luck\n in love is evermore the butt of jealous Fate.\n\nAnd when he ended his verses, he wept with sore weeping, for indeed the\nways were walled up before his face and death seemed to him better than\ndreeing life, and he walked on like a drunken man for stress of\ndistraction, and stayed not till noontide, when he came to a little town\nand saw a plougher hard by, ploughing with a yoke of bulls. Now hunger\nwas sore upon him; and he went up to the ploughman and said to him,\n\u201cPeace be with thee!\u201d; and he returned his salam and said to him,\n\u201cWelcome, O my lord! Art thou one of the Sultan\u2019s Mamelukes?\u201d Quoth\nMa\u2019aruf, \u201cYes;\u201d and the other said, \u201cAlight with me for a guest-meal.\u201d\nWhereupon Ma\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: how is\nit, then, that thou invitest me?\u201d Answered the husbandman, \u201cO my lord,\nweal is well nigh.[62] Dismount thee here: the town is near hand and I\nwill go and fetch thee dinner and fodder for thy stallion.\u201d Rejoined\nMa\u2019aruf, \u201cSince the town is near at hand, I can go thither as quickly as\nthou canst and buy me what I have a mind to in the bazar and eat.\u201d The\npeasant replied, \u201cO my lord, the place is but a little village[63] and\nthere is no bazar there, neither selling nor buying. So I conjure thee\nby Allah, alight here with me and hearten my heart, and I will run\nthither and return to thee in haste.\u201d Accordingly he dismounted and the\nFellah left him and went off to the village, to fetch dinner for him\nwhilst Ma\u2019aruf sat awaiting him. Presently he said in himself, \u201cI have\ntaken this poor man away from his work; but I will arise and plough in\nhis stead, till he come back, to make up for having hindered him from\nhis work.[64]\u201d Then he took the plough and starting the bulls, ploughed\na little, till the share struck against something and the beasts\nstopped. He goaded them on, but they could not move the plough; so he\nlooked at the share and finding it caught in a ring of gold, cleared\naway the soil and saw that it was set centre-most a slab of alabaster,\nthe size of the nether millstone. He strave at the stone till he pulled\nit from its place, when there appeared beneath it a souterrain with a\nstair. Presently he descended the flight of steps and came to a place\nlike a Hammam, with four da\u00efses, the first full of gold, from floor to\nroof, the second full of emeralds and pearls and coral also from ground\nto ceiling; the third of jacinths and rubies and turquoises and the\nfourth of diamonds and all manner other preciousest stones. At the upper\nend of the place stood a coffer of clearest crystal, full of union-gems\neach the size of a walnut, and upon the coffer lay a casket of gold, the\nbigness of a lemon. When he saw this, he marvelled and rejoiced with joy\nexceeding and said to himself, \u201cI wonder what is in this casket?\u201d So he\nopened it and found therein a seal-ring of gold, whereon were graven\nnames and talismans, as they were the tracks of creeping ants. He rubbed\nthe ring and behold, a voice said, \u201cAdsum! Here am I, at thy service, O\nmy lord! Ask and it shall be given unto thee. Wilt thou raise a city or\nruin a capital or kill a king or dig a river-channel or aught of the\nkind? Whatso thou seekest, it shall come to pass, by leave of the King\nof All-might, Creator of day and night.\u201d Ma\u2019aruf asked, \u201cO creature of\nmy lord, who and what art thou?\u201d; and the other answered, \u201cI am the\nslave of this seal-ring standing in the service of him who possesseth\nit. Whatsoever he seeketh, that I accomplish for him, and I have no\nexcuse in neglecting that he biddeth me do; because I am Sultan over\ntwo-and-seventy tribes of the Jinn, each two-and-seventy thousand in\nnumber every one of which thousand ruleth over a thousand Marids, each\nMarid over a thousand Ifrits, each Ifrit over a thousand Satans and each\nSatan over a thousand Jinn: and they are all under command of me and may\nnot gainsay me. As for me, I am spelled to this seal-ring and may not\nthwart whoso 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 obey thy\nbidding; and if thou have need of me at any time, by land or by sea rub\nthe signet-ring and thou wilt find me with thee. But beware of rubbing\nit twice in succession, or thou wilt consume me with the fire of the\nnames graven thereon; and thus wouldst thou lose me and after regret me.\nNow I have acquainted thee with my case and\u2014the Peace!\u201d\u2014\u2014And Shahrazad\nperceived the dawn of day and ceased to say her permitted say.\n\n[Illustration]\n\n\n Now when it was the Nine Hundred and Ninety-sixth Night,\n\nShe continued, It hath reached me, O auspicious King, that when the\nSlave of the Signet-ring acquainted Ma\u2019aruf with his case, the Merchant\nasked him, \u201cWhat is thy name?\u201d and the Jinni answered, \u201cMy name is Ab\u00fa\nal-Sa\u2019\u00e1d\u00e1t.[65]\u201d Quoth Ma\u2019aruf, \u201cO Abu al-Sa\u2019adat what is this place and\nwho enchanted thee in this casket?\u201d; and quoth he, \u201cO my lord, this is a\ntreasure called the Hoard of Shadd\u00e1d son of Ad, him who the base of\n\u2018Many-columned Iram laid, the like of which in the lands was never\nmade.[66]\u2019 I was his slave in his lifetime and this is his Seal-ring,\nwhich he laid up in his treasure; but it hath fallen to thy lot.\u201d\nMa\u2019aruf enquired, \u201cCanst thou transport that which is in this hoard to\nthe surface of the earth?\u201d; and the Jinni replied, \u201cYes! Nothing were\neasier.\u201d Said Ma\u2019aruf, \u201cBring it forth and leave naught.\u201d So the Jinni\nsigned with his hand to the ground, which clave asunder, and he sank and\nwas absent a little while. Presently, there came forth young boys full\nof grace, and fair of face bearing golden baskets filled with gold which\nthey emptied out and going away, returned with more; nor did they cease\nto transport the gold and jewels, till ere an hour had sped they said,\n\u201cNaught is left in the hoard.\u201d Thereupon out came Abu al-Sa\u2019adat and\nsaid to Ma\u2019aruf, \u201cO my lord, thou seest that we have brought forth all\nthat was in the hoard.\u201d Ma\u2019aruf asked, \u201cWho be these beautiful boys?\u201d\nand the Jinni answered, \u201cThey are my sons. This matter merited not that\nI should muster for it the Marids, wherefore my sons have done thy\ndesire and are honoured by such service. So ask what thou wilt beside\nthis.\u201d Quoth Ma\u2019aruf, \u201cCanst thou bring me he-mules and chests and fill\nthe chests with the treasure and load them on the mules?\u201d Quoth Abu\nal-Sa\u2019adat, \u201cNothing easier,\u201d and cried a great cry; whereupon his sons\npresented themselves before him, to the number of eight hundred, and he\nsaid to them, \u201cLet some of you take the semblance of he-mules and others\nof muleteers and handsome Mamelukes, the like of the least of whom is\nnot found with any of the Kings; and others of you be transmewed to\nmuleteers, and the rest to menials.\u201d So seven hundred of them changed\nthemselves into b\u00e2t-mules and other hundred took the shape of slaves.\nThen Abu al-Sa\u2019adat called upon his Marids, who presented themselves\nbetween his hands and he commanded some of them to assume the aspect of\nhorses saddled with saddles of gold crusted with jewels. And when\nMa\u2019aruf saw them do as he bade he cried, \u201cWhere be the chests?\u201d They\nbrought them before him and he said, \u201cPack the gold and the stones, each\nsort by itself.\u201d So they packed them and loaded three hundred he-mules\nwith them. Then asked Ma\u2019aruf, \u201cO Abu al-Sa\u2019adat, canst thou bring me\nsome loads of costly stuffs?\u201d; and the Jinni answered, \u201cWilt thou have\nEgyptian stuffs 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 and Abu\nal-Sa\u2019adat, \u201cO my lord accord me delay that I may dispose my Marids for\nthis and send a company of them to each country to fetch an hundred\nloads of its stuffs and then take the form of he-mules and return,\ncarrying the stuffs.\u201d Ma\u2019aruf enquired, \u201cWhat time dost thou want?\u201d; and\nAbu al-Sa\u2019adat replied, \u201cThe time of the blackness of the night, and day\nshall not dawn ere thou have all thou desirest.\u201d Said Ma\u2019aruf, \u201cI grant\nthee this time,\u201d and bade them pitch him a pavilion. So they pitched it\nand he sat down therein and they brought him a table of food. Then said\nAbu al-Sa\u2019adat to him, \u201cO my lord, tarry thou in this tent and these my\nsons shall guard thee: so fear thou nothing; for I go to muster my\nMarids and despatch them to do thy desire.\u201d So saying, he departed,\nleaving Ma\u2019aruf seated in the pavilion, with the table before him and\nthe Jinni\u2019s sons attending upon him, in the guise of slaves and servants\nand suite. And while he sat in this state behold, up came the\nhusbandman, with a great porringer of lentils[67] and a nose-bag full of\nbarley and seeing the pavilion pitched and the Mamelukes standing, hands\nupon breasts, thought that the Sultan was come and had halted on that\nstead. So he stood open-mouthed and said in himself, \u201cWould I had killed\na couple of chickens and fried them red with clarified cow-butter for\nthe Sultan!\u201d And he would have turned back to kill the chickens as a\nregale for the Sultan; but Ma\u2019aruf saw him and cried out to him and said\nto the Mamelukes, \u201cBring him hither.\u201d So they brought him and his\nporringer of lentils before Ma\u2019aruf, who said to him, \u201cWhat is this?\u201d\nSaid the peasant, \u201cThis is thy dinner and thy horse\u2019s fodder! Excuse me,\nfor I thought not that the Sultan would come hither; and, had I known\nthat, I would have killed a couple of chickens and entertained him in\ngoodly guise.\u201d Quoth Ma\u2019aruf, \u201cThe Sultan is not come. I am his\nson-in-law and I was vexed with him. However he hath sent his officers\nto make his peace with me, and now I am minded to return to city. But\nthou hast 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 cheer.\u201d\nAccordingly he bade him set the porringer amiddlemost the table and ate\nof it his sufficiency, whilst the Fellah filled his belly with those\nrich meats. Then Ma\u2019aruf washed his hands and gave the Mamelukes leave\nto eat; so they fell upon the remains of the meal and ate; and, when the\nporringer was empty, he filled it with gold and gave it to the peasant,\nsaying, \u201cCarry this to thy dwelling and come to me in the city, and I\nwill entreat thee with honour.\u201d Thereupon the peasant took the porringer\nfull of gold and returned to the village, driving the bulls before him\nand deeming himself akin to the King. Meanwhile, they brought Ma\u2019aruf\ngirls of the Brides of the Treasure,[68] who smote on instruments of\nmusic and danced before him, and he passed that night in joyance and\ndelight, a night not to be reckoned among lives. Hardly had dawned the\nday when there arose a great cloud of dust which presently lifting,\ndiscovered seven hundred mules laden with stuffs and attended by\nmuleteers and baggage-tenders and cresset-bearers. With them came Abu\nal-Sa\u2019adat, riding on a she-mule, in the guise of a caravan-leader, and\nbefore him was a travelling-litter, with four corner-terminals[69] of\nglittering red gold, set with gems. When Abu al-Sa\u2019adat came up to the\ntent, he dismounted and kissing the earth, said to Ma\u2019aruf, \u201cO my lord,\nthy desire hath been done to the uttermost and in the litter is a\ntreasure-suit which hath not its match among Kings\u2019 raiment: so don it\nand mount the litter and bid us do what thou wilt.\u201d Quoth Ma\u2019aruf, \u201cO\nAbu al-Sa\u2019adat, I wish thee to go to the city of Ikhtiyan al-Khutan and\npresent thyself to my father-in-law the King; and go thou not in to him\nbut in the guise of a mortal courier;\u201d and quoth he, \u201cTo hear is to\nobey.\u201d So Ma\u2019aruf wrote a letter to the Sultan and sealed it and Abu\nal-Sa\u2019adat took it and set out with it; and when he arrived, he found\nthe King saying, \u201cO Wazir, indeed my heart is concerned for my\nson-in-law and I fear lest the Arabs slay him. Would Heaven I wot\nwhither he was bound, that I might have followed him with the troops!\nWould he had told me his destination!\u201d Said the Wazir, \u201cAllah be\nmerciful to thee for this thy heedlessness! As thy head liveth, the\nwight saw that we were awake to him and feared dishonour and fled, for\nhe is nothing but an impostor, a liar.\u201d And behold, at this moment in\ncame the courier and kissing ground before the King, wished him\npermanent glory and prosperity and length of life. Asked the King, \u201cWho\nart thou and what is thy business?\u201d \u201cI am a courier,\u201d answered the\nJinni, \u201cand thy son-in-law who is come with the baggage sendeth me to\nthee with a letter, and here it is!\u201d So he took the letter and read\ntherein these words, \u201cAfter salutations galore to our uncle[70] the\nglorious King! Know that I am at hand with the baggage-train: so come\nthou forth to meet me with the troops.\u201d Cried the King, \u201cAllah blacken\nthy brow, O Wazir! How often wilt thou defame my son-in-law\u2019s name and\ncall him liar and impostor? Behold, he is come with the baggage-train\nand thou art naught but a traitor.\u201d The Minister hung his head\ngroundwards in shame and confusion and replied, \u201cO King of the age, I\nsaid not this save because of the long delay of the baggage and because\nI feared the loss of the wealth he hath wasted.\u201d The King exclaimed, \u201cO\ntraitor, what are my riches! Now that his baggage is come he will give\nme great plenty in their stead.\u201d Then he bade decorate the city and\ngoing in 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 to that\neffect and here am I now going forth to meet him.\u201d The Princess Dunya\nmarvelled at this and said in herself, \u201cThis is a wondrous thing! Was he\nlaughing at me and making mock of me, or had he a mind to try me, when\nhe told me that he was a pauper? But Alhamdolillah, Glory to God, for\nthat I failed not of my duty to him!\u201d On this wise fared it in the\nPalace; but as regards Merchant Ali, the Cairene, when he saw the\ndecoration of the city and asked the cause thereof, they said to him,\n\u201cThe baggage-train of Merchant Ma\u2019aruf, the King\u2019s son-in-law, is come.\u201d\nSaid he, \u201cAllah is Almighty! What a calamity is this man![71] He came to\nme, fleeing from his wife, and he was a poor man. Whence then should he\nget a baggage-train? But haply this is a device which the King\u2019s\ndaughter hath contrived for him, fearing his disgrace, and Kings are not\nunable to do anything. May Allah the Most High veil his fame and not\nbring him to public shame!\u201d\u2014\u2014And Shahrazad perceived the dawn of day and\nceased saying her permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-seventh Night,\n\nShe pursued, It hath reached me, O auspicious King, that when Merchant\nAli asked the cause of the decorations, they told him the truth of the\ncase; so he blessed Merchant Ma\u2019aruf and cried, \u201cMay Allah Almighty veil\nhis fame and not bring him to public shame!\u201d And all the merchants\nrejoiced and were glad for that they would get their monies. Then the\nKing assembled his troops and rode forth, whilst Abu al-Sa\u2019adat returned\nto Ma\u2019aruf and acquainted him with the delivering of the letter. Quoth\nMa\u2019aruf, \u201cBind on the loads;\u201d and when they had done so, he donned the\ntreasure-suit and mounting the litter became a thousand times greater\nand more majestic than the King. Then he set forward; but, when he had\ngone half-way, behold, the King met him with the troops, and seeing him\nriding in the Takhtrawan and clad in the dress aforesaid, threw himself\nupon him and saluted him, and giving him joy of his safety, greeted him\nwith the greeting of peace. Then all the Lords of the land saluted him\nand it was made manifest that he had spoken the truth and that in him\nthere was no lie. Presently he entered the city in such state procession\nas would have caused the gall-bladder of the lion to burst[72] for envy\nand the traders pressed up to him and kissed his hands, whilst Merchant\nAli said to him, \u201cThou hast played off this trick and it hath prospered\nto thy hand, O Shaykh of Impostors! But thou deservest it and may Allah\nthe Most High increase thee of His bounty!\u201d; whereupon Ma\u2019aruf laughed.\nThen he entered the palace and sitting down on the throne said, \u201cCarry\nthe loads of gold into the treasury of my uncle the King and bring me\nthe bales of cloth.\u201d So they brought them to him and opened them before\nhim, bale after bale, till they had unpacked the seven hundred loads,\nwhereof he chose out the best and said, \u201cBear these to Princess Dunya\nthat she may distribute them among her slave-girls; and carry her also\nthis coffer of jewels, that she may divide them among her handmaids and\neunuchs.\u201d Then he proceeded to make over to the merchants in whose debt\nhe was stuffs by way of payment for their arrears, giving him whose due\nwas a thousand, stuffs worth two thousand or more; after which he fell\nto distributing to the poor and needy, whilst the King looked on with\ngreedy eyes and could not hinder him; nor did he cease largesse till he\nhad made an end of the seven hundred loads, when he turned to the troops\nand proceeded to apportion amongst them emeralds and rubies and pearls\nand coral and other jewels by handsful, without count, till the King\nsaid to him, \u201cEnough of this giving, O my son! There is but little left\nof the baggage.\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 had\ncome to reck not of giving, for that the Slave of the Seal-ring brought\nhim whatsoever he sought. Presently, the treasurer came in to the King\nand said, \u201cO King of the age, the treasury is full indeed and will not\nhold the rest of the loads. Where shall we lay that which is left of the\ngold and jewels?\u201d And he assigned to him another place. As for the\nPrincess Dunya when she saw this, her joy redoubled and she marvelled\nand said in herself, \u201cWould I wot how came he by all this wealth!\u201d In\nlike manner the traders rejoiced in that which he had given them and\nblessed him; whilst Merchant Ali marvelled and said to himself, \u201cI\nwonder how he hath lied and swindled, that he hath gotten him all these\ntreasures[73]? Had they come from the King\u2019s daughter, he had not wasted\nthem on this wise! But how excellent is his saying who said:\u2014\n\n When the Kings\u2019 King giveth, in reverence pause \u273f And venture not to\n enquire the cause:\n Allah gives His gifts unto whom He will, \u273f So respect and abide by His\n Holy Laws!\n\nSo far concerning him; but as regards the King, he also marvelled with\npassing marvel at that which he saw of Ma\u2019aruf\u2019s generosity and\nopenhandedness in the largesse of wealth. Then the Merchant went in to\nhis wife, who met him, smiling and laughing-lipped and kissed his hand,\nsaying, \u201cDidst thou mock me or hadst thou a mind to prove me with thy\nsaying:\u2014I am a poor man and a fugitive from my wife? Praised be Allah\nfor that I failed not of my duty to thee! For thou art my beloved and\nthere is none dearer to me than thou, whether thou be rich or poor. But\nI would have thee tell me what didst thou design by these words.\u201d Said\nMa\u2019aruf, \u201cI wished to prove thee and see whether thy love were sincere\nor for the sake of wealth and the greed of worldly good. But now \u2019tis\nbecome manifest 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 apart\ninto a place by himself and rubbed the seal-ring, whereupon Abu\nal-Sa\u2019adat presented himself and said to him, \u201cAdsum, at thy service!\nAsk what thou wilt.\u201d Quoth Ma\u2019aruf, \u201cI want a treasure-suit and\ntreasure-trinkets for my wife, including a necklace of forty unique\njewels.\u201d Quoth the Jinni, \u201cTo hear is to obey,\u201d and brought him what he\nsought, whereupon Ma\u2019aruf dismissed him and carrying the dress and\nornaments in to his wife, laid them before her and said, \u201cTake these and\nput them on and welcome!\u201d When she saw this, her wits fled for joy, and\nshe found among the ornaments a pair of anklets of gold set with jewels\nof the handiwork of the magicians, and bracelets and earrings and a\nbelt[74] such as no money could buy. So she donned the dress and\nornaments and said to Ma\u2019aruf, \u201cO my lord, I will treasure these up for\nholidays and festivals.\u201d But he answered, \u201cWear them always, for I have\nothers in plenty.\u201d And when she put them on and her women beheld her,\nthey rejoiced and bussed his hands. Then he left them and going apart by\nhimself, rubbed the seal-ring whereupon its slave appeared and he said\nto him, \u201cBring me an hundred suits of apparel, with their ornaments of\ngold.\u201d \u201cHearing and obeying,\u201d answered Abu al Sa\u2019adat and brought him\nthe hundred suits, each with its ornaments wrapped up within it. Ma\u2019aruf\ntook them and called aloud to the slave-girls, who came to him and he\ngave them each a suit: so they donned them and became like the\nblack-eyed girls of Paradise, whilst the Princess Dunya shone amongst\nthem as the moon among the stars. One of the handmaids told the King of\nthis and he came in to his daughter and saw her and her women dazzling\nall who beheld them; whereat he wondered with passing wonderment. Then\nhe went out and calling his Wazir, said to him, \u201cO Wazir, such and such\nthings have 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 keepeth a\npiece of linen by him for years and selleth it not but at a profit. How\nshould a merchant have generosity such as this generosity, and whence\nshould he get the like of these monies and jewels, of which but a slight\nmatter is found with the Kings? So how should loads thereof be found\nwith merchants? Needs must there be a cause for this; but, an thou wilt\nhearken to me, I will make the truth of the case manifest to thee.\u201d\nAnswered the King, \u201cO Wazir, I will do thy bidding.\u201d Rejoined the\nMinister, \u201cDo thou foregather with thy son-in-law and make a show of\naffect to 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 that we\nmay take our pleasure there. When we come to the garden, we will set on\nthe table wine, and I will ply him therewith and compel him to drink;\nfor, when he shall have drunken, he will lose his reason and his\njudgment will forsake him. Then we will question him of the truth of his\ncase and he will discover to us his secrets, for wine is a traitor and\nAllah-gifted is he who said:\u2014\n\n When we drank the wine, and it crept its way \u273f To the place of Secrets,\n I cried, \u201cO stay!\u201d\n In my fear lest its influence stint my wits \u273f And my friends spy matters\n that hidden lay.\n\nWhen he hath told us the truth we shall ken his case and may deal with\nhim as we will; because I fear for thee the consequences of this his\npresent fashion: haply he will covet the kingship and win over the\ntroops by generosity and lavishing money and so depose thee and take the\nkingdom from thee.\u201d \u201cTrue,\u201d answered the King.\u2014\u2014And Shahrazad perceived\nthe dawn of day and ceased to say her permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-eighth Night,\n\nShe resumed, It hath reached me, O auspicious King, that when the Wazir\ndevised this device the King said to him, \u201cThou hast spoken sooth!\u201d; and\nthey passed the night on this agreement. And when morning morrowed the\nKing went forth and sat in the guest-chamber, when lo, and behold! the\ngrooms and serving-men came in to him in dismay. Quoth he, \u201cWhat hath\nbefallen you?\u201d; and quoth they, \u201cO King of the age, the Syces curried\nthe horses and 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 stables, but\nfound neither horse nor mule; so we entered the lodging of the Mamelukes\nand found none there, nor know we how they fled.\u201d The King marvelled at\nthis, unknowing that the horses and Mamelukes were all Ifrits, the\nsubjects of the Slave of the Spell, and asked the grooms, \u201cO accursed\nhow could a thousand beasts and five hundred slaves and servants flee\nwithout your knowledge?\u201d Answered they, \u201cWe know not how it happened,\u201d\nand he cried, \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 enquired of\nthem, \u201cWhat may be the matter?\u201d They told him all that had happened and\nhe said, \u201cWhat is their worth that ye should be concerned for them? Wend\nyour ways.\u201d And he sat laughing and was neither angry nor grieved\nconcerning the case; whereupon the King looked in the Wazir\u2019s face and\nsaid to him, \u201cWhat manner of man is this, with whom wealth is of no\nworth? Needs 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 to go,\nI, thou and the Wazir, to a garden, where we may divert ourselves.\u201d \u201cNo\nharm in that,\u201d said Ma\u2019aruf. So they went forth to a flower-garden,\nwherein every sort of fruit was of kinds twain and its waters were\nflowing and its trees towering and its birds carolling. There they\nentered a pavilion, whose sight did away sorrow from the soul, and sat\ntalking, whilst the Minister entertained them with rare tales and quoted\nmerry quips and mirth-provoking sayings and Ma\u2019aruf attentively\nlistened, till the time of dinner came, when they set on a tray of meats\nand a flagon 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 filled\na second and handed it to Ma\u2019aruf, saying, \u201cTake the cup of the drink to\nwhich Reason boweth neck in reverence.\u201d Quoth Ma\u2019aruf, \u201cWhat is this, O\nWazir?\u201d; and quoth he, \u201cThis is the grizzled[75] virgin and the old maid\nlong kept at home,[76] the giver of joy to hearts, whereof saith the\npoet:\u2014\n\n The feet of sturdy Miscreants[77] went trampling heavy tread, \u273f And she\n hath ta\u2019en a vengeance dire on every Arab\u2019s head.\n A K\u00e1fir youth like fullest moon in darkness hands her round \u273f Whose eyne\n are strongest cause of sin by him inspirit\u00e8d.\n\nAnd Allah-gifted is he who said:-\n\n \u2019Tis as if wine and he who bears the bowl, \u273f Rising to show her charms\n for man to see,[78]\n Were dancing undurn-Sun whose face the moon \u273f Of night adorned with\n stars of Gemini.\n\n So subtle is her essence it would seem \u273f Through every limb like course\n of soul runs she.\n\nAnd how excellent is the saying of the poet:\u2014\n\n Slept in mine arms full Moon of brightest blee \u273f Nor did that sun\n eclipse in goblet see:\n I nighted spying fire whereto bow down \u273f Magians, which bowed from\n ewer\u2019s lip to me.\n\nAnd that of another:\u2014\n\n It runs through every joint of them as runs \u273f The surge of health\n returning to the sick.\n\nAnd yet another:\u2014\n\n I marvel at its pressers, how they died \u273f And left us _aqua vit\u00e6_\u2014lymph\n of life!\n\nAnd yet goodlier is the saying of Abu Nowas:\u2014\n\n Cease then to blame me, for thy blame doth anger bring \u273f And with the\n draught that madded me come med\u2019cining:\n A yellow girl[79] whose court cures every carking care; \u273f Did a stone\n touch it would with joy and glee upspring:\n She riseth in her ewer during darkest night \u273f The house with brightest,\n sheeniest light illumining:\n And going round of youths to whom the world inclines[80] \u273f Ne\u2019er, save\n in whatso way they please, their hearts shall wring.\n From hand of coynted[81] lass begarbed like yarded lad,[82] \u273f Wencher\n and Tribe of Lot alike enamouring,\n She comes: and say to him who dares claim lore of love \u273f Something hast\n learnt but still there\u2019s many another thing.\n\nBut best of all is the saying of Ibn al-Mu\u2019tazz[83]:\u2014\n\n On the shaded woody island[84] His showers Allah deign \u273f Shed on Convent\n hight Abd\u00fan[85] drop and drip of railing rain:\n Oft the breezes of the morning have awakened me therein \u273f When the Dawn\n shows her blaze,[86] ere the bird of flight was fain;\n And the voices of the monks that with chants awoke the walls \u273f\n Black-frocked shavelings ever wont the cup amorn to drain.[87]\n \u2019Mid the throng how many fair with languour-kohl\u2019d eyes[88] \u273f And lids\n enfolding lovely orbs where black on white was lain,\n In secret came to see me by shirt of night disguised \u273f In terror and in\n caution a-hurrying amain!\n Then I rose and spread my cheek like a carpet on his path \u273f In homage,\n and with skirts wiped his trail from off the plain.\n But threatening disgrace rose the Crescent in the sky \u273f Like the paring\n of a nail yet the light would never wane:\n Then happened whatso happened: I disdain to kiss and tell \u273f So deem of\n us thy best and with queries never mell.\n\nAnd gifted of God is he who saith:\u2014\n\n In the morn I am richest of men \u273f And in joy at good news I start up\n For I look on the liquid gold[89] \u273f And I measure it out by the cup.\n\nAnd how goodly is the saying of the poet:\u2014\n\n By Allah, this is th\u2019 only alchemy \u273f All said of other science false we\n see!\n Carat of wine on hundredweight of woe \u273f Transmuteth gloomiest grief to\n joy and glee.\n\nAnd that of another:\u2014\n\n The glasses are heavy when empty brought \u273f Till we charge them all with\n unmix\u00e8d wine.\n Then so light are they that to fly they\u2019re fain \u273f As bodies lightened by\n soul divine.\n\nAnd yet another:\u2014\n\n Wine-cup and ruby-wine high worship claim; \u273f Dishonour \u2019twere to see\n their honour waste:\n Bury me, when I\u2019m dead, by side of vine \u273f Whose veins shall moisten\n bones in clay misplaced;\n Nor bury me in wold and wild, for I \u273f Dread only after death no wine to\n taste.\u201d[90]\n\nAnd he ceased not to egg him on to the drink, naming to him such of the\nvirtues of wine as he thought well and reciting to him what occurred to\nhim of poetry and pleasantries on the subject, till Ma\u2019aruf addressed\nhimself to sucking the cup-lips and cared no longer for aught else. The\nWazir ceased not to fill for him and he to drink and enjoy himself and\nmake merry, till his wits wandered and he could not distinguish right\nfrom wrong. When the Minister saw that drunkenness had attained in him\nto utterest and the bounds transgressed, he said to him, \u201cBy Allah, O\nMerchant Ma\u2019aruf, I admire whence thou gottest these jewels whose like\nthe Kings of the Chosro\u00ebs possess not! In all our lives never saw we a\nmerchant that had heaped up riches like unto thine or more generous than\nthou, for thy doings are the doings of Kings and not merchants\u2019 doings.\nWherefore, Allah upon thee, do thou acquaint me with this, that I may\nknow thy rank and condition.\u201d And he went on to test him with questions\nand cajole him, till Ma\u2019aruf, being reft of reason, said to him, \u201cI\u2019m\nneither merchant nor King,\u201d and told him his whole story from first to\nlast. Then said the Wazir, \u201cI conjure thee by Allah, O my lord Ma\u2019aruf,\nshow us the ring, that we may see its make.\u201d So, in his drunkenness, he\npulled off the ring and said, \u201cTake it and look upon it.\u201d The Minister\ntook it and turning it over, said, \u201cIf I rub it, will its slave appear?\u201d\nReplied Ma\u2019aruf, \u201cYes. Rub it and he will appear to thee, and do thou\ndivert thyself with the sight of him.\u201d Thereupon the Wazir rubbed the\nring and behold forthright appeared the Jinni and said, \u201cAdsum, at thy\nservice, O my lord! Ask and it shall be given to thee. Wilt thou ruin a\ncity or raise a capital or kill a king? Whatso thou seekest, I will do\nfor thee, 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 lands,\nwhere he shall find nothing to eat nor drink, so he may die of hunger\nand perish miserably, and none know of him.\u201d Accordingly, the Jinni\nsnatched him up and flew with him betwixt heaven and earth, which when\nMa\u2019aruf saw, he made sure of destruction and wept and said, \u201cO Abu\nal-Sa\u2019adat, whither goest thou with me?\u201d Replied the Jinni, \u201cI go to\ncast thee down in the Desert Quarter,[91] O ill-bred wight of gross\nwits. Shall one have the like of this talisman and give it to the folk\nto gaze at? Verily, thou deservest that which hath befallen thee; and\nbut that I fear Allah, I would let thee fall from a[91] eight of a\nthousand fathoms, nor shouldst thou reach the earth, till the winds had\ntorn thee to shreds.\u201d Ma\u2019aruf was silent[92] and did not again bespeak\nhim till he reached the Desert Quarter and casting him down there, went\naway and left him in that horrible place.\u2014\u2014And Shahrazad perceived the\ndawn of day and ceased saying her permitted say.\n\n\n Now when it was the Nine Hundred and Ninety-ninth Night,\n\nShe said, It hath reached me, O auspicious King, that the Slave of the\nSeal-ring took up Ma\u2019aruf and cast him down in the Desert Quarter where\nhe left him and went his ways. So much concerning him; but returning to\nthe Wazir who was now in possession of the talisman, he said to the\nKing, \u201cHow deemest thou now? Did I not tell thee that this fellow was a\nliar, an impostor, but thou wouldst not credit me?\u201d Replied the King,\n\u201cThou wast in the right, O my Wazir, Allah grant thee weal! But give me\nthe ring, that I may solace myself with the sight.\u201d The Minister looked\nat him angrily and spat in his face, saying, \u201cO lack-wits, how shall I\ngive it to thee and abide thy servant, after I am become thy master? But\nI will spare thee no more on life.\u201d Then he rubbed the seal-ring and\nsaid to the Slave, \u201cTake up this ill-mannered churl and cast him down by\nhis son-in-law the swindler-man.\u201d So the Jinni took him up and flew off\nwith him, whereupon quoth the King to him, \u201cO creature of my Lord, what\nis my crime?\u201d Abu al-Sa\u2019adat replied, \u201cThat wot I not, but my master\nhath commanded me and I cannot cross whoso hath compassed the enchanted\nring.\u201d Then 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. The\nKing hearing Ma\u2019aruf weeping, went up to him and acquainted him with his\ncase; and they sat weeping over that which had befallen them and found\nneither meat nor drink. Meanwhile the Minister, after driving\nfather-in-law and son-in-law from the country, went forth from the\ngarden and summoning all the troops held a Divan, and told them what he\nhad done with the King and Ma\u2019aruf and acquainted them with the affair\nof the talisman, adding, \u201cUnless ye make me Sultan over you, I will bid\nthe Slave of the Seal-ring take you up one and all and cast you down in\nthe Desert Quarter where you shall die of hunger and thirst.\u201d They\nreplied, \u201cDo us no damage, for we accept thee as Sultan over us and will\nnot anywise gainsay thy bidding.\u201d So they agreed, in their own despite,\nto his being Sultan over them, and he bestowed on them robes of honour,\nseeking all he had a mind to of Abu al-Sa\u2019adat, who brought it to him\nforthwith. Then he sat down on the throne and the troops did homage to\nhim; and he sent to Princess Dunya, the King\u2019s daughter, saying, \u201cMake\nthee ready, for I mean to come in unto thee this night, because I long\nfor thee with love.\u201d When she heard this, she wept, for the case of her\nhusband and father was grievous to her, and sent to him saying, \u201cHave\npatience with me till my period of widowhood[93] be ended: then draw up\nthy contract of marriage with me and go in to me according to law.\u201d But\nhe sent back to say to her, \u201cI know neither period of widowhood nor to\ndelay have I a mood; and I need not a contract nor know I lawful from\nunlawful; but needs must I go in unto thee this night.\u201d She answered him\nsaying, \u201cSo be it, then, and welcome to thee!\u201d; but this was a trick on\nher part. When the answer reached the Wazir, he rejoiced and his breast\nwas broadened, for that he was passionately in love with her. He bade\nset food before all the folk, saying, \u201cEat; this is my bride-feast; for\nI purpose to go in to the Princess Dunya this night.\u201d Quoth the Shaykh\nal-Islam, \u201cIt is not lawful for thee to go in unto her till her days of\nwidowhood be ended and thou have drawn up thy contract of marriage with\nher.\u201d But he answered, \u201cI know neither days of widowhood nor other\nperiod; so multiply not words on me.\u201d The Shaykh Al-Islam was\nsilent,[94] fearing his mischief, and said to the troops, \u201cVerily, this\nman is a Kafir, a Miscreant, and hath neither creed nor religious\nconduct.\u201d As soon as it was evenfall, he went in to her and found her\nrobed in her richest raiment and decked with her goodliest adornments.\nWhen she 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 more\nto my mind.\u201d And he said, \u201cThere is no help but I slay them.\u201d Then she\nmade him sit down and began to jest with him and make show of love\ncaressing him and smiling in his face so that his reason fled; but she\ncajoled him with her coaxing and cunning only that she might get\npossession of the ring and change his joy into calamity on the mother of\nhis forehead:[95] nor did she deal thus with him but after the rede of\nhim who said[96]:\u2014\n\n I attained by my wits \u273f What no sword had obtained,\n And return wi\u2019 the spoils \u273f Whose sweet pluckings I gained.\n\nWhen he saw her caress him and smile upon him, desire surged up in him\nand he besought her of carnal knowledge; but, when he approached her,\nshe drew away from him and burst into tears, saying, \u201cO my lord, seest\nthou not the man looking at us? I conjure thee by Allah, screen me from\nhis eyes! How canst thou know me what while he looketh on us?\u201d When he\nheard this, he was angry and asked, \u201cWhere is the man?\u201d; and answered\nshe, \u201cThere he is, in the bezel of the ring! putting out his head and\nstaring at us.\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 is\nsubject to me.\u201d Quoth she, \u201cI am afraid of Ifrits; pull it off and throw\nit afar from me.\u201d So he plucked it off and laying it on the cushion,\ndrew near to her, but she dealt him a kick, her foot striking him full\nin the stomach[97], and he fell over on his back senseless; whereupon\nshe cried out to her attendants, who came to her in haste, and said to\nthem, \u201cSeize him!\u201d So forty slave-girls laid hold on him, whilst she\nhurriedly snatched up the ring from the cushion and rubbed it; whereupon\nAbu al-Sa\u2019adat presented himself, saying, \u201cAdsum, at thy service O my\nmistress.\u201d Cried she, \u201cTake up yonder Infidel and clap him in jail and\nshackle him heavily.\u201d So he took him and throwing him into the Prison of\nWrath[98] returned and reported, \u201cI have laid him in limbo.\u201d Quoth she,\n\u201cWhither wentest thou with my father and my husband?\u201d; and quoth he, \u201cI\ncast them down in the Desert Quarter.\u201d Then cried she, \u201cI command thee\nto fetch them to me forthwith.\u201d He replied, \u201cI hear and I obey,\u201d and\ntaking flight at once, stayed not till he reached the Desert Quarter,\nwhere he lighted down upon them and found them sitting weeping and\ncomplaining each to other. Quoth he, \u201cFear not, for relief is come to\nyou\u201d; and he told them what the Wazir had done, adding, \u201cIndeed I\nimprisoned him with my own hands in obedience to her, and she hath\nbidden me bear you back.\u201d And they rejoiced in his news. Then he took\nthem both up and flew home with them; nor was it more than an hour\nbefore he brought them in to Princess Dunya, who rose and saluted sire\nand spouse. Then she made them sit down and brought them food and\nsweetmeats, and they passed the rest of the night with her. On the next\nday she clad them in rich clothing and said to the King, \u201cO my papa, sit\nthou upon thy throne and be King as before and make my husband thy Wazir\nof the Right and tell thy troops that which hath happened. Then send for\nthe Minister out of prison and do him die, and after burn him, for that\nhe is a Miscreant, and would have gone in unto me in the way of\nlewdness, without the rites of wedlock and he hath testified against\nhimself that he is an Infidel and believeth in no religion. And do\ntenderly by thy son-in-law, whom thou makest thy Wazir of the Right.\u201d He\nreplied, \u201cHearing and obeying, O my daughter. But do thou give me the\nring or give it to thy husband.\u201d Quoth she, \u201cIt behoveth not that either\nthou or he have the ring. I will keep the ring myself, and belike I\nshall be more careful of it than you. Whatso ye wish seek it of me and I\nwill demand it for you of the Slave of the Seal-ring. So fear no harm so\nlong as I live and after my death, do what ye twain will with the ring.\u201d\nQuoth the King, \u201cThis is the right rede, O my daughter,\u201d and taking his\nson-in-law went forth to the Divan. Now the troops had passed the night\nin sore chagrin for Princess Dunya and that which the Wazir had done\nwith her, in going in to her after the way of lewdness, without\nmarriage-rites, and for his ill-usage of the King and Ma\u2019aruf, and they\nfeared lest the law of Al-Islam be dishonoured, because it was manifest\nto them that he was a Kafir. So they assembled in the Divan and fell to\nreproaching the Shaykh al-Islam, saying, \u201cWhy didst thou not forbid him\nfrom going in to the Princess in the way of lewdness?\u201d Said he, \u201cO folk,\nthe man is a Miscreant and hath gotten possession of the ring and I and\nyou may not prevail against him. But Almighty Allah will requite him his\ndeed, and be ye silent, lest he slay you.\u201d And as the host was thus\nengaged in talk, behold the King and Ma\u2019aruf entered the Divan.\u2014\u2014And\nShahrazad perceived the dawn of day and ceased to say her permitted say.\n\n[Illustration]\n\n\n Now when it was the Thousandth Night,\n\nShe continued, It hath reached me, O auspicious King, that when the\ntroops sorely chagrined sat in the Divan talking over the ill-deeds done\nby the Wazir to their Sovran, his son-in-law and his daughter, behold,\nthe King and Ma\u2019aruf entered. Then the King bade decorate the city and\nsent to fetch the Wazir from the place of duresse. So they brought him,\nand as he passed by the troops, they cursed him and abused him and\nmenaced him, till he came to the King, who commanded to do him dead by\nthe vilest of deaths. Accordingly, they slew him and after burned his\nbody, and he went to Hell after the foulest of plights; and right well\nquoth one of him:\u2014\n\n The Compassionate show no ruth to the tomb where his bones shall lie \u273f\n And Munkar and eke Nak\u00edr[99] ne\u2019er cease to abide thereby!\n\nThe King made Ma\u2019aruf his Wazir of the Right and the times were pleasant\nto them and their joys were untroubled. They abode thus five years till,\nin the sixth year, the King died and Princess Dunya made Ma\u2019aruf Sultan\nin her father\u2019s stead, but she gave him not the seal-ring. During this\ntime she had conceived by him and borne him a boy of passing loveliness,\nexcelling in beauty and perfection, who ceased not to be reared in the\nlaps of nurses till he reached the age of five, when his mother fell\nsick of a deadly sickness and calling her husband to her, said to him,\n\u201cI am ill.\u201d Quoth he, \u201cAllah preserve thee, O dearling of my heart!\u201d But\nquoth she, \u201cHaply I shall die and thou needest not that I commend to thy\ncare thy son: wherefore I charge thee but be careful of the ring, for\nthine own sake and for the sake of this thy boy.\u201d And he answered, \u201cNo\nharm shall befal him whom Allah preserveth!\u201d Then she pulled off the\nring and gave it to him, and on the morrow she was admitted to the mercy\nof Allah the Most High,[100] whilst Ma\u2019aruf abode in possession of the\nkingship and applied himself to the business of governing. Now it\nchanced that one day, as he shook the handkerchief[101] and the troops\nwithdrew to their places that he betook himself to the sitting-chamber,\nwhere he sat till the day departed and the night advanced with murks\nbedight. Then came in to him his cup-companions of the notables\naccording to their custom, and sat with him by way of solace and\ndiversion, till midnight, when they craved permission to withdraw. He\ngave them leave and they retired to their houses; after which there came\nin to him a slave-girl affected to the service of his bed, who spread\nhim the mattress and doffing his apparel, clad him in his sleeping-gown.\nThen he lay down and she kneaded his feet, till sleep overpowered him;\nwhereupon she withdrew to her own chamber and slept. But suddenly he\nfelt something beside him in the bed and awaking started up in alarm and\ncried, \u201cI seek refuge with Allah from Satan the stoned!\u201d Then he opened\nhis eyes and seeing by his side a woman foul of favour, said to her,\n\u201cWho art thou?\u201d Said she, \u201cFear not, I am thy wife Fatimah al-Urrah.\u201d\nWhereupon he looked in her face and knew her by her loathly form and the\nlength of her dog-teeth: so he asked her, \u201cWhence camest thou in to me\nand who brought thee to this country?\u201d \u201cIn what country art thou at this\npresent?\u201d \u201cIn the city of Ikhtiyan al-Khutan. But thou, when didst thou\nleave Cairo?\u201d \u201cBut now.\u201d \u201cHow can that be?\u201d \u201cKnow,\u201d said she, \u201cthat,\nwhen I fell out with thee and Satan prompted me to do thee a damage, I\ncomplained of thee to the magistrates, who sought for thee and the Kazis\nenquired of thee, but found thee not. When two days were past,\nrepentance gat hold upon me and I knew that the fault was with me; but\npenitence availed me not, and I abode for some days weeping for thy\nloss, till what was in my hand failed and I was obliged to beg my bread.\nSo I fell to begging of all, from the courted rich to the contemned\npoor, and since thou leftest me, I have eaten of the bitterness of\nbeggary and have been in the sorriest of conditions. Every night I sat\nbeweeping our separation and that which I suffered, since thy departure,\nof humiliation and ignominy, of abjection and misery.\u201d And she went on\nto tell him what had befallen her, whilst he stared at her in amazement,\ntill she said, \u201cYesterday, I went about begging all day but none gave me\naught; and as often as I accosted any one and craved of him a crust of\nbread, he reviled me and gave me naught. When night came, I went to bed\nsupperless, and hunger burned me and sore on me was that which I\nsuffered: and 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 provide\nfor me and fulfil my wishes; but he is lost to me and I know not whither\nhe went and have been in sore straits since he left me. Asked he, What\nis thy husband\u2019s name? and I answered, His name is Ma\u2019aruf. Quoth he, I\nken him. Know that thy husband is now Sultan in a certain city, and if\nthou wilt, I will carry thee to him. Cried I, I am under thy protection:\nof thy bounty bring me to him! So he took me up and flew with me between\nheaven and earth, till he brought me to this pavilion and said to\nme:\u2014Enter yonder chamber, and thou shalt see thy husband asleep on the\ncouch. Accordingly I entered and found thee in this state of lordship.\nIndeed I had not thought thou wouldst forsake me, who am thy mate, and\npraised be Allah who hath united thee with me!\u201d Quoth Ma\u2019aruf, \u201cDid I\nforsake thee or thou me? Thou complainedst of me from Kazi to Kazi and\nendedst by denouncing me to the High Court and bringing down on me Ab\u00fa\nTabak from the Citadel: so I fled in mine own despite.\u201d And he went on\nto tell her all that had befallen him and how he was become Sultan and\nhad married the King\u2019s daughter and how his beloved Dunya had died,\nleaving him a son who was then seven years old. She rejoined, \u201cThat\nwhich happened was fore-ordained of Allah; but I repent me and I place\nmyself under thy protection beseeching thee not to abandon me, but\nsuffer me eat bread, with thee by way of an alms.\u201d And she ceased not to\nhumble herself to him and to supplicate him till his heart relented\ntowards her and he said, \u201cRepent from mischief and abide with me, and\nnaught shall betide thee save what shall pleasure thee: but, an thou\nwork any wickedness, I will slay thee nor fear any one. And fancy not\nthat thou canst complain of me to the High Court and that Abu Tabak will\ncome down on me from the Citadel; for I am become Sultan and the folk\ndread me: but I fear none save Allah Almighty, because I have a\ntalismanic ring which when I rub, the Slave of the Signet appeareth to\nme. His name is Abu al-Sa\u2019adat, and whatsoever I demand of him he\nbringeth to me. So, an thou desire to return to thine own country, I\nwill give thee what shall suffice thee all thy life long and will send\nthee thither speedily; but, an thou desire to abide with me, I will\nclear for thee a palace and furnish it with the choicest of silks and\nappoint thee twenty slave-girls to serve thee and provide thee with\ndainty dishes and sumptuous suits, and thou shalt be a Queen and live in\nall delight till thou die or I die. What sayest thou of this?\u201d \u201cI wish\nto abide with thee,\u201d she answered and kissed his hand and vowed\nrepentance from frowardness. Accordingly he set apart a palace for her\nsole use and gave her slave-girls and eunuchs, and she became a Queen.\nThe young Prince used to visit her as he visited his sire; but she hated\nhim for that 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 of\nfair handmaidens and bethought him not of his wife Fatimah the Dung, for\nthat she was grown a grizzled old fright, foul-favoured to the sight, a\nbald-headed blight, loathlier than the snake speckled black and white;\nthe more that she had beyond measure evil entreated him aforetime; and\nas saith the adage, \u201cIll-usage the root of desire disparts and sows hate\nin the soil of hearts;\u201d and God-gifted is he who saith:\u2014\n\n Beware of losing hearts of men by thine injurious deed; \u273f For when\n Aversion takes his place none may dear Love restore:\n Hearts, when affection flies from them, are likest unto glass \u273f Which\n broken, cannot whole be made,\u2014\u2019tis breached for evermore.\n\nAnd indeed Ma\u2019aruf had not given her shelter by reason of any\npraiseworthy quality in her, but he dealt with her thus generously only\nof desire for the approval of Allah Almighty.\u2014Here Dunyazad interrupted\nher sister Shahrazad, saying, \u201cHow winsome are these words of thine\nwhich win hold of the heart more forcibly than enchanters\u2019 eyne; and how\nbeautiful are these wondrous books thou hast cited and the marvellous\nand singular tales thou hast recited!\u201d Quoth Shahrazad, \u201cAnd where is\nall this compared with what I shall relate to thee on the coming night,\nan I live and the King deign spare my days?\u201d So when morning morrowed\nand the day brake in its sheen and shone, the King arose from his couch\nwith breast broadened and in high expectation for the rest of the tale\nand saying, \u201cBy Allah, I will not slay her till I hear the last of her\nstory;\u201d repaired to his Durb\u00e1r while the Wazir, as was his wont,\npresented himself at the Palace, shroud under arm. Shahriyar tarried\nabroad all that day, bidding and forbidding between man and man; after\nwhich he returned to his Harim and, according to his custom went in to\nhis wife Shahrazad.[102]\n\n\n Now when it was the Thousand and First Night,\n\nDunyazad said to her sister, \u201cDo thou finish for us the History of\nMa\u2019aruf!\u201d She replied, \u201cWith love and goodly gree, an my lord deign\npermit me recount it.\u201d Quoth the King, \u201cI permit thee; for that I am\nfain of hearing it.\u201d So she said:\u2014It hath reached me, O auspicious King,\nthat Ma\u2019aruf would have naught to do with his wife by way of conjugal\nduty. Now when she saw that he held aloof from her bed and occupied\nhimself with other women, she hated him and jealousy gat the mastery of\nher and Iblis prompted her to take the seal-ring from him and slay him\nand make herself Queen in his stead. So she went forth one night from\nher pavilion, intending for that in which was her husband King Ma\u2019aruf;\nand it chanced by decree of the Decreer and His written destiny, that\nMa\u2019aruf lay that night with one of his concubines; a damsel endowed with\nbeauty and loveliness, symmetry and a stature all grace. And it was his\nwont, of the excellence of his piety, that, when he was minded to have\nto lie with a woman, he would doff the enchanted seal-ring from his\nfinger, in reverence to the Holy Names graven thereon, and lay it on the\npillow, nor would he don it again till he had purified himself by the\nGhusl-ablution. Moreover, when he had lain with a woman, he was used to\norder her go forth from him before daybreak, of his fear for the\nseal-ring; and when he went to the Hammam he locked the door of the\npavilion till his return, when he put on the ring, and after this, all\nwere free to enter according to custom. His wife Fatimah the Dung knew\nof all this and went not forth from her place till she had certified\nherself of the case. So she sallied out, when the night was dark,\npurposing to go in to him, whilst he was drowned in sleep, and steal the\nring, unseen of him. Now it chanced at this time that the King\u2019s son had\ngone out, without light, to the Chapel of Ease for an occasion, and sat\ndown over the marble slab[103] of the jakes in the dark, leaving the\ndoor open. Presently, he saw Fatimah come forth of her pavilion and make\nstealthily for that of his father and said in himself, \u201cWhat aileth this\nwitch to leave her lodging in the dead of the night and make for my\nfather\u2019s pavilion? Needs must there be some reason for this:\u201d so he went\nout after her and followed in her steps unseen of her. Now he had a\nshort sword of watered steel, which he held so dear that he went not to\nhis father\u2019s Divan, except he were girt therewith; and his father used\nto laugh at him and exclaim, \u201cMahallah![104] This is a mighty fine sword\nof thine, O my son! But thou hast not gone down with it to battle nor\ncut off a head therewith.\u201d Whereupon the boy would reply, \u201cI will not\nfail to cut off with it some head which deserveth[105] cutting.\u201d And\nMa\u2019aruf would laugh at his words. Now when treading in her track, he\ndrew the sword from its sheath and he followed her till she came to his\nfather\u2019s pavilion and entered, whilst he stood and watched her from the\ndoor. He saw her searching about and heard her say to herself, \u201cWhere\nhath he laid 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 Then\nshe picked it up and turned to go out; but he hid behind the door. As\nshe came forth, she looked at the ring and turned it about in her grasp.\nBut when she was about to rub it, he raised his hand with the sword and\nsmote her on the neck; and she cried a single cry and fell down dead.\nWith this Ma\u2019aruf awoke and seeing his wife strown on the ground, with\nher blood flowing, and his son standing with the drawn sword in his\nhand, said to him, \u201cWhat is this, O my son?\u201d He replied, \u201cO my father,\nhow often hast 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 have\nanswered thee, saying, I will not fail to cut off with it a head which\ndeserveth cutting. And now, behold, I have therewith cut off for thee a\nhead well worth the cutting!\u201d And he told him what had passed. Ma\u2019aruf\nsought for the Seal-ring, but found it not; so he searched the dead\nwoman\u2019s body till he saw her hand closed upon it; whereupon he took it\nfrom her grasp and said to the boy, \u201cThou art indeed my very son,\nwithout doubt or dispute; Allah ease thee in this world and the next,\neven as thou hast eased me of this vile woman! Her attempt led only to\nher own destruction, and Allah-gifted is he who said:\u2014\n\n When forwards Allah\u2019s aid a man\u2019s intent, \u273f His wish in every case shall\n find consent:\n But an that aid of Allah be refused, \u273f His first attempt shall do him\n damagement.\n\nThen King Ma\u2019aruf called aloud to some of his attendants, who came in\nhaste, and he told them what his wife Fatimah the Dung had done and bade\nthem to take her and lay her in a place till the morning. They did his\nbidding, and next day he gave her in charge to a number of eunuchs, who\nwashed her and shrouded her and made her a tomb[106] and buried her.\nThus her coming from Cairo was but to her grave, and Allah-gifted is he\nwho said[107]:\u2014\n\n We trod the steps appointed for us: and he whose steps are appointed\n must tread them.\n He whose death is decreed to take place in our land shall not die in any\n land but that.\n\nAnd how excellent is the saying of the poet:\u2014\n\n I wot not, whenas to a land I fare, \u273f Good luck pursuing, what my lot\n shall be.\n Whether the fortune I perforce pursue \u273f Or the misfortune which pursueth\n me.\n\nAfter this, King Ma\u2019aruf sent for the husbandman, whose guest he had\nbeen, when he was a fugitive, and made him his Wazir of the Right and\nhis Chief Counsellor.[108] Then, learning that he had a daughter of\npassing beauty and loveliness, of qualities nature-ennobled at birth and\nexalted of worth, he took her to wife; and in due time he married his\nson. So they abode awhile in all solace of life and its delight and\ntheir days were serene and their joys untroubled, till there came to\nthem the Destroyer of delights and the Sunderer of societies, the\nDepopulator of populous places and the Orphaner of sons and daughters.\nAnd glory be to the Living who dieth not and in whose hand are the Keys\nof the Seen and the Unseen!\u201d\n\n-----\n\nFootnote 1:\n\n Arab. \u201cZar\u00e1b\u00edn\u201d (pl. of zarb\u00fan), lit. slaves\u2019 shoes or sandals (see\n vol. iii. p. 336) the chaussure worn by Mamelukes. Here the word is\n used in its modern sense of stout shoes or walking boots.\n\nFootnote 2:\n\n The popular word means goodness, etc., _e.g._ \u201cA\u2019mil al-Ma\u2019ar\u00faf\u201d =\n have the kindness; do me the favour.\n\nFootnote 3:\n\n Dozy translates \u201c\u2019Urrah\u201d = Une M\u00e9g\u00e8re: Lane terms it a \u201cvulgar word\n signifying a wicked, mischievous shrew.\u201d But it is the fem. form of\n \u2019Urr = dung; not a bad name for a daughter of Billingsgate; and\n reminds us of the term \u201cDung-beardlings\u201d applied by the amiable\n Hallgerda to her enemy\u2019s sons. (The Story of Burnt Njal, ii. 47.)\n\nFootnote 4:\n\n _i.e._ black like the book of her actions which would be shown to her\n on Doomsday. (See Night dccclxxi.) The ungodly hold it in the left\n hand, the right being bound behind their backs and they appear in ten\n foul forms, apes, swine, etc., for which see Sale sect. iv.\n\nFootnote 5:\n\n The \u201cKun\u00e1fah\u201d (vermicelli-cake) is a favourite dish of wheaten flour,\n worked somewhat finer than our vermicelli, fried with samn (butter\n melted and clarified) and sweetened with honey or sugar. See Lane M.\n E. chapt. v. Bees\u2019 honey is opposed to various syrups which are used\n as sweeteners. See vol. v. 300.\n\nFootnote 6:\n\n _i.e._ Will send us aid. The Shrew\u2019s rejoinder is highly impious in\n Moslem opinion.\n\nFootnote 7:\n\n Arab. Asal Katr; \u201ca fine kind of black honey, treacle\u201d says Lane; but\n it is afterwards called cane-honey (\u2019Asal Kasab). I have never heard\n it applied to \u201cthe syrup which exudes from ripe dates, when hung up.\u201d\n\nFootnote 8:\n\n Arab. \u201c\u2019Aysh,\u201d lit. = that on which man lives: \u201cKhubz\u201d being the more\n popular term. \u201cHubz and Joobn\u201d is well known at Malta.\n\nFootnote 9:\n\n Insinuating that he had better make peace with his wife by knowing her\n carnally. It suggests the story of the Irishman who brought over to\n the holy Catholic Church three several Protestant wives, but failed\n with the fourth on account of the decline of his \u201cConvarter.\u201d\n\nFootnote 10:\n\n Arab. \u201cAsal Kasab,\u201d _i.e._ Sugar, possibly made from sorgho-stalks\n _Holcus sorghum_ of which I made syrup in Central Africa.\n\nFootnote 11:\n\n For this unpleasant euphemy see vol. iv. 215.\n\nFootnote 12:\n\n This is a true picture of the leniency with which women were treated\n in the Kazi\u2019s court at Cairo; and the effect was simply deplorable. I\n have noted that matters have grown even worse since the English\n occupation, for history repeats herself; and the same was the case in\n Afghanistan and in Sind. We govern too much in these matters, which\n should be directed not changed, and too little in other things,\n especially in exacting respect for the conquerors from the conquered.\n\nFootnote 13:\n\n Arab. \u201cB\u00e1b al-\u2019\u00c1li\u201d = the high gate or Sublime Porte; here used of the\n Chief Kazi\u2019s court: the phrase is a descendant of the Coptic \u201cPer-ao\u201d\n whence \u201cPharaoh.\u201d\n\nFootnote 14:\n\n \u201cAb\u00fa Tabak,\u201d in Cairene slang, is an officer who arrests by order of\n the Kazi and means \u201cFather of whipping\u201d (= tabaka, a low word for\n beating, thrashing, whopping) because he does his duty with all\n possible violence _in terrorem_.\n\nFootnote 15:\n\n Bab al-Nasr the Eastern or Desert Gate: see vol. vi. 234.\n\nFootnote 16:\n\n This is a mosque outside the great gate built by Al-Malik al-\u2019\u00c1dil\n Tuman Bey in A.H. 906 (= 1501). The date is _not_ worthy of much\n remark for these names are often inserted by the scribe\u2014for which see\n Terminal Essay.\n\nFootnote 17:\n\n Arab. \u201c\u2019\u00c1mir\u201d lit. = one who inhabiteth, a peopler; here used in\n technical sense. As has been seen, ruins and impure places such as\n privies and Hamm\u00e1m-baths are the favourite homes of the Jinn. The\n fire-drake in the text was summoned by the Cobbler\u2019s exclamation and\n even Marids at times do a kindly action.\n\nFootnote 18:\n\n The style is modern Cairene jargon.\n\nFootnote 19:\n\n Purses or gold pieces see vol. ix. 313.\n\nFootnote 20:\n\n _i.e._ I am a Cairene.\n\nFootnote 21:\n\n Arab. \u201cDarb al-Ahmar,\u201d a street still existing near to and outside the\n noble Bab Zuwaylah, for which see vol. i. 269.\n\nFootnote 22:\n\n Arab. \u201c\u2019Att\u00e1r,\u201d perfume-seller and druggist; the word is connected\n with our \u201cOttar\u201d (\u2019Atr).\n\nFootnote 23:\n\n Arab. \u201cMudarris\u201d lit. = one who gives lessons or lectures (dars) and\n pop. applied to a professor in a collegiate mosque like Al-Azhar of\n Cairo.\n\nFootnote 24:\n\n This thoroughly dramatic scene is told with a charming na\u00efvet\u00e9. No\n wonder that The Nights has been made the basis of a national theatre\n amongst the Turks.\n\nFootnote 25:\n\n Arab. \u201cTaysh\u201d lit. = vertigo, swimming of head.\n\nFootnote 26:\n\n Here Tr\u00e9butien (iii. 265) reads \u201cla ville de Kha\u00eftan (so the Mac.\n Edit. iv. 708) capital du royaume de Sohatan.\u201d Ikhtiy\u00e1n Lane suggests\n to be fictitious: Khatan is a district of Tartary east of K\u00e1shgar, so\n called by S\u00e1dik al-Isfah\u00e1ni p. 24.\n\nFootnote 27:\n\n This is a true picture of the tact and _savoir faire_ of the Cairenes.\n It was a study to see how, under the late Khedive they managed to take\n precedence of Europeans who found themselves in the background before\n they knew it. For instance, every Bey, whose degree is that of a\n Colonel was made an \u201cExcellency\u201d and ranked accordingly at Court\n whilst his father, some poor Fellah, was ploughing the ground. Tanf\u00edk\n Pasha began his ill-omened rule by always placing natives close to him\n in the place of honour, addressing them first and otherwise snubbing\n Europeans who, when English, were often too obtuse to notice the petty\n insults lavished upon them.\n\nFootnote 28:\n\n Arab. \u201cKath\u00edr\u201d (pron. Katir) = much: here used in its slang sense, \u201cno\n end.\u201d\n\nFootnote 29:\n\n _i.e._ \u201cMay the Lord soon make thee able to repay me; but meanwhile I\n give it to thee for thy own free use.\u201d\n\nFootnote 30:\n\n Punning upon his name. Much might be written upon the significance of\n names as ominous of good and evil; but the subject is far too\n extensive for a footnote.\n\nFootnote 31:\n\n Lane translates \u201c\u00c1nisa-kum\u201d by \u201che hath delighted you by his arrival\u201d;\n Mr. Payne \u201cI commend him to you.\u201d\n\nFootnote 32:\n\n Arab. \u201cFat\u00far\u00e1t,\u201d = light food for the early breakfast of which the\n \u201cFat\u00edrah\u201d cake was a favourite item. See vol. i. 300.\n\nFootnote 33:\n\n A dark red dye (Lane).\n\nFootnote 34:\n\n Arab. \u201cJad\u00edd,\u201d see vol. viii. 121.\n\nFootnote 35:\n\n Both the texts read thus, but the reading has little sense. Ma\u2019aruf\n probably would say, \u201cI fear that my loads will be long coming.\u201d\n\nFootnote 36:\n\n One of the many formulas of polite refusal.\n\nFootnote 37:\n\n Each bazar, in a large city like Damascus, has its tall and heavy\n wooden doors which are locked every evening and opened in the morning\n by the Ghafir or guard. The \u201csilver key,\u201d however, always lets one in.\n\nFootnote 38:\n\n Arab. \u201cWa l\u00e1 Kabbata h\u00e1miyah,\u201d a Cairene vulgarism meaning, \u201cThere\n came nothing to profit him nor to rid the people of him.\u201d\n\nFootnote 39:\n\n Arab. \u201cKammir,\u201d _i.e._ brown it before the fire, toast it.\n\nFootnote 40:\n\n It is insinuated that he had lied till he himself believed the lie to\n be truth\u2014not an uncommon process, I may remark.\n\nFootnote 41:\n\n Arab. \u201cRij\u00e1l\u201d = the Men, equivalent to the Walis, Saints or Santons;\n with perhaps an allusion to the Rij\u00e1l al-Ghayb, the Invisible Controls\n concerning whom I have quoted Herklots in vol. ii. 211.\n\nFootnote 42:\n\n A saying attributed to Al-Hariri (Lane). It is good enough to be his:\n the Persians say, \u201cCut not down the tree thou plantedst,\u201d and the idea\n is universal throughout the East.\n\nFootnote 43:\n\n A quotation from Al-Hariri (Ass. of the Badawin). Ash\u2019ab (ob. A.H.\n 54), a Medinite servant of Caliph Osman, was proverbial for greed and\n sanguine, Micawber-like expectation of \u201cwindfalls.\u201d The Scholiast\n Al-Shar\u00edshi (of Xeres) describes him in Theophrastic style. He never\n saw a man put hand to pocket without expecting a present, or a funeral\n go by without hoping for a legacy, or a bridal procession without\n preparing his own house, hoping they might bring the bride to him by\n mistake. * * * When asked if he knew aught greedier than himself he\n said \u201cYes; a sheep I once kept upon my terrace-roof seeing a rainbow\n mistook it for a rope of hay and jumping to seize it broke its neck!\u201d\n Hence \u201cAsh\u2019ab\u2019s sheep\u201d became a by-word (Preston tells the tale in\n full, p. 288).\n\nFootnote 44:\n\n _i.e._ \u201cShow a miser money and hold him back, if you can.\u201d\n\nFootnote 45:\n\n He wants \u00a340,000 to begin with.\n\nFootnote 46:\n\n _i.e._ Arab. \u201cSab\u00edhat al-\u2019urs\u201d the morning after the wedding. See vol.\n i. 269.\n\nFootnote 47:\n\n Another sign of modern composition as in Kamar al-Zaman II.\n\nFootnote 48:\n\n Arab. \u201cAl-Jink\u201d (from Turk.) are boys and youths mostly Jews,\n Armenians, Greeks and Turks, who dress in woman\u2019s dress with long hair\n braided. Lane (M. E. chapts. xix. and xxv.) gives same account of the\n customs of the \u201cGink\u201d (as the Egyptians call them) but cannot enter\n into details concerning these catamites. Respectable Moslems often\n employ them to dance at festivals in preference to the Ghaw\u00e1zi-women,\n a freak of Mohammedan decorum. When they grow old they often preserve\n their costume, and a glance at them makes a European\u2019s blood run cold.\n\nFootnote 49:\n\n Lane translates this, \u201cMay Allah and the Rijal retaliate upon thy\n temple!\u201d\n\nFootnote 50:\n\n Arab. \u201cY\u00e1 aba \u2019l-lith\u00e1mayn,\u201d addressed to his member. Lathm the root\n means kissing or breaking; so he would say, \u201cO thou who canst take her\n maidenhead whilst my tongue does away with the virginity of her\n mouth.\u201d \u201cHe breached the citadel\u201d (which is usually square) \u201cin its\n four corners\u201d signifying that he utterly broke it down.\n\nFootnote 51:\n\n A mystery to the Author of Proverbs (xxx. 18\u201319),\n\n There be three things which are too wondrous for me,\n The way of an eagle in the air;\n The way of a snake upon a rock;\n And the way of a man with a maid.\n\nFootnote 52:\n\n Several women have described the pain to me as much resembling the\n drawing of a tooth.\n\nFootnote 53:\n\n As we should say, \u201cplay fast and loose.\u201d\n\nFootnote 54:\n\n Arab. \u201cN\u00e1h\u00ed-ka\u201d lit. = thy prohibition but idiomatically used = let it\n suffice thee!\n\nFootnote 55:\n\n A character-sketch like that of Princess Dunya makes ample amends for\n a book full of abuse of women. And yet the superficial say that none\n of the characters have much personal individuality.\n\nFootnote 56:\n\n This is indeed one of the touches of nature which makes all the world\n kin.\n\nFootnote 57:\n\n As we are in Tartary \u201cArabs\u201d here means plundering nomades, like the\n Persian \u201cIliy\u00e1t\u201d and other shepherd races.\n\nFootnote 58:\n\n The very cruelty of love which hates nothing so much as a rejected\n lover. The Princess, be it noted, is not supposed to be merely\n romancing, but speaking with the second sight, the clairvoyance, of\n perfect affection. Men seem to know very little upon this subject,\n though every one has at times been more or less startled by the\n abnormal introvision and divination of things hidden which are the\n property and prerogative of perfect love.\n\nFootnote 59:\n\n The name of the Princess meaning \u201cThe World,\u201d not unusual amongst\n Moslem women.\n\nFootnote 60:\n\n Another pun upon his name \u201cMa\u2019aruf.\u201d\n\nFootnote 61:\n\n Arab. \u201cNak\u00e1,\u201d the mound of pure sand which delights the eye of the\n Badawi leaving a town. See vol. i. 217, for the lines and explanation\n in Night cmlxiv. vol. ix. p. 250.\n\nFootnote 62:\n\n Euphemistic: \u201cI will soon fetch thee food.\u201d To say this bluntly might\n have brought misfortune.\n\nFootnote 63:\n\n Arab. \u201cKafr\u201d = a village in Egypt and Syria _e.g._ Capernaum (Kafr\n Nahum).\n\nFootnote 64:\n\n He has all the bonhomie of the Cairene and will do a kindness whenever\n he can.\n\nFootnote 65:\n\n _i.e._ the Father of Prosperities: pron. Aboosa\u2019\u00e1d\u00e1t; as in the Tale\n of Hasan of Bassorah.\n\nFootnote 66:\n\n Koran lxxxix. \u201cThe Daybreak\u201d which also mentions Thamud and Pharaoh.\n\nFootnote 67:\n\n In Egypt the cheapest and poorest of food, never seen at a hotel table\n d\u2019h\u00f4te.\n\nFootnote 68:\n\n The beautiful girls who guard ensorcelled hoards: See vol. vi. 109.\n\nFootnote 69:\n\n Arab. \u201cAs\u00e1kir,\u201d the ornaments of litters, which are either plain balls\n of metal or tapering cones based on crescents or on balls and\n crescents. See in Lane (M. E. chapt. xxiv.) the sketch of the Mahmal.\n\nFootnote 70:\n\n Arab. \u201cAmm\u201d = father\u2019s brother, courteously used for \u201cfather-in-law,\u201d\n which suggests having slept with his daughter, and which is indecent\n in writing. Thus by a pleasant fiction the husband represents himself\n as having married his first cousin.\n\nFootnote 71:\n\n _i.e._ a calamity to the enemy: see vol. ii. 87 and passim.\n\nFootnote 72:\n\n Both texts read \u201cAsad\u201d (lion) and Lane accepts it: there is no reason\n to change it for \u201cH\u00e1sid\u201d (Envier), the Lion being the Sultan of the\n Beasts and the most majestic.\n\nFootnote 73:\n\n The Cairene knew his fellow Cairene and was not to be taken in by him.\n\nFootnote 74:\n\n Arab \u201cHiz\u00e1m\u201d: Lane reads \u201cKhiz\u00e1m\u201d = a nose-ring for which see appendix\n to Lane\u2019s M. E. The untrained European eye dislikes these decorations\n and there is certainly no beauty in the hoops which Hindu women insert\n through the nostrils, camel-fashion, as if to receive the cord-acting\n bridle; But a drop-pearl hanging to the septum is at least as pretty\n as the heavy pendants by which some European women lengthen their\n ears.\n\nFootnote 75:\n\n Arab. \u201cShamt\u00e1,\u201d one of the many names of wine, the \u201cspeckled\u201d alluding\n to the bubbles which dance upon the freshly filled cup.\n\nFootnote 76:\n\n _i.e._ in the cask. These \u201cmerry quips\u201d strongly suggest the dismal\n toasts of our not remote ancestors.\n\nFootnote 77:\n\n Arab. \u201cA\u2019l\u00e1j\u201d plur. of \u201c\u2019Ilj\u201d and rendered by Lane \u201cthe stout foreign\n infidels.\u201d The next line alludes to the cupbearer who was generally a\n slave and a non-Moslem.\n\nFootnote 78:\n\n As if it were a bride. See vol. vii. 198. The stars of Jauz\u00e1 (Gemini)\n are the cupbearer\u2019s eyes.\n\nFootnote 79:\n\n _i.e._ light-coloured wine.\n\nFootnote 80:\n\n The usual homage to youth and beauty.\n\nFootnote 81:\n\n Alluding to the cup.\n\nFootnote 82:\n\n Here Abu Nowas whose name always ushers in some abomination alluded to\n the \u201cGhul\u00e1miyah\u201d or girl dressed like boy to act cupbearer.\n Civilisation has everywhere the same devices and the Bordels of London\n and Paris do not ignore the \u201cshe-boy,\u201d who often opens the door.\n\nFootnote 83:\n\n Abdallah ibn al-Mu\u2019tazz, son of Al-Mu\u2019tazz bi \u2019llah, the 13th\n Abbaside, and great-great-grandson of Harun al-Rashid. He was one of\n the most renowned poets of the third century (A.H.) and died A.D. 908,\n strangled by the partisans of his nephew Al-Muktadir bi \u2019llah, 18th\n Abbaside.\n\nFootnote 84:\n\n Jaz\u00edrat ibn Omar, an island and town on the Tigris north of Mosul.\n \u201cSome versions of the poem, from which these verses are quoted,\n substitute El-Mutireh, a village near Samara (a town on the Tigris, 60\n miles north of Baghdad), for El-Jezireh, _i.e._ Jeziret ibn Omar.\u201d\n (Payne.)\n\nFootnote 85:\n\n The Convent of Abdun on the east bank of the Tigris opposite the\n Jezirah was so called from a statesman who caused it to be built. For\n a variant of these lines see Ibn Khallikan, vol. ii. 42; here we miss\n \u201cthe shady groves of Al-Mat\u00edrah.\u201d\n\nFootnote 86:\n\n Arab. \u201cGhurrah\u201d the white blaze on a horse\u2019s brow. In Ibn Khallikan\n the bird is the lark.\n\nFootnote 87:\n\n Arab. \u201cT\u00e1y\u2019i\u201d = thirsty used with J\u00e1y\u2019i = hungry.\n\nFootnote 88:\n\n Lit. \u201cKohl\u2019d with Ghunj\u201d for which we have no better word than\n \u201ccoquetry.\u201d But see vol. v. 80. It corresponds with the Latin crissare\n for women and cevere for men.\n\nFootnote 89:\n\n _i.e._ gold-coloured wine, as the Vino d\u2019Oro.\n\nFootnote 90:\n\n Compare the charming song of Abu Mij\u00e1n translated from the German of\n Dr. Weil in Bohn\u2019s Edit. of Ockley (p. 149),\n\n When the Death-angel cometh mine eyes to close,\n Dig my grave \u2019mid the vines on the hill\u2019s fair side;\n For though deep in earth may my bones repose,\n The juice of the grape shall their food provide.\n Ah, bury me not in a barren land,\n Or Death will appear to me dread and drear!\n While fearless I\u2019ll wait what he hath in hand\n An the scent of the vineyard my spirit cheer.\n\n The glorious old drinker!\n\nFootnote 91:\n\n Arab. \u201cRub\u2019a al-Khar\u00e1b\u201d in Ibn al-Wardi Central Africa south of the\n Nile-sources, one of the richest regions in the world. Here it prob.\n alludes to the Rub\u2019a al-Kh\u00e1l\u00ed or Great Arabian Desert: for which see\n Night dclxxvi. In rhetoric it is opposed to the \u201cRub\u2019a Mask\u00fan,\u201d or\n populated fourth of the world, the rest being held to be ocean.\n\nFootnote 92:\n\n This is the noble resignation of the Moslem. What a dialogue there\n would have been in a European book between man and devil!\n\nFootnote 93:\n\n Arab. \u201cAl-\u2019iddah,\u201d the period of four months and ten days which must\n elapse before she could legally marry again. But this was a palpable\n wile: she was not sure of her husband\u2019s death and he had not divorced\n her; so that although a \u201cgrass widow,\u201d a \u201cStrohwitwe\u201d as the Germans\n say, she could not wed again either with or without interval.\n\nFootnote 94:\n\n Here the silence is of cowardice and the passage is a fling at the\n \u201ctime-serving\u201d of the Olema, a favourite theme, like \u201cbanging the\n bishops\u201d amongst certain Westerns.\n\nFootnote 95:\n\n Arab. \u201cUmm al-raas,\u201d the poll, crown of the head, here the place where\n a calamity coming down from heaven would first alight.\n\nFootnote 96:\n\n From Al-Hariri (Lane): the lines are excellent.\n\nFootnote 97:\n\n When the charming Princess is so ready at the _voie de faits_, the\n reader will understand how common is such energetic action among women\n of lower degree. The \u201cfair sex\u201d in Egypt has a horrible way of\n murdering men, especially husbands, by tying them down and tearing out\n the testicles. See Lane M. E. chapt. xiii.\n\nFootnote 98:\n\n Arab. \u201cSijn al-Ghazab,\u201d the dungeons appropriated to the worst of\n criminals where they suffer penalties far worse than hanging or\n guillotining.\n\nFootnote 99:\n\n According to some modern Moslems Munkar and Nakir visit the graves of\n Infidels (non-Moslems) and Bashshir and Mubashshir (\u201cGivers of glad\n tidings\u201d) those of Mohammedans. Petis de la Croix (Les Mille et un\n Jours vol. iii. 258) speaks of the \u201cZoubanya,\u201d black angels who\n torture the damned under their chief Dabilah.\n\nFootnote 100:\n\n Very simple and pathetic is this short sketch of the noble-minded\n Princess\u2019s death.\n\nFootnote 101:\n\n In sign of dismissal (vol. iv. 62) I have noted that \u201cthrowing the\n kerchief\u201d is not an Eastern practice: the idea probably arose from the\n Oriental practice of sending presents in richly embroidered napkins\n and kerchiefs.\n\nFootnote 102:\n\n Curious to say both Lane and Payne omit this passage which appears in\n both texts (Mac. and Bul.). The object is evidently to prepare the\n reader for the ending by reverting to the beginning of the tale; and\n its prolixity has its effect as in the old Romances of Chivalry from\n Amadis of Ghaul to the Seven Champions of Christendom. If it provoke\n impatience, it also heightens expectation; \u201cit is like the long\n elm-avenues of our forefathers; we wish ourselves at the end; but we\n know that at the end there is something great.\u201d\n\nFootnote 103:\n\n Arab. \u201cal\u00e0 mal\u00e1kay bayti \u2019l-r\u00e1hah;\u201d on the two slabs at whose union\n are the round hole and longitudinal slit. See vol. i. 221.\n\nFootnote 104:\n\n Here the exclamation wards off the Evil Eye from the Sword and the\n wearer: Mr. Payne notes, \u201cThe old English exclamation \u2018Cock\u2019s \u2019ill!\u2019\n (_i.e._ God\u2019s will, thus corrupted for the purpose of evading the\n statute of 3 Jac. i. against profane swearing) exactly corresponds to\n the Arabic\u201d\u2014with a difference, I add.\n\nFootnote 105:\n\n Arab. \u201cMustahakk\u201d = deserving (Lane) or worth (Payne) the cutting.\n\nFootnote 106:\n\n Arab. \u201cMashhad\u201d the same as \u201cSh\u00e1hid\u201d = the upright stones at the head\n and foot of the grave. Lane mistranslates, \u201cMade for her a funeral\n procession.\u201d\n\nFootnote 107:\n\n These lines have occurred before. I quote Lane.\n\nFootnote 108:\n\n There is nothing strange in such sudden elevations amongst Moslems and\n even in Europe we still see them occasionally. The family in the East,\n however humble, is a model and miniature of the state, and learning is\n not always necessary to wisdom.\n\n\n\n\n Conclusion.\n\n\nNow, during this time, Shahrazad had borne the King three boy children:\nso, when she had made an end of the story of Ma\u2019aruf, she rose to her\nfeet and kissing ground before him, said, \u201cO King of the time and unique\none[109] of the age and the tide, I am thine handmaid and these thousand\nnights and a night have I entertained thee with stories of folk gone\nbefore and admonitory instances of the men of yore. May I then make bold\nto crave a boon of Thy Highness?\u201d He replied, \u201cAsk, O Shahrazad, and it\nshall be granted to thee.[110]\u201d Whereupon she cried out to the nurses\nand the eunuchs, saying, \u201cBring me my children.\u201d So they brought them to\nher in haste, and they were three boy children, one walking, one\ncrawling and one sucking. She took them and setting them before the\nKing, again kissed the ground and said, \u201cO King of the age, these are\nthy children and I crave that thou release me from the doom of death, as\na dole to these infants; for, an thou kill me, they will become\nmotherless and will find none among women to rear them as they should be\nreared.\u201d When the King heard this, he wept and straining the boys to his\nbosom, said, \u201cBy Allah, O Shahrazad, I pardoned thee before the coming\nof these children, for that I found thee chaste, pure, ingenuous and\npious! Allah bless thee and thy father and thy mother and thy root and\nthy branch! I take the Almighty to witness against me that I exempt thee\nfrom aught that can harm thee.\u201d So she kissed his hands and feet and\nrejoiced with exceeding joy, saying, \u201cThe Lord make thy life long and\nincrease thee in dignity and majesty[111]!\u201d; presently adding, \u201cThou\nmarvelledst at that which befel thee on the part of women; yet there\nbetided the Kings of the Chosro\u00ebs before thee greater mishaps and more\ngrievous than that which hath befallen thee, and indeed I have set forth\nunto thee that which happened to Caliphs and Kings and others with their\nwomen, but the relation is longsome and hearkening groweth tedious, and\nin this is all-sufficient warning for the man of wits and admonishment\nfor the wise.\u201d Then she ceased to speak, and when King Shahriyar heard\nher speech and profited by that which she said, he summoned up his\nreasoning powers and cleansed his heart and caused his understanding\nrevert and turned to Allah Almighty and said to himself, \u201cSince there\nbefel the Kings of the Chosro\u00ebs more than that which hath befallen me,\nnever, whilst I live, shall I cease to blame myself for the past. As for\nthis Shahrazad, her like is not found in the lands; so praise be to Him\nwho appointed her a means for delivering His creatures from oppression\nand slaughter!\u201d Then he arose from his s\u00e9ance and kissed her head,\nwhereat she rejoiced, she and her sister Dunyazad, with exceeding joy.\nWhen the morning morrowed, the King went forth and sitting down on the\nthrone of the Kingship, summoned the Lords of his land; whereupon the\nChamberlains and Nabobs and Captains of the host went in to him and\nkissed ground before him. He distinguished the Wazir, Shahrazad\u2019s sire,\nwith special favour and bestowed on him a costly and splendid robe of\nhonour and entreated him with the utmost kindness, and said to him,\n\u201cAllah protect thee for that thou gavest me to wife thy noble daughter,\nwho hath been the means of my repentance from slaying the daughters of\nfolk. Indeed I have found her pure and pious, chaste and ingenuous, and\nAllah hath vouchsafed me by her three boy children; wherefore praised be\nHe for his passing favour.\u201d Then he bestowed robes of honour upon his\nWazirs, and Emirs and Chief Officers and he set forth to them briefly\nthat which had betided him with Shahrazad and how he had turned from his\nformer ways and repented him of what he had done and purposed to take\nthe Wazir\u2019s daughter, Shahrazad, to wife and let draw up the\nmarriage-contract with her. When those who were present heard this, they\nkissed the ground before him and blessed him and his betrothed[112]\nShahrazad, and the Wazir thanked her. Then Shahriyar made an end of his\nsitting in all weal, whereupon the folk dispersed to their\ndwelling-places and the news was bruited abroad that the King purposed\nto marry the Wazir\u2019s daughter, Shahrazad. Then he proceeded to make\nready the wedding gear, and presently he sent after his brother, King\nShah Zaman, who came, and King Shahriyar went forth to meet him with the\ntroops. Furthermore, they decorated the city after the goodliest fashion\nand diffused scents from censers and burnt aloes-wood and other perfumes\nin all the markets and thoroughfares and rubbed themselves with\nsaffron,[113] what while the drums beat and the flutes and pipes sounded\nand mimes and mountebanks played and plied their arts and the King\nlavished on them gifts and largesse; and in very deed it was a notable\nday. When they came to the palace, King Shahriyar commanded to spread\nthe tables with beasts roasted whole and sweetmeats and all manner of\nviands and bade the crier cry to the folk that they should come up to\nthe Divan and eat and drink and that this should be a means of\nreconciliation between him and them. So, high and low, great and small\ncame up unto him and they abode on that wise, eating and drinking, seven\ndays with their nights. Then the King shut himself up with his brother\nand related to him that which had betided him with the Wazir\u2019s daughter,\nShahrazad, during the past three years and told him what he had heard\nfrom her of proverbs and parables, chronicles and pleasantries, quips\nand jests, stories and anecdotes, dialogues and histories and elegies\nand other verses; whereat King Shah Zaman marvelled with the uttermost\nmarvel and said, \u201cFain would I take her younger sister to wife, so we\nmay be two brothers-german to two sisters-german, and they on like wise\nbe sisters to us; for that the calamity which befel me was the cause of\nour discovering that which befel thee and all this time of three years\npast I have taken 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 now I\ndesire to marry thy wife\u2019s sister Dunyazad.\u201d When King Shahriyar heard\nhis brother\u2019s words, he rejoiced with joy exceeding and arising\nforthright, went in to his wife Shahrazad and acquainted her with that\nwhich his brother purposed, namely that he sought her sister Dunyazad in\nwedlock; whereupon she answered, \u201cO King of the age, we seek of him one\ncondition, to wit, that he take up his abode with us, for that I cannot\nbrook to be parted from my sister an hour, because we were brought up\ntogether and may not endure separation each from other.[114] If he\naccept this pact, she is his handmaid.\u201d King Shahriyar returned to his\nbrother and acquainted him with that which Shahrazad had said; and he\nreplied, \u201cIndeed, this is what was in my mind, for that I desire\nnevermore to be parted from thee one hour. As for the kingdom, Allah the\nMost High shall send to it whomso He chooseth, for that I have no longer\na desire for the kingship.\u201d When King Shahriyar heard his brother\u2019s\nwords, he rejoiced exceedingly and said, \u201cVerily, this is what I wished,\nO my brother. So Alhamdolillah\u2014Praised be Allah\u2014who hath brought about\nunion between us.\u201d Then he sent after the Kazis and Olema, Captains and\nNotables, and they married the two brothers to the two sisters. The\ncontracts were written out and the two Kings bestowed robes of honour of\nsilk and satin on those who were present, whilst the city was decorated\nand the rejoicings were renewed. The King commanded each Emir and Wazir\nand Chamberlain and Nabob to decorate his palace and the folk of the\ncity were gladdened 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 to the\npoor and needy and extended his bounty to great and small. Then the\neunuchs went forth, that they might perfume the Hammam for the brides;\nso they scented it with rose-water and willow-flower-water and pods of\nmusk and fumigated it with K\u00e1kil\u00ed[115] eagle-wood and ambergris. Then\nShahrazad entered, she and her sister Dunyazad, and they cleansed their\nheads and clipped their hair. When they came forth of the Hammam-bath,\nthey donned raiment and ornaments; such as men were wont prepare for the\nKings of the Chosro\u00ebs; and among Shahrazad\u2019s apparel was a dress purfled\nwith red gold and wrought with counterfeit presentments of birds and\nbeasts. And the two sisters encircled their necks with necklaces of\njewels of price, in the like whereof Iskander[116] rejoiced not, for\ntherein were great jewels such as amazed the wit and dazzled the eye;\nand the imagination was bewildered at their charms, for indeed each of\nthem was brighter than the sun and the moon. Before them they lighted\nbrilliant flambeaux of wax in candelabra of gold, but their faces\noutshone the flambeaux, for that they had eyes sharper than unsheathed\nswords and the lashes of their eyelids bewitched all hearts. Their\ncheeks were rosy red and their necks and shapes gracefully swayed and\ntheir eyes wantoned like the gazelle\u2019s; and the slave-girls came to meet\nthem with instruments of music. Then the two Kings entered the\nHammam-bath, and when they came forth, they sat down on a couch set with\npearls and gems, whereupon the two sisters came up to them and stood\nbetween their hands, as they were moons, bending and leaning from side\nto side in their beauty and loveliness. Presently they brought forward\nShahrazad and displayed her, for the first dress, in a red suit;\nwhereupon King Shahriyar rose to look upon her and the wits of all\npresent, men and women, were bewitched for that she was even as saith of\nher one of her describers[117]:\u2014\n\n A sun on wand in knoll of sand she showed, \u273f Clad in her cramoisy-hued\n chemisette:\n Of her lips\u2019 honey-dew she gave me drink \u273f And with her rosy cheeks\n quencht fire she set.\n\nThen they attired Dunyazad in a dress of blue brocade and she became as\nshe were the full moon when it shineth forth. So they displayed her in\nthis, for the first dress, before King Shah Zaman, who rejoiced in her\nand well-nigh swooned away for love-longing and amorous desire; yea, he\nwas distraught with passion for her, whenas he saw her, because she was\nas saith of her one of her describers in these couplets[118]:-\n\n She comes apparelled in an azure vest \u273f Ultramarine as skies are deckt\n and dight:\n I view\u2019d th\u2019 unparallel\u2019d sight, which showed my eyes \u273f A Summer-moon\n upon a Winter-night.\n\nThen they returned to Shahrazad and displayed her in the second dress, a\nsuit of surpassing goodliness, and veiled her face with her hair like a\nchin-veil.[119] Moreover, they let down her side-locks and she was even\nas saith of her one of her describers in these couplets:\u2014\n\n O hail to him whose locks his cheeks o\u2019ershade, \u273f Who slew my life by\n cruel hard despight:\n Said I, \u201cHast veiled the Morn in Night?\u201d He said, \u273f \u201cNay I but veil Moon\n in hue of Night.\u201d\n\nThen they displayed Dunyazad in a second and a third and a fourth dress\nand she paced forward like the rising sun, and swayed to and fro in the\ninsolence of beauty; and she was even as saith the poet of her in these\ncouplets[120]:\u2014\n\n The sun of beauty she to all appears \u273f And, lovely coy she mocks all\n loveliness:\n And when he fronts her favour and her smile \u273f A-morn, the sun of day in\n clouds must dress.\n\nThen they displayed Shahrazad in the third dress and the fourth and the\nfifth and she became as she were a B\u00e1n-branch snell or a thirsting\ngazelle, lovely of face and perfect in attributes of grace, even as\nsaith of her one in these couplets[121]:\u2014\n\n She comes like fullest moon on happy night, \u273f Taper of waist with shape\n of magic might:\n She hath an eye whose glances quell mankind, \u273f And ruby on her cheeks\n reflects his light:\n Enveils her hips the blackness of her hair; \u273f Beware of curls that bite\n with viper-bite!\n Her sides are silken-soft, that while the heart \u273f Mere rock behind that\n surface \u2019scapes our sight:\n From the fringed curtains of her eyne she shoots \u273f Shafts that at\n furthest range on mark alight.\n\nThen they returned to Dunyazad and displayed her in the fifth dress and\nin the sixth, which was green, when she surpassed with her loveliness\nthe fair of the four quarters of the world and outvied, with the\nbrightness of her countenance, the full moon at rising tide; for she was\neven as saith of her the poet in these couplets[122]:\u2014\n\n A damsel \u2019twas the tirer\u2019s art had decked with snare and sleight, \u273f And\n robed with rays as though the sun from her had borrowed light:\n She came before us wondrous clad in chemisette of green, \u273f As veil\u00e8d by\n his leafy screen Pomegranate hides from sight:\n And when he said, \u201cHow callest thou the fashion of thy dress?\u201d \u273f She\n answered us in pleasant way with double meaning dight,\n \u201cWe call this garment _cr\u00e8ve-c\u0153ur_; and rightly is it hight, \u273f For many\n a heart wi\u2019 this we brake and harried many a sprite.\u201d\n\nThen they displayed Shahrazad in the sixth and seventh dresses and clad\nher in youth\u2019s clothing, whereupon she came forward swaying from side to\nside and coquettishly moving and indeed she ravished wits and hearts and\nensorcelled all eyes with her glances. She shook her sides and swayed\nher haunches, then put her hair on sword-hilt and went up to King\nShahriyar, who embraced her as hospitable host embraceth guest, and\nthreatened her in her ear with the taking of the sword; and she was even\nas saith of her the poet in these words:\u2014\n\n Were not the Murk[123] of gender male, \u273f Than feminines surpassing fair,\n Tirewomen they had grudged the bride, \u273f Who made her beard and whiskers\n wear!\n\nThus also they did with her sister Dunyazad, and when they had made an\nend of the display the King bestowed robes of honour on all who were\npresent and sent the brides to their own apartments. Then Shahrazad went\nin to King Shahriyar and Dunyazad to King Shah Zaman and each of them\nsolaced himself with the company of his beloved consort and the hearts\nof the folk were comforted. When morning morrowed, the Wazir came in to\nthe two Kings and kissed ground before them; wherefore they thanked him\nand were large of bounty to him. Presently they went forth and sat down\nupon couches of Kingship, whilst all the Wazirs and Emirs and Grandees\nand Lords of the land presented themselves and kissed ground. King\nShahriyar ordered them dresses of honour and largesse and they prayed\nfor the permanence and prosperity of the King and his brother. Then the\ntwo Sovrans appointed their sire-in-law the Wazir to be Viceroy in\nSamarcand and assigned him five of the Chief Emirs to accompany him,\ncharging them attend him and do him service. The Minister kissed the\nground and prayed that they might be vouchsafed length of life: then he\nwent in to his daughters, whilst the Eunuchs and Ushers walked before\nhim, and saluted them and farewelled them. They kissed his hands and\ngave him joy of the Kingship and bestowed on him immense treasures;\nafter which he took leave of them and setting out, fared days and\nnights, till he came near Samarcand, where the townspeople met him at a\ndistance of three marches and rejoiced in him with exceeding joy. So he\nentered the city and they decorated the houses and it was a notable day.\nHe sat down on the throne of his kingship and the Wazirs did him homage\nand the Grandees and Emirs of Samarcand and all prayed that he might be\nvouchsafed justice and victory and length of continuance. So he bestowed\non them robes of honour and entreated them with distinction and they\nmade him Sultan over them. As soon as his father-in-law had departed for\nSamarcand, King Shahriyah summoned the Grandees of his realm and made\nthem a stupendous banquet of all manner of delicious meats and exquisite\nsweetmeats. He also bestowed on them robes of honour and guerdoned them\nand divided the kingdoms between himself and his brother in their\npresence, whereat the folk rejoiced. Then the two Kings abode, each\nruling a 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 provinces\nwere at peace and the preachers prayed for them from the pulpits, and\ntheir report was bruited abroad and the travellers bore tidings of them\nto all lands. In due time King Shahriyah summoned chroniclers and\ncopyists and bade them write all that had betided him with his wife,\nfirst and last; so they wrote this and named it \u201c=The Stories of the\nThousand Nights and A Night=.\u201d The book came to thirty volumes and these\nthe King laid up in his treasury. And the two brothers abode with their\nwives in all pleasance and solace of life and its delights, for that\nindeed Allah the Most High had changed their annoy into joy; and on this\nwise they continued till there took them the Destroyer of delights and\nthe Severer of societies, the Desolator of dwelling-places and Garnerer\nof grave-yards, and they were translated to the ruth of Almighty Allah;\ntheir houses fell waste and their palaces lay in ruins[124] and the\nKings inherited their riches. Then there reigned after them a wise\nruler, who was just, keen-witted and accomplished and loved tales and\nlegends, especially those which chronicle the doings of Sovrans and\nSultans, and he found in the treasury these marvellous stories and\nwondrous histories, contained in the thirty volumes aforesaid. So he\nread in them a first book and a second and a third and so on to the last\nof them, and each book astounded and delighted him more than that which\npreceded it, till he came to the end of them. Then he admired whatso he\nhad read therein of description and discourse and rare traits and\nanecdotes and moral instances and reminiscences and bade the folk copy\nthem and dispread them over all lands and climes; wherefore their report\nwas bruited abroad and the people named them \u201c=The marvels and wonders\nof the Thousand Nights and A Night=.\u201d This is all that hath come down to\nus of the origin of this book, and Allah is All-knowing.[125] So Glory\nbe to Him whom the shifts of Time waste not away, nor doth aught of\nchance or change affect His sway: whom one case diverteth not from other\ncase and Who is sole in the attributes of perfect grace. And prayer and\npeace be upon the Lord\u2019s Pontiff and Chosen One among His creatures, our\nlord MOHAMMED the Prince of mankind through whom we supplicate Him for a\ngoodly and a godly\n\n\n FINIS.\n\n-----\n\nFootnote 109:\n\n Arab. \u201cF\u00e1rid\u201d which may also mean \u201cunion-pearl.\u201d\n\nFootnote 110:\n\n Tr\u00e9butien (iii. 497) cannot deny himself the pleasure of a French\n touch making the King reply, \u201cC\u2019est assez; qu\u2019on lui coupe la t\u00eate,\n car ces derni\u00e8res histoires surtout m\u2019ont caus\u00e9 un ennui mortel.\u201d This\n reading is found in some of the MSS.\n\nFootnote 111:\n\n After this I borrow from the Bresl. Edit. inserting passages from the\n Mac. Edit.\n\nFootnote 112:\n\n _i.e._ whom he intended to marry with regal ceremony.\n\nFootnote 113:\n\n The use of coloured powders in sign of holiday-making is not obselete\n in India. See Herklots for the use of \u201cHuldee\u201d (Hald\u00ed) or\n turmeric-powder, pp. 64\u201365.\n\nFootnote 114:\n\n Many Moslem families insist upon this before giving their girls in\n marriage, and the practice is still popular amongst many Mediterranean\n peoples.\n\nFootnote 115:\n\n _i.e._ Sumatran.\n\nFootnote 116:\n\n _i.e._ Alexander, according to the Arabs; see vol. v. 252.\n\nFootnote 117:\n\n These lines are in vol i. 217.\n\nFootnote 118:\n\n I repeat the lines from vol. i. 218.\n\nFootnote 119:\n\n All these coquetries require as much inventiveness as a cotillon; the\n text alludes to fastening the bride\u2019s tresses across her mouth giving\n her the semblance of beard and mustachios.\n\nFootnote 120:\n\n Repeated from vol. i. 218.\n\nFootnote 121:\n\n Repeated from vol. i. 218.\n\nFootnote 122:\n\n See vol. i. 219.\n\nFootnote 123:\n\n Arab. Saw\u00e1d = the blackness of the hair.\n\nFootnote 124:\n\n Because Easterns build, but never repair.\n\nFootnote 125:\n\n _i.e._ God only knows if it be true or not.\n\n\n[Illustration: \u200f\u0648\u0671\u0644\u0633\u0644\u0627\u0645\u200e]\n\n\n\n\n Terminal Essay.\n\n\n PRELIMINARY.\n\nThe reader who has reached this terminal stage will hardly require my\nassurance that he has seen the medi\u00e6val Arab at his best and, perhaps,\nat his worst. In glancing over the myriad pictures of this panorama,\nthose who can discern the soul of goodness in things evil will note the\ntrue nobility of the Moslem\u2019s mind in the Moyen Age, and the cleanliness\nof his life from cradle to grave. As a child he is devoted to his\nparents, fond of his comrades and respectful to his \u201cpastors and\nmasters,\u201d even schoolmasters. As a lad he prepares for manhood with a\nwill and this training occupies him throughout youth-tide: he is a\ngentleman in manners without awkwardness, vulgar astonishment or\nmauvaise-honte. As a man he is high-spirited and energetic, always ready\nto fight for his Sultan, his country and, especially, his Faith:\ncourteous and affable, rarely failing in temperance of mind and\nself-respect, self-control and self-command: hospitable to the stranger,\nattached to his fellow-citizens, submissive to superiors and kindly to\ninferiors\u2014if such classes exist: Eastern despotisms have arrived nearer\nthe idea of equality and fraternity than any republic yet invented. As a\nfriend he proves a model to the Damons and Pythiases: as a lover an\nexemplar to Don Quijote without the noble old Caballero\u2019s touch of\neccentricity. As a knight he is the mirror of chivalry, doing battle for\nthe weak and debelling the strong, while ever \u201cdefending the honour of\nwomen.\u201d As a husband his patriarchal position causes him to be loved and\nfondly loved by more than one wife: as a father affection for his\nchildren rules his life: he is domestic in the highest degree and he\nfinds few pleasures beyond the bosom of his family. Lastly, his death is\nsimple, path ethic and edifying as the life which led to it.\n\nConsidered in a higher phase, the medi\u00e6val Moslem mind displays, like\nthe ancient Egyptian, a most exalted moral idea, the deepest reverence\nfor all things connected with his religion and a sublime conception of\nthe Unity and Omnipotence of the Deity. Noteworthy too is a proud\nresignation to the decrees of Fate and Fortune (Kaz\u00e1 wa Kadar), of\nDestiny and Predestination\u2014a feature which ennobles the low aspect of\nAl-Islam even in these her days of comparative degeneration and local\ndecay. Hence his moderation in prosperity, his fortitude in adversity,\nhis dignity, his perfect self-dominance and, lastly, his lofty quietism\nwhich sounds the true heroic ring. This again is softened and tempered\nby a simple faith in the supremacy of Love over Fear, an unbounded\nhumanity and charity for the poor and helpless: an unconditional\nforgiveness of the direst injuries (\u201cwhich is the note of the noble\u201d); a\ngenerosity and liberality which at times seem impossible and an\nenthusiasm for universal benevolence and beneficence which, exalting\nkindly deeds done to man above every form of holiness, constitute the\nroot and base of Oriental, nay, of all, courtesy. And the whole is\ncrowned by pure trust and natural confidence in the progress and\nperfectability of human nature, which he exalts instead of degrading;\nthis he holds to be the foundation-stone of society and indeed the very\npurpose of its existence. His Pessimism resembles far more the optimism\nwhich the so-called Books of Moses borrowed from the Ancient Copt than\nthe mournful and melancholy creed of the true Pessimist, as Solomon the\nHebrew, the Indian Buddhist and the esoteric European imitators of\nBuddhism. He cannot but sigh when contemplating the sin and sorrow, the\npathos and bathos of the world; and feel the pity of it, with its shifts\nand changes ending in nothingness, its scanty happiness and its copious\nmisery. But his melancholy is expressed in\u2014\n\n \u201cA voice divinely sweet, a voice no less\n Divinely sad.\u201d\n\nNor does he mourn as they mourn who have no hope: he has an absolute\nconviction in future compensation; and, meanwhile, his lively poetic\nimpulse, the poetry of ideas, not of formal verse, and his radiant\ninnate idealism breathe a soul into the merest matter of squalid\nwork-a-day life and awaken the sweetest harmonies of Nature epitomised\nin Humanity.\n\nSuch was the Moslem at a time when \u201cthe dark clouds of ignorance and\nsuperstition hung so thick on the intellectual horizon of Europe as to\nexclude every ray of learning that darted from the East and when all\nthat was polite or elegant in literature was classed among the _Studia\nArabum_.\u201d[126]\n\nNor is the shady side of the picture less notable. Our Arab at his worst\nis a mere barbarian who has not forgotten the savage. He is a model\nmixture of childishness and astuteness, of simplicity and cunning,\nconcealing levity of mind under solemnity of aspect. His stolid\ninstinctive conservatism grovels before the tyrant rule of routine,\ndespite that turbulent and licentious independence which ever suggests\nrevolt against the ruler: his mental torpidity, founded upon physical\nindolence, renders immediate action and all manner of exertion\ndistasteful: his conscious weakness shows itself in overweening\narrogance and intolerance. His crass and self-satisfied ignorance makes\nhim glorify the most ignoble superstitions, while acts of revolting\nsavagery are the natural results of a malignant fanaticism and a furious\nhatred of every creed beyond the pale of Al-Islam.\n\nIt must be confessed that these contrasts make a curious and interesting\ntout ensemble.\n\n\n \u00a7 I\n THE ORIGIN OF THE NIGHTS.\n\n\n A.\u2014THE BIRTHPLACE.\n\nHere occur the questions, Where and When was written and to Whom do we\nowe a prose-poem which, like the dramatic epos of Herodotus, has no\nequal?\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 authorities\nand warning him that a fully-detailed account would fill a volume. Even\nmy own reasons for decidedly taking one side and rejecting the other\nmust be stated briefly. And before entering upon this subject I would\ndistribute the prose-matter of our Recueil of Folk-lore under three\nheads.\n\n 1. The Apologue or Beast-fable proper, a theme which may be of any\n age, as it is found in the hieroglyphs and in the cuneiforms.\n\n 2. The Fairy-tale, as for brevity we may term the stories based upon\n supernatural agency: this was a favourite with olden Persia; and\n Mohammed, most austere and puritanical of the \u201cProphets,\u201d strongly\n objected to it because preferred by the more sensible of his\n converts to the dry legends of the Talmud and the Koran, quite as\n fabulous without the halo and glamour of fancy.\n\n 3. The Histories and historical anecdotes, analects, and acroamata,\n in which the names, when not used anachronistically by the editor or\n copier, give unerring data for the earliest date \u00e0 quo and which, by\n 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 The\nNights may also be divided into three categories, viz.:\u2014\n\n 1. The oldest and classical poetry of the Arabs, _e.g._ the various\n quotations from the \u201cSuspended Poems.\u201d\n\n 2. The medi\u00e6val, beginning with the laureates of Al-Rashid\u2019s court,\n such as Al-Asma\u2019\u00ed and Ab\u00fa Now\u00e1s; and ending with Al-Har\u00edr\u00ed A.H.\n 446\u2013516 = 1030\u20131100.\n\n 3. The modern quotations and the _pi\u00e8ces de circonstance_ by the\n editors or copyists of the Compilation.[127]\n\nUpon the metrical portion also further notices must be offered at the\nend of this Essay.\n\nIn considering the unde 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 curious\nthat the origin of a work which has been known to Europe and has been\nstudied by many during nearly two centuries, should still be so\nmysterious, and that students have failed in all attempts to detect the\nsecret.\u201d Hence also the chief authorities at once branched off into two\ndirections. One held the work to be practically Persian: the other as\npersistently declared it to be purely Arab.\n\nProfessor Galland, in his Epistle Dedicatory to the Marquise d\u2019O,\ndaughter of his patron M. de Guillerague, showed his literary acumen and\nunfailing sagacity by deriving The Nights from India vi\u00e2 _Persia_; and\nheld that they had been reduced to their present shape by an _Auteur\nArabe inconnu_. This reference to India, also learnedly advocated by M:\nLangl\u00e8s, was inevitable in those days: it had not then been proved that\nIndia owed all her literature to far older civilisations and even that\nher alphabet the N\u00e1gari, erroneously called Devan\u00e1gari, was derived\nthrough Ph\u0153nicia and Himyar-land from Ancient Egypt. So Europe was\ncontented to compare The Nights with the Fables of Pilpay for upwards of\na century. At last the Pehlevi or old Iranian origin of the work found\nan able and strenuous advocate in Baron von Hammer-Purgstall[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 Arabs,\n(Ali Ab\u00fa al-Hasan) Al-Mas\u2019\u00fadi who, in A.H. 333 (= 944) about one\ngeneration before the founding of Cairo, published at Bassorah the first\nedition of his far-famed Mur\u00faj al-Dahab wa Ma\u2019\u00e1din al-Jauhar, Meads of\nGold and Mines of Gems. The Styrian Orientalist[129] quotes with sundry\nmisprints[130] an ampler version of a passage in Chapter lxviii., which\nis abbreviated in the French translation of M. C. Barbier de\nMeynard.[131]\n\n\u201cAnd, indeed, many men well acquainted with their (Arab) histories[132]\nopine that the stories above mentioned and other trifles were strung\ntogether by men who commended themselves to the Kings by relating them,\nand who found favour with their contemporaries by committing them to\nmemory and by reciting them. Of such fashion[133] is the fashion of the\nbooks which have come down to us translated from the Persian\n(F\u00e1rasiyah), the Indian (Hind\u00edyah),[134] and the Gr\u00e6co-Roman\n(R\u00fam\u00edyah)[135]: we have noted the judgment which should be passed upon\ncompositions of this nature. _Such is the book entituled Haz\u00e1r Afs\u00e1nah\nor The Thousand Tales, which word in Arabic signifies Khur\u00e1fah\n(Faceti\u00e6): it is known to the public under the name of The Book of a\nThousand Nights and a Night, (Kitab Alf Laylah wa Laylah)._[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).[137] Such also is the Tale of Farzah,[138] (alii Firza),\nand Sim\u00e1s, containing details concerning the Kings and Wazirs of Hind:\nthe Book of Al-Sindib\u00e1d[139] and others of a similar stamp.\u201d\n\nVon Hammer adds, \u201cquoting chapt. 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)\ncaused many translations of Greek and Latin, Syriac and Persian\n(Pehlevi) works to be made into Arabic, specifying the Kal\u00edlah wa\nDamnah,\u201d[140] the Fables of Bidp\u00e1i (Pilpay), the Logic of Aristotle, the\nGeography of Ptolemy and the Elements of Euclid. Hence he concludes\n\u201cL\u2019original des Mille et une Nuits * * * selon toute vraisemblance, a\n\u00e9t\u00e9 traduit au temps du Khalife Mansur, c\u2019est-\u00e0-dire trente ans avant le\nr\u00e8gne du Khalife Haroun al-Raschid, qui, par la suite, devait lui-m\u00eame\njouer un si grand r\u00f4le dans ces histoires.\u201d He also notes that, about a\ncentury after Al-Mas\u2019udi had mentioned the Haz\u00e1r Afs\u00e1nah, it was\nversified and probably remodelled by one \u201cR\u00e1sti,\u201d the Takhallus or nom\nde plume of a bard at the Court of Mahm\u00fad, the Ghaznevite Sultan who,\nafter a reign of thirty-three years, ob. A.D. 1030.[141]\n\nVon Hammer some twelve years afterwards (Journ. Asiat. August, 1839)\nbrought forward, in his \u201cNote sur l\u2019origine Persane des Mille et une\nNuits,\u201d a second and an even more important witness: this was the famous\nKitab al-Fihrist,[142] or Index List of (Arabic) works, written (in A.H.\n387 = 987) by Mohammed bin Is\u2019h\u00e1k al-Nad\u00edm (cup-companion or equerry),\n\u201cpopularly known as Ebou Yacoub el-Werrek.\u201d[143] The following is an\nextract (p. 304) from the Eighth Discourse which consists of three arts\n(fun\u00fan).[144] \u201cThe first section on the history of the confabulatores\nnocturni (tellers of night tales) and the relaters of fanciful\nadventures, together with the names of books treating upon such\nsubjects. Mohammed ibn Is\u2019h\u00e1k saith:\u2014The first who indited themes of\nimagination and made books of them, consigning these works to the\nlibraries, and who ordered some of them as though related by the tongues\nof brute beasts, were the pal\u00e6o-Persians (and the Kings of the First\nDynasty). The Ashkanian Kings of the Third Dynasty appended others to\nthem and they were augmented and amplified in the days of the\nSassanides\u201d (the fourth and last royal house). \u201cThe Arabs also\ntranslated them into Arabic, and the loquent and eloquent polished and\nembellished them and wrote others resembling them. The first work of\nsuch kind was entituled \u2018The Book of Haz\u00e1r Afs\u00e1n,\u2019 signifying Alf\nKhur\u00e1fah, the argument whereof was as follows. A King of their Kings was\nwont, when he wedded a woman and had lain one night with her, to slay\nher on the next morning. Presently he espoused a damsel of the daughters\nof the Kings, Shahr\u00e1z\u00e1d[145] hight, one endowed with intellect and\nerudition and, whenas she lay with him, she fell to telling him tales of\nfancy; moreover she used to connect the story at the end of the night\nwith that which might induce the King to preserve her alive and to ask\nher of its ending on the next night until a thousand nights had passed\nover her. Meanwhile he cohabited with her till she was blest by boon of\nchild of him, when she acquainted him with the device she had wrought\nupon him; wherefore he admired her intelligence and inclined to her and\npreserved her life. That King had also a Kahram\u00e1nah (nurse and duenna,\nnot _entremetteuse_), hight D\u00edn\u00e1rz\u00e1d (Duny\u00e1z\u00e1d?), who aided the wife in\nthis (artifice). It is also said that this book was composed for (or,\nby) Hum\u00e1i daughter of Bahman[146] and in it were included other matters.\nMohammed bin Is\u2019hak adds:\u2014And the truth is, Inshallah,[147] that the\nfirst who solaced himself with hearing night-tales was Al-Iskandar (he\nof Macedon) and he had a number of men who used to relate to him\nimaginary stories and provoke him to laughter: he, however, designed not\ntherein merely to please himself, but that he might thereby become the\nmore cautious and alert. After him the Kings in like fashion made use of\nthe book entitled \u2018Haz\u00e1r Afs\u00e1n.\u2019 It containeth a thousand nights, but\nless than 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[148]\n\nA writer in _The Athen\u00e6um_,[149] objecting to Lane\u2019s modern date for The\nNights, adduces evidence to prove the greater antiquity of the work.\n(Abu al-Hasan) Ibn Sa\u2019id (bin Musa al-Gharn\u00e1ti = of Granada) born in\nA.H. 615 = 1218 and ob. Tunis A.H. 685 = 1286, left his native city and\narrived at Cairo in A.H. 639 = 1241. This Spanish poet and historian\nwrote Al-Muhall\u00e1 bi al-Ash\u2019\u00e1r (The Adorned with Verses), a Topography of\nEgypt and Africa, which is apparently now lost. In this he quotes from\nAl-Kurtubi, the Cordovan;[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 the\n\u201cWindwafts of Perfume from the Branches of Andalusia the Blooming\u201d[151]\n(A.D. 1628\u201329). Mr. Payne (x. 301) thus translates from Dr. Dozy\u2019s\npublished 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 of\nthe 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[152] let\nbuild it for a Bedouin woman, the love of whom had gotten the mastery of\nhim, in the neighbourhood of the \u2018Chosen Garden\u2019[153] and used to resort\noften thereto and was slain as he went thither; and it ceased not to be\na pleasuring-place for the Khalifs after him. The folk abound in stories\nof the Bedouin girl and Ibn Meyyah[154] of the sons of her uncle\n(cousin?) and what hangs thereby of the mention of El-Aamir, so that the\ntales told of them on this account became like unto the story of El\nBett\u00e1l[155] and the _Thousand Nights and a Night_ and what resembleth\nthem.\u201d\n\nThe same passage from Ibn Sa\u2019id, corresponding in three MSS., occurs in\nthe famous Khitat[156] attributed to Al-Makrizi (ob. A.D. 1444) and was\nthus translated from a MS. in the British Museum by Mr. John Payne (ix.\n303).\n\n\u201cThe Khalif El-Aamir bi-ahkam-illah set apart, in the neighbourhood of\nthe Chosen Garden, a place for his beloved the Bedouin maid\n(Aaliyah)[157] which he named El Houdej. Quoth Ibn Said, in the book\nEl-Muhella bi-l-ashar, from the History of El Curtubi, concerning the\ntraditions of the folk of the story of the Bedouin maid and Ibn Menah\n(Meyyah) of the sons of her uncle and what hangs thereby of the mention\nof the Khalif El Aam\u00edr bi-ahkam-illah, so that their traditions (or\ntales) upon the garden became like unto El Bett\u00e1l[158] and the _Thousand\nNights_ and what resembleth them.\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 change of\nnames is easily explained. Amongst the Arabs, as amongst the wild Irish,\nthere is divinity (the proverb says luck) in odd numbers and\nconsequently the others are inauspicious. Hence as Sir Wm. Ouseley says\n(Travels ii. 21), the number Thousand and One is a favourite in the East\n(Olivier, Voyages vi. 385, Paris 1807), and quotes the Cistern of the\n\u201cThousand and One Columns\u201d at Constantinople. K\u00e6mpfer (Am\u0153n, Exot. p.\n38) notes of the Takiyahs or Dervishes\u2019 convents and the Maz\u00e1rs or\nSantons\u2019 tombs near Kon\u00edah (Iconium), \u201cMulta seges sepulchralium qu\u00e6\nvirorum ex omni \u00e6vo doctissimorum exuvias condunt, mille et unum\nrecenset auctor Libri qui inscribitur Hassaaer we jek mesaar (Haz\u00e1r ve\nyek Mez\u00e1r), _i.e._, mille et unum mausolea.\u201d A book, The Hazar o yek R\u00faz\n(= 1001 Days), was composed in the mid-xviith century by the famous\nDervaysh Mukhlis, Chief Sofi of Isfahan: it was translated into French\nby Petis de la Croix, with a preface by Cazotte, and was Englished by\nAmbrose Phillips. Lastly, in India and throughout Asia where Indian\ninfluence extends, the number of cyphers not followed by a significant\nnumber is indefinite: for instance, to determine hundreds the Hindus\naffix the required figure to the end and for 100 write 101; for 1000,\n1001. But the grand fact of the Haz\u00e1r Afs\u00e1nah is its being the archetype\nof The Nights, unquestionably proving that the Arab work borrows from\nthe Persian bodily its cadre or frame-work, the principal\ncharacteristic; its exordium and its d\u00e9no\u00fbement, whilst the two heroines\nstill bear the old Persic names.\n\nBaron Silvestre de Sacy[159]\u2014clarum et venerabile nomen\u2014is the chief\nauthority for the Arab provenance of The Nights. Apparently founding his\nobservations upon Galland,[160] he is of opinion that the work, as now\nknown, was originally composed in Syria[161] and written in the vulgar\ndialect; that it was never completed by the author, whether he was\nprevented by death or by other cause; and that imitators endeavoured to\nfinish the work by inserting romances which were already known but which\nformed no part of the original recueil, such as the Travels of Sindbad\nthe Seaman, the Book of the Seven Wazirs and others. He accepts the\nPersian scheme and cadre of the work, but no more. He contends that no\nconsiderable body of pr\u00e6-Mohammedan or non-Arabic fiction appears in the\nactual texts[162]; and that all the tales, even those dealing with\nevents localised in Persia, India, China and other infidel lands and\ndated from ante-islamitic ages, mostly with the na\u00efvest anachronism,\nconfine themselves to depicting the people, manners and customs of\nBaghdad and Mosul, Damascus and Cairo, during the Abbaside epoch; and he\nmakes a point of the whole being impregnated with the strongest and most\nzealous spirit of Mohammedanism. He points out that the language is the\npopular or vulgar dialect, differing widely from the classical and\nliterary; that it contains many words in common modern use and that\ngenerally it suggests the decadence of Arabian literature. Of one tale\nhe remarks:\u2014The History of the loves of Camaralzaman and Budour,\nPrincess of China, is no more Indian or Persian than the others. The\nprince\u2019s father has Moslems for subjects, his mother is named Fatimah\nand when imprisoned he solaces himself with reading the Koran. The Genii\nwho interpose in these adventures are, again, those who had dealings\nwith Solomon. In fine, all that we here find of the City of the Magians,\nas well as of the fire-worshippers, suffices to show that one should not\nexpect to discover in it anything save the production of a Moslem\nwriter.\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 host\nof editors, scribes and copyists, who have no scruples anent changing\nwords, names and dates, abridging descriptions and attaching their own\ndecorations, the florid and rhetorical Persian would readily be\nconverted 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 Shayt\u00e1n, 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 the\nArab 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 the\nBresl. Edit. vi. 191\u2013343) which is the Guebre Bakhtiy\u00e1r-n\u00e1mah, the names\nand 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[163] of the Wortley Montagu MS. becomes the\nHasan of Bassorah of the Turner Macan MS. (Mac. Edit.).\n\nEvidently the learned Baron had not studied such works as the\nTot\u00e1-kah\u00e1ni or Parrot-chat which, notably translated by Nakhshabi from\nthe Sanskrit Suka-Saptati,[164] has now become as orthodoxically Moslem\nas The Nights. The old Hindu Rajah becomes Ahmad Sultan of Balkh, the\nPrince is Maym\u00fan and his wife Khujisteh. Another instance of such\nradical change is the later Syriac version of Kal\u00edlah wa Dimnah,[165]\nold \u201cPilpay\u201d converted to Christianity. We find precisely the same\nprocess in European folk-lore; for instance the Gesta Romanorum in\nwhich, after five hundred years, the life, manners and customs of the\nRomans lapse into the knightly and chivalrous, the Christian and\necclesiastical developments of medi\u00e6val Europe. Here, therefore, I hold\nthat the Austrian Arabist has proved his point whilst the Frenchman has\nfailed.\n\nMr. Lane, during his three years\u2019 labour of translation, first accepted\nVon Hammer\u2019s view and then came round to that of De Sacy; differing,\nhowever, in minor details, especially in the native country of The\nNights. Syria had been chosen because then the most familiar to\nEuropeans: the \u201cWife of Bath\u201d had made three pilgrimages to Jerusalem;\nbut few cared to visit the barbarous and dangerous Nile-Valley. Mr.\nLane, however, was an enthusiast for Egypt or rather for Cairo, the only\npart of it he knew; and, when he pronounces The Nights to be of purely\n\u201cArab,\u201d that is, of Nilotic origin, his opinion is entitled to no more\ndeference than his deriving the sub-African and negroid Fellah from\nArabia, the land per excellentiam of pure and noble blood. Other authors\nhave wandered 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 appears to\nhave been composed in Baghdad about the eleventh century; another less\npopular but very spirited version is probably of Tunisian authorship and\nsomewhat later.\u201d[166]\n\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 reasons\nand who, forgetting the number of editors and scribes through whose\nhands it must have passed, argued only from the nature of the language\nand the peculiarities of style, proposed le milieu du neuvi\u00e8me si\u00e8cle de\nl\u2019h\u00e9gire (= A.D. 1445\u20136) as its latest date. Mr. Hole, who knew The\nNights only through Galland\u2019s version, had already advocated in his\n\u201cRemarks\u201d the close of the fifteenth century; and M. Caussin (de\nPerceval), upon the authority of a supposed note in Galland\u2019s MS.[167]\n(vol. iii. fol. 20, verso), declares the compiler to have been living in\nA.D. 1548 and 1565. Mr. Lane says \u201cNot begun earlier than the last\nfourth of the fifteenth 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 his\nfar too scanty Vorwort (p. ix. 2nd Edit.):\u2014\u201cDas wahrscheinlichste d\u00fcrfte\nalso sein, das im 15. Jahrhundert ein Egyptier nach altern Vorbilde\nErz\u00e4hlungen f\u00fcr 1001 N\u00e4chte theils erdichtete, theils nach m\u00fcndlichen\nSagen, oder fr\u00fchern schriftlichen Aufzeichnungen, bearbeitete, dass er\naber entweder sein Werk nicht vollendete, oder dass ein Theil desselben\nverloren ging, 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 into\nthe original date of The Nights is to determine the nucleus of the\nRepertory by a comparison of the four printed texts and the dozen MSS.\nwhich have been collated by scholars.[168] This process makes it evident\nthat the tales common to all are the following thirteen:\u2014\n\n 1. The Introduction (with a single incidental story \u201cThe Bull and the\n Ass\u201d).\n\n 2. The Trader and the Jinni (with three incidentals).\n\n 3. The Fisherman and the Jinni (with four).\n\n 4. The Porter and the three Ladies of Baghdad.\n\n 5. The Tale of the Three Apples.\n\n 6. The Tale of N\u00far al-D\u00edn Ali and his son Badr al-D\u00edn Hasan.\n\n 7. The Hunchback\u2019s Tale (with eleven).\n\n 8. Nur al-D\u00edn and An\u00eds al-Jal\u00eds.\n\n 9. Tale of Gh\u00e1nim bin \u2019Ayy\u00fab (with two).\n\n 10. Al\u00ed bin Bakk\u00e1r and Shams al-Nah\u00e1r (with two).\n\n 11. Tale of Kamar al-Zam\u00e1n.\n\n 12. The Ebony Horse; and\n\n 13. Juln\u00e1r the Sea-born.\n\nThese forty-two tales, occupying one hundred and twenty Nights, form\nless than a fifth part of the whole collection which in the Mac.\nEdit.[169] contains a total of two hundred and sixty-four. Hence Dr.\nPatrick Russell,[170] the Natural Historian of Aleppo,[171] whose\nvaluable monograph amply deserves study even in this our day, believed\nthat the original Nights did not outnumber two hundred, to which\nsubsequent writers added till the total of a thousand and one was made\nup. Dr. Jonathan Scott,[172] who quotes Russell, \u201cheld it highly\nprobable that the tales of the original Arabian Nights did not run\nthrough more than two hundred and eighty Nights, if so many.\u201d So this\nsuggestion I may subjoin, \u201chabent sua fata libelli.\u201d Galland, who\npreserves in his Mille et une Nuits only about one fourth of The Nights,\nends them in No. cclxiv[173] with the seventh voyage of Sindbad: after\nthat he intentionally omits the dialogue between the sisters and the\nreckoning of time, to proceed uninterruptedly with the tales. And so his\nimitator, Petis de la Croix,[174] in his Mille et un Jours, reduces the\nthousand to two hundred and thirty-two.\n\nThe internal chronological evidence offered by the Collection is useful\nonly in enabling us to determine that the tales were not written _after_\na certain epoch: the actual dates and, consequently, all deductions from\nthem, are vitiated by the habits of the scribes. For instance we find\nthe Tale of the Fisherman and the Jinni (vol. i. 41) placed in A.H. 169\n= A.D. 785,[175] which is hardly possible. The immortal Barber in the\n\u201cTailor\u2019s Tale\u201d (vol. i. 304) places his adventure with the unfortunate\nlover on Safar 10, A.H. 653 (= March 25th, 1255) and 7,320 years of the\nera of Alexander.[176] This is supported in his Tale of Himself (vol. i.\npp. 317\u2013348), where he dates his banishment from Baghdad during the\nreign of the penultimate Abbaside, Al-Mustansir bi \u2019llah[177] (A.H.\n623\u2013640 = 1225\u20131242), and his return to Baghdad after the accession of\nanother Caliph who can be no other but Al-Muntasim bi \u2019llah (A.H.\n640\u2013656 = A.D. 1242\u20131258). Again at the end of the tale (vol. i. 350) he\nis described as \u201can ancient man, past his ninetieth year\u201d and \u201ca very\nold man\u201d in the days of Al-Mustansir (vol. i. 318); so that the\nHunchback\u2019s adventure can hardly be placed earlier than A.D. 1265 or\nseven years after the storming of Baghdad by Hul\u00e1ku Khan, successor of\nJangh\u00edz Khan, a terrible catastrophe which resounded throughout the\ncivilised world. Yet there is no allusion to this crucial epoch and the\ntotal silence suffices to invalidate the date.[178] Could we assume it\nas true, by adding to A.D. 1265 half a century for the composition of\nthe Hunchback\u2019s story and its incidentals, we should place the earliest\ndate in A.D. 1315.\n\nAs little can we learn from inferences which have been drawn from the\nbody of the book: at most they point to its several editions or\nredactions. In the Tale of the \u201cEnsorcelled Prince\u201d (vol. i. 77) Mr.\nLane (i. 135) conjectured that the four colours of the fishes were\nsuggested by the sumptuary laws of the Mameluke Soldan, Mohammed ibn\nKala\u2019un, \u201csubsequently to the commencement of the eighth century of the\nFlight, or fourteenth of our era.\u201d But he forgets that the same\ndistinction of dress was enforced by the Caliph Omar after the capture\nof Jerusalem in A.D. 636; that it was revived by Harun al-Rashid, a\ncontemporary of Carolus Magnus and that it was noticed as a long\nstanding grievance by the so-called Mandeville in A.D. 1322. In the Tale\nof the Porter and the Ladies of Baghdad the \u201cSult\u00e1ni oranges\u201d (vol. i.\n83) have been connected with Sult\u00e1n\u00edyah city in Persian Ir\u00e1k, which was\nfounded about the middle of the thirteenth century: but \u201cSult\u00e1ni\u201d may\nsimply mean \u201croyal,\u201d a superior growth. The same story makes mention\n(vol. i. 94) of Kalandars or religious mendicants, a term popularly\ncorrupted, even in writing, to Karandal.[179] Here again \u201cKalandar\u201d may\nbe due only to the scribes as the Bresl. Edit, reads Sa\u2019al\u00fak = asker,\nbeggar. The Khan al-Masr\u00far in the Nazarene Broker\u2019s story (i. 265) was a\nruin during the early ninth century A.H. = A.D. 1420; but the B\u00e1b\nZuwaylah (i. 269) dates from A.D. 1087. In the same tale occurs the Darb\nal-Munkari (or Munakkari) which is probably the Darb al-Munkadi of\nAl-Makrizi\u2019s careful topography, the Khitat (ii. 40). Here we learn that\nin his time (about A.D. 1430) the name had become obsolete, and the\nhighway was known as Darb al-Am\u00edr Baktam\u00edr al-Ustaddar from one of two\nhigh officials 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. In\nBadr al-Din Hasan (vol. i. 237) \u201cS\u00e1hib\u201d is given as a Wazirial title and\nit dates only from the end of the fourteenth century.[180] In Sindbad\nthe Seaman, there is an allusion (vol. vi. 67) to the great Hindu\nKingdom, Vijayanagar of the Narasimha,[181] the great power of the\nDeccan; but this may be due to editors or scribes as the despotism was\nfounded only in the fourteenth century (A.D. 1320). The Ebony Horse\n(vol. v. 1) apparently dates before Chaucer; and \u201cThe Sleeper and The\nWaker\u201d (Bresl. Edit. iv. 134\u2013189) may precede Shakespeare\u2019s \u201cTaming of\nthe Shrew\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 contains\n(Night cmlxxvii.) the word L\u00e1wandiyah = Levantine, the mention of a\nwatch = S\u00e1\u2019ah in the next Night[182]; and, further on (cmlxxvi.), the\n\u201cShaykh Al-Islam,\u201d an officer invented by Mohammed II. after the capture\nof Stambul in A.D. 1453. In Ma\u2019ar\u00faf the \u2019\u00c1diliyah is named; the mosque\nfounded outside the Bab al-Nasr by Al-Malik al-\u2019\u00c1dil, T\u00fam\u00e1n Bey in A.H.\n906 = A.D. 1501. But, I repeat, all these names may be mere\ninterpolations.\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, as\nit now stands, must have been written before A.D. 1400. The Arabs use\nwines, ciders and barley-beer, not distilled spirits; they have no\ncoffee or tobacco and, while familiar with small-pox (judr\u00ed), they\nignore syphilis. The battles in The Nights are fought with bows and\njavelins, swords, spears (for infantry) and lances (for cavalry); and,\nwhenever fire-arms are mentioned, we must suspect the scribe. Such is\nthe case with the Madfa\u2019 or cannon by means of which Badr al-Din Hasan\nbreaches the bulwarks of the Lady of Beauty\u2019s virginity (i. 223). This\nconsideration would determine the work to have been written before the\nfourteenth century. We ignore the invention-date and the inventor of\ngunpowder, as of all old discoveries which have affected mankind at\nlarge: all we know is that the popular ideas betray great ignorance and\nwe are led to suspect that an explosive compound, having been discovered\nin the earliest ages of human society, was utilised by steps so gradual\nthat history has neglected to trace the series. According to\nDemmin[183], bullets for stuffing with some incendiary composition, in\nfact bombs, were discovered by Dr. Keller in the Palafites or Crannogs\nof Switzerland; and the Hindu\u2019s Agni-Astar (\u201cfire-weapon\u201d), Agni-b\u00e1n\n(\u201cfire-arrow\u201d) and Shatagni (\u201chundred-killer\u201d), like the Roman\nPhalarica, and the Greek fire of Byzantium, suggest explosives. Indeed,\nDr. Oppert[184] accepts the statement of Flavius Philostratus that when\nAppolonius of Tyana, that grand semi-mythical figure, was travelling in\nIndia, he learned the reason why Alexander of Macedon desisted from\nattacking the Oxydrac\u00e6 who live between the Ganges and the Hyphasis\n(Satadru or Sutledge):\u2014\u201cThese holy men, beloved by the gods, overthrow\ntheir enemies with tempests and thunderbolts shot from their walls.\u201d\nPassing over the Arab sieges of Constantinople (A.D. 668) and Meccah\n(A.D. 690) and the disputed passage in Firishtah touching the Tufang or\nmusket during the reign of Mahm\u00fad the Ghaznevite[185] (ob. A.D. 1030),\nwe come to the days of Alphonso the Valiant, whose long and short guns,\nused at the Siege of Madrid in A.D. 1084, are preserved in the Armeria\nReal. Viardot has noted that the African Arabs first employed cannon in\nA.D. 1200, and that the Maghribis defended Algeciras near Gibraltar with\ngreat guns in A.D. 1247, and utilised them to besiege Seville in A.D.\n1342. This last feat of arms introduced the cannon into barbarous\nNorthern Europe, and it must have been known to civilised Asia for many\na decade before that date.\n\nThe mention of wine in The Nights, especially the Nab\u00edz or fermented\ninfusion of raisins well known to the pr\u00e6-Mohammedan Badawis,\nperpetually recurs. As a rule, except only in the case of holy\npersonages and mostly of the Caliph Al-Rashid, the \u201cservice of wine\u201d\nappears immediately after the hands are washed; and women, as well as\nmen, drink, like true Orientals, for the honest purpose of getting\ndrunk\u2014la recherche de l\u2019id\u00e9al, as the process has been called. Yet\ndistillation became well known in the fourteenth century. Amongst the\nGreeks and Romans it was confined to manufacturing aromatic waters, and\nNicander the poet (B.C. 140) used for a still the term \u1f04\u03bc\u03b2\u03b9\u03be, like the\nIrish \u201cpot\u201d and its produce \u201cpoteen.\u201d The simple art of converting salt\nwater into fresh, by boiling the former and passing the steam through a\ncooled pipe into a recipient, would not have escaped the students of the\nPhilosopher\u2019s \u201cstone;\u201d and thus we find throughout Europe the Arabic\nmodifications of Greek terms Alchemy, Alembic (Al-\u1f04\u03bc\u03b2\u03b9\u03be), Chemistry and\nElixir; while \u201cAlcohol\u201d (Al-Kohl), originally meaning \u201cextreme tenuity\nor impalpable state of pulverulent substances,\u201d clearly shows the origin\nof the article. Avicenna, who died in A.H. 428 = 1036, nearly two\nhundred years before we read of distillation in Europe, compared the\nhuman body with an alembic, the belly being the cucurbit and the head\nthe capital:\u2014he forgot one important difference but n\u2019importe. Spirits\nof wine were first noticed in the xiiith century, when the Arabs had\noverrun the Western Mediterranean, by Arnaldus de Villa Nova, who dubs\nthe new invention a universal panacea; and his pupil, Raymond Lully\n(nat. Majorca A.D. 1236), declared this essence of wine to be a boon\nfrom the 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: the\ndrinkers confine themselves to wine like our contemporary Dalmatians,\none of the healthiest and the most vigorous of seafaring races in\nEurope.\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 sporadic\nand comparatively non-lethal: at certain epochs which we can determine,\nand for reasons which as yet we cannot, they break out into epidemics\nraging with frightful violence: they then subside into the endemic state\nand lastly they return to the milder sporadic form. For instance,\n\u201cEnglish cholera\u201d was known of old: in 1831 (Oct. 26) the Asiatic type\ntook its place and now, after sundry violent epidemics, the disease is\nbecoming endemic on the Northern seaboard of the Mediterranean, notably\nin Spain and Italy. So small-pox (Al-judr\u00ed, vol. i. 254) passed over\nfrom Central Africa to Arabia in the year of Mohammed\u2019s birth (A.D. 570)\nand thence overspread the civilised world, as an epidemic, an endemic\nand a sporadic successively. The \u201cGreater Pox\u201d has appeared in human\nbones of prehistoric graves and Moses seems to mention gonorrh\u0153a (Levit.\nxv. 12). Passing over allusions in Juvenal and Martial,[186] we find\nEusebius relating that Galerius died (A.D. 302) of ulcers on the\ngenitals and other parts of his body; and, about a century afterwards,\nBishop Palladius records that one Hero, after conversation with a\nprostitute, fell a victim to an abscess on the penis (phaged\u00e6nic\nshanker?). In 1347 the famous Joanna of Naples founded (\u00e6t. 23), in her\ntown of Avignon, a bordel whose inmates were to be medically inspected\u2014a\nmeasure to which England (proh pudor!) still objects. In her Statuts du\nLieu-publique d\u2019Avignon, No. iv. she expressly mentions the _Mal vengut\nde paillardise_. Such houses, says Ricord who studied the subject since\n1832, were common in France after A.D. 1200; and sporadic venereals were\nknown there. But in A.D. 1493\u201394 an epidemic broke out with alarming\nintensity at Barcelona, as we learn from the \u201cTractado llamado fructo de\ntodos los Sanctos contra el mal serpentino, venido de la Isla espanola,\u201d\nof Rodrigo Ruiz D\u00edas, the specialist. In Santo Domingo the disease was\ncommon under the names Hipas, Guaynaras and Taynastizas: hence the\nopinion in Europe that it arose from the mixture of European and\n\u201cIndian\u201d blood.[187] Some attributed it to the Gypsies who migrated to\nWestern Europe in the xvth century:[188] others to the Moriscos expelled\nfrom Spain. But the pest got its popular name after the violent outbreak\nat Naples in A.D. 1493\u20134, when Charles VIII. of Anjou with a large army\nof mercenaries, Frenchmen, Spaniards, and Germans, attacked Ferdinand\nII. Thence it became known as the Mal de Naples and Morbus Gallicus\u2014una\ngallica being still the popular term in neo-Latin lands\u2014and the \u201cFrench\ndisease\u201d in England. As early as July 1496 Marin Sanuto (Journal i. 171)\ndescribes with details the \u201cMal Franzoso.\u201d The scientific \u201csyphilis\u201d\ndates from Fracastori\u2019s poem (A.D. 1521) in which Syphilus the Shepherd\nis struck like Job, for abusing the sun. After crippling a Pope (Sixtus\nIV.[189]) and killing a King (Francis I.) the Grosse V\u00e9role began to\nabate its violence, under the effects of mercury it is said; and became\nendemic, a stage still shown at Scherlievo near Fiume, where legend says\nit was implanted by the Napoleonic soldiery. The Aleppo and other\n\u201cbuttons\u201d also belong apparently to the same grade. Elsewhere it settled\nas a sporadic and now it appears to be dying out while gonorrh\u0153a is on\nthe increase.[190]\n\nThe Nights, I have said, belongs to the days before coffee (A.D. 1550)\nand tobacco (A.D. 1650) had overspread the East. The former, which\nderives its name from the K\u00e1f\u00e1 or K\u00e1ff\u00e1 province, lying south of\nAbyssinia proper and peopled by the Sid\u00e1ma Gallas, was introduced to\nMokha of Al-Yaman in A.D. 1429\u201330 by the Shaykh al-Sh\u00e1zili who lies\nburied there, and found a congenial name in the Arabic Kahwah = old\nwine.[191] In The Nights (Mac. Edit.) it is mentioned twelve times[192];\nbut never in the earlier tales: except in the case of Kamar al-Zaman II.\nit evidently does not belong to the epoch and we may fairly suspect the\nscribe. In the xvith century coffee began to take the place of wine in\nthe nearer East; and it gradually ousted the classical drink from daily\nlife and from folk-tales.\n\nIt is the same with tobacco, which is mentioned only once by The Nights\n(cmxxxi.), in conjunction with meat, vegetables and fruit and where it\nis called \u201cT\u00e1bah.\u201d Lane (iii. 615) holds it to be the work of a copyist;\nbut in the same tale of Abu Kir and Abu Sir, sherbet and coffee appear\nto have become en vogue, in fact to have gained the ground they now\nhold. The result of Lord Macartney\u2019s Mission to China was a suggestion\nthat smoking might have originated spontaneously in the Old World.[193]\nThis is undoubtedly true. The Bushmen and other wild tribes of Southern\nAfrica threw their Dakh\u00e1 (_cannabis indica_) on the fire and sat round\nit inhaling the intoxicating fumes. Smoking without tobacco was easy\nenough. The North American Indians of the Great Red Pipe Stone Quarry\nand those who lived above the line where nicotiana grew, used the\nkinni-kinik or bark of the red willow and some seven other\nsuccedanea.[194] But tobacco proper, which soon superseded all materials\nexcept hemp and opium, was first adopted by the Spaniards of Santo\nDomingo in A.D. 1496 and reached England in 1565. Hence the word, which,\namongst the so-called Red Men, denoted the pipe, the container, not the\ncontained, spread over the Old World as a generic term with additions,\nlike \u201cTutun,\u201d[195] for especial varieties. The change in English manners\nbrought about by the cigar after dinner has already been noticed; and\nmuch of the modified sobriety of the present day may be attributed to\nthe influence 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 were\nwritten.\n\n\n C.\n\nWe know absolutely nothing of the author or authors who produced our\nmarvellous Recueil. Galland justly observes (Epist. Dedic.), \u201cprobably\nthis great work is not by a single hand; for how can we suppose that one\nman alone could own a fancy fertile enough to invent so many ingenious\nfictions?\u201d Mr. Lane, and Mr. Lane alone, opined that the work was\nwritten in Egypt by one person or at most by two, one ending what the\nother had begun, and that he or they had re-written the tales and\ncompleted the collection by new matter composed or arranged for the\npurpose. It is hard to see how the distinguished Arabist came to such a\nconclusion: at most it can be true only of the editors and scribes of\nMSS. evidently copied from each other, such as the Mac. and the Bul.\ntexts. As the Reviewer (Forbes Falconer?) in the \u201cAsiatic Journal\u201d (vol.\nxxx., 1839) says, \u201cEvery step we have taken in the collation of these\nagreeable fictions has confirmed us in the belief that the work called\nthe _Arabian Nights_ is rather a vehicle for stories, partly fixed and\npartly arbitrary, than a collection fairly deserving, from its constant\nidentity with itself, the name of a distinct work, and the reputation of\nhaving wholly emanated from the same inventive mind. To say nothing of\nthe improbability of supposing that one individual, with every license\nto build upon the foundation of popular stories, a work which had once\nreceived a definite form from a single writer, would have been\nmultiplied by the copyist with some regard at least to his arrangement\nof words as well as matter. But the various copies we have seen bear\nabout as much mutual resemblance as if they had passed through the\nfamous process recommended for disguising a plagiarism: \u2018Translate your\nEnglish author into French and again into English.\u2019\u201d\n\nMoreover, the style of the several Tales, which will be considered in a\nfuture page (\u00a7 iii.), so far from being homogeneous, is heterogeneous in\nthe extreme. Different nationalities show themselves; West Africa, Egypt\nand Syria are all represented and, while some authors are intimately\nfamiliar with Baghdad, Damascus and Cairo, others are equally ignorant.\nAll copies, written and printed, absolutely differ in the last tales and\na measure of the divergence can be obtained by comparing the Bresl.\nEdit. with the Mac. text: indeed it is my conviction that the MSS.\npreserved in Europe would add sundry volumes full of tales to those\nhitherto translated; and here the Wortley Montagu copy can be taken as a\ntest. We may, I believe, safely compare the history of The Nights with\nthe so-called Homeric poems, the Iliad and the Odyssey, a collection of\nimmortal ballads and old Epic formul\u00e6 and verses traditionally handed\ndown from rhapsode to rhapsode, incorporated in a slowly-increasing body\nof poetry and finally welded together about 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\n Arabised; the archetype being the Haz\u00e1r Afs\u00e1nah.[196]\n\n 2. The oldest tales, such as Sindibad (the Seven Wazirs) and King\n Jili\u2019\u00e1d, may date from the reign of Al-Mansur, eighth century A.D.\n\n 3. The thirteen tales mentioned above (p. 81) as the nucleus of the\n Repertory, together with \u201cDalilah the Crafty,\u201d[197] may be placed in\n our tenth century.\n\n 4. The latest tales, notably Kamar al-Zaman the Second and Ma\u2019aruf\n the Cobbler, are as late as the sixteenth century.\n\n 5. The work assumed its present form in the thirteenth century.\n\n 6. The author is unknown for the best reason; there never was one:\n for information touching the editors and copyists we must await the\n fortunate discovery of some MSS.\n\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 Frenchman,\ncontinued (1823) by Von Hammer, an Austro-German, and finished by Mr.\nJohn Payne (1882\u201384) an Englishman. But we must not forget that it is\nwholly and solely to the genius of the Gaul that Europe owes The\n\u201cArabian Nights\u2019 Entertainments\u201d over which Western childhood and youth\nhave spent so many spelling hours. Antoine Galland was the first to\ndiscover the marvellous fund of material for the story-teller buried in\nthe Oriental mine; and he had in a high degree that art of telling a\ntale which is far more captivating than culture or scholarship. Hence\nhis delightful version (or perversion) became one of the world\u2019s\nclassics and at once made Sheherazade and Dinarzarde, Haroun Alraschid,\nthe Calendars and a host of other personages as familiar to the home\nreader as Prospero, Robinson Crusoe, Lemuel Gulliver and Dr. Primrose.\nWithout the name and fame won for the work by the brilliant paraphrase\nof the learned and single-minded Frenchman, Lane\u2019s curious hash and\nlatinized English, at once turgid and emasculated, would have found few\nreaders. Mr. Payne\u2019s admirable version appeals to the Orientalist and\nthe \u201cstylist,\u201d not to the many-headed; and mine to the anthropologist\nand student of Eastern manners and customs. Galland did it and alone he\ndid it: his fine literary _flaire_, his pleasing style, his polished\ntaste and perfect tact at once made his work take high rank in the\nrepublic of letters nor will the immortal fragment ever be superseded in\nthe infallible judgment of childhood. As the Encyclop\u00e6dia Britannica has\nbeen pleased to ignore this excellent man and admirable Orientalist,\nnumismatologist and litt\u00e9rateur, the reader may not be unwilling to see\na short sketch of his biography.[198]\n\nAntoine Galland was born in A.D. 1646 of peasant parents \u201cpoor and\nhonest\u201d at Rollot, a little bourg in Picardy some two leagues from\nMontdidier. He was a seventh child and his mother, left a widow in early\nlife and compelled to earn her livelihood, saw scant chance of educating\nhim when the kindly assistance of a Canon of the Cathedral and President\nof the Coll\u00e9ge de Noyon relieved her difficulties. In this establishment\nGalland studied Greek and Hebrew for ten years, after which the \u201cstrait\nthing at home\u201d apprenticed him to a trade. But he was made for letters;\nhe hated manual labour and he presently removed en cachette to Paris,\nwhere he knew only an ancient kinswoman. She introduced him to a\npriestly relative of the Canon of Noyon, who in turn recommended him to\nthe \u201cSous-principal\u201d of the Coll\u00e9ge Du Plessis. Here he made such\nnotable progress in Oriental studies, that M. Petitpied, a Doctor of the\nSorbonne, struck by his abilities, enabled him to study at the Coll\u00e9ge\nRoyal and eventually to catalogue the Eastern MSS. in the great\necclesiastical Society. Thence he passed to the Coll\u00e9ge Mazarin, where a\nProfessor, M. Godouin, was making an experiment which might be revived\nto advantage in our present schools. He collected a class of boys, aged\nabout four, and proposed to teach them Latin speedily and easily by\nmaking them converse in the classical language as well as read and write\nit.[199] Galland, his assistant, had not time to register success or\nfailure before he was appointed attach\u00e9-secretary to M. de Nointel named\nin 1660 Ambassadeur 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 amongst\ncertain Catholics, especially Arnauld (Antoine) and Claude the Minister,\nand which even in our day occasionally crops up amongst\n\u201cProtestants.\u201d[200] Galland, by frequenting the caf\u00e9s and listening to\nthe tale-teller, soon mastered Romaic and grappled with the religious\nquestion, under the tuition of a deposed Patriarch and of sundry Matr\u00e1ns\nor Metropolitans, whom the persecutions of the Pashas had driven for\nrefuge to the Palais de France. M. de Nointel, after settling certain\nknotty points in the Capitulations, visited the harbour-towns of the\nLevant and the \u201cHoly Places,\u201d including Jerusalem, where Galland copied\nepigraphs, sketched monuments and collected antiques, such as the\nmarbles in the Baudelot Gallery of which P\u00e8re Dom Bernard de Montfaucon\npresently published specimens in his \u201cPal\u00e6ographia Gr\u00e6ca,\u201d etc.\n(Parisiis, 1708).\n\nIn Syria Galland was unable to buy a copy of The Nights: as he expressly\nstates in his Epistle Dedicatory, _il a fallu le faire venir de Syrie_.\nBut he prepared himself for translating it by studying the manners and\ncustoms, the religion and superstitions of the people; and in 1675,\nleaving his chief, who was ordered back to Stambul, he returned to\nFrance. In Paris his numismatic fame recommended him to MM. Vaillant,\nCarcary and Giraud who strongly urged a second visit to the Levant, for\nthe purpose of collecting, and he set out without delay. In 1691 he made\na third journey, travelling at the expense of the Compagnie des\nIndes-Orientales, with the main object of making purchases for the\nLibrary and Museum of Colbert the magnificent. The commission ended\neighteen months afterwards with the changes of the Company, when Colbert\nand the Marquis de Louvois caused him to be created \u201cAntiquary to the\nKing,\u201d Louis le Grand, and charged him with collecting coins and medals\nfor the royal cabinet. As he was about to leave Smyrna, he had a narrow\nescape from the earthquake and subsequent fire which destroyed some\nfifteen thousand of the inhabitants: he was buried in the ruins; but,\nhis kitchen being cold as becomes a philosopher\u2019s, he was dug out\nunburnt.[201]\n\nGalland again returned to Paris where his familiarity with Arabic and\nHebrew, Persian and Turkish recommended him to MM. Thevenot and Bignon:\nthis first President of the Grand Council acknowledged his services by a\npension. He also became a favourite with D\u2019Herbelot whose Biblioth\u00e8que\nOrientale, left unfinished at his death, he had the honour of completing\nand prefacing.[202] President Bignon died within the twelvemonth, which\nmade Galland attach himself in 1697 to M. Foucault, Councillor of State\nand Intendant (governor) of Caen in Lower Normandy, then famous for its\nacademy: in his new patron\u2019s fine library and numismatic collection he\nfound materials for a long succession of works, including a translation\nof the Koran.[203] They recommended him strongly to the literary world\nand in 1701 he was made a member of the Acad\u00e9mie des Inscriptions et\nBelles Lettres.\n\nAt Caen Galland issued in 1704,[204] the first part of his Mille et une\nNuits, Contes Arabes traduits en Fran\u00e7ois which at once became famous as\n\u201cThe Arabian Nights\u2019 Entertainments.\u201d Mutilated, fragmentary and\nparaphrastic though the tales were, the glamour of imagination, the\nmarvel of the miracles and the gorgeousness and magnificence of the\nscenery at once secured an exceptional success: it was a revelation in\nromance, and the public recognised that it stood in presence of a\nmonumental literary work. France was a-fire with delight at a something\nso new, so unconventional, so entirely without purpose, religious, moral\nor philosophical: the Oriental wanderer in his stately robes was a\nstartling surprise to the easy-going and utterly corrupt Europe of the\n_ancien r\u00e9gime_ with its indecently tight garments and perfectly loose\nmorals. \u201cIls produisirent,\u201d said Charles Nodier, a genius in his way,\n\u201cd\u00e8s le moment de leur publication, cet effet qui assure aux productions\nde l\u2019esprit une vogue populaire, quoiqu\u2019ils appartinssent \u00e0 une\nlitt\u00e9rature peu connue en France; et que ce genre de composition adm\u00eet\nou plut\u00f4t exige\u00e2t des d\u00e9tails de moeurs, de caract\u00e8re, de costume et de\nlocalit\u00e9s absolument \u00e9trangers \u00e0 toutes les id\u00e9es \u00e9tablies dans nos\ncontes et nos romans. On fut \u00e9tonn\u00e9 du charme qui r\u00e9sultait de leur\nlecture. C\u2019est que la v\u00e9rit\u00e9 des sentimens, la nouveaut\u00e9 des tableaux,\nune imagination f\u00e9conde en prodiges, un coloris plein de chaleur,\nl\u2019attrait d\u2019une sensibilit\u00e9 sans pr\u00e9tention, et le sel d\u2019un comique sans\ncaricature, c\u2019est que l\u2019esprit et le naturel enfin plaisent partout, et\nplaisent \u00e0 tout le monde.\u201d[205]\n\nThe Contes Arabes at once made Galland\u2019s name and a popular tale is told\nof them and him known to all reviewers who, however, mostly mangle it.\nIn the Biographie Universelle of Michaud[206] we find:\u2014Dans les deux\npremiers volumes de ces contes l\u2019exorde \u00e9tait toujours, \u201cMa ch\u00e8re s\u0153ur,\nsi vous ne dormez pas, faites-nous un de ces contes que vous savez.\u201d\nQuelques jeunes gens, ennuy\u00e9s de cette plate uniformit\u00e9, all\u00e8rent une\nnuit qu\u2019il faisait tr\u00e8s-grand froid, frapper \u00e0 la porte de l\u2019auteur, qui\ncourut en chemise \u00e0 sa fen\u00eatre. Apr\u00e8s l\u2019avoir fait morfondre quelque\ntemps par diverses questions insignifiantes, ils termin\u00e8rent en lui\ndisant, \u201cAh, Monsieur Galland, si vous ne dormez pas, faites-nous un de\nces beaux contes que vous savez si bien.\u201d Galland profita de la le\u00e7on,\net supprima dans les volumes suivants le pr\u00e9ambule qui lui avait attir\u00e9\nla plaisanterie. This legend has the merit of explaining why the\nProfessor so soon gave up the Arab framework which he had deliberately\nadopted.\n\nThe Nights was at once translated from the French[207] though when,\nwhere and by whom no authority seems to know. In Lowndes\u2019\n\u201cBibliographer\u2019s Manual\u201d the English Editio Princeps is thus noticed,\n\u201cArabian Nights\u2019 Entertainments translated from the French, London,\n1724, 12mo, 6 vols.\u201d and a footnote states that this translation, very\ninaccurate and vulgar in its diction, was often reprinted. In 1712\nAddison introduced into the Spectator (No. 535, Nov. 13) the Story of\nAlnaschar (= Al-Nashsh\u00e1r, the Sawyer) and says that his remarks on Hope\n\u201cmay serve as a moral to an Arabian tale which I find translated into\nFrench by Monsieur Galland.\u201d His version appears, from the tone and\nstyle, to have been made by himself, and yet in that year a second\nEnglish edition had appeared. The nearest approach to the Edit. Princeps\nin the British Museum[208] is a set of six volumes bound in three and\ncorresponding with Galland\u2019s first half dozen. Tomes i. and ii. are from\nthe fourth edition of 1713, Nos. iii. and iv. are from the second of\n1712 and v. and vi. are from the third of 1715. It is conjectured that\nthe two first volumes were reprinted several times apart from their\nsubsequents, as was the fashion of the day; but all is mystery. We (my\nfriends and I) have turned over scores of books in the British Museum,\nthe University 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 have\nbeen in vain.\n\nThe popularity of The Nights in England must have rivalled their vogue\nin France, judging from the fact that in 1713, or nine years after\nGalland\u2019s Edit. Prin. appeared they had already reached a fourth issue.\nEven the ignoble national jealousy which prompted Sir William Jones\ngrossly to abuse that valiant scholar, Auquetil du Perron, could not mar\ntheir popularity. But as there are men who cannot read Pickwick, so they\nwere not wanting who spoke of \u201cDreams of the distempered fancy of the\nEast.\u201d[209] \u201cWhen the work was first published in England,\u201d says Henry\nWebber,[210] \u201cit seems to have made a considerable impression upon the\npublic.\u201d Pope in 1720 sent two volumes (French? or English?) to Bishop\nAtterbury, without making any remark on the work; but, from his very\nsilence, it may be presumed that he was not displeased with the perusal.\nThe bishop, who does not appear to have joined a relish for the flights\nof imagination to his other estimable qualities, expressed his dislike\nof these tales pretty strongly and stated it to be his opinion, formed\non the frequent descriptions of female dress, that they were the work of\nsome Frenchman (Petis de la Croix, a mistake afterwards corrected by\nWarburton). The _Arabian Nights_, however, quickly made their way to\npublic favour. \u201cWe have been informed of a singular instance of the\neffect they produced soon after their first appearance. Sir James\nStewart, Lord Advocate for Scotland, having one Saturday evening found\nhis daughters employed in reading these volumes, seized them with a\nrebuke for spending the evening before the \u2018Sawbbath\u2019 in such worldly\namusement; but the grave advocate himself became a prey to the\nfascination of the tales, being found on the morning of the Sabbath\nitself employed in their perusal, from which he had not risen the whole\nnight.\u201d As late as 1780 Dr. Beattie professed himself uncertain whether\nthey were translated or fabricated by M. Galland; and, while Dr. Pusey\nwrote of them \u201cNoctes Mille et Una dict\u00e6, qu\u00e6 in omnium firm\u00e8 populorum\ncultiorum linguas convers\u00e6, in deliciis omnium habentur, manibusque\nomnium terentur,\u201d[211] the amiable Carlyle, in the gospel according to\nSaint Froude, characteristically termed them \u201cdownright lies\u201d and\nforbade the house 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 their\nstyle is _peu correcte_; in fact they want classicism. Yet all Gallic\nimitators, Tr\u00e9butien included, have carefully copied their leader and\nCharles Nodier remarks:\u2014\u201cIl me semble que l\u2019on n\u2019a pas rendu assez de\njustice au style de Galland. Abondant sans \u00eatre prolixe, naturel et\nfamilier sans \u00eatre l\u00e2che ni trivial, il ne manque jamais de cette\n\u00e9l\u00e9gance qui r\u00e9sulte de la facilit\u00e9, et qui pr\u00e9sente je ne sais quel\nm\u00e9lange de la na\u00efvet\u00e9 de Perrault et de la bonhomie de La Fontaine.\u201d\n\nOur Professor, with a name now thoroughly established, returned in 1706\nto Paris, where he was an assiduous and efficient member of the Soci\u00e9t\u00e9\nNumismatique and corresponded largely with foreign Orientalists. Three\nyears afterwards he was made Professor of Arabic at the Coll\u00e9ge de\nFrance, succeeding Pierre Dippy; and, during the next half decade, he\ndevoted himself to publishing his valuable studies. Then the end came.\nIn his last illness, an attack of asthma complicated with pectoral\nmischief, he sent to Noyon for his nephew Julien Galland[212] to assist\nhim in ordering his MSS. and in making his will after the simplest\nmilitary fashion: he bequeathed his writings to the Biblioth\u00e8que du Roi,\nhis Numismatic Dictionary to the Academy and his Alcoran to the Abb\u00e9\nBignon. He died, aged sixty-nine on February 17, 1715, leaving his\nsecond Part of The Nights unpublished.[213]\n\nProfessor Galland was a French litt\u00e9rateur of the good old school which\nis rapidly becoming extinct. Homme vrai dans les moindres choses (as his\n\u00c9loge stated); simple in life and manners and single-hearted in his\ndevotion to letters, he was almost childish in worldly matters, while\nnotable for penetration and acumen in his studies. He would have been as\nhappy, one of his biographers remarks, in teaching children the elements\nof education as he was in acquiring his immense erudition. Briefly,\ntruth and honesty, exactitude and indefatigable industry characterised\nhis most honourable career.\n\nGalland informs us (Epist. Ded.) that his MS. consisted of four volumes,\nonly three of which are extant,[214] bringing the work down to Night\ncclxxxii., or about the beginning of \u201cCamaralzaman.\u201d The missing\nportion, if it contained like the other volumes 140 pages, would end\nthat tale together with the Stories of Gh\u00e1nim and the Enchanted (Ebony)\nHorse; and such is the disposition in the Bresl. Edit. which mostly\nfavours in its ordinance the text used by the first translator. But this\nwould hardly have filled more than two-thirds of his volumes; for the\nother third he interpolated, or is supposed to have interpolated, the\nten[215] following tales.\n\n 1. Histoire du prince Zeyn Al-asnam et du Roi des G\u00e9nies.[216]\n\n 2. Histoire de Codadad et de ses fr\u00e8res.\n\n 3. Histoire de la Lampe merveilleuse (Aladdin).\n\n 4. Histoire de l\u2019aveugle Baba Abdalla.\n\n 5. Histoire de Sidi Nouman.\n\n 6. Histoire de Cogia Hassan Alhabbal.\n\n 7. Histoire d\u2019Ali Baba, et de Quarante Voleurs extermin\u00e9s par une\n Esclave.\n\n 8. Histoire d\u2019Ali Cogia, marchand de Bagdad.\n\n 9. Histoire du prince Ahmed et de la f\u00e9e Peri-Banou.\n\n 10. Histoire de deux S\u0153urs jalouses de leur Cadette.[217]\n\nConcerning these interpolations which contain two of the best and most\nwidely known stories in the work, Aladdin and the Forty Thieves,\nconjectures have been manifold but they mostly run upon three lines. De\nSacy held that they were found by Galland in the public libraries of\nParis. Mr. Chenery, whose acquaintance with Arabic grammar was ample,\nsuggested that the Professor had borrowed them from the recitations of\nthe Rawis, rhapsodists or professional story-tellers in the bazars of\nSmyrna and other ports of the Levant. The late Mr. Henry Charles Coote\n(in the \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 Italian,\nSicilian and Romaic stories incidents identical with those in Prince\nAhmad, Aladdin, Ali Baba and the Envious Sisters, suggesting that the\nFrenchman had heard these _paramythia_ in Levantine coffee-houses and\nhad inserted them into his unequalled _corpus fabularum_. Mr. Payne (ix.\n268) conjectures the probability \u201cof their having been composed at a\ncomparatively recent period by an inhabitant of Baghdad, in imitation of\nthe legends of Haroun er Rashid and other well-known tales of the\noriginal work;\u201d and adds, \u201cIt is possible that an exhaustive examination\nof the various MS. copies of the Thousand and One Nights known to exist\nin the public libraries of Europe might yet cast some light upon the\nquestion of the origin of the interpolated Tales.\u201d I quite agree with\nhim, taking \u201cThe Sleeper and the Waker\u201d and \u201cZeyn Al-asnam\u201d as cases in\npoint; but I should expect, for reasons before given, to find the\nstories in a Persic rather than an Arabic MS. And I feel convinced that\nall will 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 late\nProfessor Palmer, doubted its being an Eastern story. It is laid down\nupon all the lines of Oriental fiction. The mise-en-sc\u00e8ne is China,\n\u201cwhere they drink a certain warm liquor\u201d (tea); the hero\u2019s father is a\npoor tailor; and, as in \u201cJudar and his Brethren,\u201d the Maghribi Magician\npresently makes his appearance, introducing the Wonderful Lamp and the\nMagical Ring. Even the Sorcerer\u2019s cry, \u201cNew lamps for old lamps!\u201d\u2014a\nprime point\u2014is paralleled in the Tale of the Fisherman\u2019s son,[218] where\nthe Jew asks in exchange only old rings and the Princess, recollecting\nthat her husband kept a shabby, well-worn ring in his writing-stand, and\nhe being asleep, took it out and sent it to the man. In either tale the\npalace is transported to a distance and both end with the death of the\nwicked magician and the hero and heroine living happily together ever\nafter.\n\nAll Arabists have remarked the sins of omission and commission, of\nabridgment, amplification and substitution, and the audacious distortion\nof fact and phrase in which Galland freely indulged, whilst his\nknowledge of Eastern languages proves that he knew better. But literary\nlicense was the order of his day and at that time French, always the\nmost b\u00e9gueule of European languages, was bound by a rigorisme of the\nnarrowest and the straightest of lines from which the least \u00e9cart\ncondemned a man as a barbarian and a _tudesque_. If we consider Galland\nfairly we shall find that he errs mostly for a purpose, that of\npopularising his work; and his success indeed justified his means. He\nhas been derided (by scholars) for \u201cH\u00e9 Monsieur!\u201d and \u201cAh Madame!\u201d; but\nhe could not write \u201cO mon sieur\u201d and \u201cO ma dame;\u201d although we can borrow\nfrom biblical and Shakespearean English, \u201cO my lord!\u201d and \u201cO my lady!\u201d\n\u201cBon Dieu! ma s\u0153ur\u201d (which our translators english by \u201cO heavens,\u201d Night\nxx.) is good French for Wa \u2019ll\u00e1hi\u2014by Allah; and \u201ccinquante cavaliers\nbien faits\u201d (\u201cfifty handsome gentlemen on horseback\u201d) is a more familiar\npicture than fifty knights. \u201cL\u2019officieuse Dinarzade\u201d (Night lxi.), and\n\u201cCette plaisante querelle des deux fr\u00e8res\u201d (Night lxxii.) become\nridiculous only in translation\u2014\u201cthe officious Dinarzade\u201d and \u201cthis\npleasant quarrel;\u201d while \u201cce qu\u2019il y de remarquable\u201d (Night lxxiii.)\nwould relieve the Gallic mind from the mortification of \u201cDestiny\ndecreed.\u201d \u201cPlusieurs sortes de fruits et de bouteilles de vin\u201d (Night\nccxxxi. etc.) europeanises flasks and flaggons; and the violent\nconvulsions in which the girl dies (Night cliv., her head having been\ncut off by her sister) is mere Gallic squeamishness: France laughs at\n\u201cle shoking\u201d in England but she has only to look at home especially\nduring the reign of Galland\u2019s contemporary\u2014Roi Soleil. The terrible \u201cOld\nman\u201d (Shaykh) \u201cof the Sea\u201d (-board) is badly described by \u201cl\u2019incommode\nvieillard\u201d (\u201cthe ill-natured old fellow\u201d): \u201cBrave Maimune\u201d and \u201cAgr\u00e9able\nMaimune\u201d are hardly what a Jinni would say to a Jinniyah (ccxiii.); but\nthey are good Gallic. The same may be noted of \u201cPlier les voiles pour\nmarque qu\u2019il se rendait\u201d (Night ccxxxv.), a European practice; and of\nthe false note struck in two passages. \u201cJe m\u2019estimais heureuse d\u2019avoir\nfait une si belle conqu\u00eate\u201d (Night lxvii.) gives a Parisian turn; and,\n\u201cJe ne puis voir sans horreur cet abominable barbier que voil\u00e0:\nquoiqu\u2019il soit n\u00e9 dans un pays o\u00f9 tout le monde est blanc, il ne laisse\npas \u00e0 ressembler \u00e0 un \u00c9thiopien; mais il a l\u2019\u00e2me encore plus noire et\nhorrible que le visage\u201d (Night clvii.), is a mere affectation of\nOrientalism. Lastly, \u201cUne vieille dame de leur connaissance\u201d (Night\nclviii.) puts French polish upon the matter of fact Arab\u2019s \u201can old\nwoman.\u201d\n\nThe list of absolute mistakes, not including violent liberties, can\nhardly be held excessive. Professor Weil and Mr. Payne (ix. 271) justly\ncharge Galland with making the Trader (Night i.) throw away the _shells_\n(_\u00e9corces_) of the date which has only a pellicle, as Galland certainly\nknew; but dates were not seen every day in France, while almonds and\nwalnuts were of the quatre mendiants. He preserves the \u00e9corces, which\nlater issues have changed to noyaux, probably in allusion to the jerking\npractice called Inw\u00e1. Again in the \u201cFirst Shaykh\u2019s Story\u201d (vol. i. 27)\nthe \u201cmaillet\u201d is mentioned as the means of slaughtering cattle, because\nfamiliar to European readers: at the end of the tale it becomes \u201cle\ncouteau funeste.\u201d In Badr al-Din a \u201ctarte \u00e0 la cr\u00eame,\u201d so well known to\nthe West, displaces, naturally enough, the outlandish \u201cmess of\npomegranate-seeds.\u201d Though the text especially tells us the hero removed\nhis bag-trousers (not only \u201cson habit\u201d) and placed them under the\npillow, a crucial fact in the history, our Professor sends him to bed\nfully dressed, apparently for the purpose of informing his readers in a\nfootnote that Easterns \u201cse couchent en cale\u00e7on\u201d (Night lxxx). It was\nmere ignorance to confound the arbal\u00e8te or cross-bow with the stone-bow\n(Night xxxviii.), but this has universally been done, even by Lane who\nought to have known better; and it was an unpardonable carelessness or\nsomething worse to turn N\u00e1r (fire) and D\u00fan (in lieu of) into \u201cle faux\ndieu Nardoun\u201d (Night lxv.): as this has been untouched by De Sacy, I\ncannot but conclude that he never read the text with the translation.\nNearly as bad also to make the Jewish physician remark, when the youth\ngave him the left wrist (Night cl.), \u201cvoil\u00e0 une grande ignorance de ne\nsavoir pas 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 know. I have\nnoticed the incuriousness which translates \u201calong the Nile-shore\u201d by \u201cup\ntowards Ethiopia\u201d (Night cli.), and the \u201cIslands of the _Children_ of\nKhaledan\u201d (Night ccxi.) instead of the Kh\u00e1lidat\u00e1ni or Kh\u00e1lid\u00e1t, the\nFortunate Islands. It was by no means \u201cdes petits soufflets\u201d (\u201csome tips\nfrom time to time with her fingers\u201d) which the sprightly dame\nadministered to the Barber\u2019s second brother (Night clxxi.), but sound\nand heavy \u201ccuffs\u201d on the nape; and the sixth brother (Night clxxx.) was\nnot \u201caux l\u00e8vres fendues\u201d (\u201che of the hair-lips\u201d), for they had been cut\noff by the Badawi jealous of his fair wife. Abu al-Hasan would not greet\nhis beloved by saluting \u201cle tapis \u00e0 ses pieds:\u201d he would kiss her hands\nand feet. Ha\u00efatalnefous (Hayat al-Nuf\u00fas, Night ccxxvi.) would not \u201cthrow\ncold water in the Princess\u2019s face:\u201d she would sprinkle it with\neau-de-rose. \u201cCamaralzaman\u201d I addresses his two abominable wives in\nlanguage purely European (ccxxx.), \u201cet de la vie il ne s\u2019approcha\nd\u2019elles,\u201d missing one of the fine touches of the tale which shows its\nhero a weak and violent man, hasty and lacking the pundonor. \u201cLa belle\nPersienne,\u201d in the Tale of Nur al-Din, was no Persian; nor would her\nmaster address her, \u201cVenez \u00e7\u00e0, impertinente!\u201d (\u201ccome hither,\nimpertinence\u201d). In the story of Badr, one of the Comoro Islands becomes\n\u201cL\u2019\u00eele de la Lune.\u201d \u201cDog\u201d and \u201cdog-son\u201d are not \u201cinjures atroces et\nindignes d\u2019un grand roi:\u201d the greatest Eastern kings allow themselves\nfar more energetic and significant language. Fitnah[219] is by no means\n\u201cForce de c\u0153urs.\u201d Lastly the _d\u00e9no\u00fbement_ of The Nights is widely\ndifferent in French and in Arabic; but that is probably not Galland\u2019s\nfault, as he never saw the original, and indeed he deserves high praise\nfor having invented so pleasant and sympathetic a close, inferior only\nto the Oriental device.[220]\n\nGalland\u2019s fragment has a strange effect upon the Orientalist and those\nwho take the scholastic view, be it wide or narrow. De Sacy does not\nhesitate to say that the work owes much to his fellow-countryman\u2019s hand;\nbut I judge otherwise: it is necessary to dissociate the two works and\nto regard Galland\u2019s paraphrase, which contains only a quarter of The\nThousand Nights and a Night, as a wholly different book. Its attempts to\namplify beauties and to correct or conceal the defects and the\ngrotesqueness of the original, absolutely suppress much of the local\ncolour, clothing the bare body in the best of Parisian suits. It ignores\nthe rhymed prose and excludes the verse, rarely and very rarely\nrendering a few lines in a balanced style. It generally rejects the\nproverbs, epigrams and moral reflections which form the pith and marrow\nof the book; and, worse still, it disdains those finer touches of\ncharacter which are often Shakespearean in their depth and delicacy, and\nwhich, applied to a race of familiar ways and thoughts, manners and\ncustoms, would have been the wonder and delight of Europe. It shows only\na single side of the gem that has so many facets. By deference to public\ntaste it was compelled to expunge the often repulsive simplicity, the\nchildish indecencies and the wild orgies of the original, contrasting\nwith the gorgeous tints, the elevated morality and the religious tone of\npassages which crowd upon them. We miss the odeur du sang which taints\nthe parfums du harem; also the humouristic tale and the Rabelaisian\noutbreak which relieve and throw out into strong relief the splendour of\nEmpire and the havoc of Time. Considered in this light it is a caput\nmortuum, a magnificent texture seen on the wrong side; and it speaks\nvolumes for the genius of the man who could recommend it in such blurred\nand caricatured condition to readers throughout the civilised world. But\nthose who look only at Galland\u2019s picture, his effort to \u201ctransplant into\nEuropean gardens the magic flowers of Eastern fancy,\u201d still compare his\ntales with the sudden prospect of magnificent mountains seen after a\nlong desert-march: they arouse strange longings and indescribable\ndesires; their marvellous imaginativeness produces an insensible\nbrightening of mind and an increase of fancy-power, making one dream\nthat behind them lies the new and unseen, the strange and unexpected\u2014in\nfact, all the glamour of the unknown.\n\nThe Nights has been translated into every far-extending Eastern tongue,\nPersian, Turkish and Hindostani. The latter entitles them Hik\u00e1y\u00e1t\nal-Jal\u00edlah or Noble Tales, and the translation was made by Munshi Shams\nal-Din Ahmad for the use of the College of Fort George in A.H. 1252 =\n1836.[221] All these versions are direct from the Arabic: my search for\na translation of Galland into any Eastern tongue has hitherto been\nfruitless.\n\nI was assured by the late Bertholdy Seemann that the \u201clanguage of\nHoffmann and Heine\u201d contained a literal and complete translation of The\nNights; but personal enquiries at Leipzig and elsewhere convinced me\nthat the work still remains to be done. The first attempt to improve\nupon Galland and to show the world what the work really is was made by\nDr. Max Habicht and was printed at Breslau (1824\u201325), in fifteen small\nsquare volumes.[222] Thus it appeared before the \u201cTunis Manuscript\u201d[223]\nof which it purports to be a translation. The German version is, if\npossible, more condemnable than the Arabic original. It lacks every\ncharm of style; it conscientiously shirks every difficulty; it abounds\nin the most extraordinary blunders and it is utterly useless as a\npicture of manners or a book of reference. We can explain its l\u00e2ches\nonly by the theory that the eminent Professor left the labour to his\ncollaborateurs and did not take the trouble to revise their careless\nwork.\n\nThe next German translation was by Aulic Councillor J. von\nHammer-Purgstall[224] who, during his short stay at Cairo and\nConstantinople, turned into French the tales neglected by Galland. After\nsome difference with M. Caussin (de Perceval) in 1810, the Styrian\nOrientalist entrusted his MS. to Herr Cotta the publisher of Tubingen.\nThus a German version appeared, the translation of a translation, at the\nhand of Professor Zinserling,[224] while the French version was\nunaccountably lost en route to London. Finally the \u201cContes in\u00e9dits,\u201d\netc., appeared in a French translation by G. S. Tr\u00e9butien (Paris,\nmdcccxxviii.). Von Hammer took liberties with the text which can compare\nonly with those of Lane: he abridged and retrenched till the likeness in\nplaces entirely disappeared; he shirked some difficult passages and he\nmisexplained others. In fact the work did no honour to the amiable and\nlaborious historian of the Turks.\n\nThe only good German translation of The Nights is due to Dr. Gustav Weil\nwho, born on April 24, 1808, is still (1886) professing at\nHeidelburg.[225] His originals (he tells us) were the Breslau Edition,\nthe Bulak text of Abd al-Rahman al-Safati and a MS. in the library of\nSaxe Gotha. The venerable savant, who has rendered such service to\nArabism, informs me that Aug. Lewald\u2019s \u201cVorhalle\u201d (pp. i.-xv.)[226] was\nwritten without his knowledge. Dr. Weil neglects the division of days\nwhich enables him to introduce any number of tales: for instance,\nGalland\u2019s eleven occupy a large part of vol. iii. The Vorwort wants\ndevelopment; the notes, confined to a few words, are inadequate and\nverse is everywhere rendered by prose, the Saj\u2019a or assonance being\nwholly ignored. On the other hand the scholar shows himself by a correct\ntranslation, contrasting strongly with those which preceded him, and by\na strictly literal version, save where the treatment required to be\nmodified in a book intended for the public. Under such circumstances it\ncannot well be other than longsome and monotonous reading.\n\nAlthough Spain and Italy have produced many and remarkable Orientalists,\nI cannot find that they have taken the trouble to translate The Nights\nfor themselves: cheap and gaudy versions of Galland seem to have\nsatisfied the public.[227] Notes on the Romaic, Icelandic, Russian (?)\nand other versions, will be found in a future page.\n\nProfessor Galland has never been forgotten in France where, amongst a\nhost of editions, four have claims to distinction;[228] and his success\ndid not fail to create a host of imitators and to attract what De Sacy\njustly terms \u201cune prodigieuse importation de marchandise de\ncontrebande.\u201d As early as 1823 Von Hammer numbered seven in France\n(Tr\u00e9butien, Pr\u00e9face xviii.) and during later years they have grown\nprodigiously. Mr. William F. Kirby, who has made a special study of the\nsubject, has favoured me with detailed bibliographical notes on\nGalland\u2019s imitators which are printed in Appendix No. II.\n\n\n \u00a7 III.\n THE MATTER AND THE MANNER OF THE NIGHTS.\n\n\n A.\u2014THE MATTER.\n\nReturning to my threefold distribution of this Prose Poem (\u00a7 I) into\nFable, Fairy Tale and historical Anecdote,[229] let me proceed to\nconsider these sections more carefully.\n\nThe Apologue or Beast-fable, which apparently antedates all other\nsubjects in The Nights, has been called \u201cOne of the earliest creations\nof the awakening consciousness of mankind.\u201d I should regard it, despite\na monumental antiquity, as the offspring of a comparatively civilised\nage, when a jealous despotism or a powerful oligarchy threw difficulties\nand dangers in the way of speaking \u201cplain truths.\u201d A hint can be given\nand a friend or foe can be lauded or abused as Belins the sheep or\nIsengrim the wolf, when the Author is debarred the higher enjoyment of\npraising them or dispraising them by name. And, as the purposes of\nfables are twofold\u2014\n\n Duplex libelli dos est: quod risum movet,\n Et quod prudenti vitam consilio monet\u2014\n\nThe speaking of brute beasts would give a piquancy and a pleasantry to\nmoral design as well as to social and political satire.\n\nThe literary origin of the fable is not Buddhistic: we must especially\nshun that \u201cIndo-Germanic\u201d school which goes to India for its origins,\nwhen Pythagoras, Solon, Herodotus, Plato, Aristotle and possibly Homer\nsat for instruction at the feet of the Hir-seshtha, the learned\ngrammarians of the pharaohnic court. Nor was it \u00c6sopic, evidently \u00c6sop\ninherited the hoarded wealth of ages. As Professor Lepsius taught us,\n\u201cIn the olden times within the memory of man, we know only of _one_\nadvanced culture; of only _one_ mode of writing, and of only _one_\nliterary development, viz. those of Egypt.\u201d The invention of an\nalphabet, as opposed to a syllabary, unknown to Babylonia, to Assyria\nand to that extreme bourne of their civilising influences, China, would\nfor ever fix their literature\u2014poetry, history and criticism,[230] the\napologue and the anecdote. To mention no others The Lion and the Mouse\nappears in a Leyden papyrus dating from B.C. 1200\u20131166 the days of\nRameses III. (Rhampsinitus) or Hak On, not as a rude and early attempt,\nbut in a finished form, postulating an ancient origin and illustrious\nancestry. The dialogue also is brought to perfection in the discourse\nbetween the Jackal Koufi and the Ethiopian Cat (Revue \u00c9gyptologique\nivme. ann\u00e9e Part i.). Africa therefore was the home of the Beast-fable\nnot, as Professor Mahaffy thinks, because it was the chosen land of\nanimal worship, where\n\n Oppida tota canem venerantur nemo Dianam;[231]\n\nbut simply because the Nile-land originated every form of literature\nbetween Fabliau and Epos.\n\nFrom Kemi the Black-land it was but a step to Ph\u0153nicia, Jud\u00e6a,[232]\nPhrygia and Asia Minor, whence a ferry led over to Greece. Here the\nApologue found its populariser in \u0391\u1f34\u03c3\u03c9\u03c0\u03bf\u03c2, \u00c6sop, whose name, involved in\nmyth, possibly connects with \u0391\u1f30\u03b8\u03af\u03bf\u03c8:\u2014\u201c\u00c6sopus et Aithiops idem sonant\u201d\nsays the sages. This would show that the Hellenes preserved a legend of\nthe land whence 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 century\nafter Psammeticus (Psamethik 1st) threw Egypt open to the restless\nGreek.[233] From Africa too the Fable would in early ages migrate\neastwards and make for itself a new home in the second great focus of\ncivilisation formed by the Tigris-Euphrates Valley. The late Mr. George\nSmith found amongst the cuneiforms fragmentary Beast-fables, such as\ndialogues between the Ox and the Horse, the Eagle and the Sun. In after\ncenturies, when the conquests of Macedonian Alexander completed what\nSesostris and Semiramis had begun, and mingled the manifold families of\nmankind by joining the eastern to the western world, the Orient became\nformally hellenised. Under the Seleucid\u00e6 and during the life of the\nindependent Bactrian kingdom (B.C. 255\u2013125), Grecian art and science,\nliterature and even language overran the old Iranic reign and extended\neastwards throughout northern India. Porus sent two embassies to\nAugustus in B.C. 19 and in one of them the herald Zarmanochagas\n(Shraman\u00e1ch\u00e1rya) of Bargosa, the modern Baroch in Guzerat, bore an\nepistle upon vellum written in Greek (Strabo xv. 1 \u00a7 78). \u201cVidetis\ngentes populosque mutasse sedes\u201d says Seneca (De Cons. ad Helv. c. vi.).\n\u201cQuid sibi volunt in mediis barbarorum regionibus Gr\u00e6c\u00e6 artes? Quid\ninter Indos Persasque Macedonicus sermo? Atheniensis in Asia turba est.\u201d\nUpper India, in the Macedonian days would have been mainly Buddhistic,\npossessing a rude alphabet borrowed from Egypt through Arabia and\nPh\u0153nicia, but still in a low and barbarous condition: her buildings were\nwooden and she lacked, as far as we know, stone-architecture\u2014the main\ntest of social development. But the Bactrian Kingdom gave an impulse to\nher civilisation and the result was classical opposed to vedic Sanskrit.\nFrom Persia Greek letters, extending southwards to Arabia, would find\nindigenous imitators and there \u00c6sop would be represented by the sundry\nsages who share the name Lokman.[234] One of these was of servile\ncondition, tailor, carpenter or shepherd; and a \u201cHabashi\u201d (\u00c6thiopian)\nmeaning a negro slave with blubber lips and splay feet, so far showing a\nsuperficial likeness to the \u00c6sop of history.\n\nThe \u00c6sopic fable, carried by the Hellenes to India, might have fallen in\nwith some rude and fantastic barbarian of Buddhistic \u201cpersuasion\u201d and\nindigenous origin: so Reynard the Fox has its analogue amongst the\nKafirs and the V\u00e1i tribe of Mandengan negroes in Liberia[235] amongst\nwhom one Doalu invented or rather borrowed a syllabarium. The modern\nGypsies are said also to have beast-fables which have never been traced\nto a foreign source (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\u201cIn the former\nanimals are allowed to act as animals: the latter makes them act as men\nin the form of animals.\u201d The essence of the beast-fable is a\nreminiscence of Homo primigenius with erected ears and hairy hide, and\nits expression is to make the brother brute behave, think and talk like\nhim with the superadded experience of ages. To early man the \u201clower\nanimals,\u201d which are born, live and die like himself, showing all the\nsame affects and disaffects, loves and hates, passions, prepossessions\nand prejudices, must have seemed quite human enough and on an equal\nlevel to become his substitutes. The savage, when he began to reflect,\nwould regard the carnivore and the serpent with awe, wonder and dread;\nand would soon suspect the same mysterious potency in the brute as in\nhimself: so the Malays still look upon the Uran-utan, or Wood-man, as\nthe possessor of superhuman wisdom. The hunter and the herdsman, who had\nfew other companions, 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 him\nweal and woe. A more advanced stage would find the step easy to\nmetempsychosis, the beast containing the Ego (_alias_ soul) of the\nhuman: such instinctive belief explains much in Hindu literature, but it\nwas not wanted at first by the Apologue.\n\nThis blending of blood, this racial baptism would produce a fine robust\nprogeny; and, after our second century, \u00c6gypto-Gr\u00e6co-Indian stories\noverran the civilized globe between Rome and China. Tales have wings and\nfly farther than the jade hatchets of proto-historic days. And the\nresult was a book which has had more readers than any other except the\nBible. Its original is unknown.[236] The volume, which in Pehlevi became\nthe J\u00e1vid\u00e1n Khirad (\u201cWisdom of Ages\u201d) or the Testament of Hoshang, that\nancient guebre King, and in Sanskrit the Panchatantra (\u201cFive Chapters\u201d),\nis a recueil of apologues and anecdotes related by the learned Brahman,\nVishnu Sharm\u00e1, for the benefit of his pupils the sons of an Indian\nRajah. The Hindu original has been adapted and translated into a number\nof languages; Arabic, Hebrew and Syriac, Greek and Latin, Persian and\nTurkish, under a host of names.[237] Voltaire[238] wisely remarks of\nthis venerable production:\u2014Quand on fait r\u00e9flexion que presque toute la\nterre a \u00e9t\u00e9 enfatu\u00e9e de pareils contes, et qu\u2019ils ont fait l\u2019\u00e9ducation\ndu genre humain, on trouve les fables de Pilpay, de Lokman,[239]\nd\u2019\u00c9sope, bien raisonables. But methinks the sage of Ferney might have\nsaid far more. These fables speak with the large utterance of early man;\nthey have also their own especial beauty\u2014the charms of well-preserved\nand time-honoured old age. There is in their wisdom a perfume of the\npast, homely and ancient-fashioned like a whiff of _pot pourri_,\nwondrous soothing withal to olfactories agitated by the patchoulis and\njockey clubs of modern pretenders and petit-ma\u00eetres, with their grey\nyoung heads and pert intelligence, the motto of whose ignorance is\n\u201cConnu!\u201d Were a dose of its antique, mature experience adhibited to the\nWestern before he visits the East, those few who could digest it might\nescape the normal lot of being twisted round the fingers of every rogue\nthey meet from Dragoman to Rajah. And a quotation from them tells at\nonce: it shows the quoter to be a man of education, not a \u201cJangal\u00ed,\u201d a\nsylvan or savage, as the Anglo-Indian official is habitually termed by\nhis more civilised \u201cfellow-subject.\u201d\n\nThe main difference between the classical apologue and the fable in The\nNights is that while \u00c6sop and Gabrias write laconic tales with a single\nevent and a simple moral, the Arabian fables are often \u201clong-continued\nnovelle involving a variety of events, each characterised by some social\nor political aspect, forming a narrative highly interesting in itself,\noften exhibiting the most exquisite moral, and yet preserving, with rare\ningenuity, the peculiar characteristics of the actors.\u201d[240] And the\ndistinction between the ancient and the medi\u00e6val apologue, including the\nmodern which, since \u201cReineke Fuchs,\u201d is mainly German, appears equally\npronounced. The latter is humorous enough and rich in the wit which\nresults from superficial incongruity; but it ignores the deep underlying\nbond which connects man with beast. Again, the main secret of its\nsuccess is 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.[241] The first\n(vol. iii.) consists of eleven, alternating with five anecdotes (Nights\ncxlvi.-cliii.), following the lengthy and knightly romance of King Omar\nbin al Nu\u2019man and followed by the melancholy love tale of Ali bin\nBakk\u00e1r. The second series in vol. ix., consisting of eight fables, not\nincluding ten anecdotes (Nights cmi.-cmxxiv.), is injected into the\nromance of King Jali\u2019ad and Shimas mentioned by Al-Mas\u2019udi as\nindependent of The Nights. In both places the Beast-fables are\nintroduced with some art and add variety to the subject-matter,\nobviating monotony\u2014the deadly sin of such works\u2014and giving repose to the\nhearer or reader after a climax of excitement such as the murder of the\nWazirs. And even these are not allowed to pall upon the mental palate,\nbeing mingled with anecdotes and short tales, such as the Hermits (iii.\n125), with biographical or literary episodes, acroamata, table-talk and\nanalects where humorous Rabelaisian anecdote finds a place; in fact the\nfabliau or novella. This style of composition may be as ancient as the\napologues. We know that it dates as far back as Rameses III., from the\nhistory of the Two Brothers in the Orbigny papyrus,[242] the prototype\nof Yusuf and Zulaykha, the Koranic Joseph and Potiphar\u2019s wife. It is\ntold with a charming na\u00efvet\u00e9 and such sharp touches of local colour as,\n\u201cCome, let us make merry an hour and lie together! _Let down thy hair!_\u201d\n\nSome of the apologues in The Nights are pointless enough, rien moins\nqu\u2019amusants; but in the best specimens, such as the Wolf and the\nFox[243] (the wicked man and the wily man), both characters are\ncarefully kept distinct and neither action nor dialogue ever flags.\nAgain The Flea and the Mouse (iii. 151), of a type familiar to students\nof the Pilpay cycle, must strike the home-reader as peculiarly quaint.\n\nNext in date to the Apologue comes the Fairy Tale proper, where the\nnatural universe is supplemented by one of purely imaginative existence.\n\u201cAs the active world is inferior to the rational soul,\u201d says Bacon with\nhis normal sound sense, \u201cso Fiction gives to Mankind what History denies\nand in some measure satisfies the Mind with Shadows when it cannot enjoy\nthe Substance. And as real History gives us not the success of things\naccording to the deserts of vice and virtue, Fiction corrects it and\npresents us with the fates and fortunes of persons rewarded and punished\naccording to merit.\u201d But I would say still more. History paints or\nattempts to paint life as it is, a mighty maze with or without a plan:\nFiction shows or would show us life as it should be, wisely ordered and\nlaid down on fixed lines. Thus Fiction is not the mere handmaid of\nHistory: she has a household of her own and she claims to be the triumph\nof Art which, as Go\u00ebthe remarked, is \u201cArt because it is not Nature.\u201d\nFancy, _la folle du logis_, is \u201cthat kind and gentle portress who holds\nthe gate of Hope wide open, in opposition to Reason, the surly and\nscrupulous guard.\u201d[244] As Palmerin of England says and says well, \u201cFor\nthat the report of noble deeds doth urge the courageous mind to equal\nthose who bear most commendation of their approved valiancy; this is the\nfair fruit of Imagination and of ancient histories.\u201d And, last but not\nleast, the faculty of Fancy takes count of the cravings of man\u2019s nature\nfor the marvellous, the impossible, and of his higher aspirations for\nthe Ideal, the Perfect: she realises the wild dreams and visions of his\ngenerous youth 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 to the\nabsolute realism of the picture in general. We enjoy being carried away\nfrom trivial and common-place characters, scenes and incidents; from the\nmatter of fact surroundings of a work-a-day world, a life of eating and\ndrinking, sleeping and waking, fighting and loving, into a society and a\nmise-en-sc\u00e8ne which we suspect can exist and which we know does not.\nEvery man at some turn or term of his life has longed for supernatural\npowers and a glimpse of Wonderland. Here he is in the midst of it. Here\nhe sees mighty spirits summoned to work the human mite\u2019s will, however\nwhimsical, who can transport him in an eye-twinkling whithersoever he\nwishes; who can ruin cities and build palaces of gold and silver, gems\nand jacinths; who can serve up delicate viands and delicious drinks in\npriceless chargers and impossible cups and bring the choicest fruits\nfrom farthest Orient: here he finds magas and magicians who can make\nkings of his friends, slay armies of his foes and bring any number of\nbeloveds to his arms. And from this outraging probability and\noutstripping possibility arises not a little of that strange fascination\nexercised for nearly two centuries upon the life and literature of\nEurope by The Nights, even in their mutilated and garbled form. The\nreader surrenders himself to the spell, feeling almost inclined to\nenquire \u201cAnd why may it not be true?\u201d[245] His brain is dazed and\ndazzled by the splendours which flash before it, by the sudden\nprocession of Jinns and Jinniyahs, demons and fairies, some hideous,\nothers preternaturally beautiful; by good wizards and evil sorcerers,\nwhose powers are unlimited for weal and for woe; by mermen and mermaids,\nflying horses, talking animals, and reasoning elephants; by magic rings\nand their slaves and by talismanic couches which rival the carpet of\nSolomon. Hence, as one remarks, these Fairy Tales have pleased and still\ncontinue to please almost all ages, all ranks and all different\ncapacities.\n\nDr. Hawkesworth[246] observes that these Fairy Tales find favour\n\u201cbecause even their machinery, wild and wonderful as it is, has its\nlaws; and the magicians and enchanters perform nothing but what was\nnaturally to be expected from such beings, after we had once granted\nthem existence.\u201d Mr. Heron \u201crather supposes the very contrary is the\ntruth of the fact. It is surely the strangeness, the unknown nature, the\nanomalous character 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 see men\nand women, who possess qualities to recommend them to our favour,\nsubjected to the influence of beings, whose good or ill will, power or\nweakness, attention or neglect, are regulated by motives and\ncircumstances which we cannot comprehend: and hence, we naturally\ntremble for their fate, with the same anxious concern, as we should for\na friend wandering, in a dark night, amidst torrents and precipices; or\npreparing to land on a strange island, while he knew not whether he\nshould be received, on the shore, by cannibals waiting to tear him\npiecemeal, and devour him, or by gentle beings, disposed to cherish him\nwith fond hospitality.\u201d Both writers have expressed themselves well, but\nmeseems each has secured, as often happens, a fragment of the truth and\nholds it to be the whole Truth. Granted that such spiritual creatures as\nJinns walk the earth, we are pleased to find them so very human, as wise\nand as foolish in word and deed as ourselves: similarly we admire in a\nlandscape natural forms like those of Staffa or the Palisades which\nfavour the works of architecture. Again, supposing such\npreternaturalisms to be around and amongst us, the wilder and more\ncapricious they prove, the more our attention is excited and our\nforecasts are baffled to be set right in the end. But this is not all.\nThe grand source of pleasure in Fairy Tales is the natural desire to\nlearn more of the Wonderland which is known to many as a word and\nnothing more, like Central Africa before the last half century: thus the\ninterest is that of the \u201cPersonal Narrative\u201d of a grand exploration to\none who delights in travels. The pleasure must be greatest where faith\nis strongest; for instance amongst imaginative races like the Kelts and\nespecially Orientals, who imbibe supernaturalism with their mother\u2019s\nmilk. \u201cI am persuaded,\u201d writes Mr. Bayle St. John,[247] \u201cthat the great\nscheme of preternatural energy, so fully developed in The Thousand and\nOne Nights, is believed in by the majority of the inhabitants of all the\nreligious professions both in Syria and Egypt.\u201d He might have added \u201cby\nevery reasoning being from prince to peasant, from Mullah to Badawi,\nbetween Marocco and Outer Ind.\u201d\n\nThe Fairy Tale in The Nights is wholly and purely Persian. The gifted\nIranian race, physically the noblest and the most beautiful of all known\nto me, has exercised upon the world-history an amount of influence which\nhas not yet been fully recognised. It repeated for Babylonian art and\nliterature what Greece had done for Egyptian, whose dominant idea was\nthat of working for eternity a \u03ba\u03c4\u1fc6\u03bc\u03b1 \u03b5\u1f30\u03c2 \u1f00\u03b5\u03af. Hellas and Iran\ninstinctively chose as their characteristic the idea of Beauty,\nrejecting all that was exaggerated and grotesque; and they made the\nsphere of Art and Fancy as real as the world of Nature and Fact. The\ninnovation was hailed by the Hebrews. The so-called Books of Moses\ndeliberately and ostentatiously ignored the future state of rewards and\npunishments, the other world which ruled the life of the Egyptian in\nthis world: the lawgiver, whoever he may have been, Osarsiph or Moshe,\napparently held the tenet unworthy of a race whose career he was\ndirecting to conquest and isolation in dominion. But the Jews, removed\nto Mesopotamia, the second cradle of the creeds, presently caught the\ninfection of their Asiatic media; superadded Babylonian legend to\nEgyptian myth; stultified The Law by supplementing it with the\n\u201cabsurdities of foreign fable\u201d and ended, as the Talmud proves, with\nbecoming the most wildly superstitious and \u201cotherworldly\u201d of mankind.\n\nThe same change befel Al-Islam. The whole of its supernaturalism is\nborrowed bodily from Persia, which had \u201cimparadised Earth by making it\nthe abode of angels.\u201d Mohammed, a great and commanding genius, blighted\nand narrowed by surroundings and circumstance to something little higher\nthan a Covenanter or a Puritan, declared 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 music and\npoetry, plastic art and fiction. Yet his system, unlike that of Moses,\ndemanded thaumaturgy and metaphysical entities, and these he perforce\nborrowed from the Jews who had borrowed them from the Babylonians: his\nsoul and spirit, his angels and devils, his cosmogony, his heavens and\nhells, even the Bridge over the Great Depth are all either Talmudic or\nIranian. But there he stopped and would have stopped others. His enemies\namong the Koraysh were in the habit of reciting certain Persian fabliaux\nand of extolling them as superior to the silly and equally fictitious\nstories of the \u201cGlorious Koran.\u201d The leader of these scoffers was one\nNazr ibn H\u00e1ris who, taken prisoner after the Battle of Bedr, was\nincontinently decapitated, by apostolic command, for what appears to be\na natural and sensible preference. It was the same furious fanaticism\nand one-idea\u2019d intolerance which made Caliph Omar destroy all he could\nfind of the Alexandrian Library and prescribe burning for the Holy Books\nof the Persian Guebres. And the taint still lingers in Al-Islam: it will\nbe said of a pious man, \u201cHe always studies the Koran, the Traditions and\nother books of Law and Religion; and he never reads poems nor listens to\nmusic or to stories.\u201d\n\nMohammed left a dispensation or rather a reformation so arid, jejune and\nmaterial that it promised little more than the \u201cLaw of Moses,\u201d before\nthis was vivified and racially baptised by Mesopotamian and Persic\ninfluences. But human nature was stronger than the Prophet and, thus\noutraged, took speedy and absolute revenge. Before the first century had\nelapsed, orthodox Al-Islam was startled by the rise of Tasawwuf or\nSufyism[248] a revival of classic Platonism and Christian Gnosticism,\nwith a mingling of modern Hylozoism; which, quickened by the glowing\nimagination of the East, speedily formed itself into a creed the most\npoetical and impractical, the most spiritual and the most transcendental\never invented; satisfying all man\u2019s hunger for \u201cbelief\u201d which, if placed\nupon a solid basis of fact and proof, would forthright cease to be\nbelief.\n\nI will take from The Nights, as a specimen of the true Persian romance,\n\u201cThe Queen of the Serpents\u201d (vol. v. 298), the subject of Lane\u2019s\nCarlylean denunciation. The first gorgeous picture is the Session of the\nSnakes which, like their Indian congeners the N\u00e1ga kings and queens,\nhave human heads and reptile bodies, an Egyptian myth that engendered\nthe \u201cold serpent\u201d of Genesis. The Sult\u00e1nah welcomes H\u00e1sib Kar\u00edm al-D\u00edn,\nthe hapless lad who had been left in a cavern to die by the greedy\nwoodcutters; and, in order to tell him her tale, introduces the\n\u201cAdventures of Bul\u00fakiy\u00e1\u201d: the latter is an Israelite converted by editor\nand scribe to Mohammedanism; but we can detect under his assumed faith\nthe older creed. Solomon is not buried by authentic history \u201cbeyond the\nSeven (mystic) Seas,\u201d but at Jerusalem or Tiberias; and his seal-ring\nsuggests the J\u00e1m-i-Jam, the crystal cup of the great King Jamsh\u00edd. The\ndescent of the Archangel Gabriel, so familiar to Al-Islam, is the\nmanifestation of Bahman, the First Intelligence, the mightiest of the\nAngels who enabled Zarathustra-Zoroaster to walk like Bulukiya over the\nD\u00e1lat\u00ed or Caspian Sea.[249] Amongst the sights shown to Bulukiya, as he\ntraverses the Seven Oceans, is a battle royal between the believing and\nthe unbelieving Jinns, true Magian dualism, the eternal duello of the\nTwo Roots or antagonistic Principles, Good and Evil, Hormuzd and\nAhriman, which Milton has debased into a common-place modern combat\nfought also with cannon. Sakhr the Jinni is Eshem chief of the Divs, and\nKaf, the encircling mountain, is a later edition of Persian Alborz. So\nin the Mantak al-Tayr (Colloquy of the Flyers) the Birds, emblems of\nsouls, seeking the presence of the gigantic feathered biped Simurgh,\ntheir god, traverse seven Seas (according to others seven Wadys) of\nSearch, of Love, of Knowledge, of Competence, of Unity, of Stupefaction,\nand of Altruism (_i.e._ annihilation of self), the several stages of\ncontemplative life. At last, standing upon the mysterious island of the\nSimurgh and \u201ccasting a clandestine glance at him they saw thirty\nbirds[250] in him; and when they turned their eyes to themselves the\nthirty birds seemed one Simurgh: they saw in themselves the entire\nSimurgh; they saw in the Simurgh the thirty birds entirely.\u201d Therefore\nthey arrived at the solution of the problem \u201c_We_ and _Thou_;\u201d that is,\nthe identity of God and Man; they were for ever annihilated in the\nSimurgh and the shade vanished in the sun (Ibid. iii. 250). The wild\nideas concerning Khal\u00edt and Mal\u00edt (vol. v. 319) are again Guebre. \u201cFrom\nthe seed of Kayomars (the androgyne, like pre-Adamite man) sprang a tree\nshaped like two human beings and thence proceeded Meshia and Meshianah,\nfirst man and woman, progenitors of mankind;\u201d who, though created for\n\u201cSh\u00eddist\u00e1n, Lightland,\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 Surush and\nFeristeh (Seraphs and Angels) against the Divs who are the children of\nTime led by the arch-demon Eshem. Thus when Hormuzd created the planets,\nthe dog, and all useful animals and plants, Ahriman produced the comets,\nthe wolf, noxious beasts and poisonous growths. The Hindus represent the\nsame metaphysical idea by Bramh\u00e1 the Creator and Visvakarma, the\nAnti-creator,[251] miscalled by Europeans Vulcan: the former fashions a\nhorse and a bull and the latter caricatures them with an ass and a\nbuffalo,\u2014evolution turned topsy turvy. After seeing nine angels and\nobtaining an explanation of the Seven Stages of Earth which is supported\nby the Gav-i-Zam\u00edn, the energy, symbolised by a bull, implanted by the\nCreator in the mundane sphere, Bulukiya meets the four Archangels, to\nwit Gabriel who is the Persian Raw\u00e1nbakhsh or Life-giver; Michael or\nBeshter, Raphael or Israfil alias Ardibihisht, and Azazel or Azrail who\nis Dum\u00e1 or Mordad, the Death-giver; and the four are about to attack the\nDragon, that is, the demons hostile to mankind who were driven behind\nAlborz-Kaf by Tahmuras the ancient Persian king. Bulukiya then recites\nan episode within an episode, the \u201cStory of J\u00e1nsh\u00e1h,\u201d itself a Persian\nname and accompanied by two others (vol. v. 329), the _mise-en-sc\u00e8ne_\nbeing Kabul and the King of Khorasan appearing in the proem. Janshah,\nthe young Prince, no sooner comes to man\u2019s estate than he loses himself\nout hunting and falls in with cannibals whose bodies divide\nlongitudinally, each moiety going its own way: these are the Shikk\n(split ones) which the Arabs borrowed from the Persian N\u00edm-chihrah or\nHalf-faces. They escape to the Ape-island whose denizens are human in\nintelligence and speak articulately, as the universal East believes they\ncan: these Simiads are at chronic war with the Ants, alluding to some\nobscure myth which gave rise to the gold-diggers of Herodotus and other\nclassics, \u201cemmets in size somewhat less than dogs but bigger than\nfoxes.\u201d[252] The episode then falls into the banalities of Oriental\nfolk-lore. Janshah, passing the Sabbation river and reaching the Jews\u2019\ncity, is 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 acquaintance with\nShaykh Nasr, Lord of the Birds: he enters the usual forbidden room;\nfalls in love with the pattern Swan-maiden; wins her by the popular\nprocess; loses her and recovers her through the Monk Yaghm\u00fas, whose\nname, like that of King Teghm\u00fas, is a burlesque of the Greek; and,\nfinally, when she is killed by a shark, determines to mourn her loss\ntill the end of his days. Having heard this story Bulukiya quits him;\nand, resolving to regain his natal land, falls in with Khizr; and the\nGreen Prophet, who was Wazir to Kay Kobad (vith century B.C.) and was\nconnected with Macedonian Alexander (!) enables him to win his wish. The\nrest of the tale calls for no comment.\n\nThirdly and lastly we have the histories, historical stories and the\n\u201cAna\u201d of great men in which Easterns as well as Westerns delight: the\ngravest writers do not disdain to relieve the dullness of chronicles and\nannals by means of such discussions, humorous or pathetic, moral or\ngrossly indecent. The dates must greatly vary: some of the anecdotes\nrelating to the early Caliphs appear almost contemporary; others, like\nAli of Cairo and Abu al-Shamat, may be as late as the Ottoman Conquest\nof Egypt (sixteenth century). All are distinctly Sunnite and show fierce\nanimus against the Shi\u2019ah heretics, suggesting that they were written\nafter the destruction of the Fatimite dynasty (twelfth century) by Salah\nal-Din (Saladin the Kurd) one of the latest historical personages and\nthe last king named in The Nights.[253] These anecdotes are so often\nconnected with what a learned Frenchman terms the \u201cregne f\u00e9erique de\nHaroun er-R\u00e9schid,\u201d[254] that the Great Caliph becomes the hero of this\nportion of The Nights. Aaron the Orthodox was the central figure of the\nmost splendid empire the world had seen, the Viceregent of Allah\ncombining the powers of C\u00e6sar and Pope, and wielding them right worthily\naccording to the general voice of historians. To quote a few: Ali bin\nTalib al-Khor\u00e1s\u00e1ni described him, in A.D. 934, a century and-a-half\nafter his death when flattery would be tongue-tied, as, \u201cone devoted to\nwar and pilgrimage, whose bounty embraced the folk at large.\u201d Sa\u2019adi\n(ob. A.D. 1291) tells a tale highly favourable to him in the \u201cGulistan\u201d\n(lib. i. 36). Fakhr al-Din[255] (xivth century) lauds his merits,\neloquence, science and generosity; and Al-Siyuti (nat. A.D. 1445)\nasserts \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[256] (sixteenth century) in his Rauz al-\u2019\u00c1tir f\u00ed Naz\u00e1h\nal-Kh\u00e1tir = Scented Garden-site for Heart-delight, calls Harun (chapt.\nvii.) the \u201cMaster of munificence and bounty, the best of the generous.\u201d\nAnd even the latest writers have not ceased to praise him. Says Al\u00ed Az\u00edz\nEfendi the Cretan, in the Story of Jew\u00e1d[257] (p. 81), \u201cHarun was the\nmost bounteous, illustrious 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 archery.\nHe showed sound sense and true wisdom in his speech to the\ngrammarian-poet Al-Asma\u2019\u00ed, who had undertaken to teach him:\u2014\u201cNe\nm\u2019enseignez jamais en public, et ne vous empressez pas trop de me donner\ndes avis en particulier. Attendez ordinairement que je vous interroge,\net contentez-vous de me donner une response pr\u00e9cise \u00e0 ce que je vous\ndemanderai, sans y rien ajouter de superflu. Gardez vous surtout de\nvouloir me pr\u00e9occuper pour vous attirer ma cr\u00e9ance, et pour vous donner\nde l\u2019autorit\u00e9. Ne vous \u00e9tendez jamais trop en long sur les histoires et\nles traditions que vous me raconterez, si je ne vous en donne la\npermission. Lorsque vous verrai que je m\u2019eloignerai de l\u2019\u00e9quit\u00e9 dans mes\njugements, ramenez-moi avec douceur, sans user de paroles f\u00e2cheuses ni\nde r\u00e9primandes. Enseignez-moi principalement les choses qui sont les\nplus n\u00e9cessaires pour les discours que je dois faire en public, dans les\nmosqu\u00e9es et ailleurs; et ne parlez point en termes obscurs, ou\nmyst\u00e9rieux, ni avec des paroles trop recherch\u00e9es.\u201d[258]\n\nHe became well read in science and letters, especially history and\ntradition, for \u201chis understanding was as the understanding of the\nlearned;\u201d and, like all educated Arabs of his day, \u201che was a connoisseur\nof poetry which at times he improvised with success.\u201d[259] He made the\npilgrimage every alternate year and sometimes on foot, while \u201chis\nmilitary expeditions almost equalled his pilgrimages.\u201d Day after day\nduring his Caliphate he prayed a hundred \u201cbows,\u201d never neglecting them,\nsave for some especial reason, till his death; and he used to give from\nhis privy purse alms to the extent of a hundred dirhams per diem. He\ndelighted in panegyry and liberally rewarded its experts, one of whom,\nAbd al-Samm\u00e1k the Preacher, fairly said of him, \u201cThy humility in thy\ngreatness is nobler than thy greatness.\u201d \u201cNo Caliph,\u201d says Al-Niftawayh,\n\u201chad been so profusely liberal to poets, lawyers and divines, although\nas the years advanced he wept over his extravagance amongst other sins.\u201d\nThere was vigorous manliness in his answer to the Grecian Emperor who\nhad sent him an insulting missive:\u2014\u201cIn the name of Allah! From the\nCommander of the Faithful Harun al-Rashid, to Nicephorus the Roman dog.\nI have read thy writ, O son of a miscreant mother! Thou shalt not hear,\nthou shalt see my reply.\u201d Nor did he cease to make the Byzantine feel\nthe weight of his arm till he \u201cnakh\u2019d\u201d[260] his camel in the imperial\nCourt-yard; and this was only one instance of his indomitable energy and\nhatred of the Infidel. Yet, if the West is to be believed, he forgot his\nfanaticism in his diplomatic dealings and courteous intercourse with\nCarolus Magnus.[261] Finally, his civilised and well regulated rule\ncontrasted as strongly with the barbarity and turbulence of occidental\nChristendom, as the splendid Court and the luxurious life of Baghdad and\nits carpets and hangings devanced the quasi-savagery of London and Paris\nwhose palatial halls were spread with rushes.\n\nThe great Caliph ruled twenty-three years and a few months (A.H. 170\u2013193\n= A.D. 786\u2013808); and, as his youth was chequered and his reign was\nglorious, so was his end obscure.[262] After a vision foreshadowing his\ndeath,[263] which happened, as becomes a good Moslem, during a military\nexpedition to Khorasan, he ordered his grave to be dug and himself to be\ncarried to it in a covered litter: when sighting the fosse he exclaimed,\n\u201cO son of man thou art come to this!\u201d Then he commanded himself to be\nset down and a perlection of the Koran to be made over him in the litter\non the edge of the grave. He was buried (\u00e6t. forty-five) at San\u00e1b\u00e1d, a\nvillage near T\u00fas.\n\nAaron the Orthodox appears in The Nights as a headstrong and violent\nautocrat, a right royal figure according to the Moslem ideas of his day.\nBut his career shows that he was not more tyrannical or more sanguinary\nthan the normal despot of the East, or the contemporary Kings of the\nWest: in most points, indeed, he was far superior to the historic\nmisrulers who have afflicted the world from Spain to furthest China. But\na single great crime, a tragedy whose details are almost incredibly\nhorrible, marks his reign with the stain of infamy, with a blot of blood\nnever to be washed away. This tale, \u201cfull of the waters of the eye,\u201d as\nFirdausi sings, is the massacre of the Barmecides; a story which has\noften been told and which cannot here be passed over in silence. The\nancient and noble Iranian house, belonging to the \u201cEbn\u00e1\u201d or Arabised\nPersians, had long served the Ommiades till, early in our eighth\ncentury, Kh\u00e1lid bin Bermek,[264] the chief, entered the service of the\nfirst Abbaside and became Wazir and Intendant of Finance to Al-Saffah.\nThe most remarkable and distinguished of the family, he was in office\nwhen Al-Mansur transferred the capital from Damascus, the head-quarters\nof the hated Ommiades, to Baghdad, built ad hoc. After securing the\nhighest character in history by his personal gifts and public services,\nhe was succeeded by his son and heir Y\u00e1hy\u00e1 (John), a statesman famed\nfrom early youth for prudence and profound intelligence, liberality and\nnobility of soul.[265] He was charged by the Caliph Al-Mahdi with the\neducation of his son Harun, hence the latter was accustomed to call him\nfather; and, until the assassination of the fantastic tyrant Al-H\u00e1di,\nwho proposed to make his own child Caliph, he had no little difficulty\nin preserving the youth from death in prison. The Orthodox, once seated\nfirmly on the throne, appointed Yahya his Grand Wazir. This great\nadministrator had four sons, Al-Fazl, Ja\u2019afar, Mohammed, and Musa,[266]\nin whose time the house of Bermek rose to that height from which decline\nand fall are, in the East, well nigh certain and immediate. Al-Fazl was\na foster-brother of Harun, an exchange of suckling infants having taken\nplace between the two mothers for the usual object, a tightening of the\nties of intimacy: he was a man of exceptional mind, but he lacked the\ncharm of temper and manner which characterised Ja\u2019afar. The poets and\nrhetoricians have been profuse in their praises of the cadet who appears\nin The Nights as an adviser of calm sound sense, an intercessor and a\npeace-maker, and even more remarkable than the rest of his family for an\nalmost incredible magnanimity and generosity\u2014une g\u00e9n\u00e9rosit\u00e9 effrayante.\nMohammed was famed for exalted views and nobility of sentiment and Musa\nfor bravery and energy: of both it was justly said, \u201cThey did good and\nharmed not.\u201d[267]\n\nFor ten years (not including an interval of seven) from the time of\nAl-Rashid\u2019s accession (A.D. 786) to the date of their fall, (A.D. 803),\nYahya and his sons, Al-Fazl and Ja\u2019afar, were virtually rulers of the\ngreat heterogeneous empire, which extended from Mauritania to Tartary,\nand they did notable service in arresting its disruption. Their downfall\ncame sudden and terrible like \u201ca thunderbolt from the blue.\u201d As the\nCaliph and Ja\u2019afar were halting in Al-\u2019Umr (the convent) near Anb\u00e1r-town\non the Euphrates, after a convivial evening spent in different\npavilions, Harun during the dead of the night called up his page Y\u00e1sir\nal-Rikhlah[268] and bade him bring Ja\u2019afar\u2019s head. The messenger found\nJa\u2019afar still carousing with the blind poet Ab\u00fa Zakk\u00e1r and the Christian\nphysician Gabriel ibn Bakhtiash\u00fa, and was persuaded to return to the\nCaliph and report his death; the Wazir adding, \u201cAn he express regret I\nshall owe thee my life; and, if not, whatso Allah will be done.\u201d Ja\u2019afar\nfollowed to listen and heard only the Caliph exclaim, \u201cO sucker of thy\nmother\u2019s clitoris, if thou answer me another word, I will send thee\nbefore him!\u201d whereupon he at once bandaged his own eyes and received the\nfatal blow. Al-Asma\u2019\u00ed, who was summoned to the presence shortly after,\nrecounts that when the head was brought to Harun he gazed at it, and\nsummoning two witnesses commanded them to decapitate Yasir, crying, \u201cI\ncannot bear to look upon the slayer of Ja\u2019afar!\u201d His vengeance did not\ncease with the death: he ordered the head to be gibbetted at one end and\nthe trunk at the other abutment of the Tigris bridge where the corpses\nof the vilest malefactors used to be exposed; and, some months\nafterwards, he insulted the remains by having them burned\u2014the last and\nworst indignity which can be offered to a Moslem. There are indeed pity\nand terror in the difference between two such items in the\nTreasury-accounts as these: \u201cFour hundred thousand dinars (\u00a3200,000) to\na robe of honour for the Wazir Ja\u2019afar bin Yahya;\u201d and, \u201cTen k\u00edr\u00e1t, (5\nshill.) to naphtha and reeds for burning the body of Ja\u2019afar the\nBarmecide.\u201d\n\nMeanwhile Yahya and Al-Fazl, seized by the Caliph Harun\u2019s command at\nBaghdad, were significantly cast into the prison \u201cHabs al-Zan\u00e1dikah\u201d\u2014of\nthe Guebres\u2014and their immense wealth which, some opine, hastened their\ndownfall, was confiscated. According to the historian, Al-Tabari, who,\nhowever, is not supported by all the annalists, the whole Barmecide\nfamily, men, women, and children, numbering over a thousand, were\nslaughtered with only three exceptions; Yahya, his brother Mohammed, and\nhis son Al-Fazl. The Caliph\u2019s foster-father, who lived to the age of\nseventy-four, was allowed to die in jail (A.H. 805) after two years\u2019\nimprisonment at Rukkah. Al-Fazl, after having been tortured with two\nhundred blows in order to make him produce concealed property, survived\nhis father three years and died in Nov. A.H. 808, some four months\nbefore his terrible foster-brother. A pathetic tale is told of the son\nwarming water for the old man\u2019s use by pressing the copper ewer to his\nstomach.\n\nThe motives of this terrible massacre are variously recounted, but no\nsufficient explanation has yet been, or possibly ever will be, given.\nThe popular idea is embodied in The Nights.[269] Harun, wishing Ja\u2019afar\nto be his companion even in the Harem, had wedded him, pro form\u00e2, to his\neldest sister Abb\u00e1sah, \u201cthe loveliest woman of her day,\u201d and brilliant\nin mind as in body; but he had expressly said, \u201cI will marry thee to\nher, that it may be lawful for thee to look upon her but thou shalt not\ntouch her.\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 was a\nboy (Ibn Khallikan) or, according to others, twins. The issue was sent\nunder the charge of a confidential eunuch and a slave-girl to Meccah for\nconcealment; but the secret was divulged to Zubaydah who had her own\nreasons for hating husband and wife and cherished an especial grievance\nagainst Yahya.[270] Thence it soon found its way to head-quarters.\nHarun\u2019s treatment of Abb\u00e1sah supports the general conviction: according\nto the most credible accounts she and her child were buried alive in a\npit under the floor of her apartment.\n\nBut, possibly, Ja\u2019afar\u2019s perjury was only \u201cthe last straw.\u201d Already\nAl-Fazl bin Rab\u00ed\u2019a, the deadliest enemy of the Barmecides, had been\nentrusted (A.D. 786) with the Wazirate which he kept seven years.\nJa\u2019afar had also acted generously but imprudently in abetting the escape\nof Yahya bin Abdillah, Sayyid and Alide, for whom the Caliph had\ncommanded confinement in a close dark dungeon: when charged with\ndisobedience the Wazir had made full confession and Harun had (they say)\nexclaimed, \u201cThou hast done well!\u201d but was heard to mutter, \u201cAllah slay\nme an I slay thee not.\u201d[271] The great house seems at times to have\nabused its powers by being too peremptory with Harun and Zubaydah,\nespecially in money matters;[272] and its very greatness would have\ncreated for it many and powerful enemies and detractors who plied the\nCaliph with anonymous verse and prose. Nor was it forgotten that, before\nthe spread of Al-Islam, they had presided over the Naubeh\u00e1r or Pyr\u00e6thrum\nof Balkh; and Harun is said to have remarked anent Yahya, \u201cThe zeal for\nmagianism, rooted in his heart, induces him to save all the monuments\nconnected with his faith.\u201d[273] Hence the charge that they were\n\u201cZan\u00e1dakah,\u201d a term properly applied to those who study the Zend\nscripture, but popularly meaning Mundanists, Positivists, Reprobates,\nAtheists; and it may be noted that, immediately after Al-Rashid\u2019s death,\nviolent religious troubles broke out in Baghdad. Ibn Khallikan[274]\nquotes Sa\u2019\u00edd ibn S\u00e1lim, a well-known grammarian and traditionist who\nphilosophically remarked, \u201cOf a truth the Barmecides did nothing to\ndeserve Al-Rashid\u2019s severity, but the day (of their power and\nprosperity) had been long and whatso endureth long waxeth longsome.\u201d\nFakhr al-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),\nmani\u00e8res que les rois ne sauroient supporter.\u201d According to Ibn Badr\u00fan,\nthe poet, when the Caliph\u2019s sister \u2019Olayyah[275] asked him, \u201cO my lord,\nI have not seen thee enjoy one happy day since putting Ja\u2019afar to death:\nwherefore didst 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 therefore\nhold with Al-Mas\u2019udi, \u201cAs regards the intimate cause (of the\ncatastrophe) it is unknown and Allah is Omniscient.\u201d\n\nAaron the Orthodox appears sincerely to have repented his enormous\ncrime. From that date he never enjoyed refreshing sleep: he would have\ngiven his whole realm to recall Ja\u2019afar to life; and, if any spoke\nslightingly of the Barmecides in his presence, he would exclaim, \u201cGod\ndamn your fathers! Cease to blame them or fill the void they have left.\u201d\nAnd he had ample reason to mourn the loss. After the extermination of\nthe wise and enlightened family, the affairs of the Caliphate never\nprospered: Fazl bin Rab\u00ed\u2019a, though a man of intelligence and devoted to\nletters, proved a poor substitute for Yahya and Ja\u2019afar; and the Caliph\nis reported to have applied to him the couplet:\u2014\n\n No sire to your sire,[276] I bid you spare \u273f Your calumnies or their\n place replace.\n\nHis unwise elevation of his two rival sons filled him with fear of\npoison, and, lastly, the violence and recklessness of the popular\nmourning for the Barmecides,[277] whose echo has not yet died away, must\nhave added poignancy to his tardy penitence. The crime still \u201csticks\nfiery off\u201d from the rest of Harun\u2019s career: it stands out in ghastly\nprominence as one of the most terrible tragedies recorded by history,\nand its horrible details make men write passionately on the subject to\nthis our day.[278]\n\nAs of Harun so of Zubaydah it may be said that she was far superior in\nmost things to contemporary royalties, and she was not worse at her\nworst than the normal despot-queen of the Morning-land. We must not take\nseriously the tales of her jealousy in The Nights, which mostly end in\nher selling off or burying alive her rivals; but, even were all true,\nshe acted after the recognised fashion of her exalted sisterhood. The\nsecret history of Cairo, during the last generation, tells of many a\nviceregal dame who committed all the crimes, without any of the virtues\nwhich characterised Harun\u2019s cousin-spouse. And the difference between\nthe manners of the Caliphate and the \u201crespectability\u201d of the nineteenth\ncentury may be measured by the Tale called, \u201cAl-Maamun and\nZubaydah.\u201d[279] The lady, having won a game of forfeits from her\nhusband, and being vexed with him for imposing unseemly conditions when\nhe had been the winner, condemned him to lie with the foulest and\nfilthiest kitchen-wench in the palace; and thus was begotten the Caliph\nwho succeeded and destroyed her son.\n\nZubaydah was the grand-daughter of the second Abbaside Al-Mansur, by his\nson Ja\u2019afar whom The Nights persistently term Al-Kasim: her name was\nAmat al-Az\u00edz or Handmaid of the Almighty; her cognomen was Umm Ja\u2019afar\nas her husband\u2019s was Ab\u00fa Ja\u2019afar; and her popular name \u201cCreamkin\u201d\nderives from Zubdah,[280] cream or fresh butter, on account of her\nplumpness and freshness. She was as majestic and munificent as her\nhusband; and the hum of prayer was never hushed in her palace.\nAl-Mas\u2019udi[281] makes a historian say to the dangerous Caliph Al-K\u00e1hir,\n\u201cThe nobleness and generosity of this Princess, in serious matters as in\nher diversions, place her in the highest rank\u201d; and he proceeds to give\nample proof. Al-Siyuti relates how she once filled a poet\u2019s mouth with\njewels which he sold for twenty thousand dinars. Ibn Khallikan (i. 523)\naffirms of her, \u201cHer charity was ample, her conduct virtuous, and the\nhistory of her pilgrimage to Meccah and of what she undertook to execute\non the way is so well-known that it were useless to repeat it.\u201d I have\nnoted (Pilgrimage iii. 2) how the Darb al-Sharki or Eastern road from\nMeccah to Al-Medinah was due to the piety of Zubaydah who dug wells from\nBaghdad to the Prophet\u2019s burial place and built not only cisterns and\ncaravanserais, but even a wall to direct pilgrims over the shifting\nsands. She also supplied Meccah, which suffered severely from want of\nwater, with the chief requisite for public hygiene by connecting it,\nthrough levelled hills and hewn rocks, with the Ayn al-Mush\u00e1sh in the\nArafat subrange; and the fine aqueduct, some ten miles long, was erected\nat a cost of 1,700,000 to 2,000,000 of gold pieces.[282] We cannot\nwonder that her name is still famous among the Badawin and the \u201cSons of\nthe Holy Cities.\u201d She died at Baghdad, after a protracted widowhood, in\nA.H. 216 and her tomb, which still exists, was long visited by the\nfriends and dependents who mourned the loss of a devout and most liberal\nwoman.\n\nThe reader will bear with me while I run through the tales and add a few\nremarks to the notices given in the notes: the glance must necessarily\nbe brief, however extensive be the theme. The admirable introduction\nfollows, in all the texts and MSS. known to me, the same main lines but\ndiffers greatly in minor details as will be seen by comparing Mr.\nPayne\u2019s translation with Lane\u2019s and mine. In the Tale of the Sage D\u00fab\u00e1n\nappears the speaking head which is found in the K\u00e1mil, in Mirkhond and\nin the Kit\u00e1b al-Uy\u00fan: M. C. Barbier de Meynard (v. 503) traces it back\nto an abbreviated text of Al-Mas\u2019udi. I would especially recommend to\nstudents The Porter and the Three Ladies of Baghdad (i. 82), whose\nmighty orgie ends so innocently in general marriage. Lane (iii. 746)\nblames it \u201cbecause it represents Arab _ladies_ as acting like Arab\n_courtesans_\u201d; but he must have known that during his day the indecent\nfrolic was quite possible in some of the highest circles of his beloved\nCairo. To judge by the style and changes of person, some of the most\n\u201carchaic\u201d expressions suggest the hand of the R\u00e1wi or professional\ntale-teller; yet as they are in all the texts they cannot be omitted in\na loyal translation. The following story of The Three Apples perfectly\njustifies my notes concerning which certain carpers complain. What\nEnglishman would be jealous enough to kill his cousin-wife because a\nblackamoor in the streets boasted of her favours? But after reading what\nis annotated in vol. i. 6, and purposely placed there to give the\nkey-note of the book, he will understand the reasonable nature of the\nsuspicion; and I may add that the same cause has commended these \u201cskunks\nof the human race\u201d to debauched women in England.\n\nThe next tale, sometimes called \u201cThe Two Waz\u00edrs\u201d is notable for its\nregular and genuine drama-intrigue which, however, appears still more\nelaborate and perfected in other pieces. The richness of this Oriental\nplot-invention contrasts strongly with all European literatures except\nthe Spaniard\u2019s, whose taste for the theatre determined his direction,\nand the Italian, which in Boccaccio\u2019s day had borrowed freely through\nSicily from the East. And the remarkable deficiency lasted till the\nromantic movement dawned in France, when Victor Hugo and Alexander Dumas\nshowed their marvellous powers of faultless fancy, boundless imagination\nand scenic luxuriance, \u201craising French Poetry from the dead and _not_\nmortally wounding French prose.\u201d[283] The Two Wazirs is followed by the\ngem of the volume, The Adventure of the Hunchback-jester (i. 225), also\ncontaining an admirable surprise and a fine development of character,\nwhile its \u201cwild but natural simplicity\u201d and its humour are so abounding\nthat it has echoed through the world to the farthest West. It gave to\nAddison the Story of Alnaschar[284] and to Europe the term \u201cBarmecide\nFeast,\u201d from the \u201cTale of Shacabac\u201d (vol. i. 343). The adventures of the\ncorpse were known in Europe long before Galland, as shown by three\nfabliaux in Barbazan. I have noticed that the Barber\u2019s Tale of himself\n(i. 317) is historical and I may add that it is told in detail by\nAl-Mas\u2019udi (chapt. cxiv).\n\nFollows the tale of N\u00far al-D\u00edn Al\u00ed, and what Galland miscalls \u201cThe Fair\nPersian,\u201d a brightly written historiette with not a few touches of true\nhumour. Noteworthy are the Slaver\u2019s address (vol. ii. 15), the fine\ndescription of the Baghdad garden (vol. ii. 21\u201324), the drinking-party\n(vol. ii. 25), the Caliph\u2019s frolic (vol. ii. 31\u201337) and the happy end of\nthe hero\u2019s misfortunes (vol. ii. 44). Its brightness is tempered by the\ngloomy tone of the tale which succeeds, and which has variants in the\nB\u00e1gh o Bah\u00e1r, a Hindustani version of 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 indecency\nof Eunuch Bukhayt and the admirable humour of Eunuch K\u00e1fur, whose\n\u201chalf-lie\u201d is known throughout the East. Here also the lover\u2019s agonies\nare piled upon him for the purpose of unpiling at last: the Oriental\ntale-teller knows by experience that, as a rule, doleful endings \u201cdon\u2019t\npay.\u201d\n\nThe next is the long romance of chivalry, \u201cKing Omar bin al-Nu\u2019man\u201d\netc., which occupies an eighth of the whole repertory and the best part\nof two volumes. Mr. Lane omits it because \u201cobscene and tedious,\u201d showing\nthe license with which he translated; and he was set right by a learned\nreviewer,[285] who truly declared that \u201cthe omission of half-a-dozen\npassages out of four hundred pages would fit it for printing in any\nlanguage[286] and the charge of tediousness could hardly have been\napplied more unhappily.\u201d The tale is interesting as a picture of\nmedi\u00e6val Arab chivalry and has many other notable points; for instance,\nthe lines (iii. 86) beginning \u201cAllah holds the kingship!\u201d are a lesson\nto the manich\u00e6anism of Christian Europe. It relates the doings of three\nroyal generations and has all the characteristics of Eastern art: it is\na phantasmagoria of Holy Places, palaces and Harems; convents, castles\nand caverns, here restful with gentle landscapes (ii. 240) and there\nbristling with furious battle-pictures (ii. 117, 221\u20138, 249) and tales\nof princely prowess and knightly derring-do. The characters stand out\nwell. King Nu\u2019man is an old lecher who deserves his death; the ancient\nDame Z\u00e1t al-Daw\u00e1h\u00ed merits her title Lady of Calamities (to her foes);\nPrincess Abr\u00edzah appears as a charming Amazon, doomed to a miserable and\npathetic end; Zau al-Mak\u00e1n is a wise and pious royalty; Nuzhat al-Zam\u00e1n,\nthough a longsome talker, is a model sister; the Wazir Dand\u00e1n, a sage\nand sagacious counsellor, contrasts with the Chamberlain, an ambitious\nmiscreant; K\u00e1nmak\u00e1n is the typical Arab knight, gentle and brave:\u2014\n\n Now managing the mouthes of stubborne steedes\n Now practising the proof of warlike deedes;\n\nAnd the kind-hearted, simple-minded Stoker serves as a foil to the\nvillains, the kidnapping Badawi and Ghazb\u00e1n the detestable negro. The\nfortunes of the family are interrupted by two episodes, both equally\nremarkable. Taj al-Mul\u00fak[287] is the model lover whom no difficulties or\ndangers can daunt. In Az\u00edz and Az\u00edzah (ii. 291) we have the beau id\u00e9al\nof a loving woman: the writer\u2019s object was to represent a \u201csofty\u201d who\nhad the luck to win the love of a beautiful and clever cousin and the\nmad folly to break her heart. The poetical justice which he receives at\nthe hands of women of quite another stamp leaves nothing to be desired.\nFinally the plot of \u201cKing Omar\u201d is well worked out; and the gathering of\nall the actors upon the stage before the curtain drops may be improbable\nbut 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 apologues\nproper\u2014a subject already noticed. We have then (iii. 162) the saddening\nand dreary love-tale of Ali bin Bakk\u00e1r, a Persian youth and the Caliph\u2019s\nconcubine Shams al-Nah\u00e1r. Here the end is made doleful enough by the\ndeaths of the \u201ctwo martyrs,\u201d who are killed off, like Romeo and\nJuliet,[288] a lesson that the course of true Love is sometimes troubled\nand that 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 al-Zam\u00e1n,\nor Moon of the Age, the first of that name, the \u201cCamaralzaman\u201d whom\nGalland introduced into the best European society. Like \u201cThe Ebony\nHorse\u201d it seems to have been derived from a common source with \u201cPeter of\nProvence\u201d and \u201cCleomades and Claremond\u201d; and we can hardly wonder at its\nwide diffusion: the tale is brimful of life, change, movement,\ncontaining as much character and incident as would fill a modern\nthree-volumer and the Supernatural pleasantly jostles the Natural;\nDahnash the Jinn and Maym\u00fanah daughter of Al-Dimiry\u00e1t,[289] a renowned\nKing of the Jann, being as human in their jealousy about the virtue of\ntheir lovers as any children of Adam, and so their metamorphosis to\nfleas has all the effect of a surprise. The _troupe_ is again drawn with\na broad firm touch. Prince Charming, the hero, is weak and wilful,\nshifty and immoral, hasty and violent: his two spouses are rivals in\nabominations as his sons, Amjad and As\u2019ad, are examples of a fraternal\naffection rarely found in half-brothers by sister-wives. There is at\nleast one fine melodramatic situation (iii. 228); and marvellous feats\nof indecency, a practical joke which would occur only to the canopic\nmind (iii. 300\u2013305), emphasise the recovery of her husband by that\nremarkable \u201cblackguard,\u201d the Lady Bud\u00far. The interpolated tale of\nNi\u2019amah and Naomi (iv. 1), a simple and pleasing narrative of youthful\namours, contrasts well with the boiling passions of the incestuous and\nmurderous Queens and serves as a pause before the grand _d\u00e9no\u00fbement_\nwhen the parted meet, the lost are found, the unwedded are wedded and\nall ends merrily as a xixth century novel.\n\nThe long tale of Al\u00e1 al-Din, our old friend \u201cAladdin,\u201d is wholly out of\nplace in its present position (iv. 29): it is a counterpart of Ali N\u00far\nal-D\u00edn and Miriam the Girdle-girl (vol. ix. 1); and the mention of the\nShahbandar or Harbour-master (iv. 29), the Kuns\u00fal or Consul (p. 84), the\nKapt\u00e1n (Capitano), the use of cannon at sea and the choice of Genoa-city\n(p. 85) prove that it belongs to the xvth or xvith century and should\naccompany Kamar al-Zam\u00e1n II. and Ma\u2019aruf at the end of The Nights.\nDespite the lutist Zubaydah being carried off by the Jinn, the Magic\nCouch, a modification of Solomon\u2019s carpet, and the murder of the King\nwho refused to islamize, it is evidently a European tale and I believe\nwith Dr. Bacher that it is founded upon the legend of \u201cCharlemagne\u2019s\u201d\ndaughter Emma and his secretary Eginhardt, as has been noted in the\ncounterpart (vol. ix. 1).\n\nThis quasi-historical fiction is followed by a succession of fabliaux,\nnovelle and historiettes which fill the rest of vol. iv. and the whole\nof vol. v. till we reach the terminal story, The Queen of the Serpents\n(vol. v. pp. 304\u2013329). It appears to me that most of them are historical\nand could easily be traced. Not a few are in Al-Mas\u2019udi; for instance\nthe grim Tale of Hatim of Tayy (vol. iv. 94) is given bodily in \u201cMeads\nof Gold\u201d (iii. 327); and the two adventures of Ibrahim al-Mahdi with the\nbarber-surgeon (vol. iv. 103) and the Merchant\u2019s sister (vol. iv. 176)\nare in his pages (vol. vii. pp. 68 and 18). The City of Lubtayt (vol.\niv. 99) embodies the legend of Don Rodrigo, last of the Goths, and may\nhave reached the ears of Washington Irving; Many-columned Iram (vol. iv.\n113) is held by all Moslems to be factual and sundry writers have\nrecorded the tricks played by Al-Maamun with the Pyramids of J\u00edzah which\nstill show his handiwork.[290] The germ of Isaac of Mosul (vol. iv. 119)\nis found 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. 153) is\ntold by a host of writers. Ali the Persian is a rollicking tale of fun\nfrom some Iranian jest-book: Abu Mohammed hight Lazybones belongs to the\ncycle of \u201cSindbad the Seaman,\u201d with a touch of Whittington and his Cat;\nand Zumurrud (\u201cSmaragdine\u201d) in Ali Shar (vol. iv. 187) shows at her sale\nthe impudence of Miriam the Girdle-girl and in bed the fescennine device\nof the Lady Budur. The \u201cRuined Man who became Rich,\u201d etc. (vol. iv. 289)\nis historical and Al-Mas\u2019udi (vii. 281) relates the coquetry of Mahb\u00fabah\nthe concubine (vol. iv. 291): the historian also quotes four couplets,\ntwo identical with Nos. 1 and 2 in The Nights (vol. iv. 292) and\nadding:\u2014\n\n Then see the slave who lords it o\u2019er her lord \u273f In lover privacy and\n public site:\n Behold these eyes that one like Ja\u2019afar saw: \u273f Allah on Ja\u2019afar reign\n boons infinite!\n\nUns al-Wuj\u00fad (vol. v. 32) is a love-tale which has been translated into\na host of Eastern languages; and The Lovers of the Banu Ozrah belong to\nAl-Mas\u2019ud\u00ed\u2019s \u201cMartyrs of Love\u201d (vii. 355), with the ozrite \u201cOzrite love\u201d\nof Ibn Khallikan (iv. 537). \u201cHarun and the Three Poets\u201d (vol. v. 77) has\ngiven to Cairo a proverb which Burckhardt (No. 561) renders \u201cThe day\nobliterates the word or promise of the Night,\u201d for\n\n The promise of night is effaced by day.\n\nIt suggests Congreve\u2019s Doris:\u2014\n\n For who o\u2019er night obtain\u2019d her grace,\n She can next day disown, etc.\n\n\u201cHarun and the three Slave-girls\u201d (vol. v. 81) smacks of Gargantua (lib.\ni. c. II): \u201cIt belongs to me, said one: \u2019Tis mine, said another\u201d; and so\nforth. The Simpleton and the Sharper (vol. v. 83) like the Foolish\nDominie (vol. v. 118) is an old Joe Miller in Hindu as well as Moslem\nfolk-lore. \u201cKisra Anushirw\u00e1n\u201d (vol. v. 87) is \u201cThe King, the Owl and the\nVillages of Al-Mas\u2019\u00fadi\u201d (iii. 171), who also notices the Persian\nmonarch\u2019s four seals of office (ii. 204); and \u201cMasrur the Eunuch and Ibn\nAl-K\u00e1ribi\u201d (vol. v. 109) is from the same source as Ibn al-Magh\u00e1zili the\nReciter and a Eunuch belonging to the Caliph Al-Mu\u2019tazad (vol. viii.\n161). In the Tale of Tawaddud (vol. v. 139) we have the fullest\ndevelopment of the disputations and displays of learning then so common\nin Europe, teste the \u201cAdmirable Crichton\u201d; and these were affected not\nonly by Eastern tale-tellers but even by sober historians. To us it is\nmuch like \u201cpadding\u201d when Nuzhat al-Zam\u00e1n (vol. ii. 156 etc.) fags her\nhapless hearers with a discourse covering sixteen mortal pages; when the\nWazir Dandan (vol. ii. 195 etc.) reports at length the cold speeches of\nthe five high-bosomed maids and the Lady of Calamities and when Wird\nKhan, in presence of his papa (Nights cmxiv-xvi.) discharges his\npatristic exercitations and heterogeneous knowledge. Yet Al-Mas\u2019udi also\nrelates, at dreary extension (vol. vi. 369) the disputation of the\ntwelve sages in presence of Barmecide Yahya upon the origin, the\nessence, the accidents and the omnes res of Love; and in another place\n(vii. 181) shows Honayn, author of the Book of Natural Questions,\nundergoing a long examination before the Caliph Al-W\u00e1sik (Vathek) and\ndescribing, amongst other things, the human teeth. See also the dialogue\nor catechism of Al-Hajj\u00e1j and Ibn Al-Kirr\u00edya in Ibn Khallikan (vol. i.\n238\u2013240).\n\nThese disjecta membra of tales and annals are pleasantly relieved by the\nseven voyages of Sindbad the Seaman (vol. vi. 1\u201383). The \u201cArabian\nOdyssey\u201d may, like its Greek brother, descend from a noble family, the\n\u201cShipwrecked Mariner,\u201d a Coptic travel-tale of the twelfth dynasty (B.C.\n3500) preserved on a papyrus at St. Petersburg. In its actual condition\n\u201cSindbad\u201d is a fanciful compilation, like De Foe\u2019s \u201cCaptain Singleton,\u201d\nborrowed from travellers\u2019 tales of an immense variety and extracts from\nAl-Idr\u00edsi, Al-Kazw\u00edni and Ibn al-Wardi. Here we find the Polyphemus, the\nPygmies and the cranes of Homer and Herodotus; the escape of\nAristomenes; the Plinian monsters well known in Persia; the magnetic\nmountain of Saint Brennan (Brandanus); the aeronautics of \u201cDuke Ernest\nof Bavaria\u201d[291] and sundry cuttings from Moslem writers dating between\nour ninth and fourteenth centuries.[292] The \u201cShaykh of the Seaboard\u201d\nappears in the Persian romance of K\u00e1marupa translated by Francklin, all\nthe particulars absolutely corresponding. The \u201cOdyssey\u201d is valuable\nbecause it shows how far Eastward the medi\u00e6val Arab had extended:\nalready in The Ignorance he had reached China and had formed a centre of\ntrade at Canton. But the higher merit of the cento is to produce one of\nthe most charming 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 strong\nrelief by the deep melancholy which pervades \u201cThe City of Brass\u201d (vol.\nvi. 83), a dreadful book for a dreary day. It is curious to compare the\ndoleful verses (pp. 103, 105) with those spoken to Caliph Al-Mutawakkil\nby Abu al-Hasan Ali (Al-Mas\u2019udi, vii. 246). We then enter upon the\nvenerable Sindibad-nameh, the Malice of Women (vol. vi. 122), of which,\naccording to the Kitab al-Fihrist, (vol. i. 305) there were two\neditions, a Sinzib\u00e1d al-Kab\u00edr and a Sinzib\u00e1d al-Sagh\u00edr, the latter being\nprobably an epitome of the former. This bundle of legends, I have shown,\nwas incorporated with The Nights as an editor\u2019s addition; and as an\nindependent work it has made the round of the world. Space forbids any\ndetailed notice of this choice collection of anecdotes for which a\nvolume would be required. I may, however, note that the \u201cWife\u2019s device\u201d\n(vol. vi. 152) has its analogues in the Kath\u00e1 (chapt. xiii.) in the\nGesta Romanorum (No. xxviii.) and in Boccaccio (Day iii. 6 and Day vi.\n8), modified by La Fontaine to Richard Minutolo (Contes lib. i. tale 2):\nit is quoted almost in the words of The Nights by the Shaykh al-Nafz\u00e1wi\n(p. 207). That most witty and indecent tale The Three Wishes (vol. vi.\n180) has forced its way disguised as a babe into our nurseries. Another\nform of it is found in the Arab proverb \u201cMore luckless than Bas\u00fas\u201d\n(Kamus), a fair Israelite who persuaded her husband, also a Jew, to wish\nthat she might become the loveliest of women. Jehovah granted it,\nspitefully as Jupiter; the consequence was that her contumacious\ntreatment of her mate made him pray that the beauty might be turned into\na bitch; and the third wish restored her to her original state.\n\nThe Story of J\u00fadar (vol. vi. 207) is Egyptian, to judge from its local\nknowledge (pp. 217 and 254) together with its ignorance of Marocco (p.\n223). It shows a contrast, in which Arabs delight, of an almost\nangelical goodness and forgiveness with a well-nigh diabolical\nmalignity, and we find the same extremes in Ab\u00fa S\u00edr the noble-minded\nBarber and the hideously inhuman Ab\u00fa K\u00edr. The excursion to Mauritania is\nartfully managed and gives a novelty to the _mise-en-sc\u00e8ne_. Ghar\u00edb and\nAj\u00edb (vi. 207, vii. 91) belongs to the cycle of Antar and King Omar bin\nNu\u2019man: its exaggerations make it a fine type of Oriental Chauvinism,\npitting the superhuman virtues, valour, nobility and success of all that\nis Moslem, against the scum of the earth which is non-Moslem. Like the\nexploits of Friar John of the Chopping-knives (Rabelais i. c. 27) it\nsuggests ridicule cast on impossible battles and tales of giants,\npaynims and paladins. The long romance is followed by thirteen\nhistoriettes all apparently historical: compare \u201cHind, daughter of\nAl-Nu\u2019man\u201d (vol. viii. 7\u2013145) and \u201cIsaac of Mosul and the Devil\u201d (vol.\nvii. 136\u2013139) with Al-Mas\u2019udi v. 365 and vi. 340. They end in two long\ndetective-tales like those which M. Gaboriau has popularised, the\nRogueries of Dalilah and the Adventures of Mercury Ali, based upon the\nprinciple, \u201cOne thief wots another.\u201d The former, who has appeared before\n(vol. ii. 329), 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\n_Crafty_ and other tricksters and coney-catchers, ancient and modern.\u201d\n\nThe Tale of Ardashir (vol. vii. 209\u2013264) lacks originality: we are now\nentering upon a series of pictures which are replicas of those\npreceding. This is not the case with that charming Undine, Juln\u00e1r the\nSea-born (vol. vii. 264\u2013308) which, like Abdullah of the Land and\nAbdullah of the Sea (vol. ix. Night cmxl.), describes the vie intime of\nmermen and merwomen. Somewhat resembling Swift\u2019s inimitable creations,\nthe Houyhnhnms for instance, they prove, amongst other things, that\nthose who dwell in a denser element can justly blame and severely\ncriticise the contradictory and unreasonable prejudices and\npredilections of mankind. Sayf al-Mul\u00fak (vol. viii. Night dcclviii.),\nthe romantic tale of two lovers, shows by its introduction that it was\noriginally an independent work and it is known to have existed in Persia\nduring the eleventh century: this novella has found its way into every\nMoslem language of the East even into Sindi, which calls the hero\n\u201cSayfal.\u201d Here we again meet the Old Man of the Sea or rather the Shaykh\nof the Seaboard and make acquaintance with a Jinn whose soul is outside\nhis body: thus he resembles Hermotimos of Klazamun\u00e6 in Apollonius, whose\nspirit left his mortal frame \u00e0 discretion. The author, philanthropically\nremarking (vol. viii. 4) \u201cKnowest thou not that a single mortal is\nbetter, in Allah\u2019s sight, than a thousand Jinn?\u201d brings the wooing to a\nhappy end which leaves a pleasant savour upon the mental palate.\n\nHasan of Bassorah (vol. viii. 7\u2013145) is a Master Shoetie on a large\nscale like Sindbad, but his voyages and travels extend into the\nsupernatural and fantastic rather than the natural world. Though long\nthe tale is by no means wearisome and the characters are drawn with a\nfine firm hand. The hero with his hen-like persistency of purpose, his\nweeping, fainting and versifying is interesting enough and proves that\n\u201cLove can find out the way.\u201d The charming adopted sister, the model of\nwhat the feminine friend should be; the silly little wife who never\nknows that she is happy till she loses happiness; the violent and\nhardhearted queen with all the cruelty of a good woman, and the manners\nand customs of Amazon-land are outlined with a life-like vivacity.\nKhal\u00edfah the next tale (vol. viii. 145\u2013184) is valuable as a study of\nEastern life, showing how the fisherman emerges from the squalor of his\nsurroundings and becomes one of the Caliph\u2019s favourite cup-companions.\nAli Nur al-Din (vol. viii. 264) and King Jali\u2019ad (vol. ix., Night\ndcccxciv.) have been noticed elsewhere and there is little to say of the\nconcluding stories which bear the evident impress of a more modern date.\n\nDr. Johnson thus sums up his notice of The Tempest. \u201cWhatever might have\nbeen the intention of their author, these tales are made instrumental to\nthe production of many characters, diversified with boundless invention,\nand preserved with profound skill in nature, extensive knowledge of\nopinions, and accurate observation of life. Here are exhibited princes,\ncourtiers and sailors, all speaking in their real characters. There is\nthe agency of airy spirits and of earthy goblin, the operations of\nmagic, the tumults of a storm, the adventures of a desert island, the\nnative effusion of untaught affection, the punishment of guilt, and the\nfinal happiness of those for whom our passions and reason are equally\ninterested.\u201d\n\nWe can fairly say this much and far more for our Tales. Viewed as a tout\nensemble in full and complete form, they are a drama of Eastern life,\nand a Dance of Death made sublime by faith and the highest emotions, by\nthe certainty of expiation and the fulness of atoning equity, where\nvirtue is victorious, vice is vanquished and the ways of Allah are\njustified to man. They are a panorama which remains ken-speckle upon the\nmental retina. They form a phantasmagoria in which archangels and\nangels, devils and goblins, men of air, of fire, of water, naturally\nmingle with men of earth; where flying horses and talking fishes are\nutterly realistic: where King and Prince meet fisherman and pauper,\nlamia and cannibal; where citizen jostles Badawi, eunuch meets knight;\nthe Kazi hob-nobs with the thief; the pure and pious sit down to the\nsame tray with the bawd and the pimp; where the professional\nreligionist, the learned Koranist and the strictest moralist consort\nwith the wicked magician, the scoffer and the debauchee-poet like Abu\nNowas; where the courtier jests with the boor and where the sweep is\nbedded with the noble lady. And the characters are \u201cfinished and\nquickened by a few touches swift and sure as the glance of sunbeams.\u201d\nThe work is a kaleidoscope where everything falls into picture; gorgeous\npalaces and pavilions; grisly underground caves and deadly wolds;\ngardens fairer 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, the\nbattle and the siege; the wooing of maidens and the marriage-rite. All\nthe splendour and squalor, the beauty and baseness, the glamour and\ngrotesqueness, the magic and the mournfulness, the bravery and the\nbaseness of Oriental life are here: its pictures of the three great Arab\npassions, love, war and fancy, entitle it to be called \u201cBlood, Musk and\nHashish.\u201d[293] And still more, the genius of the story-teller quickens\nthe dry bones of history, and by adding Fiction to Fact revives the dead\npast: the Caliphs and the Caliphate return to Baghdad and Cairo, whilst\nAsmodeus kindly removes the terrace-roof of every tenement and allows\nour curious glances to take in the whole interior. This is perhaps the\nbest proof of their power. Finally, the picture-gallery opens with a\nseries of weird and striking adventures and shows as a tail-piece, an\nidyllic scene of love and wedlock in halls before reeking with lust and\nblood.\n\nI have noticed in my Foreword that the two main characteristics of The\nNights are Pathos and Humour, alternating with highly artistic contrast,\nand carefully calculated to provoke tears and smiles in the coffee-house\naudience which paid for them. The sentimental portion mostly breathes a\ntender passion and a simple sadness: such are the Badawi\u2019s dying\nfarewell (vol. i. 75); the lady\u2019s broken heart on account of her lover\u2019s\nhand being cut off (vol. i. 277); the Wazir\u2019s death, the mourner\u2019s song\nand the \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. 128);\nand, generally, the last moments of good Moslems (_e.g._ vol. v. 167),\nwhich are described with inimitable terseness and na\u00efvet\u00e9. The sad and\nthe gay mingle in the character of the good Hammamstoker who becomes Roi\nCrotte; and the melancholy deepens in the Tale of the Mad Lover (vol. v.\n138); the Blacksmith who could handle fire without hurt (vol. v. 271);\nthe Devotee Prince (vol. v. 111) and the whole Tale of Az\u00edzah (vol. ii.\n298), whose angelic love is set off by the sensuality and selfishness of\nher more fortunate rivals. A new note of absolutely tragic dignity seems\nto be struck in the Sweep and the Noble Lady (vol. iv. 125), showing the\npiquancy of sentiment which can be evolved from the common and the\nunclean. The pretty conceit of the Lute (vol. v. 244) is afterwards\ncarried out in the Song (vol. viii. 281), which is a masterpiece of\noriginality[294] and (in the Arabic) of exquisite tenderness and poetic\nmelancholy, the wail over the past and the vain longing for reunion. And\nthe very depths of melancholy, of majestic pathos and of true sublimity\nare reached in Many-columned Iram (vol. iv. 113) and the City of Brass\n(vol. vi. 83): the metrical part of the latter shows a luxury of woe; it\nis one long wail of despair which echoes long and loud in the hearer\u2019s\nheart.\n\nIn my Foreword I have compared the humorous vein of the comic tales with\nour northern \u201cwut,\u201d chiefly for the dryness and slyness which pervade\nit. But it differs in degree as much as the pathos varies. The staple\narticle is Cairene \u201cchaff,\u201d a peculiar banter possibly inherited from\ntheir pagan forefathers: instances of this are found in the Cock and Dog\n(vol. i. 22), the Eunuch\u2019s address to the Cook (vol. i. 244), the\nWazir\u2019s exclamation, \u201cToo little pepper!\u201d (vol. i. 246), the\nself-communing of Judar (vol. vi. 219), the Hashish-eater in Ali Sh\u00e1r\n(vol. iv. 213), the scene between the brother-Wazirs (vol. i. 197), the\ntreatment of the Gobbo (vol. i. 221, 228), the Water of Zemzem (vol. i.\n284), and the Eunuchs Bukhayt and Kafur[295] (vol. ii. 49, 51). At times\nit becomes a masterpiece of fun, of rollicking Rabelaisian humour\nunderlaid by the caustic mother-wit of Sancho Panza, as in the orgie of\nthe Ladies of Baghdad (vol. i. 92, 93); the Holy Ointment applied to the\nbeard of Luka the Knight\u2014\u201cunxerunt regem Salomonem\u201d (vol. ii. 222); and\nJa\u2019afar and the Old Badawi (vol. v. 98), with its reminiscence of\n\u201cchaffy\u201d King Amasis. This reaches its acme in the description of ugly\nold age (vol. v. 3); in The Three Wishes, the wickedest of satires on\nthe alter sexus (vi. 180); in Ali the Persian (vol. iv. 139); in the\nLady and her Five Suitors (vol. vi. 172), which corresponds and\ncontrasts with the dully told Story of Upakosa and her Four Lovers of\nthe Kath\u00e1 (p. 17); and in The Man of Al-Yaman (vol. iv. 245) where we\nfind the true Falstaffian touch. But there is sterling wit, sweet and\nbright, expressed without any artifice of words, in the immortal\nBarber\u2019s tales of his brothers, especially the second, the fifth and the\nsixth (vol. i. 324, 325 and 343). Finally, wherever the honest and\nindependent old debauchee Abu Nowas makes his appearance the fun becomes\nfescennine and milesian.\n\n\n B.\u2014THE MANNER OF THE NIGHTS.\n\nAnd now, after considering the matter, I will glance at the language and\nstyle of The Nights. The first point to remark is the peculiarly happy\nframework of the Recueil, which I cannot but suspect set an example to\nthe Decamerone and its host of successors.[296] The admirable\nIntroduction, a perfect _mise-en-sc\u00e8ne_, gives the amplest raison d\u2019\u00eatre\nof the work, which thus has all the unity required for a great romantic\nrecueil. We perceive this when reading the contemporary Hindu work the\nKath\u00e1 Sarit S\u00e1gara,[297] which is at once so like and so unlike The\nNights: here the preamble is insufficient; the whole is clumsy for want\nof a thread upon which the many independent tales and fables should be\nstrung[298]; and the consequent disorder and confusion tell upon the\nreader, who cannot remember the sequence without taking notes.\n\nAs was said in my Foreword \u201cwithout the Nights no Arabian Nights!\u201d and\nnow, so far from holding the pauses \u201can intolerable interruption to the\nnarrative,\u201d I attach additional importance to these pleasant and restful\nbreaks introduced into long and intricate stories. Indeed beginning\nagain I should adopt the plan of the Cal. Edit. opening and ending every\ndivision with a dialogue between the sisters. Upon this point, however,\nopinions will 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; the\nMS. in the Biblioth\u00e8que Nationale used by Galland contains only cclxxxii\nand the Frenchman ceases to use the division after the ccxxxvith Night\nand in some editions after the cxcviith.[299] A fragmentary MS.,\naccording to Scott whose friend J. Anderson found it in Bengal, breaks\naway after Night xxix; and in the Wortley Montagu, the Sultan relents at\nan early opportunity, the stories, as in Galland, continuing only as an\namusement. I have been careful to preserve the balanced sentences with\nwhich the tales open; the tautology and the prose-rhyme serving to\nattract attention, _e.g._, \u201cIn days of yore and in times long gone\nbefore there was a King,\u201d etc.; in England where we strive not to waste\nwords this becomes \u201cOnce upon a time.\u201d The closings also are artfully\ncalculated, by striking a minor chord after the rush and hurry of the\nincidents, to suggest repose: \u201cAnd they led the most pleasurable of\nlives and the most delectable, till there came to them the Destroyer of\ndelights and the Severer of societies and they became as though they had\nnever been\u201d. Place this by the side of Boccaccio\u2019s favourite\nformul\u00e6:\u2014Egli conquist\u00f2 poi la Scozia, e funne re coronato (ii, 3); Et\nonorevolmente visse infino \u00e0lla fine (ii, 4),; Molte volte goderono del\nloro amore: Iddio faccia noi goder del nostro (iii, 6): E cosi nella sua\ngrossezza si rimase e ancor vi si sta (vi, 8). We have further docked\nthis tail into: \u201cAnd they lived happily ever after.\u201d\n\nI cannot take up the Nights, in their present condition, without feeling\nthat the work has been written down from the R\u00e1wi or Nakk\u00e1l,[300] the\nconteur or professional story-teller, also called Kass\u00e1s and Madd\u00e1h,\ncorresponding with the Hindu Bhat or Bard. To these men my learned\nfriend Baron A. von Kremer would attribute the Mu\u2019allak\u00e1t vulgarly\ncalled the Suspended Poems, as being \u201cindited from the relation of the\nR\u00e1wi.\u201d Hence in our text the frequent interruption of the formula K\u00e1l\u2019\nal-R\u00e1wi = quotes the reciter; _dice Turpino_. Moreover, The Nights read\nin many places like a hand-book or guide for the professional, who would\nlearn them by heart; here and there introducing his \u201cgag\u201d and \u201cpatter.\u201d\nTo this \u201cbusiness\u201d possibly we may attribute much of the ribaldry which\nstarts up in unexpected places: it was meant simply to provoke a laugh.\nHow old the custom is and how unchangeable is Eastern life is shown, a\ncorrespondent suggests, by the Book of Esther which might form part of\nThe Alf Laylah. \u201cOn that night (we read in Chap. vi. 1) could not the\nKing sleep, and he commanded to bring the book of records of the\nchronicles; and they were read before the King.\u201d The R\u00e1wi would declaim\nthe recitative somewhat in conversational style; he would intone the\nSaj\u2019a or prose-rhyme and he would chant to the twanging of the Rab\u00e1b, a\none-stringed viol, the poetical parts. Dr. Scott[301] borrows from the\nhistorian of Aleppo a life-like picture of the Story-teller. \u201cHe recites\nwalking to and fro in the middle of the coffee-room, stopping only now\nand then, when the expression requires some emphatical attitude. He is\ncommonly heard with great attention; and not unfrequently in the midst\nof some interesting adventure, when the expectation of his audience is\nraised to the highest pitch, he breaks off abruptly and makes his\nescape, leaving both his hero or heroine and his audience in the utmost\nembarrassment. Those who happen to be near the door endeavour to detain\nhim, insisting upon the story being finished before he departs; but he\nalways makes his retreat good[302]; and the auditors suspending their\ncuriosity are induced to return at the same time next day to hear the\nsequel. He has no sooner made his exit than the company in separate\nparties fall to disputing about the characters of the drama or the event\nof an unfinished adventure. The controversy by degrees becomes serious\nand opposite opinions are maintained with no less warmth than if the\nfall of the city depended upon the decision.\u201d\n\nAt Tangier, where a murder in a \u201ccoffee-house\u201d had closed these hovels,\npending a sufficient payment to the Pasha; and where, during the hard\nwinter of 1885\u201386, the poorer classes were compelled to puff their Kayf\n(Bhang, _cannabis indica_) and sip their black coffee in the muddy\nstreets under a rainy sky, I found the R\u00e1wi active on Sundays and\nThursdays, the market-days. The favourite place was the \u201cSoko de barra,\u201d\nor large bazar, outside the town whose condition is that of Suez and\nBayrut half a century ago. It is a foul slope; now slippery with viscous\nmud, then powdery with fetid dust, dotted with graves and decaying\ntombs, unclean booths, gargottes and tattered tents, and frequented by\nwomen, mere bundles of unclean rags, and by men wearing the haik or\nburn\u00fas, a Franciscan frock, tending their squatting camels and\nchaffering over cattle for Gibraltar beef-eaters. Here the market-people\nform ring about the reciter, a stalwart man affecting little raiment\nbesides a broad waist-belt into which his lower chiffons are tucked, and\nnoticeable only for his shock hair, wild eyes, broad grin and generally\ndisreputable aspect. He usually handles a short stick; and, when drummer\nand piper are absent, he carries a tiny tom-tom shaped like an\nhour-glass, upon which he taps the periods. This Scealuidhe, as the\nIrish call him, opens the drama with extempore prayer, proving that he\nand the audience are good Moslems: he speaks slowly and with emphasis,\nvarying the diction with breaks of animation, abundant action and the\nmost comical grimace: he advances, retires and wheels about,\nillustrating every point with pantomime; and his features, voice and\ngestures are so expressive that even Europeans who cannot understand a\nword of Arabic divine the meaning of his tale. The audience stands\nbreathless and motionless surprising strangers[303] by the ingenuousness\nand freshness of feeling hidden under their hard and savage exterior.\nThe performance usually ends with the embryo actor going round for alms\nand flourishing in air every silver bit, the usual honorarium being a\nfew \u201cf\u2019l\u00fas,\u201d that marvellous money of Barbary, big coppers worth\none-twelfth of a penny. All the tales I heard were purely local, but\nFakhri Bey, a young Osmanli domiciled for some time in Fez and Mequinez,\nassured me that The Nights are still recited there.\n\nMany travellers, including Dr. Russell, have complained that they failed\nto find a complete MS. copy of The Nights. Evidently they never heard of\nthe popular superstition which declares that no one can read through\nthem without dying\u2014it is only fair that my patrons should know this.\nYacoub Art\u00edn Pasha declares that the superstition dates from the\nfourteenth and fifteenth centuries and he explains it in two ways.\nFirstly, it is a facetious exaggeration, meaning that no one has leisure\nor patience to wade through the long repertory. Secondly, the work is\ncondemned as futile. When Egypt produced savants and legists like Ibn\nal-Hajar, Al-\u2019Ayni, and Al-Kastall\u00e1ni, to mention no others, the taste\nof the country inclined to dry factual studies and positive science;\nnor, indeed, has this taste wholly died out: there are not a few who,\nlike Khayri Pasha, contend that the mathematic is more useful even for\nlegal studies than history and geography, and at Cairo the chief of the\nEducational Department has always been an engineer, _i.e._, a\nmathematician. The Olema declared war against all \u201cfutilities,\u201d in which\nthey included not only stories but also what is politely entitled\nAuthentic History. From this to the fatal effect of such lecture is only\na step. Society, however, cannot rest without light literature; so the\nnovel-reading 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 regular\ndrama[304] and to arouse the energies of such brilliant writers as Mun\u00edf\nPasha, statesman and scholar; Ekrem Bey, literato and professor; Kem\u00e1l\nBey held by some to be the greatest writer in modern Osmanli-land and\nAbd al-Hakk Ham\u00edd Bey, first Secretary of the London Embassy. The\ntheatre began in its ruder form by taking subjects bodily from The\nNights; then it annexed its plays as we do\u2014the Novel having ousted the\nDrama\u2014from the French; and lastly it took courage to be original. Many\nyears ago I saw Harun al-Rashid and the Three Kalandars, with deer-skins\nand all their properties de rigueur, in the courtyard of Government\nHouse, Damascus, declaiming to the extreme astonishment and delight of\nthe audience. It requires only to glance at The Nights for seeing how\nmuch histrionic matter they contain.\n\nIn considering the style of The Nights we must bear in mind that the\nwork has never been edited according to our ideas of the process.\nConsequently there is no just reason for translating the whole verbatim\net literatim, as has been done by Torrens, Lane and Payne in his \u201cTales\nfrom the Arabic.\u201d[305] This conscientious treatment is required for\nversions of an author like Camoens whose works were carefully corrected\nand arranged by a competent litt\u00e9rateur, but it is not merited by The\nNights as they now are. The Macnaghten, the Bulak and the Bayrut texts,\nthough printed from MSS. identical in order, often differ in minor\nmatters. Many friends have asked me to undertake the work: but, even if\nlightened by the aid of Shaykhs, Munshis and copyists, the labour would\nbe severe, tedious and thankless: better leave the holes open than patch\nthem with fancy work or with heterogeneous matter. The learned, indeed,\nas Lane tells us (i. 74; iii. 740), being thoroughly dissatisfied with\nthe plain and popular, the ordinary and \u201cvulgar\u201d note of the language,\nhave attempted to refine and improve it and have more than once\nthreatened to remodel it, that is, to make it odious. This would be to\ndress up Robert Burns in plumes borrowed from Dryden and Pope.\n\nThe first defect of the texts is in the distribution and arrangement of\nthe matter, as I have noticed in the case of Sindbad the Seaman (vol.\nvi. 77). Moreover, many of the earlier Nights are overlong and not a few\nof the others are overshort: this, however, has the prime recommendation\nof variety. Even the vagaries of editor and scribe will not account for\nall the incoherences, disorder and inconsequence, and for the vain\niterations which suggest that the author has forgotten what he said. In\nplaces there are dead allusions to persons and tales which are left\ndark, _e.g._ vol. i. pp. 43, 57, 61, etc. The digressions are abrupt and\nuseless, leading nowhere, while sundry pages are wearisome for excess of\nprolixity or hardly intelligible for extreme conciseness. The perpetual\nrecurrence of mean colloquialisms and of words and idioms peculiar to\nEgypt and Syria[306] also takes from the pleasure of the perusal. Yet we\ncannot deny that it has its use: this unadorned language of familiar\nconversation in its day, adapted for the understanding of the people, is\nbest fitted for the Rawi\u2019s craft in the camp and caravan, the Harem, the\nbazar and the coffee-house. Moreover, as has been well said, The Nights\nis the only written half-way house between the literary and colloquial\nArabic which is accessible to all, and thus it becomes necessary to the\nstudents who would qualify themselves for service in Moslem lands from\nMauritania to Mesopotamia. It freely uses Turkish words like \u201cKh\u00e1t\u00fan\u201d\nand Persian terms as \u201cSh\u00e1hbandar,\u201d thus requiring for translation not\nonly a somewhat archaic touch, but also a vocabulary borrowed from\nvarious sources: otherwise the effect would not be reproduced. In\nplaces, however, the style rises to the highly ornate approaching the\npompous; _e.g._ the Wazirial addresses in the tale of King Jali\u2019ad. The\nbattle-scenes, mostly admirable (vol. v. 365), are told with the\nconciseness of a despatch and the vividness of an artist; the two\ncombining to form perfect \u201cword-pictures.\u201d Of the Bad\u00ed\u2019a or euphuistic\nstyle, \u201cparleying euphuism,\u201d and of Al-Saj\u2019a, the prose rhyme, I shall\nspeak in a future page.\n\nThe characteristics of the whole are na\u00efvet\u00e9 and simplicity, clearness\nand a singular concision. The gorgeousness is in the imagery not in the\nlanguage; the words are weak while the sense, as in the classical\nScand\u00ednavian books, is strong; and here the Arabic differs diametrically\nfrom the florid exuberance and turgid amplifications of the Persian\nstory-teller, which sound so hollow and unreal by the side of a chaster\nmodel. It abounds in formul\u00e6 such as repetitions of religious phrases\nwhich are unchangeable. There are certain stock comparisons, as Lokman\u2019s\nwisdom, Joseph\u2019s beauty, Jacob\u2019s grief, Job\u2019s patience, David\u2019s music,\nand Maryam the Virgin\u2019s chastity. The eyebrow is a N\u00fan; the eye a S\u00e1d,\nthe mouth a M\u00edm. A hero is more prudent than the crow, a better guide\nthan the Kat\u00e1 grouse, more generous than the cock, warier than the\ncrane, braver than the lion, more aggressive than the panther,\nfiner-sighted than the horse, craftier than the fox, greedier than the\ngazelle, more vigilant than the dog, and thriftier than the ant. The\ncup-boy is a sun rising from the dark underworld symbolised by his\ncollar; his cheek-mole is a crumb of ambergris, his nose is a scymitar\ngrided at the curve; his lower lip is a jujube; his teeth are the\nPleiades, or hailstones; his browlocks are scorpions; his young hair on\nthe upper lip is an emerald; his side beard is a swarm of ants or a L\u00e1m\n(l-letter) enclosing the roses or anemones of his cheek. The cup-girl is\na moon who rivals the sheen of the sun; her forehead is a pearl set off\nby the jet of her \u201cidiot-fringe;\u201d her eyelashes scorn the sharp sword;\nand her glances are arrows shot from the bow of the eyebrows. A mistress\nnecessarily belongs, though living in the next street, to the Wady Liw\u00e1\nand to a hostile clan of Badawin whose blades are ever thirsting for the\nlover\u2019s blood and whose malignant tongues aim only at the \u201cdefilement of\nseparation.\u201d Youth is upright as an Alif, or slender and bending as a\nbranch of the B\u00e1n-tree which we should call a willow-wand,[307] while\nAge, crabbed and crooked, bends groundwards vainly seeking in the dust\nhis lost juvenility. As Baron de Slane says of these stock comparisons\n(Ibn Khall. i. xxxvi.), \u201cThe figurative language of Moslem poets is\noften difficult to be understood. The _narcissus_ is the eye; the\n_feeble_ stem of that plant bends _languidly_ under its flower, and thus\nrecalls to mind the languor of the eyes. _Pearls_ signify both _tears_\nand _teeth_; the latter are sometimes called _hailstones_, from their\nwhiteness and moisture; the _lips_ are _cornelians_ or _rubies_; the\n_gums_, a _pomegranate flower_; the dark _foliage_ of the _myrtle_ is\nsynonymous with the _black hair_ of the beloved, or with the first down\non the cheeks of puberty. The _down_ itself is called the _iz\u00e2r_, or\nhead-stall of the bridle, and the curve of the izar is compared to the\nletters l\u00e2m (\u200f\u0644\u200e) and n\u00fbn (\u200f\u0646\u200e).[308] Ringlets trace on the cheek or\nneck the letter W\u00e2w (\u200f\u0648\u200e); they are called _Scorpions_ (as the Greek\n\u03c3\u03ba\u03bf\u03c1\u03c0\u03af\u03bf\u03c2), either from their dark colour or their agitated movements;\nthe _eye_ is a _sword_; the _eyelids scabbards_; the _whiteness_ of the\ncomplexion, _camphor_; and a _mole_ or _beauty-spot_, _musk_, which term\ndenotes also _dark hair_. A _mole_ is sometimes compared also to an\n_ant_ creeping on the cheek towards the _honey_ of the mouth; a\n_handsome face_ is both a _full moon_ and _day_; _black hair_ is\n_night_; the _waist_ is a _willow-branch_ or a _lance_; the _water of\nthe face_ is _self-respect_: a poet _sells the water of his face_[309]\nwhen he bestows mercenary praises on a rich patron.\u201d\n\nThis does not sound promising: yet, as has been said of Arab music, the\npersistent repetition of the same notes in the minor key is by no means\nmonotonous and ends with haunting the ear, occupying the thought and\ntouching the soul. Like the distant frog-concert and chirp of the\ncicada, the creak of the water-wheel and the stroke of hammers upon the\nanvil from afar, the murmur of the fountain, the sough of the wind and\nthe plash of the wavelet, they occupy the sensorium with a soothing\neffect, forming a barbaric music full of sweetness and peaceful\npleasure.\n\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 great\nSaga-book.\n\n\n A.\u2014AL-ISLAM.\n\nA splendid and glorious life was that of Baghdad in the days of the\nmighty Caliph,[310] when the Capital had towered to the zenith of\ngrandeur and was already trembling and tottering to the fall. The centre\nof human civilization, which was then confined to Greece and Arabia, and\nthe metropolis of an Empire exceeding in extent the widest limits of\nRome, it was essentially a city of pleasure, a Paris of the ixth\ncentury. The \u201cPalace of Peace\u201d (D\u00e1r al-Sal\u00e1m), worthy successor of\nBabylon and Nineveh, which had outrivalled Damascus, the \u201cSmile of the\nProphet,\u201d and Kufah, the successor of Hira and the magnificent creation\nof Caliph Omar, possessed unrivalled advantages of site and climate. The\nTigris-Euphrates Valley, where the fabled Garden of Eden has been\nplaced, in early ages succeeded the Nile-Valley as a great centre of\nhuman development; and the prerogative of a central and commanding\nposition still promises it, even in the present state of decay and\ndesolation under the unspeakable Turk, a magnificent future,[311] when\nrailways and canals shall connect it with Europe. The city of palaces\nand government offices, hotels and pavilions, mosques and colleges,\nkiosks and squares, bazars and markets, pleasure grounds and orchards,\nadorned with all the graceful charms which Saracenic architecture had\nborrowed from the Byzantines, lay couched upon the banks of the\nDijlah-Hiddekel under a sky of marvellous purity and in a climate which\nmakes mere life a \u201cKayf\u201d\u2014the luxury of tranquil enjoyment. It was\nsurrounded by far-extending suburbs, like Rus\u00e1fah on the Eastern side\nand villages like Baturanjah, dear to the votaries of pleasure; and with\nthe roar of a gigantic capital mingled the hum of prayer, the trilling\nof birds, the thrilling of harp and lute, the shrilling of pipes, the\nwitching strains of the professional Almah, and the minstrel\u2019s lay.\n\nThe population of Baghdad must have been enormous when the smallest\nnumber of her sons who fell victims to Hul\u00e1ku Khan in 1258 was estimated\nat eight hundred thousand, while other authorities more than double the\nterrible \u201cbutcher\u2019s bill.\u201d Her policy and polity were unique. A\nwell-regulated routine of tribute and taxation, personally inspected by\nthe Caliph; a network of waterways, canaux d\u2019arrosage; a noble system of\nhighways, provided with viaducts, bridges and caravanserais, and a\npostal service of mounted couriers enabled it to collect as in a\nreservoir the wealth of the outer world. The facilities for education\nwere upon the most extended scale; large sums, from private as well as\npublic sources, were allotted to Mosques, each of which, by the\nadmirable rule of Al-Islam, was expected to contain a school: these\nestablishments were richly endowed and stocked with professors collected\nfrom every land between Khorasan and Marocco[312]; and immense\nlibraries[313] attracted the learned of all nations. It was a golden age\nfor poets and panegyrists, koranists and literati, preachers and\nrhetoricians, physicians and scientists who, besides receiving high\nsalaries and fabulous presents, were treated with all the honours of\nChinese Mandarins; and, like these, the humblest Moslem\u2014fisherman or\nartizan\u2014could aspire through knowledge or savoir faire to the highest\noffices of the Empire. The effect was a grafting of Egyptian, and old\nMesopotamian, of Persian and Gr\u00e6co-Latin fruits, by long Time\ndeteriorated, upon the strong young stock of Arab genius; and the\nresult, as usual after such imping, was a shoot of exceptional\nluxuriance and vitality. The educational establishments devoted\nthemselves to the three main objects recognized by the Moslem world,\nTheology, Civil Law and Belles Lettres; and a multitude of trained\nCouncillors enabled the ruling powers to establish and enlarge that\ncomplicated machinery of government, at once concentrated and\ndecentralized, a despotism often fatal to the wealthy great but never\nneglecting the interests of the humbler lieges, which forms the beau\nid\u00e9al of Oriental administration. Under the Chancellors of the empire\nthe Kazis administered law and order, justice and equity; and from their\ndecisions the poorest subject, Moslem or miscreant, could claim with the\ngeneral approval of the lieges, access and appeal to the Caliph who, as\nIm\u00e1m or Antistes of the Faith was High President of a Court of\nCassation.\n\nUnder wise administration Agriculture and Commerce, the twin pillars of\nnational prosperity, necessarily flourished. A scientific canalisation,\nwith irrigation-works inherited from the ancients, made the Mesopotamian\nValley a rival of Kemi the Black Land, and rendered cultivation a\ncertainty of profit, not a mere speculation as it must ever be to those\nwho perforce rely upon the fickle rains of Heaven. The remains of\nextensive mines prove that this source of public wealth was not\nneglected; navigation laws encouraged transit and traffic; and\nordinances for the fisheries aimed at developing a branch of industry\nwhich is still backward even during the xixth century. Most substantial\nencouragement was given to trade and commerce, to manufactures and\nhandicrafts, by the flood of gold which poured in from all parts of\nearth; by the presence of a splendid and luxurious court, and by the\ncall for new arts and industries which such a civilization would\nnecessitate. The crafts were distributed into guilds and syndicates\nunder their respective chiefs, whom the government did not \u201cgovern too\nmuch\u201d: these Shahbandars, Mukaddams and Nak\u00edbs regulated the several\ntrades, rewarded the industrious, punished the fraudulent and were\npersonally answerable, as we still see at Cairo, for the conduct of\ntheir constituents. Public order, the sine qu\u00e2 non of stability and\nprogress, was preserved first, by the satisfaction of the lieges who,\ndespite their characteristic turbulence, had few if any grievances; and,\nsecondly, by a well-directed and efficient police, an engine of\nstate-craft which in the West seems most difficult to perfect. In the\nEast, however, the Wali or Chief Commissioner can reckon more or less\nupon the unsalaried assistance of society: the cities are divided into\nquarters shut off one from other by night, and every Moslem is expected,\nby his law and religion, to keep watch upon his neighbours, to report\ntheir delinquencies and, if necessary, himself to carry out the penal\ncode. But in difficult cases the guardians of the peace were assisted by\na body of private detectives, women as well as men: these were called\nTaww\u00e1b\u00fan = the Penitents, because like our Bow-street runners, they had\ngiven up an even less respectable calling. Their adventures still\ndelight the vulgar, as did the Newgate Calendar of past generations; and\nto this class we owe the Tales of Calamity Ahmad, Dalilah the Wily One,\nSaladin with the three Chiefs of Police (vol. iv. 271), and Al-Malik\nal-Z\u00e1hir with the Sixteen Constables (Bresl. Edit. xi. pp. 321\u201399). Here\nand in many other places we also see the origin of that \u201cpicaresque\u201d\nliterature which arose in Spain and overran Europe; and which begat Le\nMoyen de Parvenir.[314]\n\nI need say no more on this heading, the civilisation of Baghdad\ncontrasting with the barbarism of Europe then Germanic, The Nights\nitself being the best expositor. On the other hand the action of the\nstate-religion upon the state, the condition of Al-Islam during the\nreign of Al-Rashid, its declension from the primitive creed and its\nrelation to Christianity and Christendom, require a somewhat extended\nnotice. In offering the following observations it is only fair to\ndeclare my standpoints.\n\n 1. All forms of \u201cfaith,\u201d that is, belief in things unseen, not\n subject to the senses and therefore unknown and (in our present\n stage of development) unknowable, are temporary and transitory; no\n religion hitherto promulgated amongst men shows any prospect of\n being final or otherwise than finite.\n\n 2. Religious ideas, which are necessarily limited, may all be traced\n home to the old seat of science and art, creeds and polity in the\n Nile-valley and to this day they retain the clearest signs of their\n origin.\n\n 3. All so-called \u201crevealed\u201d religions consist mainly of three\n portions, a cosmogony more or less mythical, a history more or less\n falsified and a moral code more or less pure.\n\nAl-Islam, it has been said, is essentially a fighting faith and never\nshows to full advantage save in the field. The exceeding luxury of a\nwealthy capital, the debauchery and variety of vices which would spring\nup therein, naturally as weeds in a rich fallow, and the cosmopolitan\nviews which suggest themselves in a meeting-place of nations, were sore\ntrials to the primitive simplicity of the \u201cReligion of Resignation\u201d\u2014the\nsaving faith. Harun and his cousin-wife, as has been shown, were\northodox and even fanatical; but the Barmecides were strongly suspected\nof heretical leanings; and while the many-headed showed itself, as\nusual, violent, and ready to do battle about an Azan-call, the learned,\nwho sooner or later leaven the masses, were profoundly dissatisfied with\nthe dryness and barrenness of Mohammed\u2019s creed, so acceptable to the\nvulgar, and were devising a series of schisms and innovations.\n\nIn the Tale of Tawaddud (vol. v. 189) the reader has seen a fairly\nextended catechism of the Creed (D\u00edn), the ceremonial observances\n(Mazhab) and the apostolic practices (Sunnat) of the Shafi\u2019\u00ed school\nwhich, with minor modifications, applies to the other three orthodox.\nEurope has by this time clean forgotten some tricks of her former\nbigotry, such as \u201cMawmet\u201d (an idol!) and \u201cMahommerie\u201d (mummery[315]), a\nplace of Moslem worship: educated men no longer speak with Ockley of the\n\u201cgreat impostor Mahomet,\u201d nor believe with the learned and violent Dr.\nPrideaux that he was foolish and wicked enough to dispossess \u201ccertain\npoor orphans, the sons of an inferior artificer\u201d (the Ban\u00fa Najj\u00e1r!). A\nhost of books has attempted, though hardly with success, to enlighten\npopular ignorance upon a crucial point; namely, that the Founder of\nAl-Islam, like the Founder of Christianity, never pretended to establish\na new religion. His claims, indeed, were limited to purging the \u201cSchool\nof Nazareth\u201d of the dross of ages and of the manifold abuses with which\nlong use had infected its early constitution: hence to the unprejudiced\nobserver his reformation seems to have brought it nearer the primitive\nand original doctrine than any subsequent attempts, especially the\nJudaizing tendencies of the so-called \u201cProtestant\u201d churches. The Meccan\nApostle preached that the Hanaf\u00edyyah or orthodox belief, which he\nsubsequently named Al-Islam, was first taught by Allah, in all its\npurity and perfection, to Adam and consigned to certain inspired volumes\nnow lost; and that this primal Holy Writ received additions in the days\nof his descendants Sh\u00eds (Seth) and Idris (Enoch?), the founder of the\nSabian (not \u201cSab\u00e6an\u201d) faith. Here, therefore, Al-Islam at once avoided\nthe deplorable assumption of the Hebrews and the Christians,\u2014an error\nwhich has been so injurious to their science and their progress,\u2014of\nplacing their \u201cfirst man\u201d in circa B.C. 4000 or somewhat subsequent to\nthe building of the Pyramids: the Pre-Adamite[316] races and dynasties\nof the Moslems remove a great stumbling-block and square with the\nanthropological views of the present day. In process of time, when the\nAdamite religion demanded a restoration and a supplement, its pristine\nvirtue was revived, restored and further developed by the books\ncommunicated to Abraham, whose dispensation thus takes the place of the\nHebrew Noah and his Noachid\u00e6. In due time the Torah, or Pentateuch,\nsuperseded and abrogated the Abrahamic dispensation; the \u201cZab\u00far\u201d of\nDavid (a book not confined to the Psalms) reformed the Torah; the Inj\u00edl\nor Evangel reformed the Zabur and was itself purified, quickened and\nperfected by the Koran which means \u03ba\u03b1\u03c4\u2019\u1f10\u03be\u03bf\u03c7\u03ae\u03bd the Reading or the\nRecital. Hence Locke, with many others, held Moslems to be unorthodox,\nthat is anti-Trinitarian Christians who believe in the immaculate\nConception, in the Ascension and in the divine mission of Jesus; and\nwhen Priestley affirmed that \u201cJesus was sent from God,\u201d all Moslems do\nthe same. Thus they are, in the main point of doctrine connected with\nthe Deity, simply Arians as opposed to Athanasians. History proves that\nthe former was the earlier faith which, though formally condemned in\nA.D. 325 by Constantine\u2019s Council of Nice,[317] overspread the Orient\nbeginning with Eastern Europe, where Ulphilas converted the Goths; which\nextended into Africa with the Vandals, claimed a victim or martyr as\nlate as in the sixteenth century[318] and has by no means died out in\nthis our day.\n\nThe Talmud had been completed a full century before Mohammed\u2019s time and\nthe Evangel had been translated into Arabic; moreover travel and\nconverse with his Jewish and Christian friends and companions must have\nconvinced the Meccan apostle that Christianity was calling as loudly for\nreform as Judaism had done.[319] An exaggerated Trinitarianism or rather\nTritheism, a \u201cFourth Person\u201d and Saint-worship had virtually dethroned\nthe Deity; whilst Mariolatry had made the faith a religio muliebris, and\nsuperstition had drawn from its horrid fecundity an incredible number of\nheresies and monstrous absurdities. Even ecclesiastic writers draw the\ngloomiest pictures of the Christian Church in the fourth and seventh\ncenturies, and one declares that the \u201cKingdom of Heaven had become a\nHell.\u201d Egypt, distracted by the blood-thirsty religious wars of Copt and\nGreek, had been covered with hermitages by a gens \u00e6terna of\nsemi-maniacal superstition. Syria, ever \u201cferacious of heresies,\u201d had\nallowed many of her finest tracts to be monopolised by monkeries and\nnunneries.[320] After many a tentative measure Mohammed seems to have\nbuilt his edifice upon two bases, the unity of the Godhead and the\npriesthood of the paterfamilias. He abolished for ever the \u201csacerdos\nalter Christus\u201d whose existence, as some one acutely said, is the best\nproof of Christianity, and whom all know to be its weakest point. The\nMoslem family, however humble, was to be the model in miniature of the\nState, and every father in Al-Islam was made priest and pontiff in his\nown house, able unaided to marry himself, to circumcise (to baptise as\nit were) his children, to instruct them in the law and canonically to\nbury himself (vol. viii. 22). Ritual, properly so called, there was\nnone; congregational prayers were merely those of the individual en\nmasse and the only admitted approach to a sacerdotal order were the\nOlema or scholars learned in the legistic and the Mullah or\nschoolmaster. By thus abolishing the priesthood Mohammed reconciled\nancient with modern wisdom. \u201cScito dominum,\u201d said Cato, \u201cpro tot\u00e2\nfamili\u00e2 rem divinam facere\u201d: \u201cNo priest at a birth, no priest at a\nmarriage, no priest at a death,\u201d is the aspiration of the present\nRationalistic School.\n\nThe Meccan apostle wisely retained the compulsory sacrament of\ncircumcision and the ceremonial ablutions of the Mosaic law; and the\nfive daily prayers not only diverted man\u2019s thoughts from the world but\ntended to keep his body pure. These two institutions had been practised\nthroughout life by the Founder of Christianity; but the followers who\nhad never even seen him, abolished them for purposes evidently political\nand propagandist. By ignoring the truth that cleanliness is next to\ngodliness they paved the way for such saints as Simon Stylites and Sabba\nwho, like the lowest Hindu orders of ascetics, made filth a concominant\nand an evidence of piety: even now English Catholic girls are at times\nforbidden by Italian priests a frequent use of the bath as a signpost to\nthe sin of \u201cluxury.\u201d Mohammed would have accepted the morals contained\nin the Sermon on the Mount much more readily than did the Jews from whom\nits matter was borrowed.[321] He did something to abolish the use of\nwine, which in the East means only its abuse; and he denounced games of\nchance, well knowing that the excitable races of sub-tropical climates\ncannot play with patience, fairness or moderation. He set aside certain\nsums for charity to be paid by every Believer and he was the first to\nestablish a poor-rate (Zak\u00e1t): thus he avoided the shame and scandal of\nmendicancy which, beginning in the Catholic countries of Southern\nEurope, extends to Syria and as far East as Christianity is found. By\nthese and other measures of the same import he made the ideal Moslem\u2019s\nlife physically clean, moderate and temperate.\n\nBut Mohammed the \u201cmaster mind of the age,\u201d had, we must own, a \u201cgenuine\nprophetic power, a sinking of self in the Divine, not distinguishable in\nkind from the inspiration of the Hebrew prophets,\u201d especially in that\npuritanical and pharisaic narrowness which, with characteristic\nsimplicity, can see no good outside its own petty pale. He had insight\nas well as outsight, and the two taught him that personal and external\nreformation were mean matters compared with elevating the inner man. In\nthe \u201cpurer Faith,\u201d which he was commissioned to abrogate and to quicken,\nhe found two vital defects equally fatal to its energy and to its\nlongevity. These were (and are) its egoism and its degradation of\nhumanity. Thus it cannot be a \u201cpleroma\u201d: it needs a Higher Law.[322] As\nJudaism promised the good Jew all manner of temporal blessings, issue,\nriches, wealth, honour, power, length of days, so Christianity offered\nthe good Christian, as a bribe to lead a godly life, personal salvation\nand a future state of happiness, in fact, the Kingdom of Heaven, with an\nalternative threat of Hell. It never rose to the height of the Hindu\nBrahmans and Lao-Tse (the \u201cAncient Teacher\u201d); of Zeno the Stoic and his\ndisciples the noble Pharisees[323] who believed and preached that Virtue\nis its own reward. It never dared to say, \u201cDo good for Good\u2019s\nsake[324];\u201d even now it does not declare with Cicero, \u201cThe sum of all is\nthat what is right, should be sought for its own sake, because it is\nright, and not because it is enacted.\u201d It does not even now venture to\nsay with Philo Jud\u00e6us, \u201cThe good man seeks the day for the sake of the\nday, and the light for the light\u2019s sake; and he labours to acquire what\nis good for the sake of the good itself, and not of anything else.\u201d So\nfar for the egotism, na\u00efve and unconscious, of Christianity, whose\nburden 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 human\nnature. Adopting as sober and authentic history an Osirian-Hebrew myth\nwhich Philo and a host of Rabbis explain away, each after his own\nfashion, Christianity dwells, lovingly as it were, upon the \u201cFall\u201d of\nman[325] and seems to revel in the contemptible condition to which\n\u201coriginal sin\u201d condemned him; thus grovelling before God ad majorem Dei\ngloriam. To such a point was and is this carried that the Synod of Dort\ndeclared, Infantes infidelium morientes in infanti\u00e2 reprobatos esse\nstatuimus; 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 the\nkingdom of Heaven.\u201d Here, if any where, the cloven foot shows itself and\nteaches us that the only solid stratum underlying priestcraft is one\ncomposed of \u00a3 s. d.\n\n And I never can now believe it, my Lord! (Bishop) we come to this earth\n Ready damned, with the seeds of evil sown quite so thick at our birth,\n\nsings Edwin Arnold.[326] We ask, can infatuation or hypocrisy\u2014for it\nmust be the one or the other\u2014go farther? But the Adamical myth is\nopposed to all our modern studies. The deeper we dig into the Earth\u2019s\n\u201ccrust,\u201d the lower are the specimens of human remains which occur; and\nhitherto not a single \u201cfind\u201d has come to revive the faded glories of\n\n Adam the goodliest man of men since born (!)\n His sons, the fairest of her daughters Eve.\n\nThus Christianity, admitting, like Judaism, its own saints and santons,\nutterly ignores the progress of humanity, perhaps the only belief in\nwhich the wise man can take unmingled satisfaction. Both have proposed\nan originally perfect being with hyacinthine locks, from whose type all\nthe subsequent humans are degradations physical and moral. We on the\nother hand hold, from the evidence of our senses, that early man was a\nsavage very little superior to the brute; that during man\u2019s millions of\nyears upon earth there has been a gradual advance towards perfection, at\ntimes irregular and even retrograde, but in the main progressive; and\nthat a comparison of man in the xixth century with the caveman[327]\naffords us the means of measuring past progress and of calculating the\nfuture of humanity.\n\nMahommed was far from rising to the moral heights of the ancient sages:\nhe did nothing to abate the egotism of Christianity; he even exaggerated\nthe pleasures of its Heaven and the horrors of its Hell. On the other\nhand he did much to exalt human nature. He passed over the \u201cFall\u201d with a\nlight hand; he made man superior to the angels: he encouraged his\nfellow-creatures to be great and good by dwelling upon their nobler not\ntheir meaner side; he acknowledged, even in this world, the\nperfectability of mankind, including womankind, and in proposing the\nloftiest ideal he acted unconsciously upon the grand dictum of\nchivalry\u2014Honneur oblige.[328] His prophets were mostly faultless men;\nand, if the \u201cPure of Allah\u201d sinned, he \u201csinned against himself.\u201d Lastly,\nhe made Allah predetermine the career and fortunes, not only of empires,\nbut of every created being; thus inculcating sympathy and tolerance of\nothers, which is true humanity, and a proud resignation to evil as to\ngood fortune. This is the doctrine which teaches the vulgar Moslem a\ndignity observed even by the \u201cblind traveller,\u201d and which enables him to\ndisplay a moderation, a fortitude, and a self-command rare enough\namongst the followers of the \u201cpurer creed.\u201d\n\nChristian historians explain variously the portentous rise of Al-Islam\nand its marvellous spread over vast regions, not only of pagans and\nidolators but of Christians. Prideaux disingenuously suggests that it\n\u201cseems to have been purposely raised up by God, to be a scourge to the\nChristian church for not living in accordance with their most holy\nreligion.\u201d The popular excuse is by the free use of the sword; this,\nhowever, is mere ignorance: in Mohammed\u2019s day and early Al-Islam only\nactual fighters were slain[329]: the rest were allowed to pay the\nJizyah, or capitation-tax, and to become tributaries, enjoying almost\nall the privileges of Moslems. But even had forcible conversion been\nmost systematically practised, it would have afforded an insufficient\nexplanation of the phenomenal rise of an empire which covered more\nground in eighty years than Rome had gained in eight hundred. During so\nshort a time the grand revival of Monotheism had consolidated into a\nmighty nation, despite their eternal blood-feuds, the scattered Arab\ntribes; a six-years\u2019 campaign had conquered Syria, and a lustre or two\nutterly overthrew Persia, humbled the Gr\u00e6co-Roman, subdued Egypt and\nextended the Faith along northern Africa as far as the Atlantic. Within\nthree generations the Copts of Nile-land had formally cast out\nChristianity, and the same was the case with Syria, the cradle of the\nNazarene, and Mesopotamia, one of his strongholds, although both were\nbacked by all the remaining power of the Byzantine empire. Northwestern\nAfrica, which had rejected the idolatro-philosophic system of pagan and\nimperial Rome, and had accepted, after lukewarm fashion, the Arian\nChristianity imported by the Vandals, and the \u201cNicene mystery of the\nTrinity,\u201d hailed with enthusiasm the doctrines of the Koran and has\nnever ceased to be most zealous in its Islam. And while Mohammedanism\nspeedily reduced the limits of Christendom by one-third, while\nthroughout the Arabian, Saracenic and Turkish invasions whole Christian\npeoples embraced the monotheistic faith, there are hardly any instances\nof defection from the new creed and, with the exception of Spain and\nSicily, it has never been suppressed in any land where once it took\nroot. Even now, when Mohammedanism no longer wields the sword, it is\nspreading over wide regions in China, in the Indian Archipelago, and\nespecially in Western and Central Africa, propagated only by\nself-educated individuals, trading travellers, while Christianity makes\nno progress and cannot exist on the Dark Continent without strong\nsupport from Government. Nor can we explain this honourable reception by\nthe \u201clicentiousness\u201d ignorantly attributed to Al-Islam, one of the most\nseverely moral of institutions; or by the allurements of polygamy and\nconcubinage, slavery,[330] and a \u201cwholly sensual Paradise\u201d devoted to\neating, drinking[331] and the pleasures of the sixth sense. The true and\nsimple explanation is that this grand Reformation of Christianity was\nurgently wanted when it appeared, that it suited the people better than\nthe creed which it superseded and that it has not ceased to be\nsufficient for their requirements, social, sexual and vital. As the\npractical Orientalist, Dr. Leitner, well observes from his own\nexperience, \u201cThe Mohammedan religion can adapt itself better than any\nother and has adapted itself to circumstances and to the needs of the\nvarious races which profess it, in accordance with the spirit of the\nage.\u201d[332] Hence, I add, its wide diffusion and its impregnable\nposition. \u201cThe dead hand, stiff and motionless\u201d is a forcible simile for\nthe present condition of Al-Islam; but it results from limited and\nimperfect observation and it fails in the sine qu\u00e2 non of similes and\nmetaphors, a foundation of fact.\n\nI cannot quit this subject without a passing reference to an admirably\nwritten passage in Mr. Palgrave\u2019s travels[333] which is essentially\nunfair to Al-Islam. The author has had ample opportunities of comparing\ncreeds: of Jewish blood and born a Protestant, he became a Catholic and\na Jesuit (P\u00e8re Michel Cohen)[334] in a Syrian convent; he crossed Arabia\nas a good Moslem and he finally returned to his premier amour,\nAnglicanism. But his picturesque depreciation of Mohammedanism, which\nhas found due appreciation in more than one popular volume,[335] is a\nnotable specimen of special pleading, of the ad captandum in its modern\nand least honest form. The writer begins by assuming the arid and barren\nWahhabi-ism, which he had personally studied, as a fair expression of\nthe Saving Faith. What should we say to a Moslem traveller who would\nmake the Calvinism of the sourest Covenanter, model, genuine and ancient\nChristianity? What would sensible Moslems say to these propositions of\nProfessor Maccovius and the Synod of Dort:\u2014Good works are an obstacle to\nsalvation. God does by no means will the salvation of all men: he does\nwill sin 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 author\nof man\u2019s existence, temptation and fall, who deliberately pre-ordains\nsin and ruin? \u201cFather Cohen\u201d carries out into the regions of the extreme\nhis strictures on the one grand vitalising idea of Al-Islam, \u201cThere is\nno god but God\u201d;[336] and his deduction concerning the Pantheism of\nForce sounds unreal and unsound, compared with the sensible remarks upon\nthe same subject by Dr. Badger[337] who sees the abstruseness of the\ndoctrine and 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 from the\nAh\u00e1d\u00eds or Traditional Sayings of the Apostle; but what importance\nattaches to a legend in the Mischnah, or Oral Law, of the Hebrews\nutterly ignored by the Written Law? He joins the many in complaining\nthat even the mention of \u201cthe love of God\u201d is absent from Mohammed\u2019s\ntheology, burking the fact that it never occurs in the Jewish scriptures\nand that the genius of Arabic, like Hebrew, does not admit the\nexpression: worse still, he keeps from his reader such Koranic passages\nas, to quote no other, \u201cAllah loveth you and will forgive your sins\u201d\n(iii. 29). He pities Allah for having \u201cno son, companion or counsellor\u201d\nand, of course, he must equally commiserate Jehovah. Finally his views\nof the lifelessness of Al-Islam are directly opposed to the opinions of\nDr. Leitner and the experience of all who have lived in Moslem lands.\nSuch are the ingenious but not ingenuous distortions of fact, the fine\ninstances of the pathetic fallacy, and the noteworthy illustrations of\nthe falsehood of extremes, which have engendered \u201cMohammedanism a\nRelapse: the worst form of Monotheism,\u201d[338] and which have been eagerly\nseized upon and further deformed by the authors of popular books, that\nis, volumes 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, like\nraces and empires and all things sublunary, are subject. The proximity\nof Persia and the close intercourse with the Gr\u00e6co-Romans had polished\nand greatly modified the physiognomy of the rugged old belief: all\nmanner of metaphysical subtleties had cropped up, with the usual\ndisintegrating effect, and some of these threatened even the unity of\nthe Godhead. Musaylimah and Karmat had left traces of their handiwork:\nthe Mutazilites (separatists or secessors) actively propagated their\ndoctrine of a created and temporal Koran. The Kh\u00e1rij\u00ed or Ib\u00e1zi, who\nrejects and reviles Ab\u00fa Tur\u00e1b (Caliph Ali), contended passionately with\nthe Sh\u00ed\u2019ah who reviles and rejects the other three \u201cSuccessors;\u201d and\nthese sectarians, favoured by the learned, and by the Abbasides in their\njealous hatred of the Ommiades, went to the extreme length of the\nAli-Il\u00e1hi\u2014the God-makers of Ali\u2014whilst the Dahr\u00ed and the Zind\u00edk, the\nMundanist and the Agnostic, proposed to sweep away the whole edifice.\nThe neo-Platonism and Gnosticism which had not essentially affected\nChristendom,[339] found in Al-Islam a rich fallow and gained strength\nand luxuriance by the solid materialism and conservatism of its basis.\nSuch were a few of the distracting and resolving influences which Time\nhad brought to bear upon the True Believer and which, after some half a\ndozen generations, had separated the several schisms by a wider breach\nthan that which yawns between Orthodox, Romanist and Lutheran. Nor was\nthis scandal in Al-Islam abated until the Tartar sword applied to it the\nsharpest remedy.\n\n\n B.\u2014WOMAN.\n\nThe next point I propose to consider is the position of womanhood in The\nNights, so curiously at variance with the stock ideas concerning the\nMoslem home and domestic policy still prevalent, not only in England,\nbut throughout Europe. Many readers of these volumes have remarked to me\nwith much astonishment that they find the female characters more\nremarkable for decision, action and manliness than the male; and are\nwonderstruck by their masterful attitude and by the supreme influence\nthey exercise upon public and private life.\n\nI have glanced at the subject of the sex in Al-Islam to such an extent\nthroughout my notes that little remains here to be added. Women, all the\nworld over, are what men make them; and the main charm of Amazonian\nfiction is to see how they live and move and have their being without\nany masculine guidance. But it is the old 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, when\nthe sexes are at civil war, make women even more than in real life the\ncreatures of their masters: hence from the dawn of literature to the\npresent day the sex has been the subject of disappointed abuse and\neulogy almost as unmerited. Ecclesiastes, perhaps the strangest specimen\nof an \u201cinspired volume\u201d the world has yet produced, boldly declares \u201cOne\n(upright) man among a thousand I have found; but a woman among all have\nI not found\u201d (vol. vii. 28), thus confirming the pessimism of\nPetronius:\u2014\n\n Femina nulla bona est, et si bona contigit ulla\n Nescio quo fato res mala facta bona est.\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, producing a\ntruly hideous caricature. A Hadis attributed to Mohammed runs, \u201cThey\n(women) lack wits and faith. When Eve was created Satan rejoiced\nsaying:\u2014Thou art half of my host, the trustee of my secret and my shaft\nwherewith I shoot and miss not!\u201d Another tells us, \u201cI stood at the gate\nof Heaven, and lo! most of its inmates were poor, and I stood at the\ngate of Hell, and lo! most of its inmates were women.\u201d[340] \u201cTake care\nof the glass-phials!\u201d cried the Prophet to a camel-guide singing with a\nsweet voice. Yet the Meccan apostle made, as has been seen, his own\nhousehold produce two perfections. The blatant popular voice follows\nwith such \u201cdictes\u201d as, \u201cWomen are made of nectar and poison\u201d; \u201cWomen\nhave long hair and short wits\u201d and so forth. Nor are the Hindus behind\nhand. Woman has fickleness implanted in her by Nature like the flashings\nof lightning (Kath\u00e1 s.s. i. 147); she is valueless as a straw to the\nheroic mind (169); she is hard as adamant in sin and soft as flour in\nfear (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 (women\u2019s\nopinions) says the Hindi proverb; also \u201cA virgin with grey hairs!\u201d\n(_i.e._ a monster) and, \u201cWherever wendeth a fairy face a devil wendeth\nwith her.\u201d The same superficial view of holding woman to be lesser (and\nvery inferior) man is taken generally by the classics; and Euripides\ndistinguished himself by misogyny, although he drew the beautiful\ncharacter of Alcestis. Simonides, more merciful than Ecclesiastes, after\nnaming his swine-women, dog-women, cat-women, etc., ends the decade with\nthe admirable bee-woman thus making ten per cent. honest. In medi\u00e6val or\nGermanic Europe the doctrine of the Virgin mother gave the sex a status\nunknown to the ancients except in Egypt, where Isis was the help-mate\nand completion of Osiris, in modern parlance \u201cThe Woman clothed with the\nSun.\u201d The kindly and courtly Palmerin of England, in whose pages\n\u201cgentlemen may find their choice of sweet inventions and gentlewomen be\nsatisfied with courtly expectations,\u201d suddenly blurts out, \u201cBut in truth\nwomen are never satisfied by reason, being governed by accident or\nappetite\u201d (chapt. xlix).\n\nThe Nights, as might be expected from the emotional East, exaggerate\nthese views. Women are mostly \u201cSectaries of the god W\u00fcnsch\u201d; beings of\nimpulse, blown about by every gust of passion; stable only in\ninstability; constant only in inconstancy. The false ascetic, the\nperfidious and murderous crone and the old hag-procuress who pimps like\nUmm Kulsum[341], for mere pleasure, in the luxury of sin, are drawn with\nan experienced and loving hand. Yet not the less do we meet with\nexamples of the dutiful daughter, the model lover matronly in her\naffection, the devoted wife, the perfect mother, the saintly devotee,\nthe learned preacher, Univira the chaste widow and the self-sacrificing\nheroic woman. If we find (vol. iii. 216) the sex described 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 admirable\nsketch of conjugal happiness (vol. vii. ? 43); and, to mention no other,\nShahryar\u2019s attestation to Shahrazad\u2019s excellence in the last charming\npages of The Nights.[342] It is the same with the Kath\u00e1 whose praise and\ndispraise are equally enthusiastic; _e.g._, \u201cWomen of good family are\nguarded by their own virtue, the sole efficient chamberlain; but the\nLord himself can hardly guard the unchaste. Who can stem a furious\nstream and a frantic woman?\u201d (i. 328). \u201cExcessive love in woman is your\nonly hero for daring\u201d (i. 339). \u201cThus fair ones, naturally feeble, bring\nabout a series of evil actions which engender discernment and aversion\nto the world; but here and there you will find a virtuous woman who\nadorneth a glorious house as the streak of the moon arrayeth the breadth\nof the Heavens\u201d (i. 346). \u201cSo you see, King, honourable matrons are\ndevoted to their husbands and \u2019tis not the case that women are always\nbad\u201d (ii. 624). And there is true wisdom in that even balance of\nfeminine qualities advocated by our Hindu-Hindi class-book the\nToti-n\u00e1meh or Parrot volume. The perfect woman has seven requisites. She\nmust not always be merry (1) nor sad (2); she must not always be talking\n(3) nor silently 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, a fact\nof which Europe has often been assured, although the truth has not even\nyet penetrated into the popular brain. Nearly a century ago one Mirza\nAb\u00fa T\u00e1lib Kh\u00e1n, an Amild\u00e1r or revenue collector, after living two years\nin London, wrote an \u201capology\u201d for, or rather a vindication of, his\ncountrywomen which is still worth reading and quoting.[343] Nations are\nbut superficial judges of one another: where customs differ they often\nremark only the salient distinctive points which, when examined, prove\nto be of minor importance. Europeans seeing and hearing that women in\nthe East are \u201ccloistered\u201d as the Grecian matron was wont \u1f14\u03bd\u03b4\u03bf\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9\u03bd\nand \u03bf\u1f30\u03ba\u03bf\u03c5\u03c1\u03b5\u1fd6\u03bd; that wives may not walk out with their husbands and\ncannot accompany them to \u201cballs and parties\u201d; moreover, that they are\nalways liable, like the ancient Hebrew, to the mortification of the\n\u201csister-wife,\u201d have most ignorantly determined that they are mere\nserviles and that their lives are not worth living. Indeed, a learned\nlady, Miss Martineau, once visiting a Harem went into ectasies of pity\nand sorrow because the poor things knew nothing of\u2014say trigonometry and\nthe use of the globes. Sonnini thought otherwise, and my experience,\nlike that 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 his\nreign,[344] after his ill-advised and scandalous marriage[345] with his\nfoster-daughter Zaynab, established the Hij\u00e1b or veiling of women. It\nwas probably an exaggeration of local usage: a modified separation of\nthe sexes, which extended and still extends even to the Badawi, must\nlong have been customary in Arabian cities, and its object was to\ndeliver the sexes from temptation, as the Koran says (xxxii. 32), \u201cpurer\nwill this (practice) be for your hearts and their hearts.\u201d[346] The\nwomen, who delight in restrictions which tend to their honour, accepted\nit willingly and still affect it; they do not desire a liberty or rather\na licence which they have learned to regard as inconsistent with their\ntime-honoured notions of feminine decorum and delicacy, and they would\nthink very meanly of a husband who permitted them to be exposed, like\nhetair\u00e6, to the public gaze.[347] As Zubayr Pasha, exiled to Gibraltar\nfor another\u2019s treason, said to my friend, Colonel Buckle, after visiting\nquarters evidently laid out by a jealous husband, \u201cWe Arabs think that\nwhen a man has a precious jewel, \u2019tis wiser to lock it up in a box than\nto leave it about for anyone to take.\u201d The Eastern adopts the\ninstinctive, the Western prefers the rational method. The former\njealously guards his treasure, surrounds it with all precautions, fends\noff from it all risks and if the treasure go astray, kills it. The\nlatter, after placing it _en evidence_ upon an eminence in ball dress\nwith back and bosom bared to the gaze of society, a bundle of charms\nexposed to every possible seduction, allows it to take its own way, and\nif it be misled, he kills or tries to kill the misleader. It is a fiery\ntrial; and the few who safely pass through it may claim a higher\nstandpoint in the moral world than those who have never been sorely\ntried. But the crucial question is whether Christian Europe has done\nwisely in offering such temptations.\n\nThe second and main objection to Moslem custom is the marriage-system\nwhich begins with a girl being wedded to a man whom she knows only by\nhearsay. This was the habit of our forbears not many generations ago,\nand it still prevails amongst noble houses in Southern Europe, where a\nlengthened study of it leaves me doubtful whether the \u201clove-marriage,\u201d\nas it is called, or wedlock with an utter stranger, evidently the two\nextremes, is likely to prove the happier. The \u201csister-wife\u201d is or would\nbe a sore trial to monogamic races like those of Northern Europe, where\nCaia, all but the equal of Caius in most points mental and physical and\nsuperior in some, not unfrequently proves herself the \u201cman of the\nfamily,\u201d the \u201conly man in the boat.\u201d But in the East, where the sex is\nfar more delicate, where a girl is brought up in polygamy, where\nreligious reasons separate her from her husband, during pregnancy and\nlactation, for three successive years; and where often enough like the\nMormon damsel she would hesitate to \u201cnigger it with a one-wife-man,\u201d the\ncase assumes a very different aspect and the load, if burden it be,\nfalls comparatively light. Lastly, the \u201cpatriarchal household\u201d is mostly\nconfined to the grandee and the richard, whilst Holy Law and public\nopinion, neither of which can openly be disregarded, assign command of\nthe household to the _equal_ or first wife and jealously guard the\nrights and privileges of the others.\n\nMirza Abu Talib \u201cthe Persian Prince\u201d[348] offers six reasons why \u201cthe\nliberty of the Asiatic women appears less than that of the Europeans,\u201d\nending with,\n\n I\u2019ll fondly place on either eye\n The man that can to this reply.\n\nHe then lays down eight points in which the Moslem wife has greatly the\nadvantage over her Christian sisterhood; and we may take his first as a\nspecimen. Custom, not contrary to law, invests the Mohammedan mother\nwith despotic government of the homestead, slaves, servants and\nchildren, especially the latter: she alone directs their early\neducation, their choice of faith, their marriage and their establishment\nin life; and in case of divorce she takes the daughters, the sons going\nto the sire. She has also liberty to leave her home, not only for one or\ntwo nights, but for a week or a fortnight, without consulting her\nhusband; and whilst she visits a strange household, the master and all\nmales above fifteen are forbidden the Harem. But the main point in\nfavour of the Moslem wife is her being a \u201clegal sharer\u201d: inheritance is\nsecured to her by Koranic law; she must be dowered by the bridegroom to\nlegalise marriage and all she gains is secured to her; whereas in\nEngland a \u201cMarried Woman\u2019s Property Act\u201d was completed only in 1882\nafter many centuries of the grossest abuses.\n\nLastly, Moslems and Easterns in general study and intelligently study\nthe art and mystery of satisfying the physical woman. In my Foreword I\nhave noticed among barbarians the system of \u201cmaking men\u201d[349] that is,\nof teaching lads first arrived at puberty the nice conduct of the\ninstrumentum paratum plantandis civibus; a branch of the knowledge-tree\nwhich our modern education grossly neglects, thereby entailing untold\nmiseries upon individuals, families and generations. The mock virtue,\nthe most immodest modesty of England and of the United States in the\nxix^{th} century, pronounces the subject foul and fulsome: \u201cSociety\u201d\nsickens at all details; and hence it is said abroad that the English\nhave the finest women in Europe and least know how to use them.\nThroughout the East such studies are aided by a long series of volumes,\nmany of them written by learned physiologists, by men of social standing\nand by religious dignitaries high in office. The Egyptians especially\ndelight in aphrodisiac literature treating, as the Turks say, de la\npartie au-dessous de la taille; and from fifteen hundred to two thousand\ncopies of a new work, usually lithographed in cheap form, readily sell\noff. The pudibund Lane makes allusion to and quotes (A. N. i. 216) one\nof the most outspoken, a 4to of 464 pages, called the Halbat al-Kumayt\nor \u201cRace-Course of the Bay Horse,\u201d a poetical and horsey term for\ngrape-wine. Attributed by D\u2019Herbelot to the Kazi Shams al-Din Mohammed,\nit is wholly upon the subject of wassail and women till the last few\npages, when his reverence exclaims:\u2014\u201cThis much, O reader, I have\nrecounted, the better thou mayst know what to avoid;\u201d and so forth,\nending with condemning all he had praised.[350] Even the divine and\nhistorian Jal\u00e1l al-D\u00edn al-Siyuti is credited with having written, though\nthe authorship is much disputed, a work entitled, \u201cKit\u00e1b al-\u00cdz\u00e1h fi \u2019ilm\nal-Nik\u00e1h\u201d = The Book of Exposition in the Science of Coition: my copy, a\nlithograph of 33 pages, undated, but evidently Cairene, begins with\nexclaiming \u201cAlhamdolillah\u2014Laud to the Lord who adorned the virginal\nbosom with breasts and who made the thighs of women anvils for the\nspear-handles of men!\u201d To the same amiable theologian are also ascribed\nthe \u201cKit\u00e1b Naw\u00e1zir al-Ayk fi al-Nayk\u201d = Green Splendours of the Copse in\nCopulation, an abstract of the Kit\u00e1b al-Wish\u00e1h f\u00ed faw\u00e1id al-Nik\u00e1h = Book\nof the Zone on Coitionboon. Of the abundance of pornographic literature\nwe may judge from a list of the following seven works given in the\nsecond page of the \u201cKit\u00e1b Ruj\u00fa\u2019a al-Shaykh ila Sab\u00e1h fi \u2019l-Kuwwat\nal-B\u00e1h\u201d[351] = Book of Age-rejuvenescence in the power of Concupiscence:\nit is the work of Ahmad bin Sulayman, surnamed Ibn Kam\u00e1l Pasha.\n\n 1. Kit\u00e1b al-B\u00e1h by Al-Nahli.\n\n 2. Kit\u00e1b al-\u2019Ars wa al-\u2019Ar\u00e1is (Book of the Bridal and the Brides) by\n Al-J\u00e1hiz.\n\n 3. Kit\u00e1b al-Kiy\u00e1n (Maiden\u2019s Book) by Ibn H\u00e1jib al-Nu\u2019m\u00e1n.\n\n 4. Kit\u00e1b al-\u00cdz\u00e1h f\u00ed asr\u00e1r al-Nik\u00e1h (Book of the Exposition on the\n Mysteries of married Fruition).\n\n 5. Kit\u00e1b J\u00e1mi\u2019 al-Lizzah (The Compendium of Pleasure) by Ibn\n Samsam\u00e1ni.\n\n 6. Kit\u00e1b Barj\u00e1n (Yarj\u00e1n?) wa Jan\u00e1hib (??)[352]\n\n 7. Kit\u00e1b al-Mun\u00e1kahah wa al-Muf\u00e1tahah f\u00ed Asn\u00e1f al-Jim\u00e1\u2019 wa \u00c1l\u00e1tih\n (Book of Carnal Copulation and the Initiation into the modes of\n Coition and its Instrumentation), by Aziz al-Din al-Mas\u00edh\u00ed.[353]\n\nTo these I may add the Lizzat al-Nis\u00e1 (Pleasures of Women), a text-book\nin Arabic, Persian and Hindostani: it is a translation and a very poor\nattempt, omitting much from, and adding naught to, the famous Sanskrit\nwork Ananga-Ranga (Stage of the Bodiless One _i.e._ Cupido) or Hindu Art\nof Love (Ars Amoris Indica).[354] I have copies of it in Sanskrit and\nMar\u00e1thi, Guzrati and Hindostani: the latter is an unpaged 8vo of p. 66,\nincluding eight pages of most grotesque illustrations showing the\nvarious \u00c1san (the Figur\u00e6 Veneris or positions of copulation), which seem\nto be the triumphs of contortionists. These pamphlets lithographed in\nBombay are broad cast over the land.[355]\n\nIt must not be supposed that such literature is purely and simply\naphrodisiacal. The learned Sprenger, a physician as well as an Arabist,\nsays (Al-Mas\u2019\u00fadi p. 384) of a tractate by the celebrated Rhazes in the\nLeyden Library \u201cThe number of curious observations, the correct and\npractical ideas and the novelty of the notions of Eastern nations on\nthese subjects, which are contained in this book, render it one of the\nmost important productions of the medical literature of the Arabs.\u201d I\ncan conscientiously recommend to the Anthropologist a study of the\n\u201cKutub al-B\u00e1h.\u201d\n\n\n C.\u2014PORNOGRAPHY.\n\nHere it will be advisable to supplement what was said in my Foreword (p.\nxv.) concerning the _turpiloquium_ of The Nights. Readers who have\nperused the ten volumes will probably agree with me that the na\u00efve\nindecencies of the text are rather _gaudisserie_ than prurience; and,\nwhen delivered with mirth and humour, they are rather the \u201cexcrements of\nwit\u201d than designed for debauching the mind. Crude and indelicate with\ninfantile plainness; even gross and, at times, \u201cnasty\u201d in their terrible\nfrankness, they cannot be accused of corrupting suggestiveness or subtle\ninsinuation of vicious sentiment. Theirs is a coarseness of language,\nnot of idea; they are indecent, not depraved; and the pure and perfect\nnaturalness of their nudity seems almost to purify it, showing that the\nmatter is rather of manners than of morals. Such throughout the East is\nthe language of every man, woman and child, from prince to peasant, from\nmatron to prostitute: all are as the na\u00efve French traveller said of the\nJapanese; \u201csi grossiers qu\u2019ils ne s\u00e7avent nommer les choses que par leur\nnom.\u201d This primitive stage of language sufficed to draw from Lane and\nBurckhardt strictures upon the \u201cmost immodest freedom of conversation in\nEgypt,\u201d where, as all the world over, there are three several stages for\nnames of things and acts sensual. First we have the _mot cru_, the\npopular term, soon followed by the technical and scientific, and,\nlastly, the literary or figurative nomenclature, which is often much\nmore immoral because more attractive, suggestive and seductive than the\n\u201craw word.\u201d And let me observe that the highest civilization is now\nreturning to the language of nature. In La Glu of M. J. Richepin, a\ntriumph of the realistic school, we find such \u201carchaic\u201d expressions as\nla pet\u00e9e, putain, foutue \u00e0 la six-quatre-dix; une fac\u00e9tieuse p\u00e9tarade;\ntu t\u2019es foutue de, etc. Eh vilain bougre! and so forth.[356] To those\ncritics who complain of these raw vulgarisms and puerile indecencies in\nThe Nights I can reply only by quoting the words said to have been said\nby Dr. Johnson to the lady who complained of the naughty words in his\ndictionary\u2014\u201cYou must have been looking for them, Madam!\u201d\n\nBut I repeat (p. xvi.) there is another element in The Nights and that\nis one of absolute obscenity utterly repugnant to English readers, even\nthe least prudish. It is chiefly connected with what our neighbours call\n_Le vice contre nature_\u2014as if anything can be contrary to nature which\nincludes all things.[357] Upon this subject I must offer details, as it\ndoes not enter into my plan to ignore any theme which is interesting to\nthe Orientalist and the Anthropologist. And they, methinks, do abundant\nharm who, for shame or disgust, would suppress the very mention of such\nmatters: in order to combat a great and growing evil deadly to the\nbirth-rate\u2014the main-stay of national prosperity\u2014the first requisite is\ncareful study. As Albert Bollstoedt, Bishop of Ratisbon, rightly\nsays:\u2014Quia malum non evitatum nisi cognitum, ideo necesse est cognoscere\nimmundiciem coitus et multa alia qu\u00e6 docentur in isto libro. Equally\ntrue are Professor Mantegazza\u2019s words:[358] Cacher les plaies du c\u0153ur\nhumain au nom de la pudeur, ce n\u2019est au contraire qu\u2019hypocrisie ou peur.\nThe late Mr. Grote had reason to lament that when describing such\ninstitutions as the far-famed \u1f31\u03b5\u03c1\u1f78\u03c2 \u03bb\u03cc\u03c7\u03bf\u03c2 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[359] in a book intended for\nthe public: but the same does not apply to my version of The Nights, and\nnow I proceed to discuss the matter s\u00e9rieusement, honn\u00eatement,\nhistoriquement; to show it in decent nudity not in suggestive fig-leaf\nor feuille de vigne.\n\n\n D.\u2014PEDERASTY.\n\nThe \u201cexecrabilis familia pathicorum\u201d first came before me by a chance of\nearlier life. In 1845, when Sir Charles Napier had conquered and annexed\nSind, despite a fraction (mostly venal) which sought favour with the now\ndefunct \u201cCourt of Directors to the Honourable East India Company,\u201d the\nveteran began to consider his conquest with a curious eye. It was\nreported to him that Kar\u00e1chi, a townlet of some two thousand souls and\ndistant not more than a mile from camp, supported no less than three\nlupanars or bordels, in which not women but boys and eunuchs, the former\ndemanding nearly a double price,[360] lay for hire. Being then the only\nBritish officer who could speak Sindi, I was asked indirectly to make\nenquiries and to report upon the subject; and I undertook the task on\nexpress condition that my report should not be forwarded to the Bombay\nGovernment, from whom supporters of the Conqueror\u2019s policy could expect\nscant favour, mercy or justice. Accompanied by a Munshi, Mirza Mohammed\nHosayn of Shiraz, and habited as a merchant, Mirza Abdullah the\nBushiri[361] passed many an evening in the townlet, visited all the\nporneia and obtained the fullest details which were duly despatched to\nGovernment House. But the \u201cDevil\u2019s Brother\u201d presently quitted Sind\nleaving in his office my unfortunate official: this found its way with\nsundry other reports[362] to Bombay and produced the expected result. A\nfriend in the Secretariat 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 excess of\noutraged modesty was not allowed.\n\nSubsequent enquiries in many and distant countries enabled me to arrive\nat the following conclusions:\u2014\n\n 1. There exists what I shall call a \u201cSotadic Zone,\u201d bounded\n westwards by the northern shores of the Mediterranean (N. Lat. 43\u00b0)\n and by the southern (N. Lat. 30\u00b0). Thus the depth would be 780 to\n 800 miles including meridional France, the Iberian Peninsula, Italy\n and Greece, with the coast-regions of Africa from Marocco to Egypt.\n\n 2. Running eastward the Sotadic Zone narrows, embracing Asia Minor,\n Mesopotamia and Chald\u00e6a, Afghanistan, Sind, the Punjab and Kashmir.\n\n 3. In Indo-China the belt begins to broaden, enfolding China, Japan\n and Turkistan.\n\n 4. It then embraces the South Sea Islands and the New World where,\n at the time of its discovery, Sotadic love was, with some\n exceptions, an established racial institution.\n\n 5. Within the Sotadic Zone the Vice is popular and endemic, held at\n the worst to be a mere peccadillo, whilst the races to the North and\n South of the limits here defined practise it only sporadically amid\n the opprobrium of their fellows who, as a rule, are physically\n incapable of performing the operation and look upon it with the\n liveliest disgust.\n\nBefore entering into topographical details concerning Pederasty, which I\nhold to be geographical and climatic, not racial, I must offer a few\nconsiderations of its cause and origin. We must not forget that the love\nof boys has its noble sentimental side. The Platonists and pupils of the\nAcademy, followed by the Sufis or Moslem Gnostics, held such affection,\npure as ardent, to be the beau id\u00e9al which united in man\u2019s soul the\ncreature with the Creator. Professing to regard youths as the most\ncleanly and beautiful objects in this phenomenal world, they declared\nthat by loving and extolling the chef-d\u2019\u0153uvre, 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, passing as\nit does the love of women, is far less selfish than fondness for and\nadmiration of the other sex which, however innocent, always suggest\nsexuality[363]; and Easterns add that the devotion of the moth to the\ntaper is purer and more fervent than the Bulbul\u2019s love for the Rose.\nAmongst the Greeks of the best ages the system of boy-favourites was\nadvocated on considerations of morals and politics. The lover undertook\nthe education of the beloved through precept and example, while the two\nwere conjoined by a tie stricter than the fraternal. Hieronymus the\nPeripatetic strongly advocated it because the vigorous disposition of\nyouths and the confidence engendered by their association often led to\nthe overthrow of tyrannies. Socrates declared that \u201ca most valiant army\nmight be composed of boys and their lovers; for that of all men they\nwould be most ashamed to desert one another.\u201d And even Virgil, despite\nthe foul flavour 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 me and\nthat must be owned to be purely conjectural, is that within the Sotadic\nZone there is a blending of the masculine and feminine temperaments, a\ncrasis which elsewhere occurs only sporadically. Hence the male\n_f\u00e9minisme_ whereby the man becomes patiens as well as agens, and the\nwoman a tribade, a votary of mascula Sappho,[364] Queen of Frictrices or\nRubbers.[365] Prof. Mantegazza claims to have discovered the cause of\nthis pathological love, this perversion of the erotic sense, one of the\nmarvellous list of amorous vagaries which deserve, not prosecution but\nthe pitiful care of the physician and the study of the psychologist.\nAccording to him the nerves of the rectum and the genitalia, in all\ncases closely connected, are abnormally so in the pathic who obtains, by\nintromission, the venereal orgasm which is usually sought through the\nsexual organs. So amongst women there are tribads who can procure no\npleasure except by foreign objects introduced a posteriori. Hence his\nthreefold distribution of sodomy; (1) Peripheric or anatomical, caused\nby an unusual distribution of the nerves and their hyper\u00e6sthesia; (2)\nLuxurious, when love a tergo is preferred on account of the narrowness\nof the passage; and (3) the Psychical. But this is evidently\nsuperficial: the question is what causes this neuropathy, this abnormal\ndistribution and condition of the nerves.[366]\n\nAs Prince Bismarck finds a moral difference between the male and female\nraces of history, so I suspect a mixed physical temperament effected by\nthe manifold subtle influences massed together in the word climate.\nSomething of the kind is necessary to explain the fact of this\npathological love extending over the greater portion of the habitable\nworld, without any apparent connection of race or media, from the\npolished Greek to the cannibal Tupi of the Brazil. Walt Whitman speaks\nof the ashen grey faces of onanists: the faded colours, the puffy\nfeatures and the unwholesome complexion of the professed pederast with\nhis peculiar cachetic expression, indescribable but once seen never\nforgotten, stamp the breed, and Dr. G. Adolph is justified in declaring\n\u201cAlle Gewohnneits-paederasten erkennen sich einander schnell, oft met\neinen Blick.\u201d This has nothing in common with the f\u00e9minisme which\nbetrays itself in the pathic by womanly gait, regard and gesture: it is\na something sui generis; and the same may be said of the colour and look\nof the young priest who honestly refrains from women and their\nsubstitutes. Dr. Tardieu, in his well-known work, \u201c\u00c9tude M\u00e9dico-l\u00e9gale\nsur les Attentats aux M\u0153urs,\u201d and Dr. Adolph note a peculiar\ninfundibuliform disposition of the \u201cAfter\u201d and a smoothness and want of\nfolds even before any abuse has taken place, together with special forms\nof the male organs in confirmed pederasts. But these observations have\nbeen rejected by Caspar, Hoffman, Brouardel and Dr. J. H. Henry Coutagne\n(Notes sur la Sodomie, Lyon, 1880), and it is a medical question whose\ndiscussion would here be out of place.\n\nThe origin of pederasty is lost in the night of ages; but its historique\nhas been carefully traced by many writers, especially Virey,[367]\nRosenbaum[368] and M. H. E. Meier.[369] The ancient Greeks who, like the\nmodern Germans, invented nothing but were great improvers of what other\nraces invented, attributed the formal apostolate of Sotadism to Orpheus,\nwhose stigmata were worn by the Thracian women;\n\n \u2014Omnemque refugerat Orpheus\n F\u0153mineam venerem;\u2014\n Ille etiam Thracum populis fuit auctor, amorem\n In teneres transferre mares: citraque juventam\n \u00c6tatis breve ver, et primos carpere flores.\n\n Ovid, Met. x. 79\u201385.\n\nEuripides proposed La\u00efus father of Oedipus as the inaugurator, whereas\nTim\u00e6us declared that the fashion of making favourites of boys was\nintroduced into Greece from Crete, for Malthusian reasons said Aristotle\n(Pol. ii. 10) attributing it to Minos. Herodotus, however, knew far\nbetter, having discovered (ii. c. 80) that the Orphic and Bacchic rites\nwere originally Egyptian. But the Father of History was a traveller and\nan annalist rather than an arch\u00e6ologist and he tripped in the following\npassage (i. c. 135), \u201cAs soon as they (the Persians) hear of any luxury,\nthey instantly make it their own, and hence, among other matters, they\nhave learned from the Hellenes a passion for boys\u201d (\u201cunnatural lust\u201d\nsays modest Rawlinson). Plutarch (De Malig. Herod. xiii.)[370] asserts\nwith much more probability that the Persians used eunuch boys according\nto the _Mos Gr\u00e6ci\u00e6_, long before they had seen the Grecian main.\n\nIn the Holy Books of the Hellenes, Homer and Hesiod, dealing with the\nheroic ages, there is no trace of pederasty, although, in a long\nsubsequent generation, Lucian suspected Achilles and Patroclus as he did\nOrestes and Pylades, Theseus and Pirithous. Homer\u2019s praises of beauty\nare reserved for the feminines, especially his favourite Helen. But the\nDorians of Crete seem to have commended the abuse to Athens and Sparta\nand subsequently imported it into Tarentum, Agrigentum and other\ncolonies. Ephorus in Strabo (x. 4 \u00a7 21) gives a curious account of the\nviolent abduction of beloved boys (\u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u03b1\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2) by the lover\n(\u1f10\u03c1\u03b1\u03c3\u03c4\u03ae\u03c2); of the obligations of the ravisher (\u03c6\u03b9\u03bb\u03ae\u03c4\u03c9\u03c1) to the favourite\n(\u03ba\u03bb\u03b5\u03b9\u03bd\u03cc\u03c2)[371] and of the \u201cmarriage-ceremonies\u201d which lasted two months.\nSee also Plato Laws i. c. 8. Servius (Ad \u00c6neid. x. 325) informs us \u201cDe\nCretensibus accepimus, quod in amore puerorum intemperantes fuerunt,\nquod postea in Laconas et in totam Gr\u00e6ciam translatum est.\u201d The Cretans\nand afterwards their apt pupils the Chalcidians held it disreputable for\na beautiful boy to lack a lover. Hence Zeus the national Doric god of\nCrete loved Ganymede[372]; Apollo, another Dorian deity, loved Hyacinth,\nand Hercules, a Doric hero who grew to be a sun-god, loved Hylas and a\nhost of others: thus Crete sanctified the practice by the examples of\nthe gods and demigods. But when legislation came, the subject had\nqualified itself for legal limitation and as such was undertaken by\nLycurgus and Solon, according to Xenophon (Lac. ii. 13), who draws a\nbroad distinction between the honest love of boys and dishonest\n(\u03b1\u1f34\u03c7\u03b9\u03c3\u03c4\u03bf\u03c2) lust. They both approved of pure pederast\u00eda, like that of\nHarmodius and Aristogiton; but forbade it with serviles because\ndegrading to a free man. Hence the love of boys was spoken of like that\nof women (Plato: Ph\u00e6drus; Repub. VI. c. 19 and Xenophon, Synop. iv. 10)\n_e.g._, \u201cThere was once a boy, or rather a youth, of exceeding beauty\nand he had very many lovers\u201d\u2014this is the language of Hafiz and Sa\u2019adi.\n\u00c6schylus, Sophocles and Euripides were allowed to introduce it upon the\nstage, for \u201cmany men were as fond of having boys for their favourites as\nwomen for their mistresses; and this was a frequent fashion in many\nwell-regulated cities of Greece.\u201d Poets like Alc\u00e6us, Anacreon, Agathon\nand Pindar affected it and Theognis sang of a \u201cbeautiful boy in the\nflower of his youth.\u201d The statesmen Aristides and Themistocles\nquarrelled over Stesileus of Teos; and Pisistratus loved Charmus who\nfirst built an altar to Puerile Eros, while Charmus loved Hippias son of\nPisistratus. Demosthenes the Orator took into keeping a youth called\nCnosion greatly to the indignation of his wife. Xenophon loved Clinias\nand Autolycus; Aristotle, Hermeas, Theodectes[373] and others;\nEmpedocles, Pausanias; Epicurus, Pytocles; Aristippus, Eutichydes and\nZeno with his Stoics had a philosophic disregard for women, affecting\nonly pederast\u00eda. A man in Athen\u00e6us (iv. c. 40) left in his will that\ncertain youths he had loved should fight like gladiators at his funeral;\nand Charicles in Lucian abuses Callicratidas for his love of \u201csterile\npleasures.\u201d Lastly there was the notable affair of Alcibiades and\nSocrates, the \u201csanctus p\u00e6derasta\u201d[374] being violemment soup\u00e7onn\u00e9 when\nunder the mantle:\u2014non semper sine plag\u00e2 ab eo surrexit. Athen\u00e6us (v. c.\n13) declares that Plato represents Socrates as absolutely intoxicated\nwith his passion for Alcibiades.[375] The ancients seem to have held the\nconnection impure, or Juvenal would not have written\u2014\n\n Inter Socraticos notissima fossa cin\u00e6dos,\n\nfollowed by Firmicus (vii. 14) who speaks of \u201cSocratici p\u00e6dicones.\u201d It\nis the modern fashion to doubt the pederasty of the master of Hellenic\nSophrosyne, the \u201cChristian before Christianity;\u201d but such a world-wide\nterm as Socratic love can hardly be explained by the lucus-a-non-lucendo\ntheory. We are overapt to apply our nineteenth century prejudices and\nprepossessions to the morality of the ancient Greeks who would have\nspecimen\u2019d such squeamishness in Attic salt.\n\nThe Spartans, according to Agnon the Academic (confirmed by Plato,\nPlutarch and Cicero), treated boys and girls in the same way before\nmarriage: hence Juvenal (xi. 173) uses \u201cLaced\u00e6monius\u201d for a pathic and\nother writers apply it to a tribade. After the Peloponnesian War, which\nended in B.C. 404, the use became merged in the abuse. Yet some purity\nmust have survived, even amongst the B\u0153otians who produced the famous\nNarcissus,[376] described by Ovid (Met. iii. 339):\u2014\n\n Multi illum juvenes, mult\u00e6 cupiere puell\u00e6;\n Nulli illum juvenes, null\u00e6 tetigere puell\u00e6:[377]\n\nfor Epaminondas, whose name is mentioned with three beloveds,\nestablished the Holy Regiment composed of mutual lovers, testifying the\nmajesty of Eros and preferring to a discreditable life a glorious death.\nPhilip\u2019s reflections on the fatal field of Chaeroneia form their fittest\nepitaph. At last the Athenians, according to \u00c6schines, officially\npunished Sodomy with death; but the threat did not abolish bordels of\nboys, like those of Kar\u00e1chi; the Porneia and Pornoboskeia, where slaves\nand pueri venales \u201cstood,\u201d as the term was, near the Pnyx, the city\nwalls and a certain tower, also about Lycabettus (\u00c6sch. contra Tim.);\nand paid a fixed tax to the state. The pleasures of society in civilised\nGreece seem to have been sought chiefly in the heresies of\nlove\u2014Hetairesis[378] and Sotadism.\n\nIt is calculated that the French of the sixteenth century had four\nhundred names for the parts genital and three hundred for their use in\ncoition. The Greek vocabulary is not less copious and some of its\npederastic terms, of which Meier gives nearly a hundred, and its\nnomenclature of pathologic love are curious and picturesque enough to\nmerit quotation.\n\nTo live the life of Abron (the Argive) _i.e._ that of a \u03c0\u03ac\u03c3\u03c7\u03c9\u03bd, pathic\nor passive lover.\n\nThe Agathonian song.\n\nAischrourg\u00eda = dishonest love, also called Akolas\u00eda, Akras\u00eda,\nArrenokoit\u00eda, etc.\n\nAlcinoan youths, or \u201cnon-conformists,\u201d\n\n In cute curand\u00e2 plus \u00e6quo operata Juventus.\n\nAlegomenos, the \u201cunspeakable,\u201d as the pederast was termed by the Council\nof Ancyra: also the Agrios, Apolaustus and Akolastos.\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 Dactylion,\nthe ring, used in the sense of Nerissa\u2019s, but applied to the corollarium\npuerile.\n\nCin\u00e6dus (K\u00ednaidos), the active lover (\u03c0\u03bf\u03b9\u1ff6\u03bd) derived either from his\nkinetics or quasi \u03ba\u03cd\u03c9\u03bd \u03b1\u1f34\u03b4\u03c9\u03c2 = dog-modest. Also Spatalocin\u00e6dus (lascivi\u00e2\nfluens) = a fair Ganymede.\n\nChalcidissare (Khalkidizein), from Chalcis in Eub\u0153a, a city famed for\nlove \u00e0 posteriori; mostly applied to le l\u00e9chement des testicules by\nchildren.\n\nClazomen\u00e6 = the buttocks, also a sotadic disease, so called from the\nIonian 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 drunk\nbefore bed and lastly an effeminate; one who perambulavit omnium cubilia\n(Catullus). See Encolpius\u2019 pun upon the Embasicete in Satyricon, cap.\niv.\n\nEpipedesis, the carnal assault.\n\nGeiton lit. \u201cneighbour\u201d the beloved of Encolpius, which has produced the\nFr. Giton = Bardache, Ital. bardascia from the Arab. Baradaj, a captive,\na slave; the augm. form is Polygeiton.\n\nHippias (tyranny of) when the patient (woman or boy) mounts the agent.\nAristoph. Vesp. 502. So also Kelitizein = peccare superne or equum\nagitare supernum of Horace.\n\nMokhther\u00eda, depravity with boys.\n\nPaidika, whence p\u00e6dicare (act) and p\u00e6dicari (pass): so in the Latin\npoet:\u2014\n\n PEnelopes primam DIdonis prima sequatur,\n Et primam CAni, syllaba prima REmi.\n\nPathikos, Pathicus, a passive, like Malakos (malacus, mollis, facilis),\nMalchio, Trimalchio (Petronius), Malta, Maltha and in Hor. (Sat. ii. 25)\n\n Malthinus tunicis demissis ambulat.\n\nPraxis = the malpractice.\n\nPygisma = buttockry, because most actives end within the nates, being\ntoo much excited for further intromission.\n\nPh\u0153nicissare (\u03c6\u03bf\u03b9\u03bd\u03b9\u03ba\u03af\u03b6\u03b5\u03b9\u03bd) = cunnilingere in tempore menstruum, quia hoc\nvitium in Ph\u0153nicia generata solebat (Thes. Erot. Ling. Latin\u00e6); also\nirrumer en miel.\n\nPhicidissare, denotat actum per canes commissum quando lambunt cunnos\nvel testiculos (Suetonius): also applied to pollution of childhood.\n\nSamorium flores (Erasmus, Prov. xxiii.) alluding to the androgynic\nprostitutions of Samos.\n\nSiphniassare (\u03c3\u03b9\u03c6\u03bd\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd, from Siphnos, hod. Sifanto Island) = digito\npodicem fodere ad pruriginem restinguendam, says Erasmus (see Mirabeau\u2019s\nErotika Biblion, Anoscopie).\n\nThrypsis = the rubbing.\n\nPederast\u00eda had in Greece, I have shown, its noble and ideal side: Rome,\nhowever, borrowed her malpractices, like her religion and polity, from\nthose ultra-material Etruscans and debauched with a brazen face. Even\nunder the Republic Plautus (Casin. ii. 21) makes one of his characters\nexclaim, in the utmost sang-froid, \u201cUltro te, amator, apage te a dorso\nmeo!\u201d With increased luxury the evil grew and Livy notices (xxxix. 13),\nat the Bacchanalia, plura virorum inter sese quam f\u0153minarum stupra.\nThere were individual protests; for instance, S. Q. Fabius Maximus\nServilianus (Consul U.C. 612) punished his son for dubia castitas; and a\nprivate soldier, C. Plotius, killed his military Tribune, Q. Luscius,\nfor unchaste proposals. The Lex Scantinia (Scatinia?), popularly derived\nfrom Scantinius the Tribune and of doubtful date (B.C. 226?), attempted\nto abate the scandal by fine and the Lex Julia by death; but they were\ntrifling obstacles to the flood of infamy which surged in with the\nEmpire. No class seems then to have disdained these \u201csterile pleasures:\u201d\nl\u2019on n\u2019attachoit point alors \u00e0 cette esp\u00e8ce d\u2019amour une note d\u2019infamie,\ncomme en pa\u00efs de chr\u00e9tient\u00e9, says Bayle under \u201cAnacreon.\u201d The great\nC\u00e6sar, the Cin\u00e6dus calvus of Catullus, was the husband of all the wives\nand the wife of all the husbands in Rome (Suetonius, cap. lii.); and his\nsoldiers sang in his praise Gallias C\u00e6sar subegit, Nicomedes C\u00e6sarem\n(Suet. cies. xlix.); whence his sobriquet \u201cFornix Birthynicus.\u201d Of\nAugustus the people chaunted\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 the\nspinthri\u00e6 (lit. women\u2019s bracelets) were connected in a chain by the bond\nof flesh[379] (Seneca Qu\u00e6st. Nat.). Of this refinement, which in the\nearlier part of the nineteenth century was renewed by sundry Englishmen\nat Naples, Ausonius wrote (Epig. cxix. 1),\n\n Tres uno in lecto: stuprum duo perpetiuntur;\n\nAnd Martial had said (xii. 43)\n\n Quo symplegmate quinque copulentur;\n Qua plures teneantur a catena; etc.\n\nAusonius recounts of Caligula he so lost patience that he forcibly\nentered the priest M. Lepidus, before the sacrifice was completed. The\nbeautiful Nero was formally married to Pythagoras (or Doryphoros) and\nafterwards took to wife Sporus who was first subjected to castration of\na peculiar fashion; he was then named Sabina after the deceased spouse\nand claimed queenly honours. The \u201cOthonis et Trajani pathici\u201d were\nfamed; the great Hadrian openly loved Antino\u00fcs and the wild debaucheries\nof Heliogabalus seem only to have amused, instead of disgusting, the\nRomans.\n\nUranopolis allowed public lupanaria where adults and meritorii pueri,\nwho began their career as early as seven years, stood for hire: the\ninmates of these caupon\u00e6 wore sleeved tunics and dalmatics like women.\nAs in modern Egypt pathic boys, we learn from Catullus, haunted the\npublic baths. Debauchees had signals like freemasons whereby they\nrecognised one another. The Greek Skemat\u00edzein was made by closing the\nhand to represent the scrotum and raising the middle finger as if to\nfeel whether a hen had eggs, t\u00e2ter si les poulettes ont l\u2019\u0153uf: hence the\nAthenians called it Catapygon or sodomite and the Romans digitus\nimpudicus or infamis, the \u201cmedical finger[380]\u201d of Rabelais and the\nChiromantists. Another sign was to scratch the head with the\nminimus\u2014digitulo caput scabere (Juv. ix. 133).[381] The prostitution of\nboys was first forbidden by Domitian; but Saint Paul, a Greek, had\nformally expressed his abomination of Le Vice (Rom. i. 26; i. Cor. vi.\n8); and we may agree with Grotius (de Verit. li. c. 13) that early\nChristianity did much to suppress it. At last the Emperor Theodosius\npunished it with fire as a profanation, because sacrosanctum esse\ndebetur hospitium virilis anim\u00e6.\n\nIn the pagan days of imperial Rome her literature makes no difference\nbetween boy and girl. Horace na\u00efvely says (Sat. ii. 118):\u2014\n\n Ancilla aut verna est pr\u00e6sto puer;\n\nand with Hamlet, but in a dishonest sense:\u2014\n\n \u2014Man delights me not\n Nor woman neither.\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[382] with the\ndebaucheries of Piron, whilst the writer has been described, like\nRabelais, as purissimus in impuritate, is a kind of Triumph of\nPederasty. Geiton the hero, a handsome curly-pated hobbledehoy of\nseventeen, with his c\u00e2linerie and wheedling tongue, is courted like one\nof the sequor sexus: his lovers are inordinately jealous of him and his\ndesertion leaves deep scars upon the heart. But no dialogue between man\nand wife in extremis could be more pathetic than that in the scene where\nshipwreck is imminent. Elsewhere every one seems to attempt his\nneighbour: a man alte succinctus assails Ascyltos; Lycus, the Tarentine\nskipper, would force Encolpius and so forth: yet we have the neat and\nfinished touch (cap. vii.):\u2014\u201cThe lamentation was very fine (the dying\nman having manumitted his slaves) albeit his wife wept not as though she\nloved him. _How were it had he not behaved to her so well?_\u201d\n\nErotic Latin glossaries[383] give some ninety words connected with\nPederasty and some, which \u201cspeak with Roman simplicity,\u201d are peculiarly\nexpressive. \u201cAversa Venus\u201d alludes to women being treated as boys: hence\nMartial, translated by Piron, addresses Mistress Martial (x. 44):\u2014\n\n Teque puta, cunnos, uxor, habere duos.\n\nThe capillatus or comatus is also called calamistratus, the darling\ncurled with crisping-irons; and he is an Effeminatus _i.e._ qui\nmuliebria patitur; or a Delicatus, slave or eunuch for the use of the\nDraucus, Puerarius (boy-lover) or Dominus (Mart. xi. 71). The Divisor is\nso called from his practice Hillas dividere or c\u00e6dere, something like\nMartial\u2019s cacare mentulam or Juvenal\u2019s Hestern\u00e6 occurrere c\u00e6n\u00e6. Facere\nvicibus (Juv. vii. 238), incestare se invicem or mutuum facere (Plaut.\nTrin. ii. 437), is described as \u201ca puerile vice,\u201d in which the two take\nturns to be active and passive: they are also called Gemelli and Fratres\n= compares in p\u00e6dicatione. Illicita libido is = pr\u00e6postera seu postica\nVenus, and is expressed by the picturesque phrase indicare (seu\nincurvare) aliquem. Depilatus, divellere pilos, glaber, l\u00e6vis and nates\npervellere are allusions to the Sotadic toilette. The fine distinction\nbetween demittere and dejicere caput are worthy of a glossary, while\nPathica puella, puera, putus, pullipremo, pusio, pygiaca sacra,\nquadrupes, scarab\u00e6us and smerdalius explain themselves.\n\nFrom Rome the practice extended far and wide to her colonies especially\nthe Provincia now called Provence. Athen\u00e6us (xii. 26) charges the people\nof Massilia with \u201cacting like women out of luxury\u201d; and he cites the\nsaying \u201cMay you sail to Massilia!\u201d as if it were another Corinth. Indeed\nthe whole Keltic race is charged with Le Vice by Aristotle (Pol. ii.\n66), Strabo, (iv. 199) and Diodorus Siculus (v. 32). Roman civilisation\ncarried pederasty also to Northern Africa, where it took firm root,\nwhile the negro and negroid races to the South ignore the erotic\nperversion, except where imported by foreigners into such kingdoms as\nBornu and Haussa. In old Mauritania, now Marocco,[384] the Moors proper\nare notable sodomites; Moslems, even of saintly houses, are permitted\nopenly to keep catamites, nor do their disciples think worse of their\nsanctity for such license: in one case the English wife failed to banish\nfrom the home \u201cthat horrid boy.\u201d\n\nYet pederasty is forbidden by the Koran. In chapter iv. 20 we read; \u201cAnd\nif two (men) among you commit the crime, then punish them both,\u201d the\npenalty being some hurt or damage by public reproach, insult or\nscourging. There are four distinct references to Lot and the Sodomites\nin chapters vii. 78; xi. 77\u201384; xxvi. 160\u2013174 and xxix. 28\u201335. In the\nfirst the prophet commissioned to the people says, \u201cProceed ye to a\nfulsome act wherein no creature hath foregone ye? Verily ye come to men\nin lieu of women lustfully.\u201d We have then an account of the rain which\nmade an end of the wicked and this judgment on the Cities of the Plain\nis repeated with more detail in the second reference. Here the angels,\ngenerally supposed to be three, Gabriel, Michael and Raphael, appeared\nto Lot as beautiful youths, a sore temptation to the sinners and the\ngodly man\u2019s arm was straitened concerning his visitors because he felt\nunable to protect them from the erotic vagaries of his fellow townsmen.\nHe therefore shut his doors and from behind them argued the matter:\npresently the riotous assembly attempted to climb the wall when Gabriel,\nseeing the 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 saying\nthat Lot had magicians in his house. Hereupon the \u201ccities\u201d which, if\nthey ever existed, must have been Fellah villages, were uplifted:\nGabriel thrust his wing under them and raised them so high that the\ninhabitants of the lower heaven (the lunar sphere) could hear the dogs\nbarking and the cocks crowing. Then came the rain of stones: these were\nclay pellets baked in hell-fire, streaked white and red, or having some\nmark to distinguish them from the ordinary and each bearing the name of\nits destination like the missiles which destroyed the host of Abrahat\nal-Ashram.[385] Lastly the \u201cCities\u201d were turned upside down and cast\nupon earth. These circumstantial unfacts are repeated at full length in\nthe other two chapters; but rather as an instance of Allah\u2019s power than\nas a warning against pederasty, which Mohammed seems to have regarded\nwith philosophic indifference. The general opinion of his followers is\nthat it should be punished like fornication unless the offenders made a\npublic act of penitence. But here, as in adultery, the law is somewhat\ntoo clement and will not convict unless four credible witnesses swear to\nhave seen rem in re. I have noticed (vol. i. 211) the vicious opinion\nthat the Ghilm\u00e1n or Wuld\u00e1n, the beautiful boys of Paradise, the\ncounterparts of the Houris, will be lawful catamites to the True\nBelievers in a future state of happiness: the idea is nowhere\ncountenanced in Al-Islam; and, although I have often heard debauchees\nrefer to it, the learned look upon the assertion as scandalous.\n\nAs in Marocco so the Vice prevails throughout the old regencies of\nAlgiers, Tunis and Tripoli and all the cities of the South Mediterranean\nseaboard, whilst it is unknown to the Nubians, the Berbers and the\nwilder tribes dwelling inland. Proceeding Eastward we reach Egypt, that\nclassical region of all abominations which, marvellous to relate,\nflourished in closest contact with men leading the purest of lives,\nmodels of moderation 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 (Interp. in\nPriapi Carm. xvii). The evil would have gained strength by the invasion\nof Cambyses (B.C. 524), whose armies, after the victory over\nPsammenitus, settled in the Nile-Valley, and held it, despite sundry\nrevolts, for some hundred and ninety years. During these six generations\nthe Iranians left their mark upon Lower Egypt and especially, as the\nlate Rogers Bey proved, upon the Fayyum the most ancient Delta of the\nNile.[386] Nor would the evil be diminished by the Hellenes who, under\nAlexander the Great, \u201cliberator and saviour of Egypt\u201d (B.C. 332),\nextinguished the native dynasties: the love of the Macedonian for Bagoas\nthe Eunuch being a matter of history. From that time and under the rule\nof the Ptolemies the morality gradually decayed; the Canopic orgies\nextended into private life and the debauchery of the men was equalled\nonly by the depravity of the women. Neither Christianity nor Al-Islam\ncould effect a change for the better; and social morality seems to have\nbeen at its worst during the past century when Sonnini travelled (A.D.\n1717). The French officer, who is thoroughly trustworthy, draws the\ndarkest picture of the widely-spread criminality, especially of the\nbestiality and the sodomy (chapt. xv.) which formed the \u201cdelight of the\nEgyptians.\u201d During the Napoleonic conquest Jaubert in his letter to\nGeneral Bruix (p. 19) says, \u201cLes Arabes et les Mamelouks ont trait\u00e9\nquelques-uns de nos prisonniers comme Socrate traitait, dit-on,\nAlcibiade. Il fallait p\u00e9rir ou y passer.\u201d Old Anglo-Egyptians still\nchuckle over the tale of Sa\u2019id Pasha and M. de Ruyssenaer, the\nhigh-dried and highly respectable Consul-General for the Netherlands,\nwho was solemnly advised to make the experiment, active and passive,\nbefore offering his opinion upon the subject. In the present age\nextensive intercourse with Europeans has produced not a reformation but\na certain reticence amongst the upper classes: they are as vicious as\never, but they do not care for displaying their vices to the eyes of\nmocking strangers.\n\nSyria and Palestine, another ancient focus of abominations, borrowed\nfrom Egypt and exaggerated the worship of Androgynic and hermaphroditic\ndeities. Plutarch (De Iside) notes that the old Nilotes held the moon to\nbe of \u201cmale-female sex,\u201d the men sacrificing to Luna and the women to\nLunus.[387] Isis also was a hermaphrodite, the idea being that \u00c6ther or\nAir (the lower heavens) was the menstruum of generative nature; and\nDamascius explained the tenet by the all-fruitful and prolific powers of\nthe atmosphere. Hence the fragment attributed to Orpheus, the song of\nJupiter (Air)\u2014\n\n All things from Jove descend\n Jove was a male, Jove was a deathless bride;\n For men call Air, of two-fold sex, the Jove.\n\nJulius Firmicus relates that \u201cThe Assyrians and part of the Africans\u201d\n(along the Mediterranean seaboard?) \u201chold Air to be the chief element\nand adore its fanciful figure (imaginata figura), consecrated under the\nname of Juno or the Virgin Venus. * * * Their companies of priests\ncannot duly serve her unless they effeminate their faces, smooth their\nskins and disgrace their masculine sex by feminine ornaments. You may\nsee men in their very temples amid general groans enduring miserable\ndalliance and becoming passives like women (viros muliebria pati) and\nthey expose, with boasting and ostentation, the pollution of the impure\nand immodest body.\u201d Here we find the religious significance of eunuchry.\nIt was practised as a religious rite by the Tympanotribas or\nGallus,[388] the castrated votary of Rhea or Bona Mater, in Phrygia\ncalled Cybele, self-mutilated but _not_ in memory of Atys; and by a host\nof other creeds: even Christianity, as sundry texts show,[389] could not\naltogether cast out the old possession. Here too we have an explanation\nof Sotadic love in its second stage, when it became, like cannibalism, a\nmatter of superstition. Assuming a nature-implanted tendency, we see\nthat like human sacrifice it was held to be the most acceptable offering\nto the God-goddess in the Orgia or sacred ceremonies, a something set\napart for peculiar worship. Hence in Rome as in Egypt the temples of\nIsis (Inachidos limina, Isiac\u00e6 sacraria Lun\u00e6) were centres of sodomy and\nthe religious 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 (= \u2019\u00c1mirah,\nthe cultivated country), Adama, Zebo\u00efm and Zoar or Bela. The legend has\nbeen amply embroidered by the Rabbis who make the Sodomites do\neverything _\u00e0 l\u2019envers_: _e.g._ if a man were wounded he was fined for\nbloodshed and was compelled to fee the offender; and if one cut off the\near of a neighbour\u2019s ass he was condemned to keep the animal till the\near grew again. The Jewish doctors declare the people to have been a\nrace of sharpers with rogues for magistrates, and thus they justify the\njudgment which they read literally. But the traveller cannot accept it.\nI have carefully 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 disease \u201cHoly\nLand on the Brain.\u201d[390] But I found no traces of craters in the\nneighbourhood, no signs of vulcanism, no remains of \u201cmeteoric stones\u201d:\nthe asphalt which named the water is a mineralised vegetable washed out\nof the limestones, and the sulphur and salt are brought down by the\nJordan into a lake without issue. I must therefore look upon the history\nas a myth which may have served a double purpose. The first would be to\ndeter the Jew from the Malthusian practices of his pagan predecessors,\nupon whom obloquy was thus cast, so far resembling the scandalous and\nabsurd legend which explained the names of the children of Lot by Phein\u00e9\nand Thamma as \u201cMoab\u201d (Mu-ab) the water or semen of the father, and\n\u201cAmmon\u201d as mother\u2019s son, that is, bastard. The fable would also account\nfor the abnormal fissure containing the lower Jordan and the Dead Sea,\nwhich the late Sir R. I. Murchison used wrong-headedly to call a\n\u201cVolcano of Depression\u201d: this geological feature, that cuts off the\nriver-basin from its natural outlet the Gulf of Eloth (Akabah), must\ndate from myriads of years before there were \u201cCities of the Plains.\u201d But\nthe main object of the ancient lawgiver, Osarsiph, Moses or the Moseid\u00e6,\nwas doubtless to discountenance a perversion prejudicial to the increase\nof population. And he speaks with no uncertain voice, Whoso lieth with a\nbeast shall surely 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 be\nupon them (Levit. xx. 13; where v.v. 15\u201316 threaten with death man and\nwoman who lie with beasts). Again, There shall be no whore of the\ndaughters of Israel nor a sodomite of the sons of Israel (Deut. xxii.\n5).\n\nThe old commentators on the Sodom-myth are most unsatisfactory _e.g._\nParkhurst, _s.v._ Kadesh. \u201cFrom hence we may observe the peculiar\npropriety of this punishment of Sodom and of the neighbouring cities. By\ntheir sodomitical impurities they meant to acknowledge the Heavens as\nthe cause of fruitfulness independently upon, and in opposition to\nJehovah[391]; therefore Jehovah, by raining upon them not genial showers\nbut brimstone from heaven, not only destroyed the inhabitants, but also\nchanged all that country, which was before as the garden of God, into\nbrimstone and salt that is not sown nor beareth, neither any grass\ngroweth therein.\u201d It must be owned that to this Pentapolis was dealt\nvery hard measure for religiously and diligently practising a popular\nrite which a host of cities even in the present day, as Naples and\nShiraz, to mention no others, affect for simple luxury and affect with\nimpunity. The myth may probably reduce itself to very small proportions,\na few Fellah villages destroyed by a storm, like that which drove\nBrennus from Delphi.\n\nThe Hebrews entering Syria found it religionised by Assyria and\nBabylonia, whence Accadian Ishtar had passed west and had become\nAshtoreth, Ashtaroth or Ashirah,[392] the Anaitis of Armenia, the\nPh\u0153nician Astarte and the Greek Aphrodite, the great Moon-goddess,[393]\nwho is queen of Heaven and Love. In another phase she was Venus Mylitta\n= the Procreatrix, in Chaldaic Mauludat\u00e1 and in Arabic Moawallidah, she\nwho bringeth forth. She was worshipped by men habited as women and vice\nvers\u00e2; for which reason in the Torah (Deut. xx. 5) the sexes are\nforbidden to change dress. The male prostitutes were called Kadesh the\nholy, the women being Kadeshah, and doubtless gave themselves up to\ngreat excesses. Eusebius (De bit. Const. iii. c. 55) describes a school\nof impurity at Aphac, where women and \u201cmen who were not men\u201d practised\nall manner of abominations in honour of the Demon (Venus). Here the\nPhrygian symbolism of Kybele and Attis (Atys) had become the Syrian\nBa\u2019al Tammuz and Astarte, and the Grecian Dion\u00e6a and Adonis, the\nanthropomorphic forms of the two greater lights. The site, Apheca, now\nWady al-Afik on the route from Bayrut to the Cedars, is a glen of wild\nand wondrous beauty, fitting frame-work for the loves of goddess and\ndemigod: and the ruins of the temple destroyed by Constantine contrast\nwith Nature\u2019s work, the glorious fountain, splendidior vitro, which\nfeeds the River Ibrahim and still at times Adonis runs purple to the\nsea.[394]\n\nThe Ph\u0153nicians spread this androgynic worship over Greece. We find the\nconsecrated servants and votaries of Corinthian Aphrodite called\nHierodouli (Strabo viii. 6), who aided the ten thousand courtesans in\ngracing the Venus-temple: from this excessive luxury arose the proverb\npopularised by Horace. One of the head-quarters of the cult was Cyprus\nwhere, as Servius relates (Ad \u00c6n. ii. 632), stood the simulacre of a\nbearded Aphrodite with feminine body and costume, sceptered and mitred\nlike a man. The sexes when worshipping it exchanged habits and here the\nvirginity was offered in sacrifice: Herodotus (i. c. 199) describes this\ndefloration at Babylon but sees only the shameful part of the custom\nwhich was a mere consecration of a tribal rite. Everywhere girls before\nmarriage belong either to the father or to the clan and thus the maiden\npaid the debt due to the public before becoming private property as a\nwife. The same usage prevailed in ancient Armenia and in parts of\nEthiopia; and Herodotus tells us that a practice very much like the\nBabylonian \u201cis found also in certain parts of the Island of Cyprus:\u201d it\nis noticed by Justin (xviii. c. 5) and probably it explains the \u201cSuccoth\nBenoth\u201d or Damsels\u2019 booths which the Babylonians transplanted to the\ncities of Samaria.[395] The Jews seem very successfully to have copied\nthe abominations of their pagan neighbours, even in the matter of the\n\u201cdog.\u201d[396] In the reign of wicked Rehoboam (B.C. 975) \u201cThere were also\nsodomites in the land and they did according to all the abominations of\nthe nations which the Lord cast out before the children of Israel\u201d (1\nKings xiv. 20). The scandal was abated by zealous King Asa (B.C. 958)\nwhose grandmother[397] was high-priestess of Priapus (princeps in sacris\nPriapi): he \u201ctook away the sodomites out of the land\u201d (1 Kings xv. 12).\nYet the prophets were loud in their complaints, especially the so-called\nIsaiah (B.C. 760), \u201cexcept the Lord of Hosts had left to us a very small\nremnant, we should have been as Sodom\u201d (i. 9); and strong measures were\nrequired from good King Josiah (B.C. 641) who amongst other things,\n\u201cbrake down the houses of the sodomites that were by the house of the\nLord, where the women wove hangings for the grove\u201d (2 Kings xxiii. 7).\nThe bordels 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 some\nnoteworthy cases amongst the religious of the great Amawi Mosque. As for\nthe Druses we have Burckhardt\u2019s authority (Travels in Syria, etc., p.\n202) \u201cunnatural propensities are very common amongst them.\u201d\n\nThe Sotadic Zone covers the whole of Asia Minor and Mesopotamia now\noccupied by the \u201cunspeakable Turk,\u201d a race of born pederasts; and in the\nformer region we first notice a peculiarity of the feminine figure, the\nmamm\u00e6 inclinat\u00e6, jacentes et pannos\u00e6, which prevails over all this part\nof the belt. Whilst the women to the North and South have, with local\nexceptions, the mamm\u00e6 stantes of the European virgin,[398] those of\nTurkey, Persia, Afghanistan and Kashmir lose all the fine curves of the\nbosom, sometimes even before the first child; and after it the\nhemispheres take the form of bags. This cannot result from climate only;\nthe women of Marath\u00e1-land, inhabiting a damper and hotter region than\nKashmir, are noted for fine firm breasts even after parturition. Le Vice\nof course prevails more in the cities and towns of Asiatic Turkey than\nin the villages; yet even these are infected; while the nomad Turcomans\ncontrast badly in this point with the Gypsies, those Badawin of India.\nThe Kurd population is of Iranian origin, which means that the evil is\ndeeply rooted: I have noted in The Nights that the great and glorious\nSaladin was a habitual pederast. The Armenians, as their national\ncharacter is, will prostitute themselves for gain but prefer women to\nboys: Georgia supplied Turkey with catamites whilst Circassia sent\nconcubines. In Mesopotamia the barbarous invader has almost obliterated\nthe ancient civilisation which is ante-dated only by the Nilotic: the\nmysteries of old Babylon nowhere survive save in certain obscure tribes\nlike the Mand\u00e6ans, the Devil-worshippers and the Al\u00ed-il\u00e1hi. Entering\nPersia we find the reverse of Armenia; and, despite Herodotus, I believe\nthat Iran borrowed her pathologic love from the peoples of the\nTigris-Euphrates Valley and not from the then insignificant Greeks. But\nwhatever may be its origin, the corruption is now bred in the bone. It\nbegins in boyhood and many Persians account for it by paternal severity.\nYouths arrived at puberty find none of the facilities with which Europe\nsupplies fornication. Onanism[399] is to a certain extent discouraged by\ncircumcision, and meddling with the father\u2019s slave-girls and concubines\nwould be risking cruel punishment if not death. Hence they use each\nother by turns, a \u201cpuerile practice\u201d known as Alish-Takish, the Lat.\nfacere vicibus or mutuum facere. Temperament, media, and atavism\nrecommend the custom to the general; and after marrying and begetting\nheirs, Paterfamilias returns to the Ganymede. Hence all the odes of\nHafiz are addressed to youths, as proved by such Arabic exclamations as\n\u2019Af\u00e1ka \u2019llah = Allah assain thee (masculine)[400]: the object is often\nfanciful but it would be held coarse and immodest to address an\nimaginary girl.[401] An illustration of the penchant is told at Shiraz\nconcerning a certain Mujtahid, the head of the Shi\u2019ah creed,\ncorresponding with a prince-archbishop in Europe. A friend once said to\nhim, \u201cThere is a question I would fain address to your Eminence but I\nlack the daring to do so.\u201d \u201cAsk and fear not,\u201d replied the Divine. \u201cIt\nis this, O Mujtahid! Figure thee in a garden of roses and hyacinths with\nthe evening breeze waving the cypress-heads, a fair youth of twenty\nsitting by thy side and the assurance of perfect privacy. What, prithee,\nwould be the result?\u201d The holy man bowed the chin of doubt upon the\ncollar of meditation; and, too honest to lie, presently whispered,\n\u201cAllah defend me from such temptation of Satan!\u201d Yet even in Persia men\nhave not been wanting who have done their utmost to uproot the Vice: in\nthe same Shiraz they speak of a father who, finding his son in flagrant\ndelict, put him to death like Brutus or Lynch of Galway. Such isolated\ncases, however, can effect nothing. Chardin tells us that houses of male\nprostitution were common in Persia whilst those of women were unknown:\nthe same is the case in the present day and the boys are prepared with\nextreme care by diet, baths, depilation, unguents and a host of artists\nin cosmetics.[402] Le Vice is looked upon at most as a peccadillo and\nits mention crops up in every jest-book. When the Isfahan man mocked\nShaykh Sa\u2019adi by comparing the bald pates of Shirazian elders to the\nbottom of a lot\u00e1, a brass cup with a wide-necked opening used in the\nHammam, the witty poet turned its aperture upwards and thereto likened\nthe well-abused podex of an Isfahani youth. Another favourite piece of\nShirazian \u201cchaff\u201d is to declare that when an Isfahan father would set up\nhis son in business he provides him with a pound of rice, meaning that\nhe can sell the result as compost for the kitchen-garden, and with the\nprice buy another meal: hence the saying Khakh-i-p\u00e1i k\u00e1h\u00fa = the soil at\nthe lettuce-root. The Isfahanis retort with the name of a station or\nhalting-place between the two cities where, under pretence of making\ntravellers stow away their riding-gear, many a Shir\u00e1zi had been raped:\nhence \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 or\nGyn\u00e6ceum is to strip and throw them and expose them to the embraces of\nthe grooms and negro-slaves. I once asked a Shirazi how penetration was\npossible if the patient resisted with all the force of the sphincter\nmuscle: he smiled and said, \u201cAh, we Persians know a trick to get over\nthat; we apply a sharpened tent-peg to the crupper-bone (os coccygis)\nand knock till he opens.\u201d A well-known missionary to the East during the\nlast generation was subjected to this gross insult by one of the Persian\nPrince-governors, whom he had infuriated by his conversion-mania: in his\nmemoirs he alludes to it by mentioning his \u201cdishonoured person;\u201d but\nEnglish readers cannot comprehend the full significance of the\nconfession. About the same time Shaykh Nasr, Governor of Bushire, a man\nfamed for facetious blackguardism, used to invite European youngsters\nserving in the Bombay Marine and ply them with liquor till they were\ninsensible. Next morning the middies mostly complained that the\nchampagne had caused a curious irritation and soreness in la\nparte-poste. The same Eastern \u201cScrogin\u201d would ask his guests if they had\never seen a man-cannon (\u00c1dami-top); and, on their replying in the\nnegative, a grey-beard slave was dragged in blaspheming and struggling\nwith all his strength. He was presently placed on all fours and firmly\nheld by the extremities; his bag-trousers were let down and a dozen\npeppercorns were inserted ano suo: the target was a sheet of paper held\nat a reasonable distance; the match was applied by a pinch of cayenne in\nthe nostrils; the sneeze started the grapeshot and the number of hits on\nthe butt decided the bets. We can hardly wonder at the loose conduct of\nPersian women perpetually mortified by marital pederasty. During the\nunhappy campaign of 1856\u201357 in which, with the exception of a few\nbrilliant skirmishes, we gained no glory, Sir James Outram and the\nBombay army showing how badly they could work, there was a formal\noutburst of the Harems; and even women of princely birth could not be\nkept out of the officers\u2019 quarters.\n\nThe cities of Afghanistan and Sind are thoroughly saturated with Persian\nvice, and the people sing\n\n Kadr-i-kus Augh\u00e1n d\u00e1nad, kadr-i-kunr\u00e1 K\u00e1buli:\n The worth of coynte the Afghan knows: Cabul prefers the other\n _chose_![403]\n\nThe Afghans are commercial travellers on a large scale and each caravan\nis accompanied by a number of boys and lads almost in woman\u2019s attire\nwith kohl\u2019d eyes and rouged cheeks, long tresses and henna\u2019d fingers and\ntoes, riding luxuriously in Kaj\u00e1was or camel-panniers: they are called\nK\u00fach-i safari, or travelling wives, and the husbands trudge patiently by\ntheir sides. In Afghanistan also a frantic debauchery broke out amongst\nthe women when they found incubi who were not pederasts; and the scandal\nwas not the most insignificant cause of the general rising at Cabul\n(Nov. 1841), and the slaughter of Macnaghten, Burnes and other British\nofficers.\n\nResuming our way Eastward we find the Sikhs and the Moslems of the\nPanjab much addicted to Le Vice, although the Himalayan tribes to the\nnorth and those lying south, the R\u00e1jputs and Marath\u00e1s, ignore it. The\nsame may be said of the Kashmirians who add another Kappa to the tria\nKakista, Kappadocians, Kretans, and Kilicians: the proverb says,\n\n Agar kaht-i-mardum uftad, az \u00edn sih jins kam g\u00edr\u00ed;\n Eki Afgh\u00e1n, dovvum Sind\u00ed,[404] siyyum badjins-i-Kashm\u00edr\u00ed:\n\n Though of men there be famine yet shun these three\u2014\n Afghan, Sindi and rascally Kashm\u00edr\u00ed.\n\nM. Louis Daville describes the infamies of Lahore and Lakhnau where he\nfound men dressed as women, with flowing locks under crowns of flowers,\nimitating the feminine walk and gestures, voice and fashion of speech,\nand ogling their admirers with all the coquetry of bayad\u00e8res. Victor\nJacquemont\u2019s Journal de Voyage describes the pederasty of Ranj\u00edt Singh,\nthe \u201cLion of the Panj\u00e1b,\u201d and his pathic Gul\u00e1b Singh whom the English\ninflicted upon Cashmir as ruler by way of paying for his treason. Yet\nthe Hindus, 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 (anuser) as\nEnglishmen would be. During the years 1843\u201344 my regiment, almost all\nHindu Sepoys of the Bombay Presidency, was stationed at a purgatory\ncalled Bandar Gh\u00e1rr\u00e1,[405] a sandy flat with a scatter of\nverdigris-green milk-bush some forty miles north of Kar\u00e1chi the\nhead-quarters. The dirty heap of mud-and-mat hovels, which represented\nthe adjacent native village, could not supply a single woman; yet only\none case of pederasty came to light and that after a tragical fashion\nsome years afterwards. A young Brahman had connection with a soldier\ncomrade of low caste and this had continued till, in an unhappy hour,\nthe Pariah patient 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 = the\n\u201cdone\u201d; and the high-caste sepoy, stung by remorse and revenge, loaded\nhis musket and deliberately shot his paramour. He was hanged by court\nmartial at Hyderabad and, when his last wishes were asked he begged in\nvain to be suspended by the feet; the idea being that his soul, polluted\nby exiting \u201cbelow the waist,\u201d would be doomed to endless transmigrations\nthrough the lowest forms of life.\n\nBeyond India, I have stated, the Sotadic Zone begins to broaden out\nembracing all China, Turkistan and Japan. The Chinese, as far as we know\nthem in the great cities, are omnivorous and omnifutuentes: they are the\nchosen people of debauchery and their systematic bestiality with ducks,\ngoats, and other animals is equalled only by their pederasty. K\u00e6mpfer\nand Orlof Tor\u00e9e (Voyage en Chine) notice the public houses for boys and\nyouths in China and Japan. Mirabeau (L\u2019Anandryne) describes the\ntribadism of their women in hammocks. When Pekin was plundered the\nHarems contained a number of balls a little larger than the old\nmusket-bullet, made of thin silver with a loose pellet of brass inside\nsomewhat like a grelot[406]: these articles were placed by the women\nbetween the labia and an up-and-down movement on the bed gave a pleasant\ntitillation when nothing better was to be procured. They have every\nartifice of luxury, aphrodisiacs, erotic perfumes and singular\napplications. Such are the pills which, dissolved in water and applied\nto the glans penis, cause it to throb and swell: so according to Amerigo\nVespucci American women could artificially increase the size of their\nhusbands\u2019 parts.[407] The Chinese bracelet of caoutchouc studded with\npoints now takes the place of the Herisson, or Annulus hirsutus,[408]\nwhich was bound between the glans and prepuce. Of the penis succedaneus,\nthat imitation of the Arbor vit\u00e6 or Soter Kosmou, which the Latins\ncalled phallus and fascinum,[409] the French godemich\u00e9 and the Italians\npassatempo and diletto (whence our \u201cdildo\u201d), every kind abounds, varying\nfrom a stuffed \u201cFrench letter\u201d to a cone of ribbed horn which looks like\nan instrument of torture. For the use of men they have the\n\u201cmerkin,\u201d[410] a heart-shaped article of thin skin stuffed with cotton\nand slit with an artificial vagina: two tapes at the top and one below\nlash it to the back of a chair. The erotic literature of the Chinese and\nJapanese is highly developed and their illustrations are often facetious\nas well as obscene. All are familiar with that of the strong man who by\na blow with his enormous phallus shivers a copper pot; and the ludicrous\ncontrast of the huge-membered wights who land in the Isle of Women and\npresently escape from it, wrinkled and shrivelled, true Domine\nDolittles. Of Turkistan we know little, but what we know confirms my\nstatement. Mr. Schuyler in his Turkistan (i. 132) offers an illustration\nof a \u201cBatchah\u201d (Pers. bachcheh = catamite), \u201cor singing-boy surrounded\nby his admirers.\u201d Of the Tartars Master Purchas laconically says (v.\n419), \u201cThey are addicted to Sodomie or Buggerie.\u201d The learned casuist\nDr. Thomas Sanchez the Spaniard had (says Mirabeau in Kadh\u00e9sch) to\ndecide a difficult question concerning the sinfulness of a peculiar\nerotic perversion. The Jesuits brought home from Manilla a tailed man\nwhose moveable prolongation of the os coccygis measured from 7 to 10\ninches: he had placed himself between two women, enjoying one naturally\nwhile the other used his tail as a penis succedaneus. The verdict was\nincomplete sodomy and simple fornication. For the islands north of\nJapan, the \u201cSodomitical Sea,\u201d and the \u201cnayle of tynne\u201d thrust through\nthe prepuce to prevent sodomy, see Lib. ii. chap. 4 of Master Thomas\nCaudish\u2019s Circumnavigation, and vol. vi. of Pinkerton\u2019s Geography\ntranslated by Walckenaer.\n\nPassing over to America we find that the Sotadic Zone contains the whole\nhemisphere from Behring\u2019s Straits to Magellan\u2019s. This prevalence of\n\u201cmollities\u201d astonishes the anthropologist, who is apt to consider\npederasty the growth of luxury and the especial product of great and\ncivilised cities, unnecessary and therefore unknown to simple savagery\nwhere the births of both sexes are about equal and female infanticide is\nnot practised. In many parts of the New World this perversion was\naccompanied by another depravity of taste\u2014confirmed cannibalism.[411]\nThe forests and campos abounded in game from the deer to the\npheasant-like penelope, and the seas and rivers produced an unfailing\nsupply of excellent fish and shell-fish[412]; yet the Brazilian Tupis\npreferred the meat of man to every other food.\n\nA glance at Mr. Bancroft[413] proves the abnormal development of sodomy\namongst the savages and barbarians of the New World. Even his\nhalf-frozen Hyperboreans \u201cpossess all the passions which are supposed to\ndevelop most freely under a milder temperature\u201d (i. 58). \u201cThe\nvoluptuousness and polygamy of the North American Indians, under a\ntemperature of almost perpetual winter is far greater than that of the\nmost sensual tropical nations\u201d (Martin\u2019s Brit. Colonies iii. 524). I can\nquote only a few of the most remarkable instances. Of the Koniagas of\nKadiak Island and the Thinkleets we read (i. 81\u201382), \u201cThe most repugnant\nof all their practices is that of male concubinage. A Kadiak mother will\nselect her handsomest and most promising boy, and dress and rear him as\na girl, teaching him only domestic duties, keeping him at women\u2019s work,\nassociating him with women and girls, in order to render his effeminacy\ncomplete. Arriving at the age of ten or fifteen years, he is married to\nsome wealthy man who regards such a companion as a great acquisition.\nThese male concubines are called Achnutschik or Schopans\u201d (the\nauthorities quoted being Holmberg, Langsdorff, Billing, Choris,\nLisiansky and Marchand). The same is the case in Nutka Sound and the\nAleutian Islands, where \u201cmale concubinage obtains throughout, but not to\nthe same extent 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 of the\nwomen. In California the first missionaries found the same practice, the\nyouths being called Joya (Bancroft, i. 415 and authorities Palon,\nCrespi, Boscana, Mofras, Torquemada, Duflot and Fages). The Comanches\nunite incest with sodomy (i. 515). \u201cIn New Mexico according to Arlegui,\nRibas, and other authors, male concubinage prevails to a great extent,\nthese loathsome semblances of humanity, whom to call beastly were a\nslander upon beasts, dress themselves in the clothes and perform the\nfunctions of women, the use of weapons being denied them\u201d (i. 585).\nPederasty was systematically practised by the peoples of Cueba, Careta,\nand other parts of Central America. The Caciques and some of the headmen\nkept harems of youths who, as soon as destined for the unclean office,\nwere dressed as women. They went by the name of Camayoas, and were hated\nand detested by the goodwives (i. 773\u201374). Of the Nahua nations Father\nPierre de Gand (alias de Musa) writes, \u201cUn certain nombre de pr\u00eatres\nn\u2019avaient point de femmes, _sed eorum loco pueros quibus abutebantur_.\nCe p\u00e9ch\u00e9 \u00e9tait si 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 ans s\u2019y\nlivraient\u201d (Ternaux-Campans, Voyages, S\u00e9rie i. Tom. x. p. 197). Among\nthe Mayas of Yucatan Las Casas declares that the great prevalence of\n\u201cunnatural\u201d lust made parents anxious to see their progeny wedded as\nsoon as possible (Kingsborough\u2019s Mex. Ant. viii. 135). In Vera Paz a\ngod, called by some Chin and by others Cavial and Maran, taught it by\ncommitting the act with another god. Some fathers gave their sons a boy\nto use as a woman, and if any other approached this pathic he was\ntreated as an adulterer. In Yucatan images were found by Bernal Diaz\nproving the sodomitical propensities of the people (Bancroft v. 198). De\nPauw (Recherches Philosophiques sur les Am\u00e9ricains, London, 1771) has\nmuch to say about the subject in Mexico generally: in the northern\nprovinces men married youths who, dressed like women, were forbidden to\ncarry arms. According to Gomara there were at Tamalipas houses of male\nprostitution; and from Diaz and others we gather that the _pecado\nnefando_ was the rule. Both in Mexico and in Peru it might have caused,\nif it did not justify, the cruelties of the Conquistadores. Pederasty\nwas also general throughout Nicaragua, and the early explorers found it\namongst the indigenes of Panama.\n\nWe have authentic details concerning Le Vice in Peru and its adjacent\nlands, beginning with Cieza de Leon, who must be read in the original or\nin the translated extracts of Purchas (vol. v. 942, etc.), not in the\ncruelly castrated form preferred by the Council of the Hakluyt Society.\nSpeaking of the New Granada Indians he tells us that \u201cat Old Port (Porto\nViejo) and Puna, the Deuill so farre prevayled in their beastly\nDeuotions that there were Boyes consecrated to serue in the Temple; and\nat the times of their Sacrifices and Solemne Feasts, the Lords and\nprincipal men abused them to that detestable filthinesse;\u201d _i.e._\nperformed their peculiar worship. Generally in the hill-countries the\nDevil, under the show of holiness, had introduced the practice; for\nevery temple or chief house of adoration kept one or two men or more\nwhich were attired like women, even from the time of their childhood,\nand spake like them, imitating them in everything; with these, under\npretext of holiness and religion, their principal men on principal days\nhad commerce. Speaking of the arrival of the Giants[414] at Point Santa\nElena, Cieza says (chap. lii.), they were detested by the natives,\nbecause in using their women they killed them, and their men also in\nanother way. All the natives declare that God brought upon them a\npunishment proportioned to the enormity of their offence. When they were\nengaged together in their accursed intercourse, a fearful and terrible\nfire came down from Heaven with a great noise, out of the midst of which\nthere issued a shining Angel with a glittering sword, wherewith at one\nblow they were all killed and the fire consumed them.[415] There\nremained a few bones and skulls which God allowed to bide unconsumed by\nthe fire, as a memorial of this punishment. In the Hakluyt Society\u2019s\nbowdlerisation we read of the Tumbez Islanders being \u201cvery vicious, many\nof them committing 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. and\nlviii. we find exceptions. The Indians of Huancabamba, \u201calthough so near\nthe peoples of Puerto Viejo and Guayaquil, do not commit the abominable\nsin;\u201d and the Serranos, or island mountaineers, as sorcerers and\nmagicians inferior to the coast peoples, were not so much addicted to\nsodomy.\n\nThe Royal Commentaries of the Yncas show that the evil was of a\ncomparatively modern growth. In the early period of Peruvian history the\npeople considered the crime \u201cunspeakable:\u201d if a Cuzco Indian, not of\nYncarial blood, angrily addressed the term pederast to another, he was\nheld infamous for many days. One of the generals having reported to the\nYnca Ccapacc Yupanqui that there were some sodomites, not in all the\nvalleys, but one here and one there, \u201cnor was it a habit of all the\ninhabitants but only of certain persons who practised it privately,\u201d the\nruler ordered 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 treated if\none man fell into this habit (Lib. iii. cap. 13). Elsewhere we learn,\n\u201cThere were sodomites in some provinces, though not openly nor\nuniversally, but some particular men and in secret. In some parts they\nhad them in their temples, because the Devil persuaded them that the\nGods took great delight in such people, and thus the Devil acted as a\ntraitor to remove the veil of shame that the Gentiles felt for this\ncrime and to accustom them to commit it in public and in common.\u201d\n\nDuring the times of the Conquistadores male concubinage had become the\nrule throughout Peru. At Cuzco, we are told by Nuno de Guzman in 1530,\n\u201cThe last which was taken, and which fought most couragiously, was a man\nin the habite of a woman, which confessed that from a childe he had\ngotten his liuing by that filthinesse, for which I caused him to be\nburned.\u201d V. F. Lopez[416] draws a frightful picture of pathologic love\nin Peru. Under the reigns which followed that of Inti-Kapak (Ccapacc)\nAmauri, the country was attacked by invaders of a giant race coming from\nthe sea: they practised pederasty after a fashion so shameless that the\nconquered tribes were compelled to fly (p. 271). Under the pre-Yncarial\nAmauta, or priestly dynasty, Peru had lapsed into savagery and the kings\nof Cuzco preserved only the name. \u201cToutes ces hontes et toutes ces\nmis\u00e8res provenaient de deux vices inf\u00e2mes, la bestialit\u00e9 et la sodomie.\nLes femmes surtout \u00e9taient offens\u00e9es de voir la nature frustr\u00e9e de tous\nses droits. Elles pleuraient ensemble en leurs r\u00e9unions sur le mis\u00e9rable\n\u00e9tat dans lequel elles \u00e9taient tomb\u00e9es, sur le m\u00e9pris avec lequel elles\n\u00e9taient trait\u00e9es. * * * * Le monde \u00e9tait renvers\u00e9, les hommes s\u2019aimaient\net \u00e9taient jaloux les uns des autres. * * * Elles cherchaient, mais en\nvain, les moyens de rem\u00e9dier au mal; elles employaient des herbes et des\nrecettes diaboliques qui leur ramenaient bien quelques individus, mais\nne pouvaient arr\u00eater les progr\u00e8s incessants du vice. Cet \u00e9tat de choses\nconstitua un v\u00e9ritable moyen \u00e2ge, qui dura 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 Garcilazo)\nbecame Ynca, he found morals at the lowest ebb. \u201cNi la prudence de\nl\u2019Inca, ni les lois s\u00e9v\u00e8res qu\u2019il avait promulgu\u00e9es n\u2019avaient pu\nextirper enti\u00e8rement le p\u00e9ch\u00e9 contre nature. Il reprit avec une nouvelle\nviolence, et les femmes en furent si jalouses qu\u2019un grand nombre d\u2019elles\ntu\u00e8rent leurs maris. Les devins et les sorciers passaient leurs journ\u00e9es\n\u00e0 fabriquer, avec certaines herbes, des compositions magiques qui\nrendaient fous ceux qui en mangeaient, et les femmes en faisaient\nprendre, soit dans les aliments, soit dans la chicha, \u00e0 ceux dont elles\n\u00e9taient jalouses\u201d (p. 291).\n\nI have remarked that the Tupi races of the Brazil were infamous for\ncannibalism and sodomy; nor could the latter be only racial as proved by\nthe fact that colonists of pure Lusitanian blood followed in the path of\nthe savages. Sr. Antonio Augusto da Costa Aguiar[417] is outspoken upon\nthis point. \u201cA crime which in England leads to the gallows, and which is\nthe very measure of abject depravity, passes with impunity amongst us by\nthe participating in it of almost all or of many (_de quasi todos, ou de\nmuitos_). Ah! if the wrath of Heaven were to fall by way of punishing\nsuch crimes (_delictos_), more than one city of this Empire, more than a\ndozen, would pass into the category of the Sodoms and Gomorrahs\u201d (p.\n30). Till late years pederasty in the Brazil was looked upon as a\npeccadillo; the European immigrants following the practice of the wild\nmen who were naked but not, as Columbus said, \u201cclothed in innocence.\u201d\nOne of Her Majesty\u2019s Consuls used to tell a tale of the hilarity\nprovoked in a \u201cfashionable\u201d assembly by the open declaration of a young\ngentleman that his mulatto-\u201cpatient\u201d had suddenly turned upon him,\ninsisting upon becoming agent. Now, however, under the influences of\nimproved education and respect for the public opinion of Europe,\npathologic love amongst the Luso-Brazilians has been reduced to the\nnormal limits.\n\nOutside the Sotadic Zone, I have said, Le Vice is sporadic, not endemic:\nyet the physical and moral effect of great cities where puberty, they\nsay, is induced earlier than in country sites, has been the same in most\nlands, causing modesty to decay and pederasty to flourish. The Badawi\nArab is wholly pure of Le Vice; yet San\u2019\u00e1 the capital of Al-Yaman and\nother centres of population have long been and still are thoroughly\ninfected. History tells us of Z\u00fa Shan\u00e1tir, tyrant of \u201cArabia Felix,\u201d in\nA.D. 478, who used to entice young men into his palace and cause them\nafter use to be cast out of the windows: this unkindly ruler was at last\npoinarded by the youth Zerash, known from his long ringlets as \u201cZ\u00fa\nNow\u00e1s.\u201d The negro race is mostly untainted by sodomy and tribadism. Yet\nJoan dos Sanctos[418] found in Cacongo of West Africa certain \u201cChibudi,\nwhich are men attyred like women and behaue themselves womanly, ashamed\nto be called men; are also married to men, and esteem that vnnaturale\ndamnation an honor.\u201d Madagascar also delighted in dancing and singing\nboys dressed as girls. In the Empire of Dahomey I noted a corps of\nprostitutes kept for the use of the Amazon-soldieresses.\n\nNorth of the Sotadic Zone we find local but notable instances. Master\nChristopher Burrough[419] describes on the western side of the Volga \u201ca\nvery fine stone castle, called by the name Oueak, and adioyning to the\nsame a Towne called by the _Russes_, _Sodom_, * * * which was swallowed\ninto the earth by the iustice of God, for the wickednesse of the\npeople.\u201d Again: although as a rule Christianity has steadily opposed\npathologic love both in writing and preaching, there have been\nremarkable exceptions. Perhaps the most curious idea was that of certain\nmedical writers in the middle ages: \u201cUsus et amplexus pueri, bene\ntemperatus, salutaris medicina\u201d (Tardieu). Bayle notices (under \u201cVayer\u201d)\nthe infamous book of Giovanni della Casa, Archbishop of Benevento, \u201cDe\nlaudibus Sodomi\u00e6,\u201d[420] vulgarly known as \u201cCapitolo del Forno.\u201d The same\nwriter refers (under \u201cSixte iv\u201d) to the report that the Dominican Order,\nwhich systematically decried Le Vice, had presented a request to the\nCardinal di Santa Lucia that sodomy might be lawful during three months\nper annum, June to August; and that the Cardinal had underwritten the\npetition \u201cBe it done as they demand.\u201d Hence the F\u00e6da Venus of Battista\nMantovano. Bayle rejects the history for a curious reason, venery being\ncolder in summer than in winter, and quotes the proverb \u201cAux mois qui\nn\u2019ont pas d\u2019 R, peu embrasser et bien boire.\u201d But in the case of a\ncelibate priesthood such scandals are inevitable: witness the famous\nJesuit epitaph Ci-g\u00eet un J\u00e9suite, etc.\n\nIn our modern capitals, London, Berlin and Paris for instance, the Vice\nseems subject to periodical outbreaks. For many years, also, England\nsent her pederasts to Italy, and especially to Naples whence originated\nthe term \u201cIl vizio Inglese.\u201d It would be invidious to detail the\nscandals which of late years have startled the public in London and\nDublin: for these the curious will consult the police reports. Berlin,\ndespite her strong flavour of Phariseeism, Puritanism and Chauvinism in\nreligion, manners and morals, is not a whit better than her neighbours.\nDr. Gaspar,[421] a well-known authority on the subject, adduces many\ninteresting cases especially an old Count Cajus and his six accomplices.\nAmongst his many correspondents one suggested to him that not only Plato\nand Julius C\u00e6sar but also Winckelmann and Platen (?) belonged to the\nSociety; and he had found it flourishing in Palermo, the Louvre, the\nScottish Highlands and St. Petersburg, to name only a few places.\nFrederick the Great is said to have addressed these words to his nephew,\n\u201cJe puis vous assurer, par mon exp\u00e9rience personnelle, que ce plaisir\nest peu agr\u00e9able \u00e0 cultiver.\u201d This suggests the popular anecdote of\nVoltaire and the Englishman who agreed upon an \u201cexperience\u201d and found it\nfar from satisfactory. A few days afterwards the latter informed the\nSage of Ferney that he had tried it again and provoked the exclamation,\n\u201cOnce a philospher: twice a sodomite!\u201d The last revival of the kind in\nGermany is a society at Frankfort and its neighbourhood, self-styled Les\nCravates Noires in opposition, I suppose, to Les Cravates Blanches of A.\nBelot.\n\nParis is by no means more depraved than Berlin and London; but, whilst\nthe latter hushes up the scandal, Frenchmen do not: hence we see a more\ncopious account of it submitted to the public. For France of the xviith\ncentury consult the \u201cHistoire de la Prostitution chez tous les Peuples\ndu Monde,\u201d and \u201cLa France devenue Italienne,\u201d a treatise which generally\nfollows \u201cL\u2019Histoire Amoureuse des Gaules\u201d by Bussy, Comte de\nRabutin.[422] The head-quarters of male prostitution were then in the\nChamp Flory, _i.e._, Champ de Flore, the privileged rendezvous of low\ncourtesans. In the xviiith century, \u201cquand le Fran\u00e7ais \u00e0 t\u00eate folle,\u201d as\nVoltaire sings, invented the term \u201cP\u00e9ch\u00e9 philosophique,\u201d there was a\ntemporary recrudescence; and, after the death of Pidauzet de Mairobert\n(March, 1779), his \u201cApologie de la Secte Anandryne\u201d was published in\nL\u2019Espion Anglais. In those days the All\u00e9e des Veuves in the Champs\nElysees had a \u201cfief reserv\u00e9 des Ebugors\u201d[423]\u2014\u201cveuve\u201d in the language of\nSodom being the ma\u00eetresse en titre, the favourite youth.\n\nAt the decisive moment of monarchical decomposition Mirabeau[424]\ndeclares that pederasty was reglement\u00e9e and adds, Le go\u00fbt des\np\u00e9d\u00e9rastes, quoique moins en vogue que du temps de Henri III. (the\nFrench Heliogabalus), sous le r\u00e8gne desquel les hommes se provoquaient\nmutuellement[425] sous les portiques du Louvre, fait des progr\u00e8s\nconsid\u00e9rables. On sait que cette ville (Paris) est un chef-d\u2019\u0153uvre de\npolice; en cons\u00e9quence, il y a des lieux publics autoris\u00e9s \u00e0 cet effet.\nLes jeunes gens qui se destinent \u00e0 la profession, sont soigneusement\nenclass\u00e9s; car les syst\u00e8mes r\u00e9glementaires s\u2019\u00e9tendent jusques-l\u00e0. On les\nexamine; ceux qui peuvent \u00eatre agents et patients, qui sont beaux,\nvermeils, bien faits, potel\u00e9s, sont r\u00e9serv\u00e9s pour les grands seigneurs,\nou se font payer tr\u00e8s-cher par les \u00e9v\u00eaques et les financiers. Ceux qui\nsont priv\u00e9s de leurs testicules, ou en termes de l\u2019art (car notre langue\nest plus chaste que nos m\u0153urs), qui n\u2019ont pas le _poids du tisserand_,\nmais qui donnent et re\u00e7oivent, forment la seconde classe; ils sont\nencore chers, parceque les femmes en usent tandis qu\u2019ils servent aux\nhommes. Ceux qui ne sont plus susceptibles d\u2019\u00e9rection tant ils sont\nus\u00e9s, quoiqu\u2019ils aient tous ces organes n\u00e9cessaires au plaisir,\ns\u2019inscrivent comme _patiens purs_, et composent la troisi\u00e8me classe:\nmais celle qui pr\u00e9side \u00e0 ces plaisirs, v\u00e9rifie leur impuissance. Pour\ncet effet, on les place tout nus sur un matelas ouvert par la moiti\u00e9\ninf\u00e9rieure; deux filles les caressent de leur mieux, pendant qu\u2019une\ntroisi\u00e8me frappe doucement avec des orties naissantes le si\u00e8ge des\nd\u00e9sirs v\u00e9n\u00e9riens. Apr\u00e8s un quart d\u2019heure de cet essai, on leur introduit\ndans l\u2019anus un poivre long rouge qui cause une irritation consid\u00e9rable;\non pose sur 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, servent\ncomme patiens \u00e0 un tiers de paie seulement.[426]\n\nThe Restoration and the Empire made the police more vigilant in matters\nof politics than of morals. The favourite club, which had its mot de\npasse, was in the Rue Doyenne, old quarter St. Thomas des Louvre; and\nthe house was a h\u00f4tel of the xviith century. Two street-doors, on the\nright for the male gyn\u00e6ceum and the left for the female, opened at 4\np.m. in winter and 8 p.m. in summer. A decoy-lad, charmingly dressed in\nwomen\u2019s clothes, with big haunches and small waist, promenaded outside;\nand this continued till 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 of\nm\u0153urs Arabes in French regiments, and declared that the result of the\nAfrican wars was an \u00e9ffrayable d\u00e9bordement p\u00e9d\u00e9rastique, even as the\nv\u00e9role resulted from the Italian campaigns of that age of passion, the\nxvith century. From the military the fl\u00e9au spread to civilian society\nand the Vice took such expansion and intensity that it may be said to\nhave been democratised in cities and large towns; at least so we gather\nfrom the Dossier des Agissements des P\u00e9d\u00e9rastes. A general gathering of\n\u201cLa Sainte Congr\u00e9gation des glorieux P\u00e9d\u00e9rastes\u201d was held in the old\nPetite Rue des Marais where, after the theatre, many resorted under\npretext of making water. They ranged themselves along the walls of a\nvast garden and exposed their podices: bourgeois, richards and nobles\ncame with full purses, touched the part which most attracted them and\nwere duly followed by it. At the All\u00e9e des Veuves the crowd was\ndangerous from 7 to 8 p.m.: no policeman or ronde de nuit dared venture\nin it; cords were stretched from tree to tree and armed guards drove\naway strangers amongst whom, they say, was once Victor Hugo. This\nnuisance was at length suppressed by the municipal administration.\n\nThe Empire did not improve morals. Balls of sodomites were held at No. 8\nPlace de la Madeleine where, on Jan. 2, \u201964, some one hundred and fifty\nmen met, all so well dressed as women that even the landlord did not\nrecognise them. There was also a club for sotadic debauchery called the\nCent Gardes and the Dragons de l\u2019Imp\u00e9ratrice.[427] They copied the\nimperial toilette and kept it in the general wardrobe: hence \u201cfaire\nl\u2019Imp\u00e9ratrice\u201d meant to be used carnally. The site, a splendid hotel in\nthe Alle\u00e9 des Veuves, was discovered by the Procureur-G\u00e9n\u00e9ral who\nregistered all the names; but, as these belonged to not a few senators\nand dignitaries, the Emperor wisely quashed proceedings. The club was\nbroken up on July 16, \u201964. During the same year La Petite Revue, edited\nby M. Loredan Larchy, son of the General, printed an article, \u201cLes\n\u00e9chapp\u00e9s de Sodome\u201d: it discusses the letter of M. Castagnary to the\nProgr\u00e8s de Lyons and declares that the Vice had been adopted by\nplusieurs corps de troupes. For its latest developments as regards the\n_chantage_ of the _tantes_ (pathics), the reader will consult the last\nissues of Dr. Tardieu\u2019s well-known \u00c9tudes.[428] He declares that the\nservant-class is most infected; and that the Vice is commonest between\nthe ages of fifteen 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 practical joke\nof masterful Queen Bud\u00far (vol. iii. 300\u2013306) and the not less hardi jest\nof the slave-princess Zumurrud (vol. iv. 226). The second is in the\ngrimmest and most earnest phase of the perversion, for instance where\nAbu Nowas[429] debauches the three youths (vol. v. 64\u201369); whilst in the\nthird form it is wisely and learnedly discussed, to be severely blamed,\nby the Shaykhah or Reverend Woman (vol. v. 154).\n\nTo conclude this part of my subject, the \u00e9claircissement des obsc\u00e9nit\u00e9s.\nMany readers will regret the absence from The Nights of that modesty\nwhich distinguishes \u201cAmadis de Gaul;\u201d whose author when leaving a man\nand a maid together says, \u201cAnd nothing shall be here related; for these\nand suchlike things which are conformable neither to good conscience nor\nnature, man ought in reason lightly to pass over, holding them in slight\nesteem as they deserve.\u201d Nor have we less respect for Palmerin of\nEngland who 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 e\u2019en\ntake the Eastern as we find him. He still holds \u201cNaturalia non sunt\nturpia,\u201d together with \u201cMundis omnia munda\u201d; and, as Bacon assures us\nthe mixture of a lie doth add to pleasure, so the Arab enjoys the\nstartling and lively contrast of extreme virtue and horrible vice placed\nin juxtaposition.\n\nThose who have read through these ten volumes will agree with me that\nthe proportion of offensive matter bears a very small ratio to the mass\nof the work. In an age saturated with cant and hypocrisy, here and there\na venal pen will mourn over the \u201cPornography\u201d of The Nights, dwell upon\nthe \u201cEthics of Dirt\u201d and the \u201cGarbage of the Brothel;\u201d and will lament\nthe \u201cwanton dissemination (!) of ancient and filthy fiction.\u201d This\nself-constituted Censor morum reads Aristophanes and Plato, Horace and\nVirgil, perhaps even Martial and Petronius, because \u201cveiled in the\ndecent obscurity of a learned language;\u201d he allows men Latin\u00e8 loqui; but\nhe is scandalised at stumbling-blocks much less important in plain\nEnglish. To be consistent he must begin by bowdlerising not only the\nclassics, with which boys\u2019 and youths\u2019 minds and memories are soaked and\nsaturated at schools and colleges, but also Boccaccio and Chaucer,\nShakespeare and Rabelais; Burton, Sterne, Swift and a long list of works\nwhich are yearly reprinted and republished without a word of protest.\nLastly, why does not this inconsistent puritan purge the Old Testament\nof its allusions to human ordure and the pudenda; to carnal copulation\nand impudent whoredom, to adultery and fornication, to onanism, sodomy\nand bestiality? But this he will not do, the whited sepulchre! To the\ninterested critic of the _Edinburgh Review_ (No. 335 of July, 1886), I\nreturn my warmest thanks for his direct and deliberate falsehoods:\u2014lies\nare one-legged and short-lived, and venom evaporates.[430] It appears to\nme that when I show to such men, so \u201crespectable\u201d and so impure, a\nlandscape of magnificent prospects whose vistas are adorned with every\ncharm of nature and art, they point their unclean noses at a little heap\nof muck here and there lying in a field-corner.\n\n\n \u00a7 V\n ON THE PROSE-RHYME AND THE POETRY OF THE NIGHTS.\n\n\n A.\u2014THE SAJ\u2019A.\n\nAccording to promise in my Foreword (p. xiv.), I here proceed to offer a\nfew observations concerning the Saj\u2019a or rhymed prose and the Shi\u2019r, or\nmeasured sentence, that is, the verse of The Nights. The former has in\ncomposition, metrical or unmetrical, three distinct forms. Saj\u2019a\nmutaw\u00e1zi (parallel), the most common, is when the ending words of\nsentences agree in measure, assonance and final letter, in fact our full\nrhyme: next is Saj\u2019a mutarraf (the affluent), when the periods,\nhemistichs or couplets end in words whose terminal letters correspond,\nalthough differing in measure and number; and thirdly, Saj\u2019a muw\u00e1zanah\n(equilibrium) is applied to the balance which affects words\ncorresponding in measure but differing in final letters.[431]\n\nAl-Saj\u2019a, the fine style or style fleuri, also termed Al-Bad\u00ed\u2019a, or\neuphuism, is the basis of all Arabic euphony. The whole of the Koran is\nwritten in it; and the same is the case with the Mak\u00e1m\u00e1t of Al-Hariri\nand the prime master-pieces of rhetorical composition: without it no\ntranslation of the Holy Book can be satisfactory or final, and where it\nis not the Assemblies become the prose of prose. Thus universally used\nthe assonance has necessarily been abused, and its excess has given rise\nto the saying \u201cAl-Saj\u2019a faj\u2019a\u201d\u2014prose rhyme\u2019s a pest. English translators\nhave, unwisely I think, agreed in rejecting it, while Germans have not.\nMr. Preston assures us that \u201crhyming prose is extremely ungraceful in\nEnglish and introduces an air of flippancy\u201d: this was certainly not the\ncase with Friedrich R\u00fcckert\u2019s version of the great original, and I see\nno reason why it should be so or become so in our tongue. Torrens (Pref.\np. vii.) declares that \u201cthe effect of the irregular sentence with the\niteration of a jingling rhyme is not pleasant in our language:\u201d he\ntherefore systematically neglects it and gives his style the semblance\nof being \u201cscamped\u201d with the object of saving study and trouble. Mr.\nPayne (ix. 379) deems it an \u201cexcrescence born of the excessive\nfacilities for rhyme afforded by the language,\u201d and of Eastern delight\nin antithesis of all kinds whether of sound or of thought; and, aiming\nelaborately at grace of style, he omits it wholly, even in the proverbs.\n\nThe weight of authority was against me but my plan compelled me to\ndisregard it. The dilemma was simply either to use the Saj\u2019a or to\nfollow Mr. Payne\u2019s method and \u201carrange the disjecta membra of the\noriginal in their natural order;\u201d that is to remodel the text. Intending\nto produce a faithful copy of the Arabic, I was compelled to adopt the\nformer and still hold it to be the better alternative. Moreover I\nquestion Mr. Payne\u2019s dictum (ix. 383) that \u201cthe Seja-form is utterly\nforeign to the genius of English prose and that its preservation would\nbe fatal to all vigour and harmony of style.\u201d The English translator of\nPalmerin of England, Anthony Munday, attempted it in places with great\nsuccess as I have before noted (vol. viii. 60); and my late friend\nEdward Eastwick made artistic use of it in his Gulistan. Had I rejected\nthe \u201cCadence of the cooing-dove\u201d because un-English, I should have\nadopted the balanced periods of the Anglican marriage service[432] or\nthe essentially English system of alliteration, requiring some such\nartful aid to distinguish from the vulgar recitative style the elevated\nand classical tirades in The Nights. My attempt has found with reviewers\nmore favour than I expected; and a kindly critic writes of it, \u201cThese\nmelodious fragments, these little eddies of song set like gems in the\nprose, have a charming effect on the ear. They come as dulcet surprises\nand mostly recur in highly-wrought situations, or they are used to\nconvey a vivid sense of something exquisite in nature or art. Their\nintroduction seems due to whim or caprice, but really it arises from a\nprofound study of the situation, as if the Tale-teller felt suddenly\ncompelled to break into the rhythmic strain.\u201d\n\n\n B.\u2014THE VERSE.\n\nThe Shi\u2019r or metrical part of The Nights is considerable, amounting to\nnot less than ten thousand lines and these I could not but render in\nrhyme or rather in monorhyme. This portion has been a bugbear to\ntranslators. De Sacy noticed the difficulty of the task (p. 283). Lane\nheld the poetry untranslatable because abounding in the figure Tajn\u00eds,\nour paronomasia or paragram, of which there are seven distinct\nvarieties,[433] not to speak of other rhetorical flourishes. He\ntherefore omitted the greater part of the verse as tedious and, through\nthe loss of measure and rhyme, \u201cgenerally intolerable to the reader.\u201d He\nproved his position by the bald literalism of the passages which he\nrendered in 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 The\nNights may be accounted for by rule of art. Some tales, like Omar bin\nal-Nu\u2019man and Tawaddud, contain very little because the theme is\nhistorical or realistic; whilst in stories of love and courtship, as\nthat of Rose-in-hood, the proportion may rise to one-fifth of the whole.\nAnd this is true to nature. Love, as Addison said, makes even the\nmechanic (the British mechanic!) poetical, and Joe Hume of material\nmemory once fought a duel about a fair object of dispute.\n\nBefore discussing the verse of The Nights it may be advisable to enlarge\na little upon the prosody of the Arabs. We know nothing of the origin of\ntheir poetry, which is lost in the depths of antiquity, and the oldest\nbards of whom we have any remains belong to the famous epoch of the war\nAl-Bas\u00fas, which would place them about A.D. 500. Moreover, when the Muse\nof Arabia first shows she is not only fully developed and mature, she\nhas lost all her first youth, her beaut\u00e9 du diable, and she is assuming\nthe characteristics of an age beyond \u201cmiddle age.\u201d No one can study the\nearliest poetry without perceiving that it results from the cultivation\nof centuries and that it has already assumed that artificial type and\nconventional process of treatment which presages inevitable decay. Its\nnoblest period is included in the century preceding the Apostolate of\nMohammed and the oldest of that epoch is the prince of Arab songsters,\nImr al-Kays, \u201cThe Wandering King.\u201d The Christian Fathers\ncharacteristically termed poetry Vinum D\u00e6monorum. The stricter Moslems\ncalled their bards \u201cenemies of Allah;\u201d and when the Prophet, who hated\nverse and could 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._ the\nworshipper of the Priapus-idol, would usher them all into Hell. Here he\nonly echoed the general verdict of his countrymen who loved poetry and,\nas a rule, despised poets. The earliest complete pieces of any volume\nand substance saved from the wreck of old Arabic literature and familiar\nin our day are the seven Kas\u00eddahs (purpose-odes or tendence-elegies)\nwhich are popularly known as the Gilded or the Suspended Poems; and in\nall of these we find, with an elaboration of material and formal art\nwhich can go no further, a subject-matter of trite imagery and stock\nideas which suggest a long ascending line of model ancestors and\npredecessors.\n\nScholars are agreed upon the fact that many of the earliest and best\nArab poets were, as Mohammed boasted himself, unalphabetic[434] or\nrather could neither read nor write. They addressed the ear and the\nmind, not the eye. They \u201cspoke verse,\u201d learning it by rote and dictating\nit to the R\u00e1wi, and this reciter again transmitted it to the musician\nwhose pipe or zither accompanied the minstrel\u2019s song. In fact the\ngeneral practice of writing began only at the end of the first century\nafter The Flight.\n\nThe rude and primitive measure of Arab song, upon which the most\ncomplicated system of metres subsequently arose, was called Al-Rajaz,\nliterally \u201cthe trembling,\u201d because it reminded the highly imaginative\nhearer of a pregnant she-camel\u2019s weak and tottering steps. This was the\ncarol of the camel-driver, the lover\u2019s lay and the warrior\u2019s chaunt of\nthe heroic ages; and its simple, unconstrained flow adapted it well for\nextempore effusions. Its merits and demerits have been extensively\ndiscussed amongst Arab grammarians and many, noticing that it was not\noriginally divided into hemistichs, make an essential difference between\nthe Sh\u00e1\u2019ir who speaks poetry and the R\u00e1jiz who speaks Rajaz. It\nconsisted, to describe it technically, of iambic dipodia (\u23d1 \u2011 \u23d1 \u2011), the\nfirst three syllables being optionally long or short. It can generally\nbe read like our iambs and, being familiar, is pleasant to the English\near. The dipodia are repeated either twice or thrice; in the former case\nRajaz is held by some authorities, as Al-Akhfash (Sa\u2019\u00edd ibn M\u00e1sadah), to\nbe mere prose. Although Lab\u00edd and Antar composed in iambics, the first\nK\u00e1s\u00eddah or regular poem in Rajaz was by Al-Aghlab al-Ajibi temp.\nMohammed: the Alf\u00edyah-grammar of Ibn M\u00e1lik is in Rajaz Muzdawij, the\nhemistichs rhyming and the assonance being confined to the couplet.\nAl-Hariri also affects Rajaz in the third and fifth Assemblies. So far\nArabic metre is true to Nature: in impassioned speech the movement of\nlanguage is iambic: we say \u201cI _will_, I _will_,\u201d not \u201cI will.\u201d\n\nFor many generations the Sons of the Desert were satisfied with Nature\u2019s\nteaching; the fine perceptions and the nicely trained ear of the bard\nneeding no aid from art. But in time came the inevitable prosodist under\nthe formidable name of Abu Abd al-Rahm\u00e1n al-Khal\u00edl, i. Ahmad, i. Amr\u00fa,\ni. Tam\u00edm al-Far\u00e1hidi (of the Far\u00e1hid sept), al-Azdi (of the Azd clan),\nal-Yahmadi (of the Yahmad tribe), popularly known as Al-Khal\u00edl ibn Ahmad\nal-Basri, of Bassorah, where he died \u00e6t. 68, scanning verses they say,\nin A.H. 170 (= 786\u201387). Ibn Khallik\u00e1n relates (i. 493) on the authority\nof Hamzah al-Isfah\u00e1ni how this \u201cfather of Arabic grammar and discoverer\nof the rules of prosody\u201d invented the science as he walked past a\ncoppersmith\u2019s shop on hearing the strokes of a hammer upon a metal\nbasin: \u201ctwo objects devoid of any quality which could serve as a proof\nand an illustration of anything else than their own form and shape and\nincapable of leading to any other knowledge than that of their own\nnature.\u201d[435] According to others he was passing through the Fullers\u2019\nBazar at Basrah when his ear was struck by the Dak-dak (\u200f\u062f\u0642 \u062f\u0642\u200e) and the\nDakak-dakak (\u200f\u062f\u0642\u0642 \u062f\u0642\u0642\u200e) of the workmen. In these two onomatopoetics we\ntrace the expression which characterises the Arab tongue: all syllables\nare composed of consonant and vowel, the latter long or short as B\u0101 and\nB\u0103; or of a vowelled consonant followed by a consonant as Bal, Bau (\u200f\u0628\u0648\u200e).\n\nThe grammarian, true to the traditions of his craft which looks for all\npoetry to the Badawi,[436] adopted for metrical details the language of\nthe Desert. The distich, which amongst Arabs is looked upon as one line,\nhe named \u201cBayt,\u201d nighting-place, tent or house; and the hemistich\nMisr\u00e1\u2019ah, the one leaf of a folding door. To this \u201cscenic\u201d simile all\nthe parts of the verse were more or less adapted. The metres, our feet,\nwere called \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 \u201cSabab\u201d (the\ntent-rope) is composed of two letters, a vowelled and a quiescent\nconsonant as \u201cLam.\u201d[437] The \u201cWatad\u201d or tent-peg of three letters is of\ntwo varieties; the Majm\u00fa\u2019, or united, a foot in which the two first\nconsonants are moved by vowels and the last is jazmated or made\nquiescent by apocope as \u201cLakad;\u201d and the Mafr\u00fak, or disunited, when the\ntwo moved consonants are separated by one jazmated, as \u201cKabla.\u201d And\nlastly the \u201cF\u00e1silah\u201d or intervening space, applied to the main pole of\nthe tent, consists of four letters.\n\nThe metres were called Buh\u00far or \u201cseas\u201d (plur. of Bahr), also meaning the\nspace within the tent-walls, the equivoque alluding to pearls and other\ntreasures of the deep. Al-Khalil, the systematiser, found in general use\nonly five D\u00e1irah (circles, classes or groups of metre); and he\ncharacterised the harmonious and stately measures, all built upon the\noriginal Rajaz, as Al-Taw\u00edl (the long)[438], Al-K\u00e1mil (the complete),\nAl-W\u00e1fir (the copious), Al-Bas\u00edt (the extended) and Al-Khaf\u00edf (the\nlight).[439] These embrace all the Mu\u2019allak\u00e1t and the Ham\u00e1sah, the great\nAnthology of Ab\u00fa Tamm\u00e1m; but the crave for variety and the extension of\nforeign intercourse had multiplied wants and Al-Khalil deduced, from the\noriginal five D\u00e1irah, fifteen, to which Al-Akhfash (ob. A.D. 830) added\na sixteenth, Al-Khabab. The Persians extended the number to nineteen:\nthe first four were peculiarly Arab; the fourteenth, the fifteenth and\nseventeenth peculiarly Persian and all the rest were Arab and\nPersian.[440]\n\nArabic metre so far resembles that of Greece and Rome that the value of\nsyllables depends upon the \u201cquantity\u201d or position of their consonants,\nnot upon accent as in English and the Neo-Latin tongues. Al-Khalil was\ndoubtless familiar with the classic prosody of Europe but he rejected it\nas unsuited to the genius of Arabic and like a true Eastern Gelehrte he\nadopted a process devised by himself. Instead of scansion by pyrrhics\nand spondees, iambs and trochees, anapaests and similar simplifications\nhe invented a system of weights (\u201cwuz\u00fan\u201d). Of these there are nine[441]\nmemorial words used as quantitive signs, all built upon the root \u201cfa\u2019l\u201d\nwhich has rendered such notable service to Arabic and Hebrew[442]\ngrammar and varying from the simple \u201cfa\u2019\u00e1l,\u201d in Persian \u201cfa\u2019\u00fal,\u201d (\u23d3 \u2011)\nto the complicated \u201cMutaf\u00e1\u2019ilun\u201d (\u23d1 \u23d1 \u2011 \u23d1 \u2011), anapaest + iamb. Thus the\nprosodist would scan the Shahn\u00e1meh of Firdausi as\n\n Fa\u2019\u00falun, fa\u2019\u00falun, fa\u2019\u00falun, fa\u2019\u00fal.\n\n \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 |\u23d2 \u2011\n\nThese weights also show another peculiarity of Arabic verse. In English\nwe have few if any spondees: the Arabic contains about three longs to\none short; hence its gravity, stateliness and dignity. But these longs\nagain are peculiar, and sometimes strike the European ear as shorts,\nthus adding a difficulty for those who would represent Oriental metres\nby western feet, ictus and accent. German Arabists can register an\noccasional success in such attempts: Englishmen none. My late friend\nProfessor Palmer of Cambridge tried the tour de force of dancing on one\nleg instead of two and notably failed: Mr. Lyall also strove to imitate\nArabic metre and produced only prose bewitched.[443] Mr. Payne appears\nto me to have wasted trouble in \u201cobserving the exterior form of the\nstanza, the movement of the rhyme and (as far as possible) the identity\nin number of the syllables composing the beits.\u201d There is only one part\nof his admirable version concerning which I have heard competent readers\ncomplain; and 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 two ways\nof translating Arabic poetry into English. One is to represent it by\ngood heroic or lyric verse as did Sir William Jones; the other is to\nrender it after French fashion, by measured and balanced Prose, the\nlittle sister of Poetry. It is thus and thus only that we can preserve\nthe peculiar _cachet_ of the original. This old-world Oriental song is\nspirit-stirring as a \u201cblast of that dread horn,\u201d albeit the words be\nthin. It is heady as the \u201cGolden Wine\u201d of Libanus, to the tongue water\nand brandy to the brain\u2014the clean contrary of our nineteenth century\neffusions. Technically speaking, it can be vehicled only by the verse of\nthe old English ballad or by the prose of the Book of Job. And Badawi\npoetry is a perfect expositor of Badawi life, especially in the good and\ngladsome old Pagan days ere Al-Islam, like the creed which it abolished,\novercast the minds of men with its dull grey pall of realistic\nsuperstition. They combined to form a marvellous picture\u2014those contrasts\nof splendour and squalor amongst the sons of the sand. Under airs pure\nas \u00e6ther, golden and ultramarine above and melting over the horizon into\na diaphanous green which suggested a reflection of Kaf, that unseen\nmountain-wall of emerald, the so-called Desert changed face twice a\nyear; now brown and dry as summer-dust; then green as Hope, beautified\nwith infinite verdure and broad sheetings of rain-water. The vernal and\nautumnal shiftings of camp, disruptions of homesteads and partings of\nkith and kin, friends and lovers, made the life many-sided as it was\nvigorous and noble, the outcome of hardy frames, strong minds and\nspirits breathing the very essence of liberty and independence. The day\nbegan with the dawn-drink, \u201cgenerous wine bought with shining ore,\u201d\npoured into the crystal goblet from the leather bottle swinging before\nthe cooling breeze. The rest was spent in the practice of weapons; in\nthe favourite arrow-game known as Al-Maysar, gambling which at least had\nthe merit of feeding the poor; in racing for which the Badawin had a\nmania, and in the chase, the foray and the fray which formed the serious\nbusiness of his life. And how picturesque the hunting scenes; the\ngreyhound, like the mare, of purest blood; the falcon cast at francolin\nand coney; the gazelle standing at gaze; the desert ass scudding over\nthe ground-waves; the wild cows or bovine antelopes browsing with their\ncalves and the ostrich-chickens flocking round the parent bird! The\nMus\u00e1marah or night-talk round the camp-fire was enlivened by the\nlute-girl and the gleeman, whom the austere Prophet described as \u201croving\ndistraught in every vale\u201d and whose motto in Horatian vein was, \u201cTo-day\nwe shall drink, to-morrow be sober; wine this day, that day work.\u201d\nRegularly once a year, during the three peaceful months when war and\neven blood revenge were held sacrilegious, the tribes met at Uk\u00e1dh\n(Ocaz) and other fairsteads, where they held high festival and the bards\nstrave in song and prided themselves upon doing honour to women and to\nthe successful warriors of their tribe. Brief, the object of Arab life\nwas to _be_\u2014to be free, to be brave, to be wise; while the endeavours of\nother peoples was and is to _have_\u2014to have wealth, to have knowledge, to\nhave a name; and while moderns make their \u201cepitome of life\u201d to be, to do\nand to _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 have\nrendered couplet: this, however, though formally separated in MSS. is\nlooked upon as one line, one verse; hence a word can be divided, the\nformer part pertaining to the first and the latter to the second moiety\nof the distich. As the Arabs ignore blank verse, when we come upon a\nrhymeless couplet we know that it is an extract from a longer\ncomposition in monorhyme. The Kit\u2019ah is a fragment, either an occasional\npiece or more frequently a portion of a Ghazal (ode) or Kas\u00eddah (elegy),\nother than the Matl\u00e1, the initial Bayt with rhyming distichs. The Ghazal\nand Kas\u00eddah differ mainly in length: the former is popularly limited to\neighteen couplets: the latter begins at fifteen and is of indefinite\nnumber. Both are built upon monorhyme, which appears twice in the first\ncouplet and ends all the others, _e.g._, aa + ba + ca, etc.; nor may the\nsame assonance be repeated, unless at least seven couplets intervene. In\nthe best poets, as in the old classic verse of France, the sense must be\ncompleted in one couplet and not run on to a second; and, as the parts\ncohere very loosely, separate quotation can generally be made without\ninjuring their proper effect. A favourite form is the Rub\u00e1\u2019\u00ed or\nquatrain, made familiar to English ears by Mr. Fitzgerald\u2019s masterly\nadaptation of Omar-i-Khayy\u00e1m: the movement is generally aa + ba; but it\nalso appears as ab + cb, in which case it is a Kit\u2019ah or fragment. The\nMurabb\u00e1, tetrastichs or four-fold song, occurs once only in The Nights\n(vol. i. 98); it is a succession of double Bayts or of four-lined\nstanzas rhyming aa + bc + dc + ec: in strict form the first three\nhemistichs rhyme with one another only, independently of the rest of the\npoem, and the fourth with that of every other stanza, _e.g._, aa + ab +\ncb + db. The Mukhammas, cinquains or pentastichs (Night cmlxiv.),\nrepresents a stanza of two distichs and a hemistich in monorhyme, the\nfifth line being the \u201cbob\u201d or burden: each succeeding stanza affects a\nnew rhyme, except in the fifth line, _e.g._, aaaab + ccccb + ddddb and\nso forth. The Muww\u00e1l is a simple popular song in four to six lines;\nspecimens of it are given in the Egyptian grammar of my friend the late\nDr. Wilhelm Spitta.[444] The Muwashshah, or ornamented verse, has two\nmain divisions: one applies to our acrostics in which the initials form\na word or words; the other is a kind of Musaddas, or sex-tines, which\noccurs once only in The Nights (cmlxxxvii.) It consists of three\ncouplets or six-line strophes: all the hemistichs of the first are in\nmonorhyme; in the second and following stanzas the three first\nhemistichs take a new rhyme, but the fourth resumes the assonance of the\nfirst set and is followed by the third couplet of No. 1, serving as bob\nor refrain, _e.g._, aaaaaa + bbbaaa + cccaaa and so forth. It is the\nmost complicated of all the measures and is held to be of Morisco or\nHispano-Moorish origin.\n\nMr. Lane (Lex.) lays down, on the lines of Ibn Khallikan (i. 476, etc.)\nand other representative literati, as our sole authorities for pure\nArabic, the precedence in following order. First of all ranks the J\u00e1hili\n(Ignoramus) of The Ignorance, the \u1f08\u03c1\u03b1\u03b2\u03af\u03b1\u03c2 \u1f04\u03c1\u03b5\u03b9\u03bf\u03bd \u1f14\u03b8\u03bd\u03bf\u03c2: these pagans\nleft hemistichs, couplets, pieces and elegies which once composed a\nlarge corpus and which is now mostly forgotten. Hamm\u00e1d al-R\u00e1wiyah, the\nReciter, a man of Persian descent (ob. A.H. 160 = 777) who first\ncollected the Mu\u2019allak\u00e1t, once recited by rote in a s\u00e9ance before Caliph\nAl-Walid two thousand poems of pr\u00e6-Mohammedan bards.[445] After the\nJ\u00e1hili stands the Mukhadram or Muhadrim, the \u201cSpurious,\u201d because half\nPagan half Moslem, who flourished either immediately before or soon\nafter the preaching of Mohammed. The Isl\u00e1mi or full-blooded Moslem at\nthe end of the first century A.H. (= 720) began the process of\ncorruption in language; and, lastly, he was followed by the Muwallad of\nthe second century who fused Arabic with non-Arabic and in whom purity\nof diction disappeared.\n\nI have noticed (1 \u00a7 A.) that the versical portion of The Nights may be\ndistributed into three categories. First are the olden poems which are\nheld classical by all modern Arabs; then comes the medi\u00e6val poetry, the\neffusions of that brilliant throng which adorned the splendid Court of\nHarun al-Rashid and which ended with Al-Har\u00edri (ob. A.H. 516); and,\nlastly, are the various _pi\u00e8ces de circonstance_ suggested to editors or\nscribes by the occasion. It is not my object to enter upon the\nhistorical part of the subject: a mere sketch would have neither value\nnor interest 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-Ibadi the \u201ccelebrated poet\u201d\nof Ibn Kkallik\u00e1n (i. 188); N\u00e1bighat (the full-grown) al-Zuby\u00e1ni who\nflourished at the Court of Al-Nu\u2019man in A.D. 580\u2013602, and whose poem is\ncompared with the \u201cSuspendeds,\u201d[446] and Al-Mutalammis the\n\u201cpertinacious\u201d satirist, friend and intimate with Tarafah of the \u201cPrize\nPoem.\u201d About 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, Lab\u00edd;\nKa\u2019b ibn Zuhayr, the father one of the Mu\u2019allakah-poets, and the son\nauthor of the Burdah or Mantle-poem (see vol. iv. 115), and Abb\u00e1s bin\nMird\u00e1s who lampooned the Prophet and had \u201chis tongue cut out\u201d _i.e._\nreceived a double share of booty from Ali. In the days of Caliph Omar we\nhave Alkamah bin Ol\u00e1tha followed by Jam\u00edl bin Ma\u2019mar of the Banu Ozrah\n(ob. A.H. 82), who loved Azz\u00e1. Then came Al-Kuthayyir (the dwarf,\n_ironic\u00e8_), the lover of Buthaynah, \u201cwho was so lean that birds might be\ncut to bits with her bones:\u201d the latter was also a poetess (Ibn Khall.\ni. 87), like 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 Islami\npoets in the first century, is noticed at full length by Ibn Khallikan\n(i. 294) together with his rival in poetry and debauchery, Ab\u00fa Fir\u00e1s\nHamm\u00e1m or Homaym bin Ghalib al-Farazdak, the Tam\u00edmi, the Ommiade poet\n\u201cwithout whose verse half Arabic would be lost[447]:\u201d he exchanged\nsatires with Jar\u00edr and died forty days before him (A.H. 110). Another\ncontemporary, forming the poetical triumvirate of the period, was the\ndebauched Christian poet Al-Akhtal al-Taghlibi. They were followed by\nAl-Ahwas al-Ans\u00e1ri whose witty lampoons banished him to Dahlak Island in\nthe Red Sea (ob. A.H. 179 = 795); by Bashsh\u00e1r ibn Burd and by Y\u00fanus ibn\nHabib (ob. A.H. 182).\n\nThe well-known names of the Harun-cycle are Al-Asma\u2019i, rhetorician and\npoet, whose epic with Antar for hero is not forgotten (ob. A.H. 216);\nIsaac of Mosul (Ishak bin Ibrahim of Persian origin); Al-\u2019Utbi \u201cthe\nPoet\u201d (ob. A.H. 228); Abu al-Abb\u00e1s al-Rak\u00e1shi; Abu al-Atahiyah, the\nlover of Otbah; Muslim bin al-Wal\u00edd al-Ansari; Ab\u00fa Tamm\u00e1m of Tay,\ncompiler of the Ham\u00e1sah (ob. A.H. 230), \u201ca Muwallad of the first class\u201d\n(says Ibn Khallikan i. 392); the famous or infamous Abu Now\u00e1s; Abu\nMus\u2019ab (Ahmad ibn Ali) who died in A.H. 242; the satirist Dibil\nal-Khuz\u00e1\u00ed (ob. A.H. 246) and a host of others quos nunc perscribere\nlongum est. They were followed by Al-Bohtori \u201cthe Poet\u201d (ob. A.H. 286);\nthe royal author 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 Sahib ibn\nAbbad; Abu Faras al-Hamd\u00e1ni (ob. A.H. 357); Al-N\u00e1mi (ob. A.H. 399) who\nhad many encounters with that model Chauvinist Al-Mutanabbi, nicknamed\nAl-Mutanabbih (the \u201cwide-awake\u201d), killed A.H. 354; Al-Man\u00e1zi of\nManazjird (ob. A.H. 427); Al-Tughrai author of the L\u00e1miyat al-\u2019Ajam (ob.\nA.H. 375); Al-Har\u00edri the model rhetorician (ob. A.H. 516); Al-H\u00e1jiri\nal-Irbili, of Arbela (ob. A.H. 632); Bah\u00e1 al-Din al-Sinjari, (ob. A.H.\n622); Al-K\u00e1tib or the Scribe (ob. A.H. 656); Abdun al-Andal\u00fasi the\nSpaniard (our xiith century) and about the same time Al-N\u00e1waji, author\nof the Halbat al-Kumayt or \u201cRace-course of the Bay-horse\u201d\u2014poetical slang\nfor wine.[448]\n\nOf the third category, the pi\u00e8ces d\u2019occasion, little need be said: I may\nrefer readers to my notes on the doggrels in vol. ii. 34, 35, 56, 179,\n182, 186 and 261; in vol. v. 55 and in vol. viii. 50.\n\nHaving a mortal aversion to the details of Arabic prosody I have\npersuaded my friend Dr. Steingass, to undertake in the following pages\nthe subject as far as concerns the poetry of The Nights. He has been\nkind enough to collaborate with me from the beginning, and to his minute\nlexicographical knowledge I am deeply indebted for discovering not a few\nblemishes which would have been \u201cnuts to the critic.\u201d The learned\nArabist\u2019s notes will be highly interesting to students: mine (\u00a7 V.) are\nintended to give a superficial and popular idea of the Arab\u2019s\nverse-mechanism.\n\n\u201cThe principle of Arabic Prosody\u201d (called \u2019Ar\u00faz, pattern standard, or\n\u2019Ilm al-\u2019Ar\u00faz, science of the \u2019Ar\u00faz), in so far resembles that of\nclassical poetry, as it chiefly rests on metrical weight, not on accent,\nor in other words a verse is measured by short and long quantities,\nwhile the accent only regulates its rhythm. In Greek and Latin, however,\nthe quantity of the syllables depends on their vowels, which may be\neither naturally short or long, or become long by position, _i.e._ if\nfollowed by two or more consonants. We all remember from our school-days\nwhat a fine string of rules had to be committed to and kept in memory,\nbefore we were able to scan a Latin or Greek verse, without breaking its\nneck by tripping over false quantities. In Arabic, on the other hand,\nthe answer to the question, what is metrically long or short, is\nexceedingly simple, and flows with stringent cogency from the nature of\nthe Arabic Alphabet. This, strictly speaking, knows only consonants\n(Harf, pl. Hur\u00faf). The vowels which are required, in order to articulate\nthe consonants, were at first not represented in writing at all. They\nhad to be supplied by the reader, and are not improperly called\n\u201cmotions\u201d (Harak\u00e1t), because they move or lead on as it were, one letter\nto another. They are three in number, a (Fathah), i (Kasrah), u\n(Zammah), originally 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. When the\nnecessity made itself felt to represent them in writing, especially for\nthe sake of fixing the correct reading of the Koran, they were rendered\nby additional signs, placed above or beneath the consonant, after which\nthey are pronounced, in a similar way as it is done in some systems of\nEnglish shorthand. A consonant followed by a short vowel is called a\n\u201cmoved letter\u201d (Muharrakah); a consonant without such vowel is called\n\u201cresting\u201d or \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 determines\nthe prosodical quantity in Arabic: any moved letter, as ta, li, mu, is\ncounted short; any moved letter followed by a quiescent one, as taf,\nlun, mus, _i.e._ any closed syllable beginning and terminating with a\nconsonant and having a short vowel between, forms a long quantity. This\nis certainly a relief in comparison with the numerous rules of classical\nProsody, proved by not a few exceptions, which for instance in Dr.\nSmith\u2019s elementary Latin Grammar fill eight closely printed pages.\n\nBefore I proceed to show how from the prosodical unities, the moved and\nthe quiescent letter, first the metrical elements, then the feet and\nlastly the metres are built up, it will be necessary to obviate a few\nmisunderstandings, to which our mode of transliterating Arabic into the\nRoman character 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 ak\u00e1m\u00fa would begin with a short\nvowel a, and contain two long vowels \u00e1 and \u00fa; according to Arabic views\nneither is the case. The word begins with \u201cAlif,\u201d and its second\nsyllable k\u00e1 closes in Alif after Fathah (a), in the same way, as the\nthird syllable m\u00fa closes in the letter W\u00e1w (w) after Zammah (u).\n\nThe question, therefore, arises, what is \u201cAlif.\u201d It is the first of the\ntwenty-eight Arabic letters, and has through the medium of the Greek\nAlpha nominally entered into our alphabet, where it now plays rather a\nmisleading part. Curiously enough, however, Greek itself has preserved\nfor us the key to the real nature of the letter. In \u1f08\u03bb\u03c6\u03b1 the initial a\nis preceded by the so-called spiritus lenis (\u1fbf), a sign which must be\nplaced in front or at the top of any vowel beginning a Greek word, and\nwhich represents that slight aspiration or soft breathing almost\ninvoluntarily uttered, when we try to pronounce a vowel by itself. We\nneed not go far to find how deeply rooted this tendency is and to what\nexaggerations it will sometimes lead. Witness the gentleman, who after\nmentioning that he had been visiting his \u201cfavourite haunts\u201d on the\nscenes of his early life, was sympathetically asked, how the dear old\nladies were. This spiritus lenis is the silent h of the French \u201chomme\u201d\nand the English \u201chonour,\u201d corresponding exactly to the Arabic Hamzah,\nwhose mere prop the Alif is, when it stands at the beginning of a word:\na native Arabic Dictionary does not begin with B\u00e1b al-Alif (Gate or\nChapter of the Alif), but with B\u00e1b al-Hamzah. What the Greeks call Alpha\nand have transmitted to us as a name for the vowel a, is in fact nothing\nelse but the Arabic Hamzah-Alif (\u200f\u0623\u200e), moved by Fathah, _i.e._ bearing\nthe sign \u200f\u064e\u200e for a at the top (\u200f\u0623\u064e\u200e), just as it might have the sign\nZammah (\u200f\u064f\u200e) superscribed to express u (\u200f\u0623\u064f\u200e), or the sign Kasrah (\u200f\u0650\u200e)\nsubjoined to represent i (\u200f\u0625\u0650\u200e). In each case the Hamzah-Alif, although\nscarcely audible to our ear, is the real letter and might fitly be\nrendered in transliteration by the above-mentioned silent h, wherever we\nmake an Arabic word begin with a vowel not preceded by any other sign.\nThis latter restriction refers to the sign \u2019, which in Sir Richard\nBurton\u2019s translation of The Nights, as frequently in books published in\nthis country, is used to represent the Arabic letter \u200f\u0639\u200e in whose very\nname \u2019Ayn it occurs. The \u2019Ayn is \u201cdescribed as produced by a smart\ncompression of the upper part of the windpipe and forcible emission of\nbreath,\u201d imparting a guttural tinge to a following or preceding\nvowel-sound; but it is by no means a mere guttural vowel, as Professor\nPalmer styles it. For Europeans, who do not belong to the Israelitic\ndispensation, as well as for Turks and Persians, its exact pronunciation\nis most difficult, if not impossible to acquire.\n\nIn reading Arabic from transliteration for the purpose of scanning\npoetry, we have therefore in the first instance to keep in mind that no\nArabic word or syllable can begin with a vowel. Where our mode of\nrendering Arabic in the Roman character would make this appear to be the\ncase, either Hamzah (silent h), or \u2019Ayn (represented by the sign \u2019) is\nthe real initial, and the only element to be taken in account as a\n_letter_. It follows as a self-evident corollary that wherever a single\nconsonant stands between two vowels, it never closes the previous\nsyllable, but always opens the next one. Our word \u201cAk\u00e1m\u00fa,\u201d for instance,\ncan only be divided into the syllables: A (properly Ha)-k\u00e1-m\u00fa, never\ninto Ak-\u00e1-m\u00fa or Ak-\u00e1m-\u00fa.\n\nIt has been stated above that the syllable k\u00e1 is closed by the letter\nAlif after Fathah, in the same way as the syllable m\u00fa is closed by the\nletter W\u00e1w, and I may add now, as the word f\u00ed is closed by the letter Y\u00e1\n(y). To make this perfectly clear, I must repeat that the Arabic\nAlphabet, as it was originally written, deals only with consonants. The\nsigns for the short vowel-sounds were added later for a special purpose,\nand are generally not represented even in printed books, _e.g._ in the\nvarious editions of The Nights, where only quotations from the Koran or\npoetical passages are provided with the vowel-points. But among those\nconsonants there are three, called weak letters (Hur\u00faf al-\u2019illah), which\nhave a particular organic affinity to these vowel-sounds: the guttural\nHamzah, which is akin to a, the palatal Y\u00e1, which is related to _i_, and\nthe labial W\u00e1w, which is homogeneous with u. Where any of the weak\nletters follows a vowel of its own class, either at the end of a word or\nbeing itself followed by another consonant, it draws out or lengthens\nthe preceding vowel and is in this sense called a letter of prolongation\n(Harf al-Madd). Thus, bearing in mind that the Hamzah is in reality a\nsilent h, the syllable k\u00e1 might be written kah, similarly to the German\nword \u201csah,\u201d where the h is not pronounced either, but imparts a\nlengthened sound to the a. In like manner m\u00fa and f\u00ed are written in\nArabic muw and fiy respectively, and form long quantities not because\nthey contain a vowel long by nature, but because their initial\n\u201cMuharrakah\u201d is followed by a \u201cS\u00e1kinah,\u201d exactly as in the previously\nmentioned syllables taf, lun, mus.[449] In the Roman transliteration,\nAk\u00e1m\u00fa forms a word of five letters, two of which are consonants, and\nthree vowels; in Arabic it represents the combination H(a)k(a)hm(u)w,\nconsisting also of five letters but all consonants, the intervening\nvowels being expressed in writing either merely by superadded external\nsigns, or more frequently not at all. Metrically it represents one short\nand two long quantities (\u23d1 \u2011 \u2011), forming in Latin a trisyllabic foot,\ncalled Bacch\u00edus, and in Arabic a quinqueliteral \u201cRukn\u201d (pillar) or \u201cJuz\u201d\n(part, portion), the technical designation for which we shall introduce\npresently.\n\nThere is one important remark more to be made with regard to the Hamzah:\nat the beginning of a word it is either conjunctive, Hamzat al-Wasl, or\ndisjunctive, Hamzat al Kat\u2019. The difference is best illustrated by\nreference to the French so-called aspirated h, as compared with the\nabove mentioned silent h. If the latter, as initial of a noun, is\npreceded by the article, the article loses its vowel, and, ignoring the\nsilent h altogether, is read with the following noun almost as one word:\nle homme becomes l\u2019homme (pronounced lomme) as le ami becomes l\u2019ami.\nThis resembles very closely the Arabic Hamzah Wasl. If, on the other\nhand, a French word begins with an aspirated h, as for instance h\u00e9ros,\nthe article does not drop its vowel before the noun, nor is the h\nsounded as in the English word \u201chero,\u201d but the effect of the aspirate is\nsimply to keep the two vowel sounds apart, so as to pronounce le \u00e9ros\nwith a slight hiatus between, and this is exactly what happens in the\ncase 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 the\nsilent h and the _preceding_ vowel, which are eliminated; in Arabic both\nthe Hamzah and its own Harakah, _i.e._ the short vowel _following_ it,\nare supplanted by their antecedent. Another example will make this\nclear. The most common instance of the Hamzah Wasl is the article al\n(for h(a)l = the Hebrew hal), where it is moved by Fathah. But it has\nthis sound only at the beginning of a sentence or speech, as in\n\u201cAl-hamdu\u201d at the head of the Fatihah, or in \u201cAll\u00e1hu\u201d at the beginning\nof the third Surah. If the two words stand in grammatical connection, as\nin the sentence \u201cPraise be to God,\u201d we cannot say \u201cAl-Hamdu li-All\u00e1hi,\u201d\nbut the junction (Wasl) between the dative particle li and the noun\nwhich it governs must take place. According to the French principle,\nthis junction would be effected at the cost of the preceding element and\nli All\u00e1hi would become l\u2019All\u00e1h\u00ed; in Arabic, on the contrary, the\nkasrated l of the particle takes the place of the following fathated\nHamzah and we read li \u2019ll\u00e1hi instead. Proceeding in the Fatihah we meet\nwith the verse \u201cIyy\u00e1ka na\u2019budu wa iyy\u00e1ka nasta\u2019\u00ednu,\u201d Thee do we worship\nand of Thee do we ask aid. Here the Hamzah of iyy\u00e1ka (properly hiyy\u00e1ka\nwith silent h) is disjunctive, and therefore its pronunciation remains\nthe same at the beginning and in the middle of the sentence, or to put\nit differently, instead of coalescing with the preceding wa into\nwa\u2019yy\u00e1ka, the two words are kept separate, by the Hamzah reading wa\niyy\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 takes\ngenerally Kasrah: \u201cT\u00e1lat al-Laylah,\u201d the night was longsome, would\nbecome T\u00e1lati \u2019l-Laylah. If, however, the quiescent letter is one of\nprolongation, it mostly drops out altogether, and the Harakah of the\nnext preceding letter becomes the connecting vowel between the two\nwords, which in our parlance would mean, that the end-vowel of the first\nword is shortened before the elided initial of the second. Thus \u201cf\u00ed\nal-bayti,\u201d in the house, which in Arabic is written f(i)y h(a)lb(a)yt(i)\nand which we transliterate f\u00ed \u2019l-bayti, is in poetry read fil-bayti,\nwhere we must remember, that the syllable fil, in spite of its short\nvowel, represents a long quantity, because it consists of a moved letter\nfollowed by a quiescent one. F\u00edl would be overlong and could, according\nto Arabic prosody, stand only in certain cases at the end of a verse,\n_i.e._ in pause, where a natural tendency prevails to prolong a sound.\n\nThe attentive reader will now be able to fix the prosodical value of the\nline quoted above with unerring security. For metrical purposes it\nsyllabifies into: A-k\u00e1-mul-vaj-da f\u00ed kal-b\u00ed wa s\u00e1-r\u00fa, containing three\nshort and eight long quantities. The initial unaccented a is short, for\nthe same reason why the syllables da and wa are so, that is, because it\ncorresponds to an Arabic letter, the Hamzah or silent h, moved by\nFathah. The syllables k\u00e1, f\u00ed, b\u00ed, s\u00e1, r\u00fa, are long for the same reason,\nwhy the syllables mul, waj, kal are so, that is, because the accent in\nthe transliteration corresponds to a quiescent Arabic letter, following\na moved one. The same simple criterion applies to the whole list, in\nwhich I give in alphabetical order the first lines and the metre of all\nthe poetical pieces contained in the Mac. edition, and which will be\nfound at the end of this volume.\n\nThe prosodical unities, then, in Arabic are the moved and the quiescent\nletter, and we are now going to show how they combine into metrical\nelements, feet, and metres.\n\ni. The metrical elements (Us\u00fal) are:\n\n1. The Sabab,[450] which consists of _two_ letters and is either khaf\u00edf\n(light) or sak\u00edl (heavy). A moved letter followed by a quiescent, _i.e._\na closed syllable, like the aforementioned taf, lun, mus, to which we\nmay now add f\u00e1 = fah, \u2019\u00ed = \u2019iy, \u2019\u00fa = \u2019uw, form a Sabab khaf\u00edf,\ncorresponding to the classical long quantity (\u2011). Two moved letters in\nsuccession, like muta, \u2019ala, constitute a Sabab sak\u00edl, for which the\nclassical name would be Pyrrhic (\u23d1 \u23d1). As in Latin and Greek, they are\nequal in weight and can frequently interchange, that is to say, the\nSabab khaf\u00edf can be evolved into a sak\u00edl by moving its second Harf, or\nthe latter contracted into the former, by making its second letter\nquiescent.\n\n2. The Watad, consisting of _three_ letters, one of which is quiescent.\nIf the quiescent follows the two moved ones, the Watad is called majm\u00fa\u2019\n(collected or joined), as fa\u2019\u00fa (= fa\u2019uw), maf\u00e1 (= mafah), \u2019ilun, and it\ncorresponds to the classical Iambus (\u23d1 \u2011). If, on the contrary, the\nquiescent intervenes or separates between the two moved letters, as in\nf\u00e1\u2019i (= fah\u2019i), l\u00e1tu (= lahtu), taf\u2019i, the Watad is called mafr\u00fak\n(separated), and has its classical equivalent in the Trochee (\u2011 \u23d1).\n\n3. The F\u00e1silah,[451] containing _four_ letters, _i.e._ three moved ones\nfollowed by a quiescent, and which, in fact, is only a shorter name for\na Sabab sak\u00edl followed by a Sabab khaf\u00edf, as muta + f\u00e1, or \u2019ala + tun,\nboth of the measure of the classical Anapaest (\u23d1 \u2011 \u23d1).\n\nii. These three elements, the Sabab, Watad and F\u00e1silah, combine further\ninto feet Ark\u00e1n, pl. of Rukn, or Ajz\u00e1, pl. of Juz, two words explained\nsupra p. 275. The technical terms by which the feet are named, are\nderivatives of the root fa\u2019l, to do, which as the student will remember,\nserves in Arabic Grammar to form the Auz\u00e1n or weights, in accordance\nwith which words are derived from roots. It consists of the three\nletters F\u00e1 (f), \u2019Ayn (\u2019), L\u00e1m (l), and, like any other Arabic root,\ncannot strictly speaking be pronounced, for the introduction of any\nvowel-sound would make it cease to be a root and change it into an\nindividual word. The above fa\u2019l, for instance, where the initial F\u00e1 is\nmoved by Fathah (a), is the Infinitive or verbal noun, \u201cto do,\u201d \u201cdoing.\u201d\nIf the \u2019Ayn also is moved by Fathah, we obtain fa\u2019al, meaning in\ncolloquial Arabic \u201che did\u201d (the classical or literary form would be\nfa\u2019ala). Pronouncing the first letter with Zammah (u), the second with\nKasrah (i), _i.e._, fu\u2019il, we say \u201cit was done\u201d (classically fu\u2019ila).\nMany more forms are derived by prefixing, inserting or subjoining\ncertain additional letters called Hur\u00faf al-Ziy\u00e1dah (letters of increase)\nto the original radicals: f\u00e1\u2019il, for instance, with an Alif of\nprolongation in the first syllable, means \u201cdoer;\u201d maf\u2019\u00fal (= maf\u2019uwl),\nwhere the quiescent F\u00e1 is preceded by a fathated M\u00edm (m), and the\nzammated \u2019Ayn followed by a lengthening Waw, means \u201cdone\u201d; Muf\u00e1\u2019alah,\nwhere in addition to a prefixed and inserted letter, the feminine\ntermination ah is subjoined after the L\u00e1m means \u201cto do a thing\nreciprocally.\u201d Since these and similar changes are with unvarying\nregularity applicable to all roots, the grammarians use the derivatives\nof Fa\u2019l as model-forms for the corresponding derivations of any other\nroot, whose letters are in this case called its F\u00e1, \u2019Ayn and L\u00e1m. From a\nroot, _e.g._, which has K\u00e1f (k) for its first letter or F\u00e1, T\u00e1 (t) for\nits second letter or \u2019Ayn, and B\u00e1 (b) for its third letter or L\u00e1m\n\n fa\u2019l would be katb = to write, writing;\n fa\u2019al would be katab = he wrote;\n fu\u2019il would be kutib = it was written;\n f\u00e1\u2019il would be k\u00e1tib = writer, scribe;\n maf\u2019\u00fal would be makt\u00fab = written, letter;\n muf\u00e1\u2019alah would be muk\u00e1tabah = to write reciprocally, correspondence.\n\nThe advantage of this system is evident. It enables the student, who has\nonce grasped the original meaning of a root, to form scores of words\nhimself, and in his readings, to understand hundreds, nay thousands, of\nwords, without recourse to the Dictionary, as soon as he has learned to\ndistinguish their radical letters from the letters of increase, and\nrecognises in them a familiar root. We cannot wonder, therefore, that\nthe inventor of Arabic Prosody, readily availed himself of the same plan\nfor his own ends. The Taf\u2019\u00edl, as it is here called, that is the\nrepresentation of the metrical feet by current derivatives of fa\u2019l, has\nin this case, of course, nothing to do with the etymological meaning of\nthose typical forms. But it proves none the less useful in another\ndirection: in simply naming a particular foot it shows at the same time\nits prosodical measure and character, as will now be explained in\ndetail.\n\nWe have seen supra p. 275 that the word Ak\u00e1m\u00fa consists of a short\nsyllable followed by two long ones (\u23d1 \u2011 \u2011), and consequently forms a\nfoot, which the classics would call Bacch\u00edus. In Latin there is no\nconnection between this name and the metrical value of the foot: we must\nlearn both by heart. But if we are told that its Taf\u2019\u00edl in Arabic is\nFa\u2019\u00falun, we understand at once that it is composed of the Watad majm\u00fa\u2019\nfa\u2019\u00fa (\u23d1 \u2011) and the Sabab khaf\u00edf lun (\u2011), and as the Watad contains\nthree, the Sabab two letters, it forms a quinqueliteral foot or Juz\nkham\u00e1s\u00ed.\n\nIn combining into feet, the Watad has the precedence over the Sabab and\nthe F\u00e1silah, and again the Watad majm\u00fa\u2019 over the Watad mafr\u00fak. Hence the\nProsodists distinguish between Ajz\u00e1 asl\u00edyah or primary feet (from Asl,\nroot), in which this precedence is observed, and \u00c1jz\u00e1 far\u2019\u00edyah or\nsecondary feet (from Far\u2019 = branch), in which it is reversed. The former\nare four in number:\u2014\n\n1. Fa\u2019\u00fa.lun, consisting, as we have just seen of a Watad majm\u00fa\u2019 followed\nby a Sabab khaf\u00edf, = the Latin Bacch\u00edus (\u23d1 \u2011 \u2011).\n\n2. Maf\u00e1.\u2019\u00ed.lun, _i.e._ Watad majm\u00fa\u2019 followed by two Sabab khaf\u00edf = the\nLatin Epitritus primus (\u23d1 \u2011 \u2011 \u2011).\n\n3. Muf\u00e1.\u2019alatun, _i.e._ Watad majm\u00fa\u2019 followed by F\u00e1silah = the Latin\nIambus followed by Anapaest (\u23d1 \u2011 \u23d1 \u23d1 \u2011).\n\n4. F\u00e1\u2019i.l\u00e1.tun, _i.e._ Watad mafr\u00fak followed by two Sabab khaf\u00edf = the\nLatin Epitritus secundus (\u2011 \u23d1 \u2011 \u2011).\n\nThe number of the secondary feet increases to six, for as No. 2 and 4\ncontain two Sabab, they \u201cbranch out\u201d into two derived feet each,\naccording to both Sabab or only one changing place with regard to the\nWatad. They are:\n\n5. F\u00e1.\u2019ilun, _i.e._ Sabab khaf\u00edf followed by Watad majm\u00fa\u2019, = the Latin\nCreticus (\u2011 \u23d1 \u2011). The primary Fa\u2019\u00fa.lun becomes by transposition\nLun.fa\u2019\u00fa. To bring this into conformity with a current derivative of\nfa\u2019l, the initial Sabab must be made to contain the first letter of the\nroot, and the Watad the two remaining ones in their proper order. F\u00e1 is\ntherefore substituted for lun, and \u2019ilun for fa\u2019\u00fa, forming together the\nabove F\u00e1.\u2019ilun. By similar substitutions, which it would be tedious to\nspecify in each 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, followed by\nWatad majm\u00fa\u2019 = the Latin Epitritus tertius (\u2011 \u2011 \u23d1 \u2011), or:\n\n7. F\u00e1.\u2019il\u00e1.tun, for Lun.maf\u00e1.\u2019\u00ed, _i.e._ Watad majm\u00fa\u2019 between two Sabab\nkhaf\u00edf = the Latin Epitritus secundus (\u2011 \u23d1 \u2011 \u2011).\n\n8. Mutaf\u00e1.\u2019ilun (for \u2019Alatun.muf\u00e1, the reversed Muf\u00e1.\u2019alatun) _i.e._\nF\u00e1silah followed by Watad majm\u00fa\u2019 = the Latin Anapaest succeeded by\nIambus (\u23d1 \u23d1 \u2011 \u23d1 \u2011). The last two secondary feet are transpositions of\nNo. 4, F\u00e1\u2019.i l\u00e1.tun, namely:\n\n9. Maf.\u2019\u00fa.l\u00e1tu, for L\u00e1.tun.f\u00e1\u2019i, _i.e._ two Sabab khaf\u00edf, followed by\nWatad mafr\u00fak = the Latin Epitritus quartus (\u2011 \u2011 \u2011 \u23d1).\n\n10. Mus.taf\u2019i.lun, for Tun.f\u00e1\u2019i.l\u00e1, _i.e._ Watad mafr\u00fak between two\nSabab khaf\u00edf = the Latin Epitritus tertius (\u2011 \u2011 \u23d1 \u2011).[452]\n\nThe \u201cbranch\u201d-foot F\u00e1.\u2019ilun (No. 5), like its \u201croot\u201d Fa\u2019\u00falun (No. 1), is\nquinqueliteral. All other feet, primary or secondary, consist\nnecessarily of seven letters, as they contain a triliteral Watad (see\nsupra i. 2) with either two biliteral Sabab khaf\u00edf (i. 1,) or a\nquadriliteral F\u00e1silah (i. 3). They are, therefore, called Sab\u00e1\u2019\u00ed = seven\nlettered.\n\niii. The same principle of the Watad taking precedence over Sabab and\nF\u00e1silah, rules the arrangement of the Arabic metres, which are divided\ninto five circles (Daw\u00e1ir, pl. of D\u00e1irah) so called for reasons\npresently to be explained. The first is named:\n\nA. D\u00e1irat al-Mukhtalif, circle of \u201cthe varied\u201d metre, because it is\ncomposed of feet of various length, the five-lettered Fa\u2019\u00falun (supra ii.\n1) and the seven-lettered Maf\u00e1\u2019\u00edlun (ii. 2) with their secondaries\nF\u00e1\u2019ilun, Mustaf.\u2019ilun and F\u00e1.\u2019il\u00e1tun (ii. 5\u20137), and it comprises three\nBuh\u00far or metres (pl. of Bahr, sea), the Taw\u00edl, Mad\u00edd and Bas\u00edt.\n\n1. Al-Taw\u00edl, 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 \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 |\n\nIf we transfer the Watad Fa\u2019\u00fa from the beginning of the line to the end,\nit would read:\n\nLun.maf\u00e1\u2019\u00ed Lun.fa\u2019\u00fa Lun.maf\u00e1\u2019\u00ed Lun.fa\u2019\u00fa which, after the substitutions\nindicated above (ii. 7 and 5) becomes:\n\n2. 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 \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 |\n\nIf again, returning to the Taw\u00edl, we make the break after the Watad of\nthe second foot we obtain the line:\n\n\u2019\u00cdlun.fa\u2019\u00fa Lun.maf\u00e1 \u2019\u00cdlun.fa\u2019u Lun.maf\u00e1, and as metrically \u2019\u00cdlun.fa\u2019\u00fa\n(two Sabab followed by Watad) and Lun.maf\u00e1 (one Sabab followed by Watad)\nare = \u2019\u00cdlun.maf\u00e1 and Lun.fa\u2019\u00fa respectively, their Taf\u2019il is effected by\nthe same substitutions as in ii. 5 and 6, and they become:\n\n3. 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 \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 |\n\nThus one metre evolves from another by a kind of rotation, which\nsuggested to the Prosodists an ingenious device of representing them by\ncircles (hence the name D\u00e1irah), round the circumference of which on the\noutside the complete Taf\u2019\u00edl of the original metre is written, while each\nmoved letter is faced by a small loop, each quiescent by a small\nvertical stroke[453] inside the circle. Then, in the case of this\npresent D\u00e1irat al-Mukhtalif for instance, the loop corresponding to the\ninitial f of the first Fa\u2019\u00falun is marked as the beginning of the Taw\u00edl,\nthat corresponding to its l (of the Sabab lun) as the beginning of the\nMadid, and that corresponding to the \u2019Ayn of the next Maf\u00e1\u2019\u00edlun as the\nbeginning of the Bas\u00edt. The same process applies to all the following\ncircles, but our limited space compels us simply to enumerate them,\ntogether with their Buh\u00far, without further reference to the mode of\ntheir evolution.\n\n[Illustration]\n\nB. Dairat al-M\u00fatalif, circle of \u201cthe agreeing\u201d metre, so called because\nall its feet agree in length, consisting of seven letters each. It\ncontains:\n\n1. Al-W\u00e1fir, composed of twice\n\n Muf\u00e1.\u2019alatun Muf\u00e1.\u2019alatun Muf\u00e1\u2019alatun (ii. 3).\n\n = \u23d1 \u2011 \u23d1 \u23d1 \u2011 | \u23d1 \u2011 \u23d1 \u23d1 \u2011 | \u23d1 \u2011 \u23d1 \u23d1 \u2011 |\n\nwhere the Iambus in each foot precedes the Anapaest, and its reversal:\n\n2. Al-K\u00e1mil, consisting of twice\n\n Mutaf\u00e1.\u2019ilun Mutaf\u00e1.\u2019ilun Mutaf\u00e1.\u2019ilun (ii. 8)\n\n = \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 |\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 called\nbecause its seven-lettered feet are brought on from the first 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 = \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 |\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 of the\nGreek Drama:\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\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 = \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 \u2011 |\n\nD. D\u00e1irat al-Mushtabih, circle of \u201cthe intricate\u201d metre, so called from\nits intricate nature, primary mingling with secondary feet, and one foot\nof the same verse containing a Watad majm\u00fa\u2019, another a Watad mafr\u00fak,\n_i.e._ the iambic rhythm alternating with the trochaic and _vice versa_.\nIts 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 = \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u2011 \u23d1\n\n2. Al-Munsarih, twice\n\n Mustaf.\u2019ilun Maf\u00fa.l\u00e1tu Mustaf.\u2019ilun (ii. 6. 9. 6)\n\n = \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u2011 \u23d1 | \u2011 \u2011 \u23d1 \u2011 |\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 = \u2011 \u23d1 \u2011 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 |\n\n4. Al-Muz\u00e1ri\u2019, twice\n\n Maf\u00e1.\u2019\u00edlun F\u00e1\u2019i.l\u00e1tun Maf\u00e1.\u2019\u00edlun (ii. 2. 4. 2)\n\n = \u23d1 \u2011 \u2011 \u2011 | \u2011 \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 |\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 = \u2011 \u2011 \u2011 \u23d1 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u2011 \u23d1 |\n\n6. Al-Mujtass, twice\n\n Mustaf\u2019i.lun F\u00e1.\u2019il\u00e1tun Mustaf\u2019i.lun (ii. 10. 7. 10)\n\n = \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\n\nE. D\u00e1irat al-Muttafik, circle of \u201cthe concordant\u201d metre, so called for\nthe same reason why circle B is called \u201cthe agreeing,\u201d _i.e._ because\nthe feet all harmonise in length, being here, however quinqueliteral,\nnot seven-lettered as in the M\u00fatalif. Al-Khal\u00edl, the inventor of the\n\u2019Ilm al-\u2019Ar\u00faz, assigns to it only one 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 = \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 |\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 = \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 |\n\nThe feet and metres as given above, are however to a certain extent\nmerely theoretical; in practice the former admit of numerous licenses\nand the latter of variations brought about by modification or partial\nsuppression of the feet final in a verse. An Arabic poem (Kas\u00eddah, or if\nnumbering less than ten couplets, Kat\u2019ah) consists of Bayts or couplets,\nbound together by a continuous rhyme, which connects the first two lines\nand is repeated at the end of every second line throughout the poem. The\n_last_ foot of every odd line is called \u2019Ar\u00faz (fem. in contradistinction\nof Ar\u00faz in the sense of Prosody which is masc.) pl. A\u2019\u00e1iriz, that of\nevery even line is called Zarb, pl. Azrub, and the remaining feet may be\ntermed Hashw (stuffing), although in stricter parlance a further\ndistinction is made between the _first_ foot of every odd and even line\nas well.\n\nNow with regard to the Hashw on the one hand, and the \u2019Aruz and Zarb on\nthe other, the changes which the normal feet undergo, are of two kinds:\nZuh\u00e1f (deviation) and \u2019Illah (defect). Zuh\u00e1f applies, as a rule,\noccasionally and optionally to the second letter of a Sabab in those\nfeet which compose the Hashw or body-part of a verse, making a long\nsyllable short by suppressing its quiescent final, or contracting two\nshort quantities in a long one, by rendering quiescent a moved letter\nwhich stands second in a Sabab sak\u00edl. In Mustaf\u2019ilun (ii. 6. = \u2011 \u2011 \u23d1 \u2011),\nfor instance, the s of the first syllable, or the f of the second, or\nboth may be dropped and it will become accordingly Mutaf\u2019ilun, by\nsubstitution Maf\u00e1\u2019ilun, (\u23d1 \u2011 \u23d1 \u2011) or Musta\u2019ilun, by substitution,\nMufta\u2019ilun (\u2011 \u23d1 \u23d1 \u2011), or Muta\u2019ilun, by substitution Fa\u2019ilatun (\u23d1 \u23d1 \u23d1\n\u2011).[454] This means that wherever the foot Mustaf.\u2019ilun occurs in the\nHashw of a poem, we can represent it by the scheme \u23d3 \u23d3 \u23d1 \u2011 _i.e._ the\nEpitritus tertius can, by poetical license change into Diiambus,\nChoriambus or Paeon quartus. In Muf\u00e1\u2019alatun (ii. 3. = \u23d1 \u2011 \u23d1 \u23d1 \u2011) and\nMutaf\u00e1\u2019ilun (ii. 8. = \u23d1 \u23d1 \u2011 \u23d1 \u2011), again, the Sabab \u2019ala and muta may\nbecome khaf\u00edf by suppression of their final Harakah and thus turn into\nMuf\u00e1\u2019altun, by substitution Maf\u00e1\u2019\u00edlun (ii. 2. = \u23d1 \u2011 \u2011 \u2011), and\nMutf\u00e1\u2019ilun, by substitution Mustaf\u2019ilun (ii. 6. = \u2011 \u2011 \u23d1 \u2011 as above). In\nother words the two feet correspond to the schemes \u23d1 _ \u23d1 \u2011 \u23d1 _ and \u23d1 \u2011 \u23d1\n_ \u23d1 _, where a Spondee can take the place of the Anapaest after or\nbefore the Iambus respectively.\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 of a\ncouplet, being at the same time constant and obligatory. Besides the\nchanges already mentioned, it consists in adding one or two letters to a\nSabab or Watad, or curtailing them more or less, even to cutting them\noff altogether. We cannot here exhaust this matter any more than those\ntouched upon until now, but must be satisfied with an example or two, to\nshow the proceeding in general 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 Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun F\u00e1\u2019ilun.\n\nThis complete form, however, is not in use amongst Arab poets. If by the\nZuh\u00e1f Khabn, here acting as \u2019Illah, the Alif in the final F\u00e1\u2019ilun is\nsuppressed, changing it into Fa\u2019ilun (\u23d1 \u23d1 \u2011), it becomes the first\n\u2019Aruz, called makhb\u00fanah, of the Bas\u00edt, the first Zarb of which is\nobtained by submitting the final F\u00e1\u2019ilun of the second line to the same\nprocess. A second Zarb results, if in F\u00e1\u2019ilun the final n of the Watad\n\u2019ilun is _cut_ off and the preceding l made quiescent by the \u2019Illah Kat\u2019\nthus giving F\u00e1\u2019il and by substitution Fa\u2019lun (\u2011 \u2011). Thus the formula\nbecomes:\u2014\n\n Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun Fa\u2019ilun\n\n Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun { Fa\u2019ilun\n { Fa\u2019lun\n\nAs in the Hashw, _i.e._ the first three feet of each line, the Khabn can\nlikewise be applied to the medial F\u00e1\u2019ilun, and for Mustaf\u2019ilun the\npoetical licenses, explained above, may be introduced, this first \u2019Ar\u00faz\nor Class of the Bas\u00edt with its two Zarb or subdivisions will be\nrepresented by the scheme\n\n \u23d1 \u23d1 \u2502 \u23d1 \u2502 \u23d1 \u23d1 \u2502\n \u2011 \u2011 \u23d1 \u2011 \u2502 \u2011 \u23d1 \u2011 \u2502 \u2011 \u2011 \u23d1 \u2011 \u2502 \u23d1 \u23d1 \u2011\n\n \u23d1 \u23d1 \u2502 \u23d1 \u2502 \u23d1 \u23d1 { \u23d1 \u23d1 \u2011\n \u2011 \u2011 \u23d1 \u2011 \u2502 \u2011 \u23d1 \u2011 \u2502 \u2011 \u2011 \u23d1 \u2011 { \u2011 \u2011\n\nthat is to say in the first subdivision of this form of the Bas\u00edt both\nlines of each couplet end with an Anapaest and every second line of the\nother subdivision terminates in a Spondee.\n\nThe Bas\u00edt has four more A\u2019\u00e1riz, three called majz\u00faah, because each line\nis shortened by a Juz or foot, one called masht\u00farah (halved), because\nthe number of feet is reduced from four to two, and we may here notice\nthat the former kind of lessening the number of feet is frequent with\nthe hexametrical circles (B. C. D.), while the latter kind can naturally\nonly occur in those circles, whose couplet forms an octameter (A. E.).\nBesides being majz\u00faah, the second \u2019Aruz is sah\u00edhah (perfect) consisting\nof the normal foot Mustaf\u2019ilun. It has three Azrub: 1. Mustaf\u2019il\u00e1n (\u2011 \u2011\n\u23d1 \u2011, with an overlong final syllable, see supra p. 277), produced by the\n\u2019Illah Tazy\u00edl, _i.e._ addition of a quiescent letter at the end\n(Mustaf\u2019ilunn, by substitution Mustaf\u2019il\u00e1n); 2. Mustaf\u2019ilun, like the\n\u2019Aruz; 3. Maf\u2019\u00falun (\u2011 \u2011 \u2011), produced by the \u2019Illah Kat\u2019 (see the\npreceding page; Mustaf\u2019ilun, by dropping the final n and making the l\nquiescent becomes Mustaf\u2019il and by substitution Maf\u2019\u00falun). Hence the\nformula is:\n\n Mustaf\u2019ilun F\u00e1\u2019ilun Mustaf\u2019ilun\n { Mustaf\u2019il\u00e1n\n Mustaf\u2019ilun F\u00e1\u2019ilun { Mustaf\u2019ilun\n { Maf\u2019\u00falun,\n\nwhich, with its allowable licenses, may be represented by the scheme:\n\n \u23d1 \u23d1 \u2502 \u23d1 \u2502\n \u2011 \u2011 \u23d1 \u2011 \u2502 \u2011 \u23d1 \u2011 \u2502 \u2011 \u2011 \u23d1 \u2011\n { \u23d1 \u23d1\n { \u2011 \u2011 \u23d1 \u2011\n \u23d1 \u23d1 \u2502 \u23d1 { \u2011 \u2011 \u23d1 \u2011\n \u2011 \u2011 \u23d1 \u2011 \u2502 \u2011 \u23d1 \u2011 { \u23d1\n { \u2011 \u2011 \u2011\n\nThe above will suffice to illustrate the general method of the\nProsodists, and we must refer the reader for the remaining classes and\nsubdivisions of the Bas\u00edt as well as the other metres to more special\ntreatises on the subject, to which this Essay is intended merely as an\nintroduction, with a view to facilitate the first steps of the student\nin an important, but I fear somewhat neglected field of Arabic learning.\n\nIf we now turn to the poetical pieces contained in The Nights, we find\nthat out of the fifteen metres, known to al-Khal\u00edl, or the sixteen of\nlater Prosodists, instances of thirteen occur in the Mac. N. edition,\nbut in vastly different proportions. The total number amounts to 1,385\npieces (some, however, repeated several times), out of which 1,128\nbelong to the first two circles, leaving only 257 for the remaining\nthree. The same disproportionality obtains with regard to the metres of\neach circle. The Mukhtalif is represented by 331 instances of Taw\u00edl and\n330 of Bas\u00edt against 3 of Mad\u00edd; the Mutalif by 321 instances of K\u00e1mil\nagainst 143 of W\u00e1fir; the Mujtalab by 32 instances of Ramal and 30 of\nRajaz against 1 of Hazaj; the Mushtabih by 72 instances of Khaf\u00edf and 52\nof Sar\u00ed\u2019 against 18 of Munsarih and 15 of Mujtass; and lastly the\nMuttafik by 37 instances of Mutak\u00e1rib. Neither the Mutad\u00e1rak (E. 2), nor\nthe Muz\u00e1ri\u2019 and Muktazib (D. 4. 5) are met with.\n\nFinally it remains for me to quote a couplet of each metre, showing how\nto scan them, and what relation they bear to the theoretical formulas\nexhibited on p. 282 to p. 286.\n\nIt is characteristic for the preponderance of the Taw\u00edl over all the\nother metres, that the first four lines, with which my alphabetical list\nbegins, are written in it. One of these belongs to a poem which has for\nits author Bah\u00e1 al-D\u00edn Zuhayr (born A.D. 1186 at Mekkah or in its\nvicinity, ob. 1249 at Cairo), and is to be found in full in Professor\nPalmer\u2019s edition of his works, p. 164. Sir Richard Burton translates the\nfirst Bayt (vol. i. 290):\n\n An I quit Cairo and her pleasances \u273f Where can I hope to find so\n gladsome ways?\n\nProfessor Palmer renders it:\n\n Must I leave Egypt where such joys abound?\n What place can ever charm me so again\n\nIn Arabic it scans:\n\n \u23d1 \u2011 \u23d1 | \u23d1 \u2011 \u2011 \u2011 | \u2011 \u23d1 \u2011 | \u23d1 \u2011 \u23d1 \u2011\n A-arhalu \u2019an Misrin wa t\u00edbi na\u2019\u00edmihi[455]\n \u23d1 \u2011 \u23d1 | \u23d1 \u2011 \u2011 \u2011 | \u2011 \u23d1 \u2011 | \u23d1 \u2011 \u23d1 \u2011\n Fa-ayyu mak\u00e1nin ba\u2019dah\u00e1 li-ya sh\u00e1iku.\n\nIn referring to iii. A. I. p. 282, it will be seen that in the Hashw\nFa\u2019\u00falun (\u23d1 \u2011 \u2011) has become Fa\u2019\u00falu (\u23d1 \u2011 \u23d1) by a Zuh\u00e1f called Kabz\n(suppression of the fifth letter of a foot if it is quiescent), and that\nin the \u2019Ar\u00faz and Zarb Maf\u00e1\u2019\u00edlun (\u23d1 \u2011 \u2011 \u2011) has changed into Maf\u00e1\u2019ilun (\u23d1\n\u2011 \u23d1 \u2011) by the same Zuh\u00e1f acting as \u2019Illah. The latter alteration shows\nthe couplet to be of the second Zarb of the first \u2019Ar\u00faz of the Taw\u00edl. If\nthe second line did terminate in Maf\u00e1\u2019\u00edlun, as in the original scheme,\nit would be the first Zarb of the same \u2019Ar\u00faz; if it did end in Fa\u2019\u00falun\n(\u23d1 \u2011 \u2011) or Maf\u00e1\u2019\u00edl (\u23d1 \u2011 \u2011) it would represent the third or fourth\nsubdivision of this first class respectively. The Taw\u00edl has one other\n\u2019Ar\u00faz, Fa\u2019\u00falun, with a twofold Zarb, either Fa\u2019\u00falun also, or Maf\u00e1\u2019ilun.\n\nThe first instance of the Bas\u00edt occurring in The Nights are the lines\ntranslated vol. i. p. 25:\n\n Containeth Time a twain of days, this of blessing, that of bane \u273f And\n holdeth Life a twain of halves, this of pleasure, that of pain.\n\nIn Arabic (Mac. N. i. 11):\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 |\n Al-Dahru yaum\u00e1ni z\u00e1 amnun wa z\u00e1 hazaru\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 |\n Wa \u2019l-\u2019Ayshu shatr\u00e1ni z\u00e1 safwun wa z\u00e1 kadaru.\n\nTurning back to p. 283, where the A\u2019\u00e1r\u00edz and Azrub of the Bas\u00edt are\nshown, the student will have no difficulty to recognise the Bayt as one\nbelonging to the first Zarb of the first \u2019Ar\u00faz.\n\nAs an example of the Mad\u00edd we quote the original of the lines (vol. v.\n131):\u2014\n\n I had a heart, and with it lived my life \u273f \u2019Twas seared with fire and\n burnt with loving-lowe.\n\nThey read in Arabic:\u2014\n\n \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 |\n K\u00e1na l\u00ed kalbun a\u2019\u00edshu bihi\n \u2011 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 | \u23d1 \u2011 |\n Fa\u2019ktaw\u00e0 bi\u2019l-n\u00e1ri wa\u2019htarak.\n\nIf we compare this with the formula (iii. A. 2 p. 283), we find that\neither line of the couplet is shortened by a foot; it is, therefore,\nmajz\u00fa. The first \u2019Ar\u00faz of this abbreviated metre is F\u00e1\u2019il\u00e1tun (\u2011 \u23d1 \u2011 \u2011),\nand is called sah\u00edhah (perfect) because it consists of the normal third\nfoot. In the second \u2019Ar\u00faz F\u00e1\u2019il\u00e1tun loses its end syllable tun by the\n\u2019Illah Hafz (suppression of a final Sabab khaf\u00edf), and becomes F\u00e1\u2019il\u00e1 (\u2011\n\u23d1 \u2011), for which F\u00e1\u2019ilun is substituted. Shortening the first syllable of\nF\u00e1\u2019ilun, _i.e._ eliminating the Alif by Khabn, we obtain the third \u2019Ar\u00faz\nFa\u2019ilun (\u23d1 \u23d1 \u2011) as that of the present lines, which has two Azrub:\nFa\u2019ilun, like the \u2019Ar\u00faz, and Fa\u2019lun (\u2011 \u2011), here, again by Khabn, further\nreduced to Fa\u2019al (\u23d1 \u2011).\n\nIshak of Mosul, who improvises the piece, calls it \u201cso difficult and so\nrare, that it went nigh to deaden the quick and to quicken the dead;\u201d\nindeed, the native poets consider the metre Mad\u00edd as the most difficult\nof all, and it is scarcely ever attempted by later writers. This\naccounts for its rare occurrence in The Nights, where only two more\ninstances are to be found, Mac. N. ii. 244 and iii. 404.\n\nThe second and third circle will best be spoken of together, as the\nW\u00e1fir and K\u00e1mil have a natural affinity to the Hazaj and Rajaz. Let us\nrevert to the line:\u2014\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 |\n Ak\u00e1m\u00fa \u2019l-wajda f\u00ed kalb\u00ed wa s\u00e1r\u00fa.\n\nTranslated, as it were, into the language of the Prosodists it will be:\u2014\n\n Maf\u00e1\u2019\u00edlun[456] \u2019Maf\u00e1\u2019\u00edlun Fa\u2019\u00falun,\n\nand this, standing by itself, might prima facie be taken for a line of\nthe Hazaj (iii. C. 1), with the third Maf\u00e1\u2019\u00edlun shortened by Hafz (see\nabove) into Maf\u00e1\u2019\u00ed for which Fa\u2019\u00falun would be substituted. We have seen\n(p. 287) that and how the foot Muf\u00e1\u2019alatun can change into Maf\u00e1\u2019\u00edlun,\nand if in any poem which otherwise would belong to the metre Hazaj, the\nformer measure appears even in one foot only along with the latter, it\nis considered to be the original measure, and the poem counts no longer\nas Hazaj but as W\u00e1fir. In the piece now under consideration, it is the\nsecond Bayt where the characteristic foot of the W\u00e1fir first appears:\u2014\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u23d1 \u23d1 \u2011 | \u23d1 \u2011 \u2011 |\n Naat \u2019ann\u00ed\u2019l-rub\u00fa\u2019u wa s\u00e1kin\u00edh\u00e1\n\n \u23d1 \u2011 \u23d1 \u23d1 \u2011 | \u23d1 \u2011 \u23d1 \u23d1 \u2011 | \u23d1 \u2011 \u2011 |\n Wa kad ba\u2019uda \u2019l-maz\u00e1ru fa-l\u00e1 maz\u00e1ru.\n\nAnglic\u00e8 (vol. iii. 296):\u2014\n\n Far lies the camp and those who camp therein; \u273f Far is her tent-shrine\n where I ne\u2019er shall tent.\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 foot.\nHence it is only in the second \u2019Ar\u00faz of the W\u00e1fir, which is likewise\nmajz\u00faah, that the ambiguity as to the real nature of the metre can\narise[457]; and the isolated couplet:\u2014\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 |\n Yar\u00eddu \u2019l-mar-u an yu\u2019t\u00e0 mun\u00e1hu\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 |\n Wa yab\u00e0 \u2019ll\u00e1hu ill\u00e1 m\u00e1 yur\u00eddu\n\n Man wills his wish to him accorded be, \u273f But Allah naught accords save\n what he wills (vol. iv. 157),\n\nbeing hexametrical, forms undoubtedly part of a poem in W\u00e1fir although\nit does not contain the foot Muf\u00e1\u2019alatun at all. Thus the solitary\ninstance of Hazaj in The Nights is Ab\u00fa Nuw\u00e1s\u2019 abomination, beginning\nwith:\u2014\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 |\n Fa-l\u00e1 tas\u2019au il\u00e0 ghayr\u00ed\n\n \u23d1 \u2011 \u2011 \u2011 | \u23d1 \u2011 \u2011 \u2011 |\n Fa-\u2019ind\u00ed ma\u2019dinu \u2019l-khayri (Mac. N. ii. 377).\n\n Steer ye your steps to none but me \u273f Who have a mine of luxury (vol. v.\n 65).\n\nIf in the second \u2019Ar\u00faz of the W\u00e1fir Maf\u2019\u00e1\u00edlun (\u23d1 \u2011 \u2011 \u2011) is further\nshortened to Maf\u00e1\u2019ilun (\u23d1 \u2011 \u23d1 \u2011), the metre resembles the second \u2019Ar\u00faz\nof Rajaz, where, as we have seen, the latter foot can, by license, take\nthe place of the normal Mustaf\u2019ilun (\u2011 \u2011 \u23d1 \u2011).\n\nThe K\u00e1mil bears a similar relation to the Rajaz, as the W\u00e1fir bears to\nthe Hazaj. By way of illustration we quote from Mac. N. ii. 8 the first\ntwo Bayts of a little poem taken from the 23rd Assembly of Al-Hariri:\u2014\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 |\n Y\u00e1 kh\u00e1tiba \u2019l-duny\u00e1 \u2019l-daniyyati innah\u00e1\n\n \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u2011 |\n Sharaku \u2019l-rad\u00e0 wa kar\u00e1ratu \u2019l-akd\u00e1ri\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\n D\u00e1run mat\u00e0 m\u00e1 azhakat f\u00ed yaumih\u00e1\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u2011 |\n Abkat ghadan bu\u2019dan lah\u00e1 min d\u00e1ri.\n\nIn Sir Richard Burton\u2019s translation (vol. iii. 319):\u2014\n\n O thou who woo\u2019st a World unworthy, learn \u273f \u2019Tis house of evils, \u2019tis\n Perdition\u2019s net:\n A house where whoso laughs this day shall weep \u273f The next; then perish\n house of fume and fret.\n\nThe \u2019Ar\u00faz of the first couplet is Mutaf\u00e1\u2019ilun, assigning the piece to\nthe first or perfect (sah\u00edhah) class of the K\u00e1mil. In the Hashw of the\nopening line and in that of the whole second Bayt this normal\nMutaf\u00e1\u2019ilun has, by license, become Mustaf\u2019ilun, and the same change has\ntaken place in the \u2019Ar\u00faz of the second couplet; for it is a peculiarity\nwhich this metre shares with a few others, to allow certain alterations\nof the kind Zuh\u00e1f in the \u2019Ar\u00faz and Zarb as well as in the Hashw. This\nclass has three subdivisions: the Zarb of the first is Mutaf\u00e1\u2019ilun, like\nthe \u2019Ar\u00faz; the Zarb of the second is Fa\u2019al\u00e1tun (\u23d1 \u23d1 \u2011 \u2011), a substitution\nfor Mutaf\u00e1\u2019il which latter is obtained from Mutaf\u00e1\u2019ilun by suppressing\nthe final _n_ and rendering the _l_ quiescent; the Zarb of the third is\nFa\u2019lun (\u2011 \u2011) for M\u00fatf\u00e1, derived from Mutaf\u00e1\u2019ilun by cutting off the\nWatad \u2019ilun and dropping the medial _a_ of the remaining Mutaf\u00e1.\n\nIf we make the \u2019Ayn of the second Zarb Fa\u2019al\u00e1tun also quiescent by the\npermitted Zuh\u00e1f Izm\u00e1r, it changes into Fa\u2019l\u00e1tun, by substitution\nMaf\u2019\u00falun (\u2011 \u2011 \u2011) which terminates the rhyming lines of the foregoing\nquotation. Consequently the two couplets taken together, belong to the\nsecond Zarb of the first \u2019Ar\u00faz of the K\u00e1mil, and the metre of the poem\nwith its licenses may be represented by the scheme:\n\n \u2011 \u2502 \u2011 \u2502 \u2011 \u2502\n \u23d1 \u23d1 \u2011 \u23d1 \u2011 \u2502\u23d1 \u23d1 \u2011 \u23d1 \u2011 \u2502\u23d1 \u23d1 \u2011 \u23d1 \u2011 \u2502\n\n \u2011 \u2502 \u2011 \u2502 \u2011 \u2502\n \u23d1 \u23d1 \u2011 \u23d1 \u2011 \u2502\u23d1 \u23d1 \u2011 \u23d1 \u2011 \u2502\u23d1 \u23d1 \u2011 \u2011 \u2502\n\nTaken isolated, on the other hand, the second Bayt might be of the metre\nRajaz, whose first \u2019Ar\u00faz Mustaf\u2019ilun has two Azrub: one equal to the\nAr\u00faz, the other Maf\u2019\u00falun as above, but here substituted for Mustaf\u2019il\nafter applying the \u2019Illah Kat\u2019 (see p. 288) to Mustaf\u2019ilun. If this were\nthe metre of the poem throughout, the scheme with the licenses peculiar\nto the Rajaz would be:\n\n \u23d1 \u23d1 \u2502\u23d1 \u23d1 \u2502\u23d1 \u23d1 \u2502\n \u2011 \u2011 \u23d1 \u2011 \u2502\u2011 \u2011 \u23d1 \u2011 \u2502\u2011 \u2011 \u23d1 \u2011 \u2502\n\n \u23d1 \u23d1 \u2502\u23d1 \u23d1 \u2502\u23d1 \u2502\n \u2011 \u2011 \u23d1 \u2011 \u2502\u2011 \u2011 \u23d1 \u2011 \u2502\u2011 \u2011 \u2011 \u2502\n\nThe pith of Al-Hariri\u2019s Assembly is that the knight errant, not to say\nthe arrant wight of the Romance, Ab\u00fa Sayd of Sar\u00faj, accuses before the\nW\u00e1li of Baghdad his pretended pupil, in reality his son, to have\nappropriated a poem of his by lopping off two feet of every Bayt. If\nthis is done in the quoted lines, they read:\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\n Y\u00e1 kh\u00e1tiba \u2019l-duny\u00e1 \u2019l-daniy\n\n \u23d1 \u23d1 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u23d1 \u2011 |\n Yati innah\u00e1 sharaku \u2019l-rad\u00e0\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\n D\u00e1run mat\u00e0 m\u00e1 azhakat\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 |\n F\u00ed yaumih\u00e1 abkat ghad\u00e1,\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 K\u00e1mil,\nand its second couplet tallies with the second subdivision of the second\nclass of Rajaz.\n\nThe Rajaz, a iambic metre pure and simple, is the most popular, because\nthe easiest, in which even the Prophet was caught napping sometimes, at\nthe dangerous risk of following the perilous leadership of Imru \u2019l-Kays.\nIt is the metre of improvisation, of ditties, and of numerous didactic\npoems. In the latter case, when the composition is called Urj\u00fazah, the\ntwo lines of every Bayt rhyme, and each Bayt has a rhyme of its own.\nThis is the form in which for instance, Ibn M\u00e1lik\u2019s Alf\u00edyah is written,\nas well as the 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 and\nsecond, the Ramal forms the link between the third and fourth D\u00e1irah.\nIts measure F\u00e1\u2019il\u00e1tun (\u2011 \u23d1 \u2011 \u2011) and the reversal of it, Maf\u2019\u00fal\u00e1tu (\u2011 \u2011 \u2011\n\u23d1), affect the trochaic rhythm, as opposed to the iambic of the two\nfirst-named metres. The iambic movement has a ring of gladness about it,\nthe trochaic a wail of sadness: the former resembles a nimble\npedestrian, striding apace with an elastic step and a cheerful heart;\nthe latter is like a man toiling along on the desert path, where his\nfoot is ever and anon sliding back in the burning sand (Raml, whence\nprobably the name of the metre). Both combined in regular alternation,\nimpart an agitated 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, which,\nbeing throughout a story of love, as has been noted, vol. v. 33, abounds\nin verse, and, in particular, contains ten out of the thirty-two\ninstances of Ramal occurring in The Nights. We quote:\n\nRamal, first Zarb of the first \u2019Ar\u00faz (Mac. N. ii. 361):\n\n \u2011 \u23d1 \u2011 \u2011 | \u23d1 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 |\n Inna li \u2019l-bulbuli sautan f\u00ed \u2019l-sahar\n\n \u2011 \u23d1 \u2011 \u2011 | \u23d1 \u23d1 \u2011 \u2011 | \u2011 \u23d1 \u2011 |\n Ashghala \u2019l-\u2019\u00e1shika \u2019an husni \u2019l-watar\n\n The Bulbul\u2019s note, whenas dawn is nigh \u273f Tells the lover from strains of\n strings to fly (vol. v. 48).\n\nSar\u00ed\u2019, second Zarb of the first \u2019Ar\u00faz (Mac. N. ii. 359):\n\n \u23d1 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 |\n Wa f\u00e1khitin kad k\u00e1la f\u00ed nauhihi\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 |\n Y\u00e1 D\u00e1iman shukran \u2019al\u00e0 balwat\u00ed\n\n I heard a ringdove chanting soft and plaintively, \u273f \u201cI thank Thee, O\n Eternal, for this misery\u201d (vol. v. 47).\n\nKhaf\u00edf, full or perfect form (sah\u00edh), both in Zarb and \u2019Ar\u00faz (Mac. N.\nii. 356):\n\n \u2011 \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 |\n Y\u00e1 li-man ashtak\u00ed \u2019l-ghar\u00e1ma \u2019llaz\u00ed b\u00ed\n\n \u23d1 \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 |\n Wa shuj\u00fan\u00ed wa furkat\u00ed \u2019an hab\u00edb\u00ed\n\n O to whom now of my desire complaining sore shall I \u273f Bewail my parting\n from my fere compell\u00e8d thus to fly (vol. v. 44).\n\nMujtass, the only \u2019Ar\u00faz (majz\u00faah sah\u00edhah, _i.e._ shortened by one foot\nand perfect) with equal Zarb (Mac. N. ii. 367):\n\n \u2011 \u2011 \u23d1 \u2011 | \u23d1 \u23d1 \u2011 \u2011 |\n Rudd\u00fa \u2019alayya hab\u00edb\u00ed\n\n \u2011 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u2011 |\n L\u00e1 hajatan l\u00ed bi-m\u00e1lin\n\n To me restore my dear \u273f I want not wealth untold (vol. v. 55).\n\nAs an instance of the Munsarih, I give the second occurring in The\nNights, because it affords me an opportunity to show the student how\nuseful a knowledge of the laws of Prosody frequently proves for\nascertaining the correct reading of a text. Mac. N. i. 33 we find the\nline:\n\n \u2011 \u23d1 \u23d1 \u2011 | \u2011 \u23d1 \u23d1 \u2011 | \u2011 \u23d1 \u23d1 \u2011 |\n Arba\u2019atun m\u00e1 \u2019jtama\u2019at kattu iz\u00e1.\n\nThis would be Rajaz with the license Mufta\u2019ilun for Mustaf\u2019ilun. But the\nfollowing lines of the fragment evince, that the metre is Munsarih;\nhence, a clerical error must lurk somewhere in the second foot. In fact,\non page 833 of the same volume, we find the piece repeated, and here the\nfirst couplet reads\n\n \u2011 \u23d1 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u23d1 | \u2011 \u23d1 \u23d1 \u2011 |\n Arba\u2019atun m\u00e1 \u2019jtama\u2019na kattu siw\u00e0\n\n \u23d1 \u2011 \u23d1 \u2011 | \u2011 \u23d1 \u2011 \u23d1 | \u2011 \u23d1 \u23d1 \u2011 |\n Al\u00e0 az\u00e1 mujhat\u00ed wa safki dam\u00ed\n\n Four things which ne\u2019er conjoin unless it be \u273f To storm my vitals and to\n shed my blood (vol. iii. 237).\n\nThe Mutak\u00e1rib, the last of the metres employed in The Nights, has gained\na truly historical importance by the part which it plays in Persian\nliterature. In the form of trimetrical double-lines, with a several\nrhyme for each couplet, it has become the \u201cNibelungen-\u201d stanza of the\nPersian epos: Firdaus\u00ed\u2019s immortal \u201cBook of Kings\u201d and Niz\u00e1mi\u2019s\nIskander-n\u00e1mah are written in it, not to mention a host of Masnawis in\nwhich Sufic mysticism combats Mohammedan orthodoxy. On account of its\nwarlike and heroical character, therefore, I choose for an example the\nknightly Jamrak\u00e1n\u2019s challenge to the single fight in which he conquers\nhis scarcely less valiant adversary Kaurajan, Mac. N. iii. 296:\n\n \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u23d1 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011\n An\u00e1 \u2019l-Jamrak\u00e1nu kawiyyn \u2019l-jan\u00e1ni\n\n \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u23d1 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011\n Jam\u00ed\u2019u \u2019l-faw\u00e1risi takhsh\u00e0 kit\u00e1l\u00ed.\n\nHere the third syllable of the second foot in each line is shortened by\nlicense, and the final Kasrah of the first line, standing in pause, is\nlong, the metre being the full form of the Mutak\u00e1rib as exhibited p.\n286, iii. E. i. If we suppress the Kasrah of al-Jan\u00e1ni, which is also\nallowable in pause, and make the second line to rhyme with the first,\nsaying, for instance:\n\n \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u23d1 | \u23d1 \u2011 \u2011 | \u23d1 \u2011\n An\u00e1 \u2019l-Jamrak\u00e1nu kawiyyu \u2019l-jan\u00e1n\n\n \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011 \u2011 | \u23d1 \u2011\n La-yaksh\u00e0 kit\u00e1l\u00ed shij\u00e1\u2019u \u2019l-zam\u00e1n,\n\nwe obtain the powerful and melodious metre in which the Sh\u00e1hn\u00e1mah sings\nof Rustam\u2019s lofty deeds, of the tender love of R\u00fadabah and the tragic\ndownfall of Siyawush.\n\nShall I confess that in writing the foregoing pages it has been my\nambition to become a conqueror, in a modest way, myself: to conquer, I\nmean, the prejudice frequently entertained, and shared even by my\naccomplished countryman, R\u00fcckert, that Arabic Prosody is a clumsy and\nrepulsive doctrine. I have tried to show that it springs naturally from\nthe character of the language, and, intimately connected, as it is, with\nthe grammatical system of the Arabs, it appears to me quite worthy of\nthe acumen of a people, to whom, amongst other things, we owe the\ninvention of Algebra, the stepping-stone of our whole modern system of\nMathematics. I cannot refrain, therefore, from concluding with a little\nanecdote anent al-Khal\u00edl, which Ibn Khallik\u00e1n tells in the following\nwords. His son went one day into the room where his father was, and on\nfinding him scanning a piece of poetry by the rules of prosody, he ran\nout and told the people that his father had lost his wits. They went in\nimmediately and related to al-Khal\u00edl what they had heard, on which he\naddressed his son in these terms:\n\n\u201cHad you known what I was saying, you would have excused me, and had you\nknown what you said, I should have blamed you. But you did not\nunderstand me, so you blamed me, and I knew that you were ignorant, so I\npardoned you.\u201d\n\n\n L\u2019Envoi.\n\nHere end, to my sorrow, the labours of a quarter-century and here I must\nperforce say with the \u201cpoets\u2019 Poet,\u201d\n\n \u201cBehold! I see the haven nigh at hand,\n To which I mean my wearie course to bend;\n Vere the main shete, and bear up with the land\n The which afore is fairly to be ken\u2019d.\u201d\n\nNothing of importance now indeed remains for me but briefly to estimate\nthe character of my work and to take cordial leave of my readers,\nthanking them for the interest they have accorded to these volumes and\nfor enabling me thus successfully to complete the decade.\n\nWithout pudor malus or over-diffidence I would claim to have fulfilled\nthe promise contained in my Foreword. The anthropological notes and\nnotelets, which not only illustrate and read between the lines of the\ntext, but assist the student of Moslem life and of Arabo-Egyptian\nmanners, customs and language in a multitude of matters shunned by\nbooks, form a repertory of Eastern knowledge in its esoteric phase,\nsexual as well as social.\n\nTo assert that such lore is unnecessary is to state, as every traveller\nknows, an \u201cabsurdum.\u201d Few phenomena are more startling than the vision\nof a venerable infant, who has lived half his long life in the midst of\nthe wildest anthropological vagaries and monstrosities, and yet who\nabsolutely ignores all that India or Burmah enacts under his very eyes.\nThis is crass ignorance, not the naive innocence of Saint Francis who,\nseeing a man and a maid in a dark corner, raised his hands to Heaven and\nthanked the Lord 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 claim\nsuccess despite the difficulty of the task. A traveller familiar with\nSyria and Palestine, Herr Landberg, writes, \u201cLa plume refuserait son\nservice, la langue serait insuffisante, si celui qui conna\u00eet la vie de\ntous les jours des Orientaux, surtout des classes \u00e9lev\u00e9es, voulait la\ndevoiler. L\u2019Europe est bien loin d\u2019en avoir la moindre id\u00e9e.\u201d\n\nIn this matter I have done my best, at a time too when the hapless\nEnglish traveller is expected to write like a young lady for young\nladies, and never to notice what underlies the most superficial stratum.\nAnd I also maintain that the free treatment of topics usually taboo\u2019d\nand held to be \u201calekta\u201d\u2014unknown and unfitted for publicity\u2014will be a\nnational benefit to an \u201cEmpire of Opinion,\u201d whose very basis and\nbuttresses are a thorough knowledge by the rulers of the ruled. Men have\nbeen crowned with gold in the Capitol for lesser services rendered to\nthe Respublica.\n\nThat the work contains errors, shortcomings and many a lapsus, I am the\nfirst and foremost to declare. Yet in justice to myself I must also\nnotice that the macul\u00e6 are few and far between; even the most unfriendly\nand interested critics have failed to point out an abnormal number of\nslips. And before pronouncing the \u201cVos plaudite!\u201d or, as Easterns more\npolitely say, \u201cI implore that my poor name may be raised aloft on the\ntongue of praise, let me invoke the fair field and courteous favour\nwhich the Persian poet expected from his readers.\n\n \u200f\u0628\u067e\u0648\u0634 \u06af\u0631 \u0628\u062e\u0637\u0627\u06cc \u0631\u0633\u06cc \u0648 \u0637\u0639\u0646\u0647 \u0645\u0632\u0646\n \u06a9\u0647 \u0647\u064a\u062c \u0628\u0634\u0631 \u062e\u0627\u0644\u06cc \u0627\u0632 \u062e\u0637\u0627 \u0646\u0628\u0648\u062f\u200e\n\n (Veil it, an fault thou find, nor jibe nor jeer:\u2014\n None may be found of faults and failings clear!)\n\n RICHARD F. BURTON.\n\n ATHEN\u00c6UM CLUB, _September 30, \u201986_.\n\n-----\n\nFootnote 126:\n\n Ouseley\u2019s Orient. Collect. I, vii.\n\nFootnote 127:\n\n This threefold distribution occurred to me many years ago and when far\n beyond reach of literary authorities: I was, therefore, much pleased\n to find the subjoined threefold classification with minor details made\n by Baron von Hammer-Purgstall (Preface to Contes In\u00e9dits etc. of G. S.\n Tr\u00e9butien, Paris, mdcccxxviii.). (1) The older stories which serve as\n a base to the collection, such as the Ten Wazirs (\u201cMalice of Women\u201d)\n and Voyages of Sindbad (?) which may date from the days of Mahommed.\n These are distributed into two sub-classes; (_a_) the marvellous and\n purely imaginative (_e.g._ Jamasp and the Serpent Queen) and (_b_) the\n realistic mixed with instructive fables and moral instances. (2) The\n stories and anecdotes peculiarly Arab, relating to the Caliphs and\n especially to Al-Rash\u00edd; and (3) The tales of Egyptian provenance,\n which mostly date from the times of the puissant \u201cAaron the Orthodox.\u201d\n Mr. John Payne (Villon Translation, vol. ix. pp. 367\u201373) distributes\n the stories roughly under five chief heads as follows: (1) Histories\n or long Romances, as King Omar bin Al-Nu\u2019man. (2) Anecdotes or short\n stories dealing with historical personages and with incidents and\n adventures belonging to the every-day life of the period to which they\n refer: _e.g._ those concerning Al-Rash\u00edd and H\u00e1tim of Tayy. (3)\n Romances and romantic fictions comprising three different kinds of\n tales; (_a_) purely romantic and supernatural; (_b_) fictions and\n nouvelles with or without a basis and background of historical fact\n and (_c_) Contes fantastiques. (4) Fables and Apologues; and (5) Tales\n proper, as that of Tawaddud.\n\nFootnote 128:\n\n Journal Asiatique (Paris, Dondey-Dupr\u00e9, 1826) \u201cSur l\u2019origine des Mille\n et une Nuits.\u201d\n\nFootnote 129:\n\n Baron von Hammer-Purgstall\u2019s ch\u00e2teau is near Styrian Graz; and, when I\n last saw his library, it had been left as it was at his death.\n\nFootnote 130:\n\n At least, in Tr\u00e9butien\u2019s Preface, pp. xxx.-xxxi., reprinted from the\n Journ. Asiat. August, 1839: for corrections see De Sacy\u2019s \u201cM\u00e9moire.\u201d\n p. 39.\n\nFootnote 131:\n\n Vol. iv. pp. 89\u201390, Paris mdccclxv. Tr\u00e9butien quotes, chapt. lii. (for\n lxviii.), one of Von Hammer\u2019s manifold inaccuracies.\n\nFootnote 132:\n\n Alluding to Iram the Many-columned, etc.\n\nFootnote 133:\n\n In Tr\u00e9butien \u201cS\u00edh\u00e1,\u201d for which the Editor of the Journ. Asiat. and De\n Sacy rightly read \u201cSab\u00edl-h\u00e1.\u201d\n\nFootnote 134:\n\n For this some MSS. have \u201cFahlaw\u00edyah\u201d = Pehlevi.\n\nFootnote 135:\n\n _i.e._ Lower Roman, Grecian, of Asia Minor, etc., the word is still\n applied throughout Marocco, Algiers and Northern Africa to Europeans\n in general.\n\nFootnote 136:\n\n De Sacy (Dissertation prefixed to the Bourdin Edition) notices the\n \u201cthousand and one,\u201d and in his M\u00e9moire \u201ca thousand:\u201d Von Hammer\u2019s MS.\n reads a thousand, and the French translation a thousand and one.\n Evidently no stress can be laid upon the numerals.\n\nFootnote 137:\n\n These names are noticed in my vol. i. 14, and vol. ii. 3. According to\n De Sacy some MSS. read \u201cHistory of the Wazir and his Daughters.\u201d\n\nFootnote 138:\n\n Lane (iii. 735) has Wizreh or Wardeh which guide us to Wird Khan, the\n hero of the tale. Von Hammer\u2019s MS. prefers Djilkand (Jilkand), whence\n probably the Isegil or Isegild of Langl\u00e8s (1814), and the Ts\u00e9qyl of De\n Sacy (1833). The mention of \u201cSim\u00e1s\u201d (Lane\u2019s Shemmas) identifies it\n with \u201cKing Jali\u2019\u00e1d of Hind,\u201d etc. (Night dcccxcix.) Writing in A.D.\n 961 Hamzah Isfah\u00e1ni couples with the libri Sindbad and Schimas, the\n libri Baruc and Barsinas, four nouvelles out of nearly seventy. See\n also Al-Makri\u2019zi\u2019s Khitat or Topography (ii. 485) for a notice of the\n Thousand or Thousand and one Nights.\n\nFootnote 139:\n\n Alluding to the \u201cSeven Wazirs\u201d alias \u201cThe Malice of Women\u201d (Night\n dlxxviii.), which Von Hammer and many others have carelessly\n confounded with Sindbad the Seaman. We find that two tales once\n separate have now been incorporated with The Nights, and this suggests\n the manner of its composition by accretion.\n\nFootnote 140:\n\n Arabised by a most \u201celegant\u201d stylist, Abdullah ibn al-Mukaff\u00e1 (the\n shrivelled), a Persian Guebre named Roz-bih (Day good), who islamised\n and was barbarously put to death in A.H. 158 (= 775) by command of the\n Caliph al-Mansur (Al-Siyuti p. 277). \u201cHe also translated from Pehlevi\n the book entitled _Sekiser\u00e1n_, containing the annals of Isfandiyar,\n the death of Rustam, and other episodes of old Persic history,\u201d says\n Al-Mas\u2019udi chapt. xxi. See also Ibn Khallikan (1, 43) who dates the\n murder in A.H. 142 (= 759\u201360).\n\nFootnote 141:\n\n \u201cNotice sur Le Schah-namah de Firdoussi,\u201d a posthumous publication of\n M. de Wallenbourg, Vienna, 1810, by M. A. de Bianchi. In sect. iii. I\n shall quote another passage of Al-Mas\u2019udi (viii. 175) in which I find\n a distinct allusion to the \u201cGaboriau-detective tales\u201d of The Nights.\n\nFootnote 142:\n\n Here Von Hammer shows his customary inexactitude. As we learn from Ibn\n Khallikan (Fr. Tr. I. 630), the author\u2019s name was Abu al-Faraj\n Mohammed ibn Is\u2019hak, pop. known as Ibn Ali Ya\u2019k\u00fab al-Warr\u00e1k, the\n bibliographe, librarian, copyist. It was published (vol. i. Leipzig,\n 1871) under the editorship of G. Fluegel, J. Roediger, and A. M\u00fcller.\n\nFootnote 143:\n\n See also the Journ. Asiat., August, 1839, and Lane iii. 736\u201337.\n\nFootnote 144:\n\n Called \u201cAfs\u00e1nah\u201d by Al-Mas\u2019udi, both words having the same sense =\n tale, story, parable, \u201cfaceti\u00e6.\u201d Moslem fanaticism renders it by the\n Arab. \u201cKhur\u00e1fah\u201d = silly fables, and in Hindostan it = a jest:\u2014\u201cB\u00e1t-k\u00ed\n b\u00e1t; khuraf\u00e1t-ki khuraf\u00e1t (a word for a word, a joke for a joke.)\n\nFootnote 145:\n\n Al-Mas\u2019\u00fadi (chapt. xxi.) makes this a name of the Mother of Queen\n Hum\u00e1\u00ed or Hum\u00e1yah, for whom see below.\n\nFootnote 146:\n\n The preface of a copy of the Shah-nameh (by Firdausi, ob. A.D. 1021),\n collated in A.H. 829 by command of Bayisunghur Bahadur Kh\u00e1n (Atkinson\n p. x.), informs us that the Hazar Afsanah was composed for or by Queen\n Hum\u00e1i whose name is Arabised to Hum\u00e1yah. This Persian Marguerite de\n Navarre was daughter and wife to (Ardashir) Bahman, sixth Kayanian and\n surnamed Diraz-dast (Artaxerxes Longimanus), Abu S\u00e1s\u00e1n from his son,\n the Eponymus of the Sassanides who followed the Kayanians when these\n were extinguished by Alexander of Macedon. Humai succeeded her husband\n as seventh Queen, reigned thirty-two years and left the crown to her\n son D\u00e1r\u00e1 or D\u00e1r\u00e1b 1st = Darius Codomanus. She is better known to\n Europe (through Herodotus) as Parysatis = Peri-z\u00e1deh or the\n Fairy-born.\n\nFootnote 147:\n\n _i.e._ If Allah allow me to say sooth.\n\nFootnote 148:\n\n _i.e._ of silly anecdotes: here speaks the good Moslem!\n\nFootnote 149:\n\n No. 622 Sept. 29, \u201939; a review of Torrens which appeared shortly\n after Lane\u2019s vol. i. The author quotes from a MS. in the British\n Museum, No. 7334 fol. 136.\n\nFootnote 150:\n\n There are many Spaniards of this name: Mr. Payne (ix. 302) proposes\n Abu Ja\u2019afar ibn Abd al-Hakk al-Khazraji, author of a History of the\n Caliphs about the middle of the twelfth century.\n\nFootnote 151:\n\n The well-known Rauzah or Garden-island, of old Al-San\u00e1\u2019ah (Al-Mas\u2019udi\n chapt. xxxi.), which is more than once noticed in The Nights. The name\n of the pavilion Al-Haudaj = a camel-litter, was probably intended to\n flatter the Badawi girl.\n\nFootnote 152:\n\n He was the Seventh Fatimite Caliph of Egypt: regn. A.H. 495\u2013524 (=\n 1101\u20131129).\n\nFootnote 153:\n\n Suggesting a private pleasaunce in Al-Rauzah which has ever been and\n is still a succession of gardens.\n\nFootnote 154:\n\n The writer in _The Athen\u00e6um_ calls him Ibn Miyyah, and adds that the\n Badawiyah wrote to her cousin certain verses complaining of her\n thraldom, which the youth answered, abusing the Caliph. Al-\u2019\u00c1mir found\n the correspondence and ordered Ibn Miyah\u2019s tongue to be cut out, but\n he saved himself by a timely flight.\n\nFootnote 155:\n\n In Night dccclxxxv. we have the passage \u201cHe was a wily thief: none\n could avail against his craft as he were Abu Mohammed Al-Batt\u00e1l\u201d: the\n word etymologically means The Bad; but see infra.\n\nFootnote 156:\n\n Amongst other losses which Orientalists have sustained by the death of\n Rogers Bey, I may mention his proposed translation of Al-Makr\u00edz\u00ed\u2019s\n great topographical work.\n\nFootnote 157:\n\n The name appears only in a later passage.\n\nFootnote 158:\n\n Mr. Payne notes (viii. 137) \u201capparently some famous brigand of the\n time\u201d (of Charlemagne). But the title may signify The Brave, and the\n tale may be much older.\n\nFootnote 159:\n\n In his \u201cM\u00e9moire sur l\u2019origine du Recueil des Contes intitul\u00e9 Les Mille\n et une Nuits\u201d (M\u00e9m. d\u2019Hist. et de Litt\u00e9r. Orientale, extrait des tomes\n ix. et x. des M\u00e9moires de l\u2019Inst. Royal Acad. des Inscriptions et\n Belles Lettres, Paris, Imprimerie Royale, 1833). He read the Memoir\n before the Royal Academy on July 31, 1829. Also in his Dissertation\n \u201cSur les Mille et une Nuits\u201d (pp. i.-viii.) prefixed to the Bourdin\n Edit. When the first Arabist in Europe landed at Alexandria he could\n not exchange a word with the people: the same is told of Golius the\n lexicographer at Tunis.\n\nFootnote 160:\n\n Lane, Nights ii. 218.\n\nFootnote 161:\n\n This origin had been advocated a decade of years before by Shaykh\n Ahmad al-Shiraw\u00e1n\u00ed; Editor of the Calc. text (1814\u201318): his Persian\n preface opines that the author was an Arabic-speaking Syrian who\n designedly wrote in a modern and conversational style, none of the\n purest withal, in order to instruct non-Arabists. Here we find the\n genus \u201cProfessor\u201d pure and simple.\n\nFootnote 162:\n\n Such an assertion makes us enquire, Did De Sacy ever read through The\n Nights in Arabic?\n\nFootnote 163:\n\n Dr. Jonathan Scott\u2019s \u201ctranslation\u201d vi. 283.\n\nFootnote 164:\n\n For a note on this world-wide Tale see vol. i. 52.\n\nFootnote 165:\n\n In the annotated translation by Mr. I. G. N. Keith-Falconer, Cambridge\n University Press. I regret to see the wretched production called the\n \u201cFables of Pilpay\u201d in the \u201cChandos Classics\u201d (London, F. Warne). The\n words are so mutilated that few will recognise them, _e.g._ Carchenas\n for K\u00e1r-sh\u00edn\u00e1s, Chaschmanah for Chashmey-e-M\u00e1h (Fountain of the Moon),\n etc.\n\nFootnote 166:\n\n Article Arabia in Encyclop. Brit., 9th Edit., p. 263, col. 2. I do not\n quite understand Mr. Palgrave, but presume that his \u201cother version\u201d is\n the Bresl. Edit., the MS. of which was brought from Tunis; see its\n Vorwort (vol. i. p. 3).\n\nFootnote 167:\n\n There are three distinct notes according to De Sacy (M\u00e9m., p. 50). The\n first (in MS. 1508) says \u201cThis blessed book was read by the weak\n slave, etc. Wahabah son of Rizkallah the K\u00e1tib (secretary, scribe) of\n Tar\u00e1bulus al-Sh\u00e1m (Syrian Tripoli,) who prayeth long life for its\n owner (li m\u00e1liki-h). This tenth day of the month First Rab\u00ed\u2019a A.H. 955\n (= 1548).\u201d A similar note by the same Wahabah occurs at the end of\n vol. ii. (MS. 1507) dated A.H. 973 (= 1565) and a third (MS. 1506) is\n undated. Evidently M. Caussin has given undue weight to such evidence.\n For further information see \u201cTales of the East\u201d to which is prefixed\n an Introductory Dissertation (vol. i. pp. 24\u201326, note) by Henry\n Webber, Esq., Edinburgh, 1812, in 3 vols.\n\nFootnote 168:\n\n \u201cNotice sur les douze manuscrits connus des Milles et une Nuits, qui\n existent en Europe.\u201d Von Hammer in Tr\u00e9butien, Notice, vol. i.\n\nFootnote 169:\n\n Printed from the MS. of Major Turner Macan, Editor of the Shahnamah:\n he bought it from the heirs of Mr. Salt, the historic Consul-General\n of England in Egypt and after Macan\u2019s death it became the property of\n the now extinct Allens, then of Leadenhall Street (Torrens, Preface,\n i.). I have vainly enquired about what became of it.\n\nFootnote 170:\n\n The short paper by \u201cP. R.\u201d in the Gentleman\u2019s Magazine (Feb. 19th,\n 1799, vol. lxix. p. 61) tells us that MSS. of The Nights were scarce\n at Aleppo and that he found only two vols. (280 Nights) which he had\n great difficulty in obtaining leave to copy. He also noticed (in 1771)\n a MS., said to be complete, in the Vatican and another in the \u201cKing\u2019s\n Library\u201d (Biblioth\u00e8que Nationale), Paris.\n\nFootnote 171:\n\n Aleppo has been happy in finding such monographers as Russell and\n Maundrell while poor Damascus fell into the hands of Mr. Missionary\n Porter, and suffered accordingly.\n\nFootnote 172:\n\n Vol. vi. Appendix, p. 452.\n\nFootnote 173:\n\n The numbers, however, vary with the Editions of Galland: some end the\n formula with Night cxcvii; others with the ccxxxvi.: I adopt that of\n the De Sacy Edition.\n\nFootnote 174:\n\n Contes Persans; suivis des Contes Turcs. Paris; B\u00e9chet Ain\u00e9, 1826.\n\nFootnote 175:\n\n In the old translation we have \u201ceighteen hundred years since the\n prophet Solomon died,\u201d (B.C. 975) = A.D. 825.\n\nFootnote 176:\n\n Meaning the era of the Seleucides. Dr. Jonathan Scott shows (vol. ii.\n 324) that A.H. 653 and A.D. 1255 would correspond with 1557 of that\n epoch; so that the scribe has here made a little mistake of 5,763\n years. Ex uno disce.\n\nFootnote 177:\n\n The _Saturday Review_ (Jan. 2nd \u201986) writes, \u201cCaptain Burton has\n fallen into a mistake by not distinguishing between the names of the\n by no means identical Caliphs Al-Muntasir and Al-Mustansir.\u201d Quite\n true: it was an ugly confusion of the melancholy madman and parricide\n with one of the best and wisest of the Caliphs. I can explain (not\n extenuate) my mistake only by a misprint in Al-Siy\u00fati (p. 554).\n\nFootnote 178:\n\n In the Galland MS. and the Bresl. Edit. (ii. 253), we find the Barber\n saying that the Caliph (Al-Mustansir) was _at that time_ (yaumaizin)\n in Baghdad; and this has been held to imply that the Caliphate had\n fallen. But such conjecture is evidently based upon insufficient\n grounds.\n\nFootnote 179:\n\n De Sacy makes the \u201cKalandar\u201d order originate in A.D. 1150; but the\n Shaykh Shar\u00edf b\u00fa Ali Kalandar died in A.D. 1323\u201324. In Sind the first\n Kalandar, Osm\u00e1n-i-Marw\u00e1nd\u00ed surnamed L\u00e1l Sh\u00e1hb\u00e1z, the Red Goshawk, from\n one of his miracles, died and was buried at Sehw\u00e1n in A.D. 1274: see\n my \u201cHistory of Sindh\u201d chapt. viii. for details. The dates therefore\n run wild.\n\nFootnote 180:\n\n In this same tale H. H. Wilson observes that the title of Sultan of\n Egypt was not assumed before the middle of the xiith century.\n\nFootnote 181:\n\n Popularly called Vidyanagar of the Narsingha.\n\nFootnote 182:\n\n Time-measurers are of very ancient date. The Greeks had clepsydr\u00e6 and\n the Romans gnomons, portable and ring-shaped, besides large standing\n town-dials as at Aquileja and San Sabba near Trieste. The \u201cSaracens\u201d\n were the perfecters of the clepsydra: Bosseret (p. 16) and the\n Chronicon Turense (Beckmann ii. 340 _et seq._) describe the\n water-clock sent by Al-Rashid to Karl the Great as a kind of\n \u201ccuckoo-clock.\u201d Twelve doors in the dial opened successively and\n little balls dropping on brazen bells told the hour: at noon a dozen\n mounted knights paraded the face and closed the portals. Trithonius\n mentions an horologium presented in A.D. 1232 by Al-Malik al-K\u00e1mil the\n Ayyubite Soldan to the Emperor Frederick II: like the Strasbourg and\n Padua clocks it struck the hours, told the day, month and year, showed\n the phases of the moon, and registered the position of the sun and the\n planets. Towards the end of the fifteenth century Gaspar Visconti\n mentions in a sonnet the watch proper (certi orologii piccioli e\n portativi); and the \u201canimated eggs\u201d of Nurembourg became famous. The\n earliest English watch (Sir Ashton Lever\u2019s) dates from 1541: and in\n 1544 the portable chronometer became common in France.\n\nFootnote 183:\n\n An illustrated History of Arms and Armour etc. (p. 59); London: Bell\n and Sons, 1877. The best edition is the Guide des Amateurs d\u2019Armes;\n Paris: Renouard, 1879.\n\nFootnote 184:\n\n Chapt. iv. Dr. Gustav Oppert \u201cOn the Weapons etc. of the Ancient\n Hindus;\u201d London: Tr\u00fcbner and Co., 1880.\n\nFootnote 185:\n\n I have given other details on this subject in pp. 631\u2013637 of \u201cCamoens,\n his Life and his Lusiads.\u201d\n\nFootnote 186:\n\n The morbi venerei amongst the Romans are obscure because \u201cwhilst the\n satirists deride them the physicians are silent.\u201d Celsus, however,\n names (De obscenarum partium vitiis, lib. xviii.) inflammatio coleorum\n (swelled testicle), tubercula circa glandem (warts on the glans\n penis), cancri carbunculi (chancre or shanker) and a few others. The\n rubigo is noticed as a lues venerea by Servius in Virg. Georg.\n\nFootnote 187:\n\n According to David Forbes, the Peruvians believed that syphilis arose\n from connection of man and alpaca; and an old law forbade bachelors to\n keep these animals in the house. Francks explains by the introduction\n of syphilis wooden figures found in the Chinchas guano; these\n represented men with a cord round the neck or a serpent devouring the\n genitals.\n\nFootnote 188:\n\n They appeared before the gates of Paris in the summer of 1427, not\n \u201cabout July, 1422\u201d: in Eastern Europe, however, they date from a much\n earlier epoch. Sir J. Gilbert\u2019s famous picture has one grand fault,\n the men walk and the women ride: in real life the reverse would be the\n case.\n\nFootnote 189:\n\n Rabelais ii. c. 30.\n\nFootnote 190:\n\n I may be allowed to note that syphilis does not confine itself to man:\n a charger infected with it was pointed out to me at Baroda by my late\n friend, Dr. Arnott (18th Regiment, Bombay N.I.) and Tangier showed me\n some noticeable cases of this hippic syphilis, which has been studied\n in Hungary. Eastern peoples have a practice of \u201cpassing on\u201d venereal\n and other diseases, and transmission is supposed to cure the patient;\n for instance a virgin heals (and catches) gonorrh\u0153a. Syphilis varies\n greatly with climate. In Persia it is said to be propagated without\n contact: in Abyssinia it is often fatal and in Egypt it is readily\n cured by sand baths and sulphur-unguents. Lastly in lands like\n Unyamwezi, where mercurials are wholly unknown, I never saw caries of\n the nasal or facial bones.\n\nFootnote 191:\n\n For another account of the transplanter and the casuistical questions\n to which coffee gave rise, see my \u201cFirst Footsteps in East Africa\u201d (p.\n 76).\n\nFootnote 192:\n\n The first mention of coffee proper (not of Kahwah or old wine in vol.\n ii. 260) is in Night cdxxvi. vol. v. 169, where the coffee-maker is\n called Kahwahjiyyah, a mongrel term showing the modern date of the\n passage in Ali the Cairene. As the work advances notices become\n thicker, _e.g._ in Night dccclxvi. where Ali Nur al-Din and the Frank\n King\u2019s daughter seems to be a modernisation of the story \u201cAla al-Din\n Abu al-Sh\u00e1m\u00e1t\u201d (vol. iv. 29); and in Abu Kir and Abu Sir (Nights\n cmxxx. and cmxxxvi.) where coffee is drunk with sherbet after present\n fashion. The use culminates in Kamar al-Zaman II. where it is\n mentioned six times (Nights cmlxvi. cmlxx. cmlxxi. twice; cmlxxiv. and\n cmlxxvii.), as being drunk after the dawn-breakfast and following the\n meal as a matter of course. The last notices are in Abdullah bin\n Fazil, Nights cmlxxviii. and cmlxxix.\n\nFootnote 193:\n\n It has been suggested that Japanese tobacco is an indigenous growth\n and sundry modern travellers in China contend that the potato and the\n maize, both white and yellow, have there been cultivated from time\n immemorial.\n\nFootnote 194:\n\n For these see my \u201cCity of the Saints,\u201d p. 136.\n\nFootnote 195:\n\n Lit. meaning smoke: hence the Arabic \u201cDukh\u00e1n,\u201d with the same\n signification.\n\nFootnote 196:\n\n Unhappily the book is known only by name: for years I have vainly\n troubled friends and correspondents to hunt for a copy. Yet I am\n sanguine enough to think that some day we shall succeed; Mr. Sidney\n Churchill, of Teheran, is ever on the look-out.\n\nFootnote 197:\n\n In \u00a7 3 I shall suggest that this tale also is mentioned by Al-Mas\u2019udi.\n\nFootnote 198:\n\n I have extracted it from many books, especially from Hoeffer\u2019s\n Biographie G\u00e9n\u00e9rale, Paris, Firmin Didot, mdccclvii.; Biographie\n Universelle, Paris, Didot, 1816, etc. etc. All are taken from the work\n of M. de Boze, his \u201cBozzy.\u201d\n\nFootnote 199:\n\n As learning a language is an affair of pure memory, almost without\n other exercise of the mental faculties, it should be assisted by the\n ear and the tongue as well as the eyes. I would invariably make pupils\n talk, during lessons, Latin and Greek, no matter how badly at first;\n but unfortunately I should have to begin with teaching the pedants\n who, as a class, are far more unwilling and unready to learn than are\n those they teach.\n\nFootnote 200:\n\n The late Dean Stanley was notably trapped by the wily Greek who had\n only political purposes in view. In religions as a rule the minimum of\n difference breeds the maximum of disputation, dislike and disgust.\n\nFootnote 201:\n\n See in Tr\u00e9butien (Avertissement iii.) how Baron von Hammer escaped\n drowning by the blessing of The Nights.\n\nFootnote 202:\n\n He signs his name to the Discours pour servir de Pr\u00e9face.\n\nFootnote 203:\n\n I need not trouble the reader with their titles, which fill up nearly\n a column and a half in M. Hoeffer. His collection of maxims from\n Arabic, Persian and Turkish authors appeared in English in 1695.\n\nFootnote 204:\n\n Galland\u2019s version was published in 1704\u20131717 in 12 vols. 12mo.\n (Hoeffer\u2019s Biographie; Graesse\u2019s Tr\u00e9sor de Livres rares and Encyclop.\n Britannica, ixth Edit.)\n\nFootnote 205:\n\n See also Leigh Hunt \u201cThe Book of the Thousand Nights and one Night,\u201d\n etc., etc. London and Westminster Review Art. iii., No. lxiv.\n mentioned in Lane, iii, 746.\n\nFootnote 206:\n\n Edition of 1856, vol. xv.\n\nFootnote 207:\n\n To France England also owes her first translation of the Koran, a poor\n and mean version by Andrew Ross of that made from the Arabic (No. iv.)\n by Andr\u00e9 du Reyer, Consul de France for Egypt. It kept the field till\n ousted in 1734 by the learned lawyer George Sale whose conscientious\n work, including Preliminary Discourse and Notes (4to London), brought\n him the ill-fame of having \u201cturned Turk.\u201d\n\nFootnote 208:\n\n Catalogue of Printed Books, 1884, p. 159, col. i. I am ashamed to\n state this default in the British Museum, concerning which Englishmen\n are apt to boast and which so carefully mulcts modern authors in\n unpaid copies. But it is only a slight specimen of the sad state of\n art and literature in England, neglected equally by Conservatives,\n Liberals and Radicals. What has been done for the endowment of\n research? What is our equivalent for the Prix de Rome? Since the death\n of Dr. Birch who can fairly deal with a Demotic papyrus? Contrast the\n Soci\u00e9t\u00e9 Anthropologique and its palace and professors in Paris with\n our \u201cInstitute\u201d _au second_ in a corner of Hanover Square and its\n skulls in the cellar!\n\nFootnote 209:\n\n Art. vii. pp. 139\u2013168, \u201cOn the Arabian Nights and translators, Weil,\n Torrens and Lane (vol. i.) with the Essai of A. Loisseleur\n Deslongchamps.\u201d The Foreign Quarterly Review, vol. xxiv., Oct.\n 1839\u2013Jan. 1840. London, Black and Armstrong, 1840.\n\nFootnote 210:\n\n Introduction to his Collection \u201cTales of the East,\u201d 3 vols. Edinburgh,\n 1812. He was the first to point out the resemblance between the\n introductory adventures of Shahryar and Shah Zaman and those of\n Astolfo and Giacondo in the Orlando Furioso (Canto xxviii.). M. E.\n L\u00e9v\u00eaque in Les Mythes et les L\u00e9gendes de l\u2019Inde et la Perse (Paris,\n 1880), gives French versions of the Arabian and Italian narratives,\n side by side in p. 543 ff. (Clouston).\n\nFootnote 211:\n\n Notiti\u00e6 Codicis MI. Noctium. Dr. Pusey studied Arabic to familiarise\n himself with Hebrew, and was very different from his predecessor at\n Oxford in my day, who, when applied to for instruction in Arabic,\n refused to lecture except to a class.\n\nFootnote 212:\n\n This nephew was the author of \u201cRecueil des Rits et C\u00e9r\u00e9monies des\n Pilgrimages de La Mecque,\u201d etc. etc. Paris and Amsterdam, 1754, in\n 12mo.\n\nFootnote 213:\n\n The concluding part did not appear, I have said, till 1717: his\n \u201cContes et Fables Indiennes de Bidpa\u00ef et de Lokman,\u201d were first\n printed in 1724, 2 vols. in 12mo. Hence, I presume, Lowndes\u2019 mistake.\n\nFootnote 214:\n\n M. Caussin (de Perceval), Professeur of Arabic at the Imperial\n Library, who edited Galland in 1806, tells us that he found there only\n two MSS., both imperfect. The first (Galland\u2019s) is in three small\n vols. 4to. each of about pp. 140. The stories are more detailed and\n the style, more correct than that of other MS., is hardly intelligible\n to many Arabs, whence he presumes that it contains the original (an\n early?) text which has been altered and vitiated. The date is supposed\n to be circa A.D. 1600. The second Parisian copy is a single folio of\n some 800 pages, and is divided into 29 sections and cmv. Nights, the\n last two sections being reversed. The MS. is very imperfect, the 12th,\n 15th, 16th, 18th, 20th, 21st\u201323rd, 25th and 27th parts are wanting;\n the sections which follow the 17th contain sundry stories repeated,\n there are anecdotes from Bidpai, the Ten Wazirs and other popular\n works, and lacun\u00e6 everywhere abound.\n\nFootnote 215:\n\n Mr. Payne (ix. 264) makes eleven, including the Histoire du Dormeur\n \u00e9veill\u00e9 = The Sleeper and the Waker, which he afterwards translated\n from the Bresl. Edit. in his \u201cTales from the Arabic\u201d (vol. i. 5,\n etc.).\n\nFootnote 216:\n\n Mr. E. J. W. Gibb informs me that he has come upon this tale in a\n Turkish storybook, the same from which he drew his \u201cJew\u00e1d.\u201d\n\nFootnote 217:\n\n A litt\u00e9rateur lately assured me that Nos. ix. and x. have been found\n in the Biblioth\u00e8que Nationale (du Roi), Paris; but two friends were\n kind enough to enquire and ascertained that it was a mistake. Such\n Persianisms as Codadad (Khudadad), Baba Cogia (Khw\u00e1jah) and Peri\n (fairy) suggest a Persic MS.\n\nFootnote 218:\n\n Vol. vi. 212. \u201cThe Arabian Nights\u2019 Entertainments (London: Longmans,\n 1811) by Jonathan Scott, with the Collection of New Tales from the\n Wortley Montagu MS. in the Bodleian.\u201d I regret to see that Messieurs\n Nimmo in reprinting Scott have omitted his sixth Volume.\n\nFootnote 219:\n\n Dr. Scott who uses Fitnah (iv. 42) makes it worse by adding \u201cAlcolom\n (Al-Kul\u00fab?) signifying Ravisher of Hearts\u201d and his names for the six\n slave-girls (vol. iv. 37) such as \u201cZohorob Bostan\u201d (Zahr al-B\u00fast\u00e1n),\n which Galland rightly renders by \u201cFleur du Jardin,\u201d serve only to heap\n blunder upon blunder. Indeed the Anglo-French translations are below\n criticism: it would be waste of time to notice them. The\n characteristic is a servile suit paid to the original _e.g._ rendering\n hair \u201caccomod\u00e9 en boucles\u201d by \u201chair festooned in buckles\u201d (Night\n ccxiv.), and \u00cele d\u2019\u00c9b\u00e8ne (Jaz\u00edrat al-Abn\u00fas, Night xliii.) by \u201cthe Isle\n of Ebene.\u201d A certain surly old litt\u00e9rateur tells me that he prefers\n these wretched versions to Mr. Payne\u2019s. Padrone! as the Italians say:\n I cannot envy his taste or his temper.\n\nFootnote 220:\n\n De Sacy (M\u00e9moire p. 52) notes that in some MSS., the Sultan, ennuy\u00e9 by\n the last tales of Shahr\u00e1zad, proposes to put her to death, when she\n produces her three children and all ends merrily without\n marriage-bells. Von Hammer prefers this version as the more dramatic,\n the Frenchman rejects it on account of the difficulties of the\n _accouchements_. Here he strains at the gnat\u2014a common process.\n\nFootnote 221:\n\n See Journ. Asiatique, iii. s\u00e9rie, vol. viii., Paris, 1839.\n\nFootnote 222:\n\n \u201cTausend und Eine Nacht: Arabische Erz\u00e4hlungen. Zum ersten mal aus\n einer Tunisischen Handschrift erg\u00e4nzt und vollst\u00e4ndig \u00fcbersetzt,\u201d Von\n Max Habicht, F. H. von der Hagen und Karl Schatte (the offenders?)\n\nFootnote 223:\n\n Dr. Habicht informs us (Vorwort iii., vol. ix. 7) that he obtained his\n MS. with other valuable works from Tunis, through a personal\n acquaintance, a learned Arab, Herr M. Annagar (Mohammed Al-Najj\u00e1r?)\n and was aided by Baron de Sacy, Langl\u00e8s and other savants in filling\n up the lacun\u00e6 by means of sundry MSS. The editing was a prodigy of\n negligence: the corrigenda (of which brief lists are given) would fill\n a volume; and, as before noticed, the indices of the first four tomes\n were printed in the fifth, as if the necessity of a list of tales had\n just struck the dense editor. After Habicht\u2019s death in 1839 his work\n was completed in four vols. (ix.-xii.) by the well-known Prof. H. J.\n Fleischer, who had shown some tartness in his \u201cDissertatio Critica de\n Glossis Habichtianis.\u201d He carefully imitated all the shortcomings of\n his predecessor and even omitted the Verzeichniss, etc., the Varianten\n and the Glossary of Arabic words not found in Golius, which formed the\n only useful part of the first eight volumes.\n\nFootnote 224:\n\n Die in Tausend und Eine Nacht noch nicht \u00fcbersetzten N\u00e4chte,\n Erz\u00e4hlungen und Anekdoten, zum erstenmal aus dem Arabischen in das\n Franz\u00f6sische \u00fcbersetzt von J. von Hammer, und aus dem Franz\u00f6sichen in\n das Deutsche von A. E. Zinserling, Professor, Stuttgart und Tubingen,\n 1823. Drei Bde. 8^o. Tr\u00e9butien\u2019s, therefore, is the translation of a\n translation of a translation.\n\nFootnote 225:\n\n Tausend und Eine Nacht Arabische Erz\u00e4hlungen. Zum erstenmale aus dem\n Urtexte vollst\u00e4ndig und treu uebersetze von Dr. Gustav Weil. He began\n his work on return from Egypt in 1836 and completed his first version\n of the Arabische Meisterwerk in 1838\u201342 (3 vols. roy. oct.). I have\n the Zweiter Abdruck der dritten (2d reprint of 3d) in 4 vols. 8vo.,\n Stuttgart, 1872. It has more than a hundred woodcuts, but all of that\n art fashionable in Europe till Lane taught what Eastern illustrations\n should be.\n\nFootnote 226:\n\n My learned friend Dr. Wilhelm Storck, to whose admirable translations\n of Camoens I have often borne witness, notes that this Vorhalle, or\n Porch to the first edition, a rhetorical introduction addressed to the\n general public, is held in Germany to be valueless and that it was\n noticed only for the Bemerkung concerning the offensive passages which\n Professor Weil had toned down in his translation. In the Vorwort of\n the succeeding editions (Stuttgart) it is wholly omitted.\n\nFootnote 227:\n\n The most popular are now \u201cMille ed una notte. Novelle Arabe.\u201d Napoli,\n 1867, 8vo. illustrated, 4 francs; and \u201cMille ed una notte. Novelle\n Arabe, versione italiana nuovamente emendata e corredata di note\u201d; 4\n vols. in 32 (dateless), Milano, 8vo., 4 francs.\n\nFootnote 228:\n\n These are: (1) by M. Caussin (de Perceval), Paris, 1806, 9 vols. 8vo.\n (2) Edouard Gauttier, Paris, 1822\u201324: 7 vols. 12mo.; (3) M. Destain,\n Paris, 1823\u201325, 6 vols. 8vo., and (4) Baron de Sacy, Paris, 1838 (?),\n 3 vols. large 8vo., illustrated (and vilely illustrated).\n\nFootnote 229:\n\n The number of fables and anecdotes varies in the different texts, but\n may be assumed to be upwards of four hundred, about half of which were\n translated by Lane.\n\nFootnote 230:\n\n I have noticed these points more fully in the beginning of chapt. iii.\n \u201cThe Book of the Sword.\u201d\n\nFootnote 231:\n\n A notable instance of Roman superficiality, incuriousness and\n ignorance. Every old Egyptian city had its idols (images of metal,\n stone or wood), in which the Deity became incarnate as in the Catholic\n host; besides its own symbolic animal used as a Kiblah or\n prayer-direction (Jerusalem or Meccah), the visible means of fixing\n and concentrating the thoughts of the vulgar, like the crystal of the\n hypnotist or the disk of the electro-biologist. And goddess Diana was\n in no way better than goddess Pasht. For the true view of idolatry see\n Koran xxxix. 4. I am deeply grateful to Mr. P. le Page Renouf (Soc. of\n Biblic. Arch\u00e6ology, April 6, 1886) for identifying the Manibogh,\n Michabo or Great Hare of the American indigenes with Osiris Unnefer\n (\u201cHare God\u201d). These are the lines upon which investigation should run.\n And of late years there is a notable improvement of tone in treating\n of symbolism or idolatry: the Lingam and the Yoni are now described as\n \u201cmystical representations, and perhaps the best possible impersonal\n representatives, of the abstract expressions paternity and maternity\u201d\n (Prof. Monier Williams in \u201cFolk-lore Record\u201d vol. iii. part i. p.\n 118).\n\nFootnote 232:\n\n See Jotham\u2019s fable of the Trees and King Bramble (Judges lxi. 8) and\n Nathan\u2019s parable of the Poor Man and his little ewe Lamb (2 Sam. ix.\n 1).\n\nFootnote 233:\n\n Herodotus (ii. c. 134) notes that \u201c\u00c6sop the fable-writer (\u1f41 \u03bb\u03bf\u03b3\u03cc\u03c0\u03bf\u03b9\u03bf\u03c2)\n was one of her (Rhodopis) fellow slaves.\u201d Aristophanes (Vesp\u00e6, 1446)\n refers to his murder by the Delphians and his fable beginning, \u201cOnce\n upon a time there was a fight;\u201d while the Scholiast finds an allusion\n to The Serpent and the Crab in Pax 1084; and others in Vesp\u00e6 1401, and\n Aves 651.\n\nFootnote 234:\n\n There are three distinct Lokmans who are carefully confounded in Sale\n (Koran chapt. xxxi.) and in Smith\u2019s Dict. of Biography etc. art.\n \u00c6sopus. The first or eldest Lokman, entitled Al-Hak\u00edm (the Sage) and\n the hero of the Koranic chapter which bears his name, was son of\n B\u00e1\u2019\u00far\u00e1 of the Children of Azar, sister\u2019s son to Job or son of Job\u2019s\n maternal aunt; he witnessed David\u2019s miracles of mail-making and when\n the tribe of \u2019\u00c1d was destroyed, he became King of the country. The\n second, also called the Sage, was a slave, an Abyssinian negro, sold\n to the Israelites during the reign of David or Solomon, synchronous\n with the Persian Kay K\u00e1\u00fas and Kay Khusrau, also Pythagoras the\n Greek(!). His physique is alluded to in the saying, \u201cThou resemblest\n Lokman (in black ugliness) but not in wisdom\u201d (Ibn Khallikan i. 145).\n This negro or negroid, after a godly and edifying life, left a volume\n of \u201cAms\u00e1l,\u201d proverbs and exempla (not fables or apologues); and\n Easterns still say, \u201cOne should not pretend to teach Lokm\u00e1n\u201d\u2014in\n Persian, \u201cHikmat ba Lokman \u00e1mokhtan.\u201d Three of his apothegms dwell in\n the public memory: \u201cThe heart and the tongue are the best and worst\n parts of the human body.\u201d \u201cI learned wisdom from the blind who make\n sure of things by touching them\u201d (as did St. Thomas); and, when he ate\n the colocynth offered by his owner, \u201cI have received from thee so many\n a sweet that \u2019twould be surprising if I refused this one bitter.\u201d He\n was buried (says the T\u00e1rikh Muntakhab) at Ramlah in Jud\u00e6a, with the\n seventy Prophets stoned in one day by the Jews. The youngest Lokman\n \u201cof the vultures\u201d was a prince of the tribe of Ad who lived 3,500\n years, the age of seven vultures (Tabari). He could dig a well with\n his nails; hence the saying, \u201cStronger than Lokman\u201d (A. P. i. 701);\n and he loved the arrow-game, hence \u201cMore gambling than Lokman\u201d (ibid.\n ii. 938). \u201cMore voracious than Lokman\u201d (ibid. i. 134) alludes to his\n eating one camel for breakfast and another for supper. His wife\n Bar\u00e1kish also appears in proverb, _e.g._ \u201cCamel us and camel thyself\u201d\n (ibid. i. 295) _i.e._ give us camel flesh to eat, said when her son by\n a former husband brought her a fine joint which she and her husband\n relished. Also, \u201cBar\u00e1kish hath sinned against her kin\u201d (ibid. ii. 89).\n More of this in Chenery\u2019s Al-Hariri p. 422; but the three Lokmans are\n there reduced to two.\n\nFootnote 235:\n\n I have noticed them in vol. ii. 47\u201349. \u201cTo the Gold Coast for Gold.\u201d\n\nFootnote 236:\n\n I can hardly accept the dictum that the Katha Sarit Sagara, of which\n more presently, is the \u201cearliest representation of the first\n collection.\u201d\n\nFootnote 237:\n\n The Pehlevi version of the days of King Anushirwan (A.D. 531\u201372)\n became the Hum\u00e1yun-n\u00e1meh (\u201cAugust Book\u201d) turned into Persian for\n Bahram Shah the Ghaznavite: the Hitopadesa (\u201cFriendship-boon\u201d) of\n Prakrit, avowedly compiled from the \u201cPanchatantra,\u201d became the Hindu\n Panchopakhyan, the Hindostani Akhl\u00e1k-i-Hindi (\u201cMoralities of Ind\u201d) and\n in Persia and Turkey the Anvar-i-Suhayli (\u201cLights of Canopus\u201d).\n Arabic, Hebrew and Syriac writers entitle their version Kal\u00edlah wa\n Damnah, or Kalilaj wa Damnaj, from the name of the two jackal-heroes,\n and Europe knows the recueil as the Fables of Pilpay or Bidpay\n (Bidy\u00e1-pati, Lord of learning?) a learned Brahman reported to have\n been Premier at the Court of the Indian King Dabishl\u00edm.\n\nFootnote 238:\n\n Dict. Philosoph. S. V. Apocrypha.\n\nFootnote 239:\n\n The older Arab writers, I repeat, do not ascribe fables or\n beast-apologues to Lokman; they record only \u201cdictes\u201d and proverbial\n sayings.\n\nFootnote 240:\n\n Professor Taylor Lewis: Preface to Pilpay.\n\nFootnote 241:\n\n In the Katha Sarit Sagara the beast-apologues are more numerous, but\n they can be reduced to two great nuclei; the first in chapter lx.\n (Lib. x.) and the second in the same book chapters lxii.-lxv. Here too\n they are mixed up with anecdotes and acroamata after the fashion of\n The Nights, suggesting great antiquity for this style of composition.\n\nFootnote 242:\n\n Brugsch, History of Egypt, vol. i. 266 _et seq._ The fabliau is\n interesting in more ways than one. Anepu the elder (Potiphar)\n understands the language of cattle, an idea ever cropping up in\n Folk-lore; and Bata (Joseph), his \u201clittle brother,\u201d who becomes a\n \u201cpanther of the South (Nubia) for rage\u201d at the wife\u2019s impudique\n proposal, takes the form of a bull\u2014metamorphosis full blown. It is\n not, as some have called it, the \u201coldest book in the world;\u201d that name\n was given by M. Chabas to a MS. of Proverbs, dating from B.C. 2200.\n See also the \u201cStory of Saneha,\u201d a novel earlier than the popular date\n of Moses, in the Contes Populaires of Egypt.\n\nFootnote 243:\n\n The fox and the jackal are confounded by the Arabic dialects not by\n the Persian, whose \u201cRub\u00e1h\u201d can never be mistaken for \u201cShagh\u00e1l.\u201d\n \u201cSa\u2019lab\u201d among the Semites is locally applied to either beast and we\n can distinguish the two only by the fox being solitary and rapacious,\n and the jackal gregarious and a carrion-eater. In all Hindu tales the\n jackal seems to be an awkward substitute for the Grecian and classical\n fox, the Giddar or Kol\u00e1 (_Canis aureus_) being by no means sly and\n wily as the Lomri (_Vulpes vulgaris_). This is remarked by Weber\n (Indische Studien) and Prof. Benfey\u2019s retort about \u201cKing Nobel\u201d the\n lion is by no means to the point. See Katha Sarit Sagara, ii. 28.\n\n I may add that in Northern Africa jackal\u2019s gall, like jackal\u2019s grape\n (_Solanum nigrum_ = black nightshade), ass\u2019s milk and melted\n camel-hump, is used aphrodisiacally as an unguent by both sexes. See\n p. 239, etc. of Le Jardin parfum\u00e9 du Cheikh Nefzaoui, of whom more\n presently.\n\nFootnote 244:\n\n Rambler, No. lxvii.\n\nFootnote 245:\n\n Some years ago I was asked by my old landlady if ever in the course of\n my travels I had come across Captain Gulliver.\n\nFootnote 246:\n\n In \u201cThe Adventurer\u201d quoted by Mr. Heron, \u201cTranslator\u2019s Preface to the\n Arabian Tales of Chaves and Cazotte.\u201d\n\nFootnote 247:\n\n \u201cLife in a Levantine Family\u201d chapt. xi. Since the able author found\n his \u201cfamily\u201d firmly believing in The Nights, much has been changed in\n Alexandria; but the faith in Jinn and Ifrit, ghost and vampire is\n lively as ever.\n\nFootnote 248:\n\n The name dates from the second century A.H. or before A.D. 815.\n\nFootnote 249:\n\n Dabistan i. 231 etc.\n\nFootnote 250:\n\n Because S\u00ed = thirty and Murgh = bird. In McClenachan\u2019s Addendum to\n Mackay\u2019s Encyclop\u00e6dia of Freemasonry we find the following definition:\n \u201cSimorgh. A monstrous griffin, guardian of the Persian mysteries.\u201d\n\nFootnote 251:\n\n For a poor and inadequate description of the festivals commemorating\n this \u201cArchitect of the Gods\u201d see vol. iii. 177, \u201cView of the History\n etc. of the Hindus\u201d by the learned Dr. Ward, who could see in them\n only the \u201clow and sordid nature of idolatry.\u201d But we can hardly expect\n better things from a missionary in 1822, when no one took the trouble\n to understand what \u201cidolatry\u201d means.\n\nFootnote 252:\n\n Rawlinson (ii. 491) on Herod. iii. c. 102. Nearchus saw the skins of\n these formic\u00e6 Indic\u00e6, by some rationalists explained as \u201cjackals,\u201d\n whose stature corresponds with the text, and by others as \u201cpengolens\u201d\n or ant-eaters (_manis pentedactyla_). The learned Sanskritist, H. H.\n Wilson, quotes the name Pippilika = ant-gold, given by the people of\n Little Thibet to the precious dust thrown up in the emmet heaps.\n\nFootnote 253:\n\n A writer in the _Edinburgh Review_ (July, \u201986), of whom more\n presently, suggests that The Nights assumed essentially their present\n shape during the general revival of letters, arts and requirements\n which accompanied the Kurdish and Tartar irruptions into the Nile\n Valley, a golden age which embraced the whole of the thirteenth,\n fourteenth and fifteenth centuries and ended with the Ottoman Conquest\n in A.D. 1527.\n\nFootnote 254:\n\n Let us humbly hope not again to hear of the golden prime of\n\n \u201cThe good (fellow?) Haroun Alrasch\u00b4id,\u201d\n\n a mispronunciation which suggests only a rasher of bacon. Why will not\n poets mind their quantities, in lieu of stultifying their lines by\n childish ignorance? What can be more painful than Byron\u2019s\n\n \u201cThey laid his dust in Ar\u00b4qua (for Arqua\u00b4) where he died?\u201d\n\nFootnote 255:\n\n See De Sacy\u2019s Chrestomathie Arabe (Paris, 1826), vol. i.\n\nFootnote 256:\n\n See Le Jardin Parfum\u00e9 du Cheikh Nefzaoui Manuel d\u2019Erotologie Arabe\n Traduction revue et corrig\u00e9e Edition priv\u00e9e, imprim\u00e9 \u00e0 deux\n cent.-vingt exemplaires, par Isidore Liseux et ses Amis, Paris, 1866.\n The editor has forgotten to note that the celebrated Sidi Mohammed\n copied some of the tales from The Nights and borrowed others (I am\n assured by a friend) from Tunisian MSS. of the same work. The book has\n not been fairly edited: the notes abound in mistakes, the volume lacks\n an index, &c., &c. Since this was written the Jardin Parfum\u00e9 has been\n twice translated into English as \u201cThe Perfumed Garden of the Cheikh\n Nefzaoui, a Manual of Arabian Erotology (sixteenth century). Revised\n and corrected translation, Cosmopoli: mdccclxxxvi.: for the Kama\n Shastra Society of London and Benares and for private circulation\n only.\u201d A rival version will be brought out by a bookseller whose\n Committee, as he calls it, appears to be the model of literary\n pirates, robbing the author as boldly and as openly as if they picked\n his pocket before his face.\n\nFootnote 257:\n\n Translated by a well-known Turkish scholar, Mr. E. J. W. Gibb,\n (Glasgow, Wilson and McCormick, 1884).\n\nFootnote 258:\n\n D\u2019Herbelot (s. v. \u201cAsmai\u201d): I am reproached by a dabbler in\n Orientalism for using this admirable writer who shows more knowledge\n in one page than my critic does in a whole volume.\n\nFootnote 259:\n\n For specimens see Al-Siyut\u00ed, pp. 301 and 304; and the Shaykh al\n Nafzawi, pp. 134\u201335.\n\nFootnote 260:\n\n The word \u201cnakh\u201d (to make a camel kneel) is explained in vol. ii. 139.\n\nFootnote 261:\n\n The present of the famous horologium-clepsydra-cuckoo clock, the dog\n Becerillo and the elephant Abu Lubabah sent by Harun to Charlemagne is\n not mentioned by Eastern authorities and consequently no reference to\n it will be found in my late friend Professor Palmer\u2019s little volume\n \u201cHaroun Alraschid,\u201d London, Marcus Ward, 1881. We have allusions to\n many presents, the clock and elephant, tent and linen hangings, silken\n dresses, perfumes, and candelabra of auricalch brought by the Legati\n (Abdalla, Georgius Abba et Felix) of Aaron Amiralmumminim Regis\n Persarum who entered the Port of Pisa (A.D. 801) in (vol. v. 178)\n Recueil des Histor. des Gaules et de la France, etc., par Dom Martin\n Bouquet, Paris, mdccxliv. The author also quotes the lines:\u2014\n\n Persarum Princeps illi devinctus amore\n Pr\u00e6cipuo fuerat, nomen habens Aaron.\n Gratia cui Caroli pr\u00e6 cunctis Regibus atque\n Illis Principibus tempora cara fuit.\n\nFootnote 262:\n\n Many have remarked that the actual date of the decease is unknown.\n\nFootnote 263:\n\n See Al-Siyuti (p. 305) and Dr. Jonathan Scott\u2019s \u201cTales, Anecdotes, and\n Letters,\u201d (p. 296).\n\nFootnote 264:\n\n I have given (vol. i. 188) the vulgar derivation of the name; and\n D\u2019Herbelot (s.v. Barmakian) quotes some Persian lines alluding to the\n \u201csupping up.\u201d Al-Mas\u2019udi\u2019s account of the family\u2019s early history is\n unfortunately lost. This Kh\u00e1lid succeeded Abu Sal\u00e1mah, first entitled\n Wazir under Al-Saffah (Ibn Khallikan i. 468).\n\nFootnote 265:\n\n For his poetry see Ibn Khallikan iv. 103.\n\nFootnote 266:\n\n Their flatterers compared them with the four elements.\n\nFootnote 267:\n\n Al-Mas\u2019udi, chapt. cxii.\n\nFootnote 268:\n\n Ibn Khallikan (i. 310) says the eunuch Ab\u00fa H\u00e1shim Masr\u00far, the Sworder\n of Vengeance, who is so pleasantly associated with Ja\u2019afar in many\n nightly disguises; but the Eunuch survived the Caliph. Fakhr al-Din\n (p. 27) adds that Masrur was an enemy of Ja\u2019afar; and gives further\n details concerning the execution.\n\nFootnote 269:\n\n Bresl. Edit., Night dlxvii. vol. vii. pp. 258\u2013260; translated in the\n Mr. Payne\u2019s \u201cTales from the Arabic,\u201d vol. i. 189 and headed \u201cAl-Rashid\n and the Barmecides.\u201d It is far less lively and dramatic than the\n account of the same event given by Al-Mas\u2019udi, chapt. cxii., by Ibn\n Khallikan and by Fakhr al-Din.\n\nFootnote 270:\n\n Al-Mas\u2019udi, chapt. cxi.\n\nFootnote 271:\n\n See Dr. Jonathan Scott\u2019s extracts from Major Ouseley\u2019s\n \u201cTarikh-i-Barmaki.\u201d\n\nFootnote 272:\n\n Al-Mas\u2019udi, chapt. cxii. For the liberties Ja\u2019afar took see Ibn\n Khallikan, i. 303.\n\nFootnote 273:\n\n Ibid. chapt. xxiv. In vol. ii. 29 of The Nights, I find signs of\n Ja\u2019afar\u2019s suspected heresy. For Al-Rashid\u2019s hatred of the Zindiks see\n Al-Siyuti, pp. 292, 301; and as regards the religious troubles ibid.\n p. 362 and passim.\n\nFootnote 274:\n\n Biogr. Dict. i. 309.\n\nFootnote 275:\n\n This accomplished princess had a practice that suggests the Dame aux\n Cam\u00e9lias.\n\nFootnote 276:\n\n _i.e._ Perdition to your fathers, Allah\u2019s curse on your ancestors.\n\nFootnote 277:\n\n See vol. iv. 159, \u201cJa\u2019afar and the Beanseller;\u201d where the great Wazir\n is said to have been \u201ccrucified;\u201d and vol. iv. pp. 179, 181. Also\n Roebuck\u2019s Persian Proverbs, i. 2, 346, \u201cThis also is through the\n munificence of the Barmecides.\u201d\n\nFootnote 278:\n\n I especially allude to my friend Mr. Payne\u2019s admirably written account\n of it in his concluding Essay (vol. ix.). From his views of the Great\n Caliph and the Lady Zubaydah I must differ in every point except the\n destruction of the Barmecides.\n\nFootnote 279:\n\n Bresl. Edit., vol. vii. 261\u201362.\n\nFootnote 280:\n\n Mr. Grattan Geary, in a work previously noticed, informs us (i. 212)\n \u201cThe Sitt al-Zobeide, or the Lady Zobeide, was so named from the great\n Zobeide tribe of Arabs occupying the country East and West of the\n Euphrates near the Hindi\u2019ah Canal; she was the daughter of a powerful\n Sheik of that tribe.\u201d Can this explain the \u201cK\u00e1sim?\u201d\n\nFootnote 281:\n\n Vol. viii. 296.\n\nFootnote 282:\n\n Burckhardt, \u201cTravels in Arabia,\u201d vol. i. 185.\n\nFootnote 283:\n\n The reverse has been remarked by more than one writer; and\n contemporary French opinion seems to be that Victor Hugo\u2019s influence\n on French prose was, on the whole, not beneficial.\n\nFootnote 284:\n\n Mr. W. S. Clouston, the \u201cStoriologist,\u201d who is preparing a work to be\n entitled \u201cPopular Tales and Fictions; their Migrations and\n Transformations,\u201d informs me the first to adapt this witty anecdote\n was Jacques de Vitry, the crusading bishop of Accon (Acre) who died at\n Rome in 1240, after setting the example of \u201cExempla\u201d or instances in\n his sermons. He had probably heard it in Syria, and he changed the\n day-dreamer into a Milkmaid and her Milk-pail to suit his \u201cflock.\u201d It\n then appears as an \u201cExemplum\u201d in the Liber de Donis or de Septem Donis\n (or De Dono Timoris from Fear the first gift) of Stephanus de Borbone,\n the Dominican, ob. Lyons, 1261: it treated of the gifts of the Holy\n Spirit (Isaiah xi. 2 and 3), Timor, Pietas, Scientia, Fortitudo,\n Consilium, Intellectus et Sapientia; and was plentifully garnished\n with narratives for the use of preachers.\n\nFootnote 285:\n\n The Asiatic Journal and Monthly Register (new series, vol. xxx.\n Sept.-Dec. 1830, London, Allens, 1839); p. 69 Review of the Arabian\n Nights, the Mac. Edit. vol. i., and H. Torrens.\n\nFootnote 286:\n\n As a household edition of the \u201cArabian Nights\u201d is now being prepared,\n the curious reader will have an opportunity of verifying this\n statement.\n\nFootnote 287:\n\n It has been pointed out to me that in vol. ii. p. 285, line 18 \u201cZahr\n Shah\u201d is a mistake for Sulayman Shah.\n\nFootnote 288:\n\n I have lately found these lovers at Schloss Sternstein near Cilli in\n Styria, the property of my excellent colleague, Mr. Consul Faber,\n dating from A.D. 1300 when Jobst of Reichenegg and Agnes of Sternstein\n were aided and abetted by a Capuchin of Seikkloster.\n\nFootnote 289:\n\n In page 226 Dr. Steingass sensibly proposes altering the last\n hemistich (lines 11\u201312) to\n\n At one time showing the Moon and Sun.\n\nFootnote 290:\n\n Omitted by Lane for some reason unaccountable as usual. A\n correspondent sends me his version of the lines which occur in The\n Nights (vol. v. 106 and 107):\u2014\n\n Behold the Pyramids and hear them teach\n What they can tell of Future and of Past:\n They would declare, had they the gift of speech,\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 Can with th\u2019 Egyptian Pyramids compare?\n In fear of them strong Time hath pass\u00e8d by;\n And everything dreads Time in earth and air.\n\nFootnote 291:\n\n A rhyming Romance by Henry of Waldeck (flor. A.D. 1160) with a Latin\n poem on the same subject by Odo and a prose version still popular in\n Germany. (Lane\u2019s Nights iii. 81; and Weber\u2019s \u201cNorthern Romances.\u201d)\n\nFootnote 292:\n\n _e.g._ \u2019Aj\u00e1ib al-Hind (= Marvels of Ind) ninth century, translated by\n J. Marcel Devic, Paris, 1878; and about the same date the Two\n Mohammedan Travellers, translated by Renaudot. In the eleventh century\n we have the famous Sayyid al-Idrisi; in the thirteenth the \u2019Aj\u00e1ib\n al-Makhl\u00fak\u00e1t of Al-Kazw\u00edni and in the fourteenth the Khar\u00eddat al-Aj\u00e1ib\n of Ibn Al-Wardi. Lane (in loco) traces most of Sindbad to the two\n latter sources.\n\nFootnote 293:\n\n So Hector France proposed to name his admirably realistic volume \u201cSous\n le Burnous\u201d (Paris, Charpentier, 1886).\n\nFootnote 294:\n\n I mean in European literature, not in Arabic where it is a lieu\n commun. See three several forms of it in one page (505) of Ibn\n Kallikan, vol. iii.\n\nFootnote 295:\n\n My attention has been called to the resemblance between the half-lie\n and Job (i. 13\u201319).\n\nFootnote 296:\n\n Boccaccio (ob. Dec. 2, 1375), may easily have heard of The Thousand\n Nights and a Night or of its archetype the Haz\u00e1r Afs\u00e1nah. He was\n followed by the Piacevoli Notti of Giovan Francisco Straparola (A.D.\n 1550), translated into almost all European languages but English: the\n original Italian is now rare. Then came the Heptameron ou Histoire des\n amans fortunez of Marguerite d\u2019Angoul\u00eame, Reyne de Navarre and only\n sister of Francis I. She died in 1549 before the days were finished:\n in 1558 Pierre Boaistuan published the Histoire des amans fortunez and\n in 1559 Claude Guiget the \u201cHeptameron.\u201d Next is the Hexameron of A. de\n Torquemada, Rouen, 1610; and, lastly, the Pentamerone or El Cunto de\n li Cunte of Giambattista Basile (Naples, 1637), known by the meagre\n abstract of J. E. Taylor and the caricatures of George Cruikshank\n (London, 1847\u201350). I propose to translate this Pentamerone direct from\n the Neapolitan and have already finished half the work.\n\nFootnote 297:\n\n Translated and well annotated by Prof. Tawney, who, however, affects\n asterisks and has considerably bowdlerised sundry of the tales, _e.g._\n the Monkey who picked out the Wedge (vol. ii. 28). This tale, by the\n by, is found in the Khirad Afroz (i. 128) and in the Anwar-i-Suhayli\n (chapt. i.) and gave rise to the Persian proverb, \u201cWhat has a monkey\n to do with carpentering?\u201d It is curious to compare the Hindu with the\n Arabic work whose resemblances are as remarkable as their differences,\n while even more notable is their correspondence in impressionising the\n reader. The Thaumaturgy of both is the same: the Indian is profuse in\n demonology and witchcraft; in transformation and restoration; in\n monsters as wind-men, fire-men and water-men; in air-going elephants\n and flying horses (i. 541\u201343); in the wishing cow, divine goats and\n laughing fishes (i. 24); and in the speciosa miracula of magic\n weapons. He delights in fearful battles (i. 400) fought with the same\n weapons as the Moslem and rewards his heroes with a \u201cturband of\n honour\u201d (i. 266) in lieu of a robe. There is a quaint family likeness\n arising from similar stages and states of society: the city is adorned\n for gladness; men carry money in a robe-corner and exclaim \u201cHa! good!\u201d\n (for \u201cGood, by Allah!\u201d); lovers die with exemplary facility; the\n \u201csoft-sided\u201d ladies drink spirits (i. 61) and princesses get drunk (i.\n 476); whilst the Eunuch, the Hetaira and the bawd (Kuttini) play the\n same preponderating parts as in The Nights. Our Brahman is strong in\n love-making; he complains of the pains of separation in this\n phenomenal universe; he revels in youth, \u201ctwin-brother to mirth,\u201d and\n beauty which has illuminating powers; he foully reviles old age and he\n alternately praises and abuses the sex, concerning which more\n presently. He delights in truisms, the fashion of contemporary Europe\n (see Palmerin of England chapt. vii), such as \u201cIt is the fashion of\n the heart to receive pleasure from those things which ought to give\n it,\u201d etc. etc. What is there the wise cannot understand? and so forth.\n He is liberal in trite reflections and frigid conceits (i. 19, 55, 97,\n 103, 107, in fact everywhere); and his puns run through whole lines:\n this in fine Sanskrit style is inevitable. Yet some of his expressions\n are admirably terse and telling, _e.g._ Ascending the swing of Doubt:\n Bound together (lovers) by the leash of gazing: Two babes looking like\n Misery and Poverty: Old Age seized me by the chin: (A lake) first\n assay of the Creator\u2019s skill: (A vow) difficult as standing on a\n sword-edge: My vital spirits boiled with the fire of woe: Transparent\n as a good man\u2019s heart: There was a certain convent full of fools:\n Dazed with scripture-reading: The stones could not help laughing at\n him: The Moon kissed the laughing forehead of the East: She was like a\n wave of the Sea of Love\u2019s insolence (ii. 127), a wave of the Sea of\n Beauty tossed up by the breeze of Youth: The King played dice, he\n loved slave-girls, he told lies, he sat up o\u2019 nights, he waxed wroth\n without reason, he took wealth wrongously, he despised the good and\n honoured the bad (i. 562); with many choice bits of the same kind.\n Like the Arab the Indian is profuse in personification; but the\n doctrine of preexistence, of incarnation and emanation and an\n excessive spiritualism, ever aiming at the infinite, makes his imagery\n run mad. Thus we have Immoral Conduct embodied; the God of Death;\n Science; the Svarga-heaven; Evening; Untimeliness; and the\n Earth-bride, while the Ace and Deuce of dice are turned into a brace\n of Demons. There is also that grotesqueness which the French detect\n even in Shakespeare, _e.g._ She drank in his ambrosial form with\n thirsty eyes like partridges (i. 476) and it often results from the\n comparison of incompatibles, _e.g._ a row of birds likened to a garden\n of nymphs; and from forced allegories, the favourite figure of\n contemporary Europe. Again, the rhetorical Hindu style differs greatly\n from the sobriety, directness and simplicity of the Arab, whose motto\n is Brevity combined with precision, except where the latter falls into\n \u201cfine writing.\u201d And, finally, there is a something in the atmosphere\n of these Tales which is unfamiliar to the West and which makes them,\n as more than one has remarked to me, very hard reading.\n\nFootnote 298:\n\n The Introduction (i. 1\u20135) leads to the Curse of Pushpadanta and\n M\u00e1lyav\u00e1n who live on Earth as Varar\u00fachi and Gun\u00e1dhya and this runs\n through lib. i. Lib. ii. begins with the Story of Ud\u00e1yana to whom we\n must be truly grateful as our only guide: he and his son\n Narav\u00e1hanadatta fill up the rest and end with lib. xviii. Thus the\n want of the clew or plot compels a division into books, which begin\n for instance with \u201cWe worship the elephantine proboscis of Ganesha\u201d\n (lib. x. 1), a reverend and awful object to a Hindu but to Englishmen\n mainly suggesting the \u201cZoo.\u201d The \u201cBismillah\u201d of The Nights is much\n more satisfactory.\n\nFootnote 299:\n\n See pp. 5\u20136 Avertissement des \u00c9diteurs, Le Cabinet des F\u00e9es, vol.\n xxxviii: Geneva, 1788. Galland\u2019s Edit. of mdccxxvi ends with Night\n ccxxxiv and the English translations with ccxxxvi and cxcvii. See\n retro p. 82.\n\nFootnote 300:\n\n There is a shade of difference in the words; the former is also used\n for Reciters of Traditions\u2014a serious subject. But in the case of\n Hamm\u00e1d surnamed Al-R\u00e1wiyah (the Rhapsode) attached to the Court of\n Al-Wal\u00edd, it means simply a conteur. So the Greeks had Homerist\u00e6 =\n reciters of Homer, as opposed to the Homerid\u00e6 or School of Homer.\n\nFootnote 301:\n\n Vol. i. Preface p. v. He notes that Mr. Dallaway describes the same\n scene at Constantinople, where the Story-teller was used, like the\n modern \u201cOrgans of Government\u201d in newspaper shape, for \u201creconciling the\n people to any recent measure of the Sultan and Vizier.\u201d There are\n women R\u00e1wiyahs for the Harems and some have become famous like the\n Mother of Hasan al-Basri (Ibn Khall. i, 370).\n\nFootnote 302:\n\n Hence the Persian proverb, \u201cB\u00e1ki-e-dast\u00e1n fard\u00e1\u201d = the rest of the\n tale to-morrow, said to askers of silly questions.\n\nFootnote 303:\n\n The scene is excellently described in \u201cMorocco: Its People and\n Places,\u201d by Edmondo de Amicis (London: Cassell, 1882), a most\n refreshing volume after the enforced platitudes and commonplaces of\n English travellers.\n\nFootnote 304:\n\n It began, however, in Persia where the celebrated Darwaysh Mukhlis,\n Chief Sofi of Isfahan in the xviith century, translated into Persian\n tales certain Hindu plays of which a MS. entitled Alfaraga\n Badal-Schidda (Al-faraj ba\u2019d al-shiddah = Joy after annoy) exists in\n the Biblioth\u00e8que Nationale, Paris. But to give an original air to his\n work, he entitled it \u201cHaz\u00e1r o yek Ruz\u201d = Thousand and One Days, and in\n 1675 he allowed his friend Petis de la Croix, who happened to be at\n Isfahan, to copy it. Le Sage (of Gil Blas) is said to have converted\n many of the tales of Mukhlis into comic operas, which were performed\n at the Th\u00e9\u00e2tre Italien. I still hope to see The Nights at the Lyceum.\n\nFootnote 305:\n\n This author, however, when hazarding a change of style which is, I\n think, regretable, has shown abundant art by filling up the frequent\n deficiencies of the text after the fashion of Baron McGuckin de Slane\n in Ibn Khallikan. As regards the tout ensemble of his work, a noble\n piece of English, my opinion will ever be that expressed in my\n Foreword. A carping critic has remarked that the translator, \u201cas may\n be seen in every page, is no Arabic scholar.\u201d If I be a judge, the\n reverse is the case: the brilliant and beautiful version thus traduced\n is almost entirely free from the blemishes and carelessness which\n disfigure Lane\u2019s, and thus it is far more faithful to the original.\n But it is no secret that on the staff of that journal the translator\n of Villon has sundry enemies, _vrais diables enjuppon\u00e9s_, who take\n every opportunity of girding at him because he does not belong to the\n clique and because he does good work when theirs is mostly sham. The\n sole fault I find with Mr. Payne is that his severe grace of style\n treats an unclassical work as a classic, when the romantic and\n irregular would have been a more appropriate garb. But this is a mere\n matter of private judgment.\n\nFootnote 306:\n\n Here I offer a few, but very few, instances from the Breslau text\n which is the greatest sinner in this respect. Mas. for fem., vol. i.\n p. 9, and three times in seven pages. Ahn\u00e1 and nahn\u00e1 for nahn\u00fa, (iv.\n 370, 372); An\u00e1 ba-ashtar\u00ed = I will buy (iii. 109): and An\u00e1 \u2019\u00c1m\u00edl = I\n will do (v. 367). Alayk\u00ed for Alayki (i. 18), Ant\u00ed for Anti (iii. 66)\n and generally long \u00ed for short \u012d. \u2019Amm\u00e1l (from \u2019amala = he did) tahlam\n = certainly thou dreamest, and \u2019Amm\u00e1l\u00edn yaakul\u00fa = they were about to\n eat (ix. 315): Ayw\u00e1 for Ay wa\u2019ll\u00e1h\u00ed = yes, by Allah (passim). Bit\u00e1\u2019 =\n belonging to, _e.g._ S\u00e1ra bit\u00e1\u2019k = it is become thine (ix. 352) and\n Mat\u00e1\u2019 with the same sense (iii. 80). D\u00e1 \u2019l-khurj = this saddle-bag\n (ix. 336) and D\u00ed (for hazah) = this woman (iii. 79) or this time (ii.\n 162). Fayn as r\u00e1ha fayn = whither is he gone? (iv. 323): Kam\u00e1 badri =\n he rose early (ix. 318): Kam\u00e1n = also, a word known to every European\n (ii. 43): Katt = never (ii. 172): Kaw\u00e1m (pronounced \u2019aw\u00e1m) = fast, at\n once (iv. 385) and Rih \u00e1sif kaw\u00ed (pron. \u2019aw\u00ed) = a wind, strong very.\n Laysh, _e.g._ bi-tasaln\u00ed laysh (ix. 324) = why do you ask me? a\n favourite form for li ayya shayyin: so M\u00e1fish = m\u00e1 fihi shayyun (there\n is no thing) in which Herr Landberg (p. 425) makes \u201cSha, le pr\u00e9sent de\n pouvoir.\u201d Min ajal\u00ed = for my sake; and Li-ajal al-taud\u00ed\u2019a = for the\n sake of taking leave (Mac. Edit. i. 384). Rij\u00e1l nautiyah = men sailors\n when the latter word would suffice: Shuwayh (dim. of shayy) = a small\n thing, a little (iv. 309) like Moyyah (dim. of M\u00e1) a little water:\n Wadd\u00fani = they carried me (ii. 172) and lastly the abominable W\u00e1hid\n ghar\u00edb = one (for a) stranger. These few must suffice: the tale of\n Judar and his brethren, which in style is mostly Egyptian, will supply\n a number of others. It must not, however, be supposed, as many have\n done, that vulgar and colloquial Arabic is of modern date: we find it\n in the first century of Al-Islam, as is proved by the tale of\n Al-Hajj\u00e1j and Al-Shabi (Ibn Khallikan, ii. 6). The former asked \u201cKam\n ataa-k?\u201d (= how much is thy pay?) to which the latter answered,\n \u201cAlfayn!\u201d (= two thousand!). \u201cTut,\u201d cried the Governor, \u201cKam atau-ka?\u201d\n to which the poet replied as correctly and classically, \u201cAlf\u00e1ni.\u201d\n\nFootnote 307:\n\n In Russian folk-songs a young girl is often compared with this tree\n _e.g._\u2014\n\n Ivooshka, ivooshka zelonaia moia\n (O Willow, O green Willow mine!)\n\nFootnote 308:\n\n So in Hector France (\u201cLa vache enrag\u00e9e\u201d) \u201cLe sourcil en accent\n circonflexe et l\u2019\u0153il en point d\u2019interrogation.\u201d\n\nFootnote 309:\n\n In Persian \u201c\u00c1b-i-r\u00fa\u201d in India pronounced \u00c1br\u00fa.\n\nFootnote 310:\n\n For further praises of his poetry and eloquence see the extracts from\n Fakhr al-Din of Rayy (an annalist of the xivth century A.D.) in De\n Sacy\u2019s Chrestomathie Arabe, vol i.\n\nFootnote 311:\n\n After this had been written I received \u201cBabylonien, das reichste Land\n in der Vorzeit und das lohnendste Kolonisationsfeld f\u00fcr die\n Gegenwart,\u201d by my learned friend Dr. Aloys Sprenger, Heidelberg, 1886.\n\nFootnote 312:\n\n The first school for Arabic literature was opened by Ibn Abbas who\n lectured to multitudes in a valley near Meccah, this rude beginning\n was followed by public teaching in the great Mosque of Damascus. For\n the rise of the \u201cMadrasah,\u201d Academy or College, see Introduct. to Ibn\n Khallikan pp. xxvii.-xxxii.\n\nFootnote 313:\n\n When Ibn Abb\u00e1d the S\u00e1hib (Wazir) was invited to visit one of the\n Samanides, he refused, one reason being that he would require 400\n camels to carry only his books.\n\nFootnote 314:\n\n This \u201cSalmagondis\u201d by Francois Beroalde de Verville was afterwards\n worked by Tabarin, the pseudo-Bruscambille d\u2019Aubign\u00e9 and Sorel.\n\nFootnote 315:\n\n I prefer this derivation to Strutt\u2019s adopted by the popular, \u201c_mumm_\n is said to be derived from the Danish word _mumme_, or _momme_ in\n Dutch (Germ. = larva) and signifies disguise in a mask, hence a\n mummer.\u201d In the Promptorium Parvulorum we have \u201cMummynge, mussacio,\n vel mussatus\u201d: if was a pantomime in dumb show, _e.g._ \u201cI mumme in a\n mummynge;\u201d \u201cLet us go mumme (mummer) to nyghte in women\u2019s apparayle.\u201d\n \u201cMask\u201d and \u201cMascarade,\u201d for persona, larva or vizard, also derive, I\n have noticed, from an Arabic word\u2014Maskharah.\n\nFootnote 316:\n\n The Pre-Adamite doctrine has been preached but with scant success in\n Christendom. Peyr\u00e8re, a French Calvinist, published (A.D. 1655) his\n \u201cPr\u00e6adamit\u00e6, sive exercitatio supra versibus 12, 13, 14, cap. v.\n Epist. Paul. ad Romanos,\u201d contending that Adam was called the first\n man because with him the law began. It brewed a storm of wrath and the\n author was fortunate to escape with only imprisonment.\n\nFootnote 317:\n\n According to Socrates the verdict was followed by a free fight of the\n Bishop-voters over the word \u201cconsubstantiality.\u201d\n\nFootnote 318:\n\n Servetus burnt (in A.D. 1553 for publishing his Arian tractate) by\n Calvin, whom half educated Roman Catholics in England firmly believe\n to have been a pederast. This arose, I suppose, from his meddling with\n Rabelais who, in return for the good joke Rabie l\u00e6sus, presented a\n better anagram, \u201cJan (a pimp or cuckold) Cul\u201d (Calvinus).\n\nFootnote 319:\n\n There is no more immoral work than the \u201cOld Testament.\u201d Its deity is\n an ancient Hebrew of the worst type, who condones, permits or commands\n every sin in the Decalogue to a Jewish patriarch, _qu\u00e2_ patriarch. He\n orders Abraham to murder his son and allows Jacob to swindle his\n brother; Moses to slaughter an Egyptian and the Jews to plunder and\n spoil a whole people, after inflicting upon them a series of plagues\n which would be the height of atrocity if the tale were true. The\n nations of Canaan are then extirpated. Ehud, for treacherously\n disembowelling King Eglon, is made judge over Israel. Jael is blessed\n above women (Joshua v. 24) for vilely murdering a sleeping guest; the\n horrid deeds of Judith and Esther are made examples to mankind; and\n David, after an adultery and a homicide which deserved ignominious\n death, is suffered to massacre a host of his enemies, cutting some in\n two with saws and axes and putting others into brick-kilns. For\n obscenity and impurity we have the tales of Onan and Tamar, Lot and\n his daughters, Amnon and his fair sister (2 Sam. xiii.), Absalom and\n his father\u2019s concubines, the \u201cwife of whoredoms\u201d of Hosea and, capping\n all, the Song of Solomon. For the horrors forbidden to the Jews, who,\n therefore, must have practised them, see Levit. viii. 24; xi. 5; xvii.\n 7; xviii. 7, 9, 10, 12, 15, 17, 21, 23, and xx. 3. For mere filth what\n can be fouler than 1st Kings, xviii. 27; Tobias ii. 11; Esther xiv. 2;\n Eccl. xxii. 2; Isaiah xxxvi. 12; Jeremiah iv. 5, and (Ezekiel iv.\n 12\u201315), where the Lord changes human ordure into \u201cCow-chips!\u201d Ce qui\n excuse Dieu, said Henri Beyle, c\u2019est qu\u2019il n\u2019existe pas,\u2014I add, as man\n has made him.\n\nFootnote 320:\n\n It was the same in England before the \u201cReformation,\u201d and in France\n where, during our days, a returned priesthood collected in a few years\n \u201cPeter-pence\u201d to the tune of five hundred millions of francs. And\n these men wonder at being turned out!\n\nFootnote 321:\n\n Deutsch on the Talmud: Quarterly Review, 1867.\n\nFootnote 322:\n\n Evidently. Its cosmogony is a myth read literally: its history is, for\n the most part, a highly immoral distortion, and its ethics are those\n of the Talmudic Hebrews. It has done good work in its time; but now it\n shows only decay and decrepitude in the place of vigour and progress.\n It is dying hard, but it is dying of the slow poison of science.\n\nFootnote 323:\n\n These Hebrew Stoics would justly charge the Founder of Christianity\n with preaching a more popular and practical doctrine, but a\n degradation from their own far higher and more ideal standard.\n\nFootnote 324:\n\n Dr. Theodore Christlieb (\u201cModern Doubt and Christian Relief,\u201d\n Edinburgh: Clark, 1874) can even now write;\u2014\u201cSo then the \u2018full age\u2019 to\n which humanity is at present supposed to have attained, consists in\n man\u2019s doing good purely for goodness sake! Who sees not the hollowness\n of this bombastic talk. _That_ man has yet to be born whose practice\n will be regulated by this insipid theory (_dieser grauen Theorie_).\n What is the idea of goodness per se? * * * The abstract idea of\n goodness is not an effectual motive for well-doing\u201d (p. 104). My only\n comment is _c\u2019est ignoble!_ His reverence acts the part of Satan in\n Holy Writ, \u201cDoes Job serve God for naught?\u201d Compare this selfish,\n irreligious, and immoral view with Philo Jud\u00e6us (On the Allegory of\n the Sacred Laws, cap. lviii.), to measure the extent of the fall from\n Pharisaism to Christianity. And the latter is still infected with the\n \u201cbribe-and-threat doctrine:\u201d I once immensely scandalised a Consular\n Chaplain by quoting the noble belief of the ancients, and it was some\n days before he could recover mental equanimity. The degradation is now\n inbred.\n\nFootnote 325:\n\n Of the doctrine of the Fall the heretic Marcion wrote: \u201cThe Deity must\n either be deficient in goodness if he willed, in prescience if he did\n not foresee, or in power if he did not prevent it.\u201d\n\nFootnote 326:\n\n In his charming book, \u201cIndia Revisited.\u201d\n\nFootnote 327:\n\n This is the answer to those who contend with much truth that the\n moderns are by no means superior to the ancients of Europe: they look\n at the results of only 3000 years instead of 30,000 or 300,000.\n\nFootnote 328:\n\n As a maxim the saying is attributed to the Duc de L\u00e9vis, but it is\n much older.\n\nFootnote 329:\n\n There are a few, but only a few, frightful exceptions to this rule,\n especially in the case of Kh\u00e1lid bin Wal\u00edd, the Sword of Allah, and\n his ferocious friend, Dar\u00e1r ibn al-Azwar. But their cruel excesses\n were loudly blamed by the Moslems, and Caliph Omar only obeyed the\n popular voice in superseding the fierce and furious Khalid by the mild\n and merciful Ab\u00fa Obaydah.\n\nFootnote 330:\n\n This too when St. Paul sends the Christian slave Onesimus back to his\n unbelieving (?) master, Philemon; which in Al-Islam would have created\n a scandal.\n\nFootnote 331:\n\n This too when the Founder of Christianity talks of \u201cEating and\n drinking at his table!\u201d (Luke xxii. 29). My notes have often touched\n upon this inveterate prejudice, the result, like the soul-less woman\n of Al-Islam, of ad captandum, pious fraud. \u201cNo soul knoweth what joy\n of the eyes is reserved for the good in recompense for their works\u201d\n (Koran xxxii. 17) is surely as \u201cspiritual\u201d as St. Paul (I Cor. ii.,\n 9.) Some lies, however, are very long-lived, especially those begotten\n by self-interest.\n\nFootnote 332:\n\n I have elsewhere noted its strict conservatism which, however, it\n shares with all Eastern faiths in the East. But progress, not\n quietism, is the principle which governs humanity and it is favoured\n by events of most different nature. In Egypt the rule of Mohammed Ali\n the Great and in Syria the Massacre of Damascus (1860) have greatly\n modified the constitution of Al-Islam throughout the nearer East.\n\nFootnote 333:\n\n Chapt. viii. \u201cNarrative of a Year\u2019s Journey through Central and\n Eastern Arabia;\u201d London, Macmillan, 1865.\n\nFootnote 334:\n\n The Soc. Jesu has, I believe, a traditional conviction that converts\n of Israelitic blood bring only misfortune to the Order.\n\nFootnote 335:\n\n I especially allude to an able but most superficial book, the \u201cTen\n Great Religions\u201d by James F. Clarke (Boston, Osgood, 1876), which\n caricatures and exaggerates the false portraiture of Mr. Palgrave.\n The writer\u2019s admission that, \u201cSomething is always gained by learning\n what the believers in a system have to say in its behalf,\u201d clearly\n shows us the man we have to deal with and the \u201cdepths of his\n self-consciousness.\u201d\n\nFootnote 336:\n\n But how could the Arabist write such hideous grammar as \u201cLa Il\u0101h illa\n All\u0101h\u201d for \u201cL\u00e1 il\u00e1ha (accus.) ill\u2019 Allah?\u201d\n\nFootnote 337:\n\n p. 996 \u201cMuhammad\u201d in vol. iii. Dictionary of Christian Biography. See\n also the Illustration of the Mohammedan Creed, etc. from Al-Ghaz\u00e1li\n introduced (pp. 72\u201377) into Bell and Sons\u2019 \u201cHistory of the Saracens\u201d\n by Simon Ockley, B.D. (London, 1878). I regret that some Orientalist\n did not correct the proofs: everybody will not detect \u201cAl-Lauh\n al-Mahf\u00faz\u201d (the Guarded Tablet) in \u201cAllauh ho\u2019hnehphoud\u201d (p. 171); and\n this but a pinch out of a camel-load.\n\nFootnote 338:\n\n The word should have been Arianism. This \u201cheresy\u201d of the early\n Christians was much aided by the \u201cDiscipline of the Secret,\u201d supposed\n to be of apostolic origin, which concealed from neophytes, catechumens\n and penitents all the higher mysteries, like the Trinity, the\n Incarnation, the Metastoicheiosis (transubstantiation), the Real\n Presence, the Eucharist and the Seven Sacraments; when Arnobius could\n ask, Quid Deo cum vino est? and when Justin, fearing the charge of\n Polytheism, could expressly declare the inferior nature of the Son to\n the Father. Hence the creed was appropriately called Symbol, _i.e._\n Sign of the Secret. This \u201cmental reservation\u201d lasted till the Edict of\n Toleration, issued by Constantine in the fourth century, held\n Christianity secure when divulging her \u201cmysteries\u201d; and it allowed\n Arianism to become _the_ popular creed.\n\nFootnote 339:\n\n The Gnostics played rather a fantastic r\u00f4le in Christianity with their\n Demiurge, their \u00c6onogony, their \u00c6ons by syzygies or couples, their\n Maio and Sabscho and their beatified bride of Jesus, Sophia Achamoth;\n and some of them descended to absolute absurdities _e.g._ the\n Tascodrugit\u00e6 and the Pattalorhinchit\u00e6 who during prayers placed their\n fingers upon their noses or in their mouths, &c., reading Psalm cxli.\n 3.\n\nFootnote 340:\n\n \u201cKit\u00e1b al-\u2019Unw\u00e1n f\u00ed Mak\u00e1id al-Nisw\u00e1n\u201d = The Book of the Beginnings on\n the Wiles of Womankind (Lane i. 38.)\n\nFootnote 341:\n\n This person was one of the Ams\u00e1l or Exampla of the Arabs. For her\n first thirty years she whored; during the next three decades she\n pimped for friend and foe; and, during the last third of her life,\n when bed-ridden by age and infirmities, she had a buck-goat and a\n nanny tied up in her room and solaced herself by contemplating their\n amorous conflicts.\n\nFootnote 342:\n\n And modern Moslem feeling upon the subject has apparently undergone a\n change. Ashraf Khan, the Afghan poet, sings,\n\n Since I, the parted one, have come the secrets of the world to ken,\n Women in hosts therein I find, but few (and very few) of men.\n\n And the Osmanli proverb is, \u201cOf ten men nine are women!\u201d\n\nFootnote 343:\n\n His Persian paper \u201cOn the Vindication of the Liberties of the Asiatic\n Women\u201d was translated and printed in the Asiatic Annual Register for\n 1801 (pp. 100\u2013107); it is quoted by Dr. Jon. Scott (Introd. vol. i. p.\n xxxiv. _et seq._) and by a host of writers. He also wrote a book of\n Travels translated by Prof. Charles Stewart in 1810 and re-issued (3\n vols. 8vo.) in 1814.\n\nFootnote 344:\n\n The beginning of which I date from the Hijrah, lit. = the separation,\n popularly \u201cThe Flight.\u201d Stating the case broadly, it has become the\n practice of modern writers to look upon Mohammed as an honest\n enthusiast at Meccah and an unscrupulous despot at Al-Medinah, a view\n which appears to me eminently unsound and unfair. In a private station\n the Meccan Prophet was famed as a good citizen, _teste_ his title\n Al-Am\u00edn = the Trusty. But when driven from his home by the pagan\n faction, he became de facto as de jure a king: nay, a royal pontiff;\n and the preacher was merged in the Conqueror of his foes and the\n Commander of the Faithful. His rule, like that of all Eastern rulers,\n was stained with blood; but, assuming as true all the crimes and\n cruelties with which Christians charge him and which Moslems confess,\n they were mere blots upon a glorious and enthusiastic life, ending in\n a most exemplary death, compared with the tissue of horrors and havock\n which the Law and the Prophets attribute to Moses, to Joshua, to\n Samuel and to the patriarchs and prophets by express commandment of\n Jehovah.\n\nFootnote 345:\n\n It was not, however, incestuous: the scandal came from its ignoring\n the Arab \u201cpundonor.\u201d\n\nFootnote 346:\n\n The \u201copportunism\u201d of Mohammed has been made a matter of obloquy by\n many who have not reflected and discovered that time-serving is the\n very essence of \u201cRevelation.\u201d Says the Rev. W. Smith (\u201cPentateuch\u201d\n chapt. xiii.), \u201cAs the journey (Exodus) proceeds, so laws originate\n from the accidents of the way,\u201d and he applies this to successive\n decrees (Numbers xxvi. 32\u201336; xxvii. 8\u201311 and xxxvi. 1\u20139) holding it\n indirect internal evidence of Mosaic authorship (?) Another tone,\n however, is used in the case of Al-Islam. \u201cAnd now, that he might not\n stand in awe of his wives any longer, _down comes a revelation_\u201d says\n Ockley in his bluff and homely style, which admits such phrases as,\n \u201cthe imposter has the impudence to say.\u201d But why, in common honesty,\n refuse to the Koran the concessions freely made to the Torah? It is a\n mere petitio principii to argue that the latter is \u201cinspired\u201d while\n the former is not; moreover, although we may be called upon to believe\n things _beyond_ Reason, it is hardly fair to require our belief in\n things _contrary_ to Reason.\n\nFootnote 347:\n\n This is noticed in my wife\u2019s volume on The Inner Life of Syria, chapt.\n xii. vol. i. 155.\n\nFootnote 348:\n\n Mirza preceding the name means Mister and following it Prince.\n Addison\u2019s \u201cVision of Mirza,\u201d (Spectator, No. 159) is therefore \u201cThe\n Vision of Mister.\u201d\n\nFootnote 349:\n\n And women. The course of instruction lasts from a few days to a year\n and the period of puberty is f\u00eated by magical rites and often by some\n form of mutilation. It is described by Waitz, R\u00e9clus and Schoolcraft,\n P\u00e9chuel-Loecksa, Collins, Dawson, Thomas, Brough Smyth, Reverends\n Bulmer and Taplin, Carlo Wilhelmi, Wood, A. W. Howitt, C. Z. Muhas\n (Mem. de la Soc. Anthrop. Allemande, 1882, p. 265) and by Professor\n Mantegazza (chapt. i.) for whom see infra.\n\nFootnote 350:\n\n Similarly certain Australian tribes act scenes of rape and pederasty\n saying to the young, If you do this you will be killed.\n\nFootnote 351:\n\n \u201cB\u00e1h,\u201d is the popular term for the amatory appetite: hence such works\n are called Kutub al-B\u00e1h, lit. = Books of Lust.\n\nFootnote 352:\n\n I can make nothing of this title nor can those whom I have consulted:\n my only explanation is that they may be fanciful names proper.\n\nFootnote 353:\n\n Amongst the Greeks we find erotic specialists (1) Aristides of the\n Libri Milesii; (2) Astyanassa the follower of Helen who wrote on\n androgenization; (3) Cyrene the artist of amatory Tabell\u00e6 or ex-votos\n offered to Priapus; (4) Elephantis the poetess who wrote on Varia\n concubitus genera; (5) Evemerus whose Sacra Historia, preserved in a\n fragment of Q. Eunius, was collected by Hieronymus Columna; (6)\n Hemitheon of the Sybaritic books; (7) Mus\u00e6us the lyrist; (8) Niko the\n Samian girl; (9) Phil\u00e6nis, the poetess of Amatory Pleasures, in Athen.\n viii. 13, attributed to Polycrates the Sophist; (10) Protagorides,\n Amatory Conversations; (11) Sotades the Mantin\u00e6an who, says Suidas,\n wrote the poem \u201cCin\u00e6dica\u201d; (12) Sphodrias the Cynic, his Art of Love;\n and (13) Trepsicles, Amatory Pleasures. Amongst the Romans we have\n Aedituus, Annianus (in Ausonius), Anser, Bassus Eubius, Helvius Cinna,\n L\u00e6vius (of Io and the Erotop\u00e6gnion), Memmius, Cicero (to Cerellia),\n Pliny the Younger, Sabellus (de modo coeundi); Sisenna, the pathic\n Poet and translator of Milesian Fables and Sulpitia the modest\n erotist. For these see the Dictionnaire \u00c9rotique of Blondeau pp. ix.\n and x. (Paris, Liseux, 1885).\n\nFootnote 354:\n\n It has been translated from the Sanscrit and annotated by A.F.F. and\n B.F.R. Reprint: Cosmopoli: mdccclxxxv: for the Kama Shastra Society,\n London and Benares, and for private circulation only. The first print\n has been exhausted and a reprint will presently appear.\n\nFootnote 355:\n\n The local press has often proposed to abate this nuisance of erotic\n publication which is most debasing to public morals already perverted\n enough. But the \u201cEmpire of Opinion\u201d cares very little for such matters\n and, in the matter of the \u201cnative press,\u201d generally seems to seek only\n a quiet life. In England if erotic literature were not forbidden by\n law, few would care to sell or to buy it, and only the legal pains and\n penalties keep up the phenomenally high prices.\n\nFootnote 356:\n\n The Spectator (No. 119) complains of an \u201cinfamous piece of good\n breeding,\u201d because \u201cmen of the town, and particularly those who have\n been polished in France, make use of the most coarse and uncivilised\n words in our language and utter themselves often in such a manner as a\n clown would blush to hear.\u201d\n\nFootnote 357:\n\n See the Novelle of Bandello the Bishop (Tome I; Paris, Liseux, 1879,\n small in 18), where the dying fisherman replies to his confessor \u201cOh!\n Oh! your reverence, to amuse myself with boys was natural to me as for\n man to eat and drink; yet you asked me if I sinned against nature!\u201d\n Amongst the wiser ancients sinning contra naturam was not marrying and\n begetting children.\n\nFootnote 358:\n\n Avis au Lecteur, \u201cL\u2019Amour dans l\u2019Humanit\u00e9,\u201d par P. Mantegazza, traduit\n par Emilien Chesneau, Paris, Fetscherin et Chuit, 1886.\n\nFootnote 359:\n\n See \u201cH. B.\u201d (Henry Beyle, French Consul at Civita Vecchia) par un des\n Quarante (Prosper M\u00e9rim\u00e9e), Elutheropolis, An mdccclxiv. De\n l\u2019Imposture du Nazar\u00e9en.\n\nFootnote 360:\n\n This detail especially excited the veteran\u2019s curiosity. The reason\n proved to be that the scrotum of the unmutilated boy could be used as\n a kind of bridle for directing the movements of the animal. I find\n nothing of the kind mentioned in the Sotadical literature of Greece\n and Rome; although the same cause might be expected everywhere to have\n the same effect. But in Mirabeau (Kadh\u00e9sch) a grand seigneur moderne,\n when his valet-de-chambre de confiance proposes to provide him with\n women instead of boys, exclaims, \u201cDes femmes! eh! c\u2019est comme si tu me\n servais un gigot sans manche.\u201d See also infra for \u201cLe poids du\n tisserand.\u201d\n\nFootnote 361:\n\n See Falconry in the Valley of the Indus, London, John Van Voorst,\n 1852.\n\nFootnote 362:\n\n Submitted to Government on Dec. 31, \u201947 and March 2, \u201948, they were\n printed in \u201cSelections from the Records of the Government of India.\u201d\n Bombay. New Series. No. xvii. Part 2, 1855. These are (1) Notes on the\n Population of Sind, etc. and (2) Brief Notes on the Modes of\n Intoxication, etc. written in collaboration with my late friend\n Assistant-Surgeon John E. Stocks, whose early death was a sore loss to\n scientific botany.\n\nFootnote 363:\n\n Glycon the Courtesan in Athen. xiii. 84 declares that \u201cboys are\n handsome only when they resemble women;\u201d and so the Learned Lady in\n The Nights (vol. v. 160) declares \u201cBoys are likened to girls because\n folks say, Yonder boy is like a girl.\u201d For the superior physical\n beauty of the human male compared with the female, see The Nights,\n vol. iv. 15; and the boy\u2019s voice before it breaks excels that of any\n diva.\n\nFootnote 364:\n\n \u201cMascula,\u201d from the priapiscus, the over-development of clitoris (the\n veretrum muliebre, in Arabic Abu Tart\u00far, habens cristam) which enabled\n her to play the man. Sappho (nat. B.C. 612) has been retoill\u00e9e like\n Mary Stuart, La Brinvilliers, Marie Antoinette and a host of feminine\n names which have a savour not of sanctity. Maximus of Tyre (Dissert.\n xxiv.) declares that the Eros of Sappho was Socratic and that Gyrinna\n and Atthis were as Alcibiades and Chermides to Socrates: Ovid, who\n could consult documents now lost, takes the same view in the Letter of\n Sappho to Phaon and in Tristia ii. 265.\n\n Lesbia quid docuit Sappho nisi amare puellas?\n\n Suidas supports Ovid. Longinus eulogises the \u1f10\u03c1\u03c9\u03c4\u03b9\u03ba\u1f74 \u03bc\u03b1\u03bd\u03af\u03b1 (a term\n applied only to carnal love) of the far-famed Ode to Atthis:\u2014\n\n Ille m\u00ee par esse Deo videtur * * *\n (Heureux! qui pr\u00e8s de toi pour toi seule soupire * * *\n Blest as th\u2019 immortal gods is he, etc.)\n\n By its love symptoms, suggesting that possession is the sole cure for\n passion, Erasistratus discovered the love of Antiochus for Stratonice.\n Mure (Hist. of Greek Literature, 1850) speaks of the Ode to Aphrodite\n (Frag. 1) as \u201cone in which the whole volume of Greek literature offers\n the most powerful concentration into one brilliant focus of the modes\n in which amatory concupiscence can display itself.\u201d But Bernhardy,\n Bode, Richter, K. O. M\u00fcller and esp. Welcker have made Sappho a model\n of purity, much like some of our dull wits who have converted\n Shakespeare, that most debauched genius, into a good British\n bourgeois.\n\nFootnote 365:\n\n The Arabic Sahh\u00e1kah, the Tractatrix or Subigitatrix, who has been\n noticed in vol. iv. 134. Hence to Lesbianise (\u03bb\u03b5\u03c3\u03b2\u03af\u03b6\u03b5\u03b9\u03bd) and\n tribassare (\u03c4\u03c1\u03af\u03b2\u03b5\u03c3\u03b8\u03b1\u03b9); the former applied to the love of woman for\n woman and the latter to its m\u00e9canique: this is either natural, as\n friction of the labia and insertion of the clitoris when unusually\n developed; or artificial by means of the fascinum, the artificial\n penis (the Persian \u201cMay\u00e1jang\u201d); the patte de chat, the banana-fruit\n and a multitude of other succedanea. As this feminine perversion is\n only glanced at in The Nights I need hardly enlarge upon the subject.\n\nFootnote 366:\n\n Plato (Symp.) is probably mystical when he accounts for such passions\n by there being in the beginning three species of humanity, men, women\n and men-women or androgynes. When the latter were destroyed by Zeus\n for rebellion, the two others were individually divided into equal\n parts. Hence each division seeks its other half in the same sex; the\n primitive man prefers men and the primitive woman women. C\u2019est beau,\n but\u2014is it true? The idea was probably derived from Egypt which\n supplied the Hebrews with androgynic humanity; and thence it passed to\n extreme India, where Shiva as Ardhan\u00e1r\u00ed was male on one side and\n female on the other side of the body, combining paternal and maternal\n qualities and functions. The first creation of humans (Gen. i. 27) was\n hermaphrodite (= Hermes and Venus) masculum et f\u0153minam creavit\n eos\u2014male and female created He them\u2014on the sixth day, with the command\n to increase and multiply (ibid. v. 28) while Eve the woman was created\n subsequently. Meanwhile, say certain Talmudists, Adam carnally\n copulated with all races of animals. See L\u2019Anandryne in Mirabeau\u2019s\n Erotika Biblion, where Antoinette Bourgnon laments the undoubling\n which disfigured the work of God, producing monsters incapable of\n independent self-reproduction like the vegetable kingdom.\n\nFootnote 367:\n\n De la Femme, Paris, 1827.\n\nFootnote 368:\n\n Die Lustsuche des Alterthum\u2019s, Halle, 1839.\n\nFootnote 369:\n\n See his exhaustive article on (Grecian) \u201cPaederastie\u201d in the\n Allgemeine Encyclop\u00e6die of Ersch and Gruber, Leipzig, Brockhaus, 1837.\n He carefully traces it through the several states, Dorians, \u00c6olians,\n Ionians, the Attic cities and those of Asia Minor. For these details I\n must refer my readers to M. Meier; a full account of these would fill\n a volume not the section of an essay.\n\nFootnote 370:\n\n Against which see Henri Estienne, Apologie pour H\u00e9rodote, a society\n satire of xvi^{th} century, lately reprinted by Liseux.\n\nFootnote 371:\n\n In Sparta the lover was called \u03b5\u1f30\u03c3\u03c0\u03bd\u03ae\u03bb\u03b1\u03c2 or \u03b5\u1f34\u03c3\u03c0\u03bd\u03b7\u03bb\u03bf\u03c2 and the beloved\n as in Thessaly \u1f00\u0390\u03c4\u03b1\u03c2 or \u1f00\u0390\u03c4\u03b7\u03c2.\n\nFootnote 372:\n\n The more I study religions the more I am convinced that man never\n worshipped anything but himself. Zeus, who became Jupiter, was an\n ancient king, according to the Cretans, who were entitled liars\n because they showed his burial-place. From a deified ancestor he would\n become a local god, like the Hebrew Jehovah as opposed to Chemosh of\n Moab; the name would gain amplitude by long time and distant travel\n and the old island chieftain would end in becoming the Demiurgus.\n Ganymede (who possibly gave rise to the old Lat. \u201cCatamitus\u201d) was\n probably some fair Phrygian boy (\u201cson of Tros\u201d) who in process of time\n became a symbol of the wise man seized by the eagle (perspicacity) to\n be raised amongst the Immortals; and the chaste myth simply signified\n that only the prudent are loved by the gods. But it rotted with age as\n do all things human. For the Pederast\u00eda of the Gods see Bayle under\n Chrysippe.\n\nFootnote 373:\n\n See Dissertation sur les id\u00e9es morales des Grecs et sur les danger de\n lire Platon. Par M. Aud\u00e9, Bibliophile, Rouen, Lemonnyer, 1879. This is\n the pseudonym of the late Octave Delepierre, who published with Gay,\n but not the Editio Princeps\u2014which, if I remember rightly, contains\n much more matter.\n\nFootnote 374:\n\n The phrase of J. Matthias Gesner, Comm. Reg. Soc. Gottingen i. 1\u201332.\n It was founded upon Erasmus\u2019 \u201cSancte Socrate, ora pro nobis,\u201d and the\n article was translated by M. Alcide Bonmaire, Paris, Liseux, 1877.\n\nFootnote 375:\n\n The subject has employed many a pen, _e.g._ Alcibiade Fanciullo a\n Scola, D. P. A. (supposed to be Pietro Aretino\u2014ad captandum?),\n Oranges, par Juann VVart, 1652: small square 8vo. of pp. 102,\n including 3 preliminary pp. and at end an unpaged leaf with 4 sonnets,\n almost Venetian, by V. M. There is a re-impression of the same date, a\n small 12mo. of longer format, pp. 124 with pp. 2 for sonnets: in 1862\n the Imprimerie Ra\u00e7on printed 102 copies in 8vo. of pp. iv.\u2013108, and in\n 1863 it was condemned by the police as a liber spurcissimus atque\n execrandus de criminis sodomici laude et arte. This work produced\n \u201cAlcibiade Enfant \u00e0 l\u2019\u00e9cole,\u201d traduit pour la premi\u00e8re fois de\n l\u2019Italien de Ferrante Pallavicini, Amsterdam, chez l\u2019Ancien Pierre\n Marteau, mdccclxvi. Pallavicini (nat. 1618), who wrote against Rome,\n was beheaded, \u00e6t. 26 (March 5, 1644) at Avignon in 1644 by the\n vengeance of the Barberini: he was a bel esprit d\u00e9r\u00e9gl\u00e9, nourri\n d\u2019\u00e9tudes antiques and a Memb. of the Acad. Degl\u2019 Incogniti. His\n peculiarities are shown by his \u201cOpere Scelte,\u201d 2 vols. 12mo,\n Villafranca, mdclxiii.; these do not include Alcibiade Fanciullo, a\n dialogue between Philotimus and Alcibiades which seems to be a mere\n skit at the Jesuits and their P\u00e9ch\u00e9 philosophique. Then came the\n \u201cDissertation sur l\u2019Alcibiade fanciullo a scola,\u201d traduit de l\u2019Italien\n de Giambattista Baseggio et accompagn\u00e9e de notes et d\u2019une post-face\n par un bibliophile fran\u00e7ais (M. Gustave Brunet, Librarian of\n Bordeaux), Paris. J. Gay, 1861\u2014an octavo of pp. 78 (paged), 254\n copies. The same Baseggio printed in 1850 his Disquisizioni (23\n copies) and claims for F. Pallavicini the authorship of Alcibiades\n which the Manuel du Libraire wrongly attributes to M. Girol. Adda in\n 1859. I have heard of but not seen the \u201cAmator fornaceus, amator\n ineptus\u201d (Palladii, 1633) supposed by some to be the origin of\n Alcibiade Fanciullo; but most critics consider it a poor and insipid\n production.\n\nFootnote 376:\n\n The word is from \u03bd\u03ac\u03c1\u03ba\u03b7, numbness, torpor, narcotism: the flowers,\n being loved by the infernal gods, were offered to the Furies.\n Narcissus and Hippolytus are often assumed as types of morosa\n voluptas, masturbation and clitorisation for nymphomania: certain\n medi\u00e6val writers found in the former a type of the Saviour; and\n Mirabeau a representation of the androgynous or first Adam: to me\n Narcissus suggests the Hindu Vishnu absorbed in the contemplation of\n his own perfections.\n\nFootnote 377:\n\n The verse of Ovid is parallel\u2019d by the song of Al-Z\u00e1hir al-Jazari (Ibn\n Khall. iii. 720).\n\n Illum impuberem amaverunt mares; puberem femin\u00e6.\n Gloria Deo! nunquam amatoribus carebit.\n\nFootnote 378:\n\n The venerable society of prostitutes contained three chief classes.\n The first and lowest were the Dicteriads, so called from Diete (Crete)\n who imitated Pasipha\u00eb, wife of Minos, in preferring a bull to a\n husband; above them was the middle class, the Aleutrid\u00e6 who were the\n Almahs or professional musicians, and the aristocracy was represented\n by the Hetairai, whose wit and learning enabled them to adorn more\n than one page of Grecian history. The grave Solon, who had studied in\n Egypt, established a vast Dicterion (Philemon in his Delphica), or\n bordel, whose proceeds swelled the revenue of the Republic.\n\nFootnote 379:\n\n This and Saint Paul (Romans i. 27) suggested to Caravaggio his picture\n of St. Rosario (in the museum of the Grand Duke of Tuscany), showing a\n circle of thirty men turpiter ligati.\n\nFootnote 380:\n\n Properly speaking \u201cMedicus\u201d is the third or ring-finger, as shown by\n the old Chiromantist verses,\n\n Est pollex Veneris; sed Jupiter indice gaudet,\n Saturnus medium; Sol _medicumque_ tenet.\n\nFootnote 381:\n\n So Seneca uses digito scalpit caput. The modern Italian does the same\n by inserting the thumb-tip between the index and medius to suggest the\n clitoris.\n\nFootnote 382:\n\n What can be wittier than the now trite Tale of the Ephesian Matron,\n whose dry humour is worthy of The Nights? No wonder that it has made\n the grand tour of the world. It is found in the neo-Ph\u00e6drus, the tales\n of Mus\u00e6us and in the Septem Sapientes as the \u201cWidow which was\n comforted.\u201d As the \u201cFabliau de la Femme qui se fist putain sur la\n fosse de son Mari,\u201d it tempted Brant\u00f4me and La Fontaine; and Abel\n R\u00e9musat shows in his Contes Chinois that it is well known to the\n Middle Kingdom. Mr. Walter K. Kelly remarks, that the most singular\n place for such a tale is the \u201cRule and Exercise of Holy Dying\u201d by\n Jeremy Taylor, who introduces it into his chapt. v.\u2014\u201cOf the\n Contingencies of Death and Treating our Dead.\u201d But in those days\n divines were not mealy-mouthed.\n\nFootnote 383:\n\n Glossarium eroticum lingu\u00e6 Latin\u00e6, sive theogoni\u00e6, legum et morum\n nuptialium apud Romanos explanatio nova, auctore P. P. (Parisiis,\n Dondey-Dupr\u00e9, 1826, in 8vo). P. P. is supposed to be Chevalier Pierre\n Pierrugues, an engineer who made a plan of Bordeaux and who annotated\n the Erotica Biblion. Gay writes, \u201cOn s\u2019est servi pour cet ouvrage des\n travaux in\u00e9dits de M. le Baron de Schonen, etc. Quant au Chevalier\n Pierre Pierrugues, qu\u2019on d\u00e9signait comme l\u2019auteur de ce savant volume,\n son existence n\u2019est pas bien av\u00e9r\u00e9e, et quelques bibliographes\n persistent \u00e0 penser que ce nom cache la collaboration du Baron de\n Schonen et d\u2019\u00c9loi Johanneau. Other glossicists as Blondeau and Forberg\n have been printed by Liseux, Paris.\n\nFootnote 384:\n\n This magnificent country which the petty jealousies of Europe condemn,\n like the glorious regions about Constantinople, to mere barbarism, is\n tenanted by three Moslem races. The Berbers, who call themselves\n Tamazight (plur. of Amazigh), are the G\u00e6tulian indigenes speaking an\n Africo-Semitic tongue (see Essai de Grammaire Kabyle, etc. par A.\n Hanoteau, Paris, Benjamin Duprat). The Arabs, descended from the\n conquerors in our eighth century, are mostly nomades and\n camel-breeders. Third and last are the Moors proper, the race dwelling\n in towns, a mixed breed originally Arabian but modified by six\n centuries of Spanish residence and showing by thickness of feature and\n a parchment-coloured skin, resembling the American Octaroon\u2019s, a negro\n innervation of old date. The latter are well described in \u201cMorocco and\n the Moors,\u201d etc. (Sampson Low and Co., 1876), by my late friend Dr.\n Arthur Leared, whose work I should like to see reprinted.\n\nFootnote 385:\n\n Thus somewhat agreeing with one of the multitudinous modern theories\n that the Pentapolis was destroyed by discharges of meteoric stones\n during a tremendous thunderstorm. Possible, but where are the stones?\n\nFootnote 386:\n\n To this Iranian domination I attribute the use of many Persic words\n which are not yet obsolete in Egypt. \u201cBakhsh\u00edsh,\u201d for instance, is not\n intelligble in the Moslem regions west of the Nile-Valley and for a\n present the Moors say Had\u00edyah, regalo or favor.\n\nFootnote 387:\n\n Arnobius and Tertullian, with the arrogance of their caste and its\n miserable ignorance of that symbolism which often concealed from\n vulgar eyes the most precious mysteries, used to taunt the heathen for\n praying to deities whose sex they ignored: \u201cConsuistis in precibus\n \u2018Seu tu Deus seu tu Dea,\u2019 dicere!\u201d These men would know everything;\n they made God the merest work of man\u2019s brains and armed him with a\n despotism of omnipotence which rendered their creation truly dreadful.\n\nFootnote 388:\n\n Gallus lit. = a cock, in pornologic parlance is a capon, a castrato.\n\nFootnote 389:\n\n The texts justifying or conjoining castration are Matt. xviii. 8\u20139;\n Mark ix. 43\u201347; Luke xxiii. 29 and Col. iii. 5. St. Paul preached (1\n Corin. vii. 29) that a man should live with his wife as if he had\n none. The Abelian heretics of Africa abstained from women because Abel\n died virginal. Origen mutilated himself after interpreting too\n rigorously Matth. xix. 12, and was duly excommunicated. But his\n disciple, the Arab Valerius founded (A.D. 250) the castrated sect\n called Valerians who, persecuted and dispersed by the Emperors\n Constantine and Justinian, became the spiritual fathers of the modern\n Skopzis. These eunuchs first appeared in Russia at the end of the xith\n century, when two Greeks, John and Jephrem, were metropolitans of\n Kiew: the former was brought thither in A.D. 1089 by Princess Anna\n Wassewolodowna and is called by the chronicles Nawj\u00e8 or the Corpse.\n But in the early part of the last century (1715\u20131733) a sect arose in\n the circle of Uglitseh and in Moscow, at first called Clisti or\n flagellants which developed into the modern Skopzi. For this extensive\n subject see De Stein (Zeitschrift f\u00fcr Ethn. Berlin, 1875) and\n Mantegazza, chapt. vi.\n\nFootnote 390:\n\n See the marvellously absurd description of the glorious \u201cDead Sea\u201d in\n the Purchas v. 84.\n\nFootnote 391:\n\n Jehovah here is made to play an evil part by destroying men instead of\n teaching them better. But, \u201cNous faisons les Dieux \u00e0 notre image et\n nous portons dans le ciel ce que nous voyons sur la terre.\u201d The idea\n of Yahweh, or Yah is palpably Egyptian, the Ankh or ever-living One:\n the etymon, however, was learned at Babylon and is still found amongst\n the cuneiforms.\n\nFootnote 392:\n\n The name still survives in the Shajar\u00e1t al-Ashar\u00e1, a clump of trees\n near the village Al-Gh\u00e1jar (of the Gypsies?) at the foot of Hermon.\n\nFootnote 393:\n\n I am not quite sure that Astarte is not primarily the planet Venus;\n but I can hardly doubt that Prof. Max M\u00fcller and Sir G. Cox are\n mistaken in bringing from India Aphrodite the Dawn and her attendants,\n the Charites identified with the Vedic Harits. Of Ishtar in Accadia,\n however, Roscher seems to have proved that she is distinctly the Moon\n sinking into Amenti (the west, the Underworld) in search of her lost\n spouse Izdubar, the Sun-god. This again is pure Egyptianism.\n\nFootnote 394:\n\n In this classical land of Venus the worship of Ishtar-Ashtaroth is by\n no means obsolete. The Met\u00e1wali heretics, a people of Persian descent\n and Shiite tenets, and the peasantry of \u201cBil\u00e1d B\u2019sharrah,\u201d which I\n would derive from Bayt Ashirah, still pilgrimage to the ruins and\n address their vows to the Sayyidat al-Kab\u00edrah, the Great Lady.\n Orthodox Moslems accuse them of abominable orgies and point to the\n lamps and rags which they suspend to a tree entitled Shajarat\n al-Sitt\u2014the Lady\u2019s tree\u2014an Acacia Albida which, according to some\n travellers, is found only here and at Sayda (Sidon) where an avenue\n exists. The people of Kasraw\u00e1n, a Christian province in the Libanus,\n inhabited by a peculiarly prurient race, also hold high festival under\n the far-famed Cedars and their women sacrifice to Venus like the\n Kadashah of the Ph\u0153nicians. This survival of old superstition is\n unknown to missionary \u201cHandbooks,\u201d but amply deserves the study of the\n anthropologist.\n\nFootnote 395:\n\n Some commentators understand \u201cthe tabernacles sacred to the\n reproductive powers of women;\u201d and the Rabbis declare that the emblem\n was the figure of a setting hen.\n\nFootnote 396:\n\n \u201cDog\u201d is applied by the older Jews to the Sodomite and the Catamite;\n and thus they understand the \u201cprice of a dog\u201d which could not be\n brought into the Temple (Deut. xxiii. 18). I have noticed it in one of\n the derivations of cin\u00e6dus and can only remark that it is a vile libel\n upon the canine tribe.\n\nFootnote 397:\n\n Her name was Maachah and her title, according to some, \u201cKing\u2019s\n mother\u201d: she founded the sect of Communists who rejected marriage and\n made adultery and incest part of worship in their splendid temple.\n Such were the Basilians and the Carpocratians, followed in the xith\n century by Tranchelin, whose sectarians, the Turlupins, long infested\n Savoy.\n\nFootnote 398:\n\n A noted exception is Vienna remarkable for the enormous development of\n the virginal bosom which soon becomes pendulent.\n\nFootnote 399:\n\n Gen. xxxviii. 2\u201311. Amongst the classics Mercury taught the \u201cArt of le\n Thalaba\u201d to his son Pan who wandered about the mountains distraught\n with love for the Nymph Echo and Pan passed it on to the pastors. See\n Thalaba in Mirabeau.\n\nFootnote 400:\n\n The reader of The Nights has remarked how often the \u201che\u201d in Arabic\n poetry denotes a \u201cshe\u201d; but the Arab, when uncontaminated by travel,\n ignores pederasty, and the Arab poet is a Badawi.\n\nFootnote 401:\n\n So Mohammed addressed his girl-wife Ayishah in the masculine.\n\nFootnote 402:\n\n So amongst the Romans we have the Iatrolipt\u00e6, youths or girls who\n wiped the gymnast\u2019s perspiring body with swan-down, a practice renewed\n by the professors of \u201cMassage\u201d; Unctores who applied perfumes and\n essences; Fricatrices and Tractatrices or shampooers; Dropacist\u00e6,\n corn-cutters; Alipilarii who plucked the hair, etc., etc., etc.\n\nFootnote 403:\n\n It is a parody on the well-known song (Roebuck i. sect. 2, No. 1602):\n\n The goldsmith knows the worth of gold, jewellers worth of jewelry;\n The worth of rose Bulbul can tell and Kambar\u2019s worth his lord, Ali.\n\nFootnote 404:\n\n For \u201cSind\u00ed\u201d Roebuck (Oriental Proverbs Part i. p. 99) has Kunbu\n (Kumboh) a Panj\u00e1bi peasant and others vary the saying ad libitum. See\n vol. vi. 156.\n\nFootnote 405:\n\n See \u201cSind Revisited\u201d i. 133\u201335.\n\nFootnote 406:\n\n They must not be confounded with the _grelots lascifs_, the little\n bells of gold or silver set by the people of Pegu in the prepuce-skin,\n and described by Nicolo de Conti who however refused to undergo the\n operation.\n\nFootnote 407:\n\n Relation des d\u00e9couvertes faites par Colomb etc. p. 137: Bologna 1875:\n also Vespucci\u2019s letter in Ramusio (i. 131) and Paro\u2019s Recherches\n philosophiques sur les Am\u00e9ricains.\n\nFootnote 408:\n\n See Mantegazza loc. cit. who borrows from the Th\u00e8se de Paris of Dr.\n Abel Hureau de Villeneuve, \u201cFrictiones per coitum product\u00e6 magnum\n mucos\u00e6 membran\u00e6 vaginalis turgorem, ac simul hujus cuniculi\n coarctationem tam maritis salacibus qu\u00e6ritatam afferunt.\u201d\n\nFootnote 409:\n\n Fascinus is the Priapus-god to whom the Vestal Virgins of Rome,\n professed tribades, sacrificed; also the neck-charm in phallus-shape.\n Fascinum is the male member.\n\nFootnote 410:\n\n Captain Grose (Lexicon Balatronicum) explains merkin as \u201ccounterfeit\n hair for women\u2019s privy parts. See Bailey\u2019s Dict.\u201d The Bailey of 1764,\n an \u201cimproved edition,\u201d does not contain the word which is now\n generally applied to a cunnus succedaneus.\n\nFootnote 411:\n\n I have noticed this phenomenal cannibalism in my notes to Mr. Albert\n Tootle\u2019s excellent translation of \u201cThe Captivity of Hans Stade of\n Hesse:\u201d London, Hakluyt Society, mdccclxxiv.\n\nFootnote 412:\n\n The Ostreiras or shell mounds of the Brazil, sometimes 200 feet high,\n are described by me in Anthropologia No. i. Oct. 1873.\n\nFootnote 413:\n\n The Native Races of the Pacific States of South America, by Herbert\n Howe Bancroft, London, Longmans, 1875.\n\nFootnote 414:\n\n All Peruvian historians mention these giants, who were probably the\n large-limbed Caribs (Cara\u00edbes) of the Brazil: they will be noticed in\n page 244.\n\nFootnote 415:\n\n This sounds much like a pious fraud of the missionaries, a\n Europeo-American version of the Sodom legend.\n\nFootnote 416:\n\n Les Races Aryennes du P\u00e9rou, Paris, Franck, 1871.\n\nFootnote 417:\n\n O Brazil e os Brazileiros, Santos, 1862.\n\nFootnote 418:\n\n \u00c6thiopia Orientalis, Purchas ii. 1558.\n\nFootnote 419:\n\n Purchas iii. 243.\n\nFootnote 420:\n\n For a literal translation see 1^{re} S\u00e9rie de la Curiosit\u00e9 Litt\u00e9raire\n et Bibliographique, Paris, Liseux, 1880.\n\nFootnote 421:\n\n His best known works are (1) Praktisches Handbuch der Gerechtlichen\n Medecin, Berlin, 1860; and (2) Klinische Novellen zur gerechtlichen\n Medecin, Berlin, 1863.\n\nFootnote 422:\n\n The same author printed another imitation of Petronius Arbiter, the\n \u201cLarissa\u201d story of Th\u00e9ophile Viand. His cousin, the S\u00e9vign\u00e9, highly\n approved of it. See Bayle\u2019s objections to Rabutin\u2019s delicacy and\n excuses for Petronius\u2019 grossness in his \u201c\u00c9claircissement sur les\n obsc\u00e9nit\u00e9s\u201d (Appendice au Dictionnaire Antique).\n\nFootnote 423:\n\n The Boulgrin of Rabelais, which Urquhart renders Ingle for Boulgre, an\n \u201cindorser,\u201d derived from the Bulgarus or Bulgarian, who gave to Italy\n the term bugiardo\u2014liar. Bougre and Bougrerie date (Littr\u00e9) from the\n xiiith century. I cannot however, but think that the trivial term\n gained strength in the xvith when the manners of the Bugres or\n indigenous Brazilians were studied by Huguenot refugees in La France\n Antartique and several of these savages found their way to Europe. A\n grand F\u00eate in Rouen on the entrance of Henri II. and Dame Katherine de\n Medicis (June 16, 1564) showed, as part of the pageant, three hundred\n men (including fifty \u201cBugres\u201d or Tupis) with parroquets and other\n birds and beasts of the newly explored regions. The procession is\n given in the four-folding woodcut \u201cFigure des Br\u00e9siliens\u201d in Jean de\n Prest\u2019s Edition of 1551.\n\nFootnote 424:\n\n Erotika Biblion chapt. Kad\u00e9sch (pp. 93 et seq.) Edition de Bruxelles\n with notes by the Chevalier P. Pierrugues of Bordeaux, before noticed.\n\nFootnote 425:\n\n Called Chevaliers de Paille because the sign was a straw in the mouth,\n \u00e0 la Palmerston.\n\nFootnote 426:\n\n I have noticed that the eunuch in Sind was as meanly paid and have\n given the reason.\n\nFootnote 427:\n\n Centuria Librorum Absconditorum (by Pisanus Fraxi) 4to, p. lx. and\n 593. London. Privately printed, mdccclxxix.\n\nFootnote 428:\n\n A friend learned in these matters supplies me with the following list\n of famous pederasts. Those who marvel at the wide diffusion of such\n erotic perversion, and its being affected by so many celebrities, will\n bear in mind that the greatest men have been some of the worst:\n Alexander of Macedon, Julius C\u00e6sar and Napoleon Buonaparte held\n themselves high above the moral law which obliges common-place\n humanity. All three are charged with the Vice. Of Kings we have Henri\n iii., Louis xiii. and xviii., Frederick ii. of Prussia, Peter the\n Great, William ii. of Holland and Charles ii. and iii. of Parma. We\n find also Shakespeare (i., xv., Edit. Francois. Hugo) and Moli\u00e8re,\n Theodorus Beza, Lully (the Composer), D\u2019Assoucy, Count Zintzendorff,\n the Grand Cond\u00e9, Marquis de Villette, Pierre Louis Farn\u00e8se, Duc de la\n Valli\u00e8re, De Soleinne, Count D\u2019Avaray, Saint M\u00e9grin, D\u2019Epernon,\n Admiral de la Susse, La Roche-Pouchin Rochfort. S. Louis, Henne (the\n Spiritualist), Comte Horace de Viel Castel, Lerminin, Fiev\u00e9e, Th\u00e9odore\n Leclerc, Archi-Chancellier Cambac\u00e8r\u00e9s, Marquis de Custine,\n Sainte-Beuve and Count D\u2019Orsay. For others refer to the three Volumes\n of Pisanus Fraxi; Index Librorum Prohibitorum (London, 1877), Centuria\n Librorum Absconditorum (before alluded to) and Catena Librorum\n Tacendorum, London, 1885. The indices will supply the names.\n\nFootnote 429:\n\n Of this peculiar character Ibn Khallikan remarks (ii. 43), \u201cThere were\n four poets whose works clearly contraried their character. Abu\n al-Atah\u00edyah wrote pious poems himself being an atheist; Ab\u00fa Hukayma\u2019s\n verses proved his impotence, yet he was more salacious than a he-goat;\n Mohammed ibn H\u00e1zim praised contentment, yet he was greedier than a\n dog; and Ab\u00fa Now\u00e1s hymned the joys of sodomy, yet he was more\n passionate for women than a baboon.\u201d\n\nFootnote 430:\n\n A virulently and unjustly abusive critique never yet injured its\n object: in fact it is generally the greatest favour an author\u2019s\n unfriends can bestow upon him. But to notice in a popular Review books\n which have been printed and not published is hardly in accordance with\n the established courtesies of literature. At the end of my work I\n propose to write a paper \u201cThe Reviewer Reviewed\u201d which will, amongst\n other things, explain the motif of the writer of the critique and the\n editor of the Edinburgh.\n\nFootnote 431:\n\n For detailed examples and specimens see p. 10 of Gladwin\u2019s\n \u201cDissertations on Rhetoric,\u201d etc., Calcutta, 1801.\n\nFootnote 432:\n\n For instance: I, M. | take thee N. | to my wedded wife, | to have and\n to hold | from this day forward, | for better for worse, | for richer\n for poorer, | in sickness and in health, | to love and to cherish, |\n till death do us part, etc. Here it becomes mere blank verse which is,\n of course, a defect in prose style. In that delightful old French the\n Saj\u2019a frequently appeared when attention was solicited for the titles\n of books: _e.g._ Le Romant de la Rose, ou tout lart damours est\n enclose.\n\nFootnote 433:\n\n See Gladwin loc. cit. p. 8: it also is = alliteration (Ibn Khall. ii.,\n 316).\n\nFootnote 434:\n\n He called himself \u201cNabiyun umm\u00ed\u201d = illiterate prophet; but only his\n most ignorant followers believe that he was unable to read and write.\n His last words, accepted by all traditionists, were \u201cAat\u00edn\u00ed daw\u00e1ta wa\n kalam\u201d (bring me ink-case and pen); upon which the Shi\u2019ah or Persian\n sectaries base, not without probability, a theory that Mohammed\n intended to write down the name of Ali as his Caliph or successor when\n Omar, suspecting the intention, exclaimed, \u201cThe Prophet is delirious;\n have we not the Koran?\u201d thus impiously preventing the precaution.\n However that may be, the legend proves that Mohammed could read and\n write even when not \u201cunder inspiration.\u201d The vulgar idea would arise\n from a pious intent to add miracle to the miraculous style of the\n Koran.\n\nFootnote 435:\n\n I cannot but vehemently suspect that this legend was taken from much\n older traditions. We have Jubal the semi-mythical who, \u201cby the\n different falls of his hammer on the anvil, discovered by the ear the\n first rude music that pleased the antediluvian fathers.\u201d Then came\n Pythagoras, of whom Macrobius (lib. ii.) relates how this\n Gr\u00e6co-Egyptian philosopher, passing by a smithy, observed that the\n sounds were grave or acute according to the weights of the hammers;\n and he ascertained by experiment that such was the case when different\n weights were hung by strings of the same size. The next discovery was\n that two strings of the same substance and tension, the one being\n double the length of the other, gave the diapason-interval or an\n eighth; and the same was effected from two strings of similar length\n and size, the one having four times the tension of the other.\n Belonging to the same cycle of invention-anecdotes are Galileo\u2019s\n discovery of the pendulum by the lustre of the Pisan Duomo; and the\n kettle-lid, the falling apple and the copper hook which inspired Watt,\n Newton and Galvani.\n\nFootnote 436:\n\n To what an absurd point this has been carried we may learn from Ibn\n Khallik\u00e1n (i. 114). A poet addressing a single individual does not say\n \u201cMy friend!\u201d or \u201cMy friends!\u201d but \u201cMy two friends!\u201d (in the dual)\n _because_ a Badawi required a pair of companions, one to tend the\n sheep and the other to pasture the camels.\n\nFootnote 437:\n\n For further details concerning the Sabab, Watad and Fasilah, see at\n the end of this Essay the learned remarks of Dr. Steingass.\n\nFootnote 438:\n\n _e.g._ the Mu\u2019allakats of \u201cAmriolkais,\u201d Tarafah and Zuhayr compared by\n Mr. Lyall (Introduction to Translations) with the metre of Abt Vogler,\n _e.g._\n\n Ye know why the forms are fair, ye hear how the tale is told.\n\nFootnote 439:\n\n _e.g._ the Poem of Hareth which often echoes the hexameter.\n\nFootnote 440:\n\n Gladwin p. 80.\n\nFootnote 441:\n\n Gladwin (p. 77) gives only eight, omitting F\u0103\u2019\u016bl which he or his\n author probably considers the Muz\u00e1haf, imperfect or apocop\u00ead form of\n F\u0103\u2019\u016bl\u016bn, as M\u0103f\u0101\u2019\u012bl of M\u0103f\u0101\u2019\u012bl\u016bn. For the infinite complications of\n Arabic prosody the Khaf\u00edf (soft breathing) and Sah\u00edh (hard breathing);\n the Sadr and Ar\u00faz (first and last feet), the Ibtid\u00e1 and Zarb (last\n foot of every line); the Hashw (cushion-stuffing) or body-part of\n verse; the \u2019Am\u00fad al-Kas\u00eddah or Al-Musammat (the strong) and other\n details I must refer readers to such specialists as Freytag and Sam.\n Clarke (Prosodia Arabica), and to Dr. Steingass\u2019s notes infra.\n\nFootnote 442:\n\n The Hebrew grammarians of the Middle Ages wisely copied their Arab\n cousins by turning Fa\u2019la into Pael and so forth.\n\nFootnote 443:\n\n Mr. Lyall, whose \u201cAncient Arabic Poetry\u201d (Williams and Norgate, 1885)\n I reviewed in _The Academy_ of Oct. 3, \u201985, did the absolute reverse\n of what is required: he preserved the metre and sacrificed the rhyme\n even when it naturally suggested itself. For instance in the last four\n lines of No. xli. what would be easier than to write,\n\n Ah sweet and soft wi\u2019 thee her ways: bethink thee well! The day shall\n be\n When some one favoured as thyself shall find her fair and fain and\n free;\n And if she swear that parting ne\u2019er shall break her word of constancy,\n When did rose-tinted finger-tip with pacts and pledges e\u2019er agree?\n\nFootnote 444:\n\n See p. 439 Grammatik des Arabischen Vulg\u00e4r Dialekts von \u00c6gyptien, by\n Dr. Wilhelm Spitta Bey, Leipzig, 1880. In pp. 489\u2013493 he gives\n specimens of eleven Maw\u00e1w\u00edl varying in length from four to fifteen\n lines. The assonance mostly attempts monorhyme: in two tetrastichs it\n is aa + ba, and it does not disdain alternates, ab + ab + ab.\n\nFootnote 445:\n\n Al-Siyuti, p. 235, from Ibn Khallikan. Our knowledge of oldest Arab\n verse is drawn chiefly from the Kit\u00e1b al-Agh\u00e1n\u00ed (Song-book) of Abu\n al-Faraj the Isfah\u00e1ni who flourished A.H. 284\u2013356 (= 897\u2013967): it was\n printed at the Butak Press in 1868.\n\nFootnote 446:\n\n See Lyall loc. cit. p. 97.\n\nFootnote 447:\n\n His Diw\u00e1n has been published with a French translation, par R.\n Boucher, Paris, Labitte, 1870.\n\nFootnote 448:\n\n I find also minor quotations from the Im\u00e1m Abu al-Hasan al-Askari (of\n Sarra man raa) ob. A.D. 868; Ibn Mak\u00fala (murdered in A.D. 862?); Ibn\n Durayd (ob. A.D. 933); Al-Zahr the Poet (ob. A.D. 963); Abu Bakr\n al-Zubaydi (ob. A.D. 989); K\u00e1b\u00fas ibn Wushmaghir (murdered in A.D.\n 1012\u201313); Ibn Nabatah the Poet (ob. A.D. 1015); Ibn al-Sa\u2019ati (ob.\n A.D. 1028); Ibn Zaydun al-Andalusi who died at Hums (Emessa, the Arab\n name for Seville) in A.D. 1071; Al-Mu\u2019tasim ibn Sumadih (ob. A.D.\n 1091); Al-Murtaza ibn al-Shahrozuri the Sufi (ob. A.D. 1117); Ibn Sara\n al-Shantar\u00e1ni (of Santarem) who sang of Hind and died A.D. 1123; Ibn\n al-Kh\u00e1zin (ob. A.D. 1124); Ibn Kalakis (ob. A.D. 1172); Ibn al-Ta\u2019wizi\n (ob. A.D. 1188); Ibn Zab\u00e1dah (ob. A.D. 1198); Bah\u00e1 al-D\u00edn Zuhayr (ob.\n A.D. 1249); Muwaffak al-Din Muzaffar (ob. A.D. 1266) and sundry\n others. Notices of Al-Utayyah (vol. i. 11), of Ibn al-Sum\u00e1m (vol. i.\n 87) and of Ibn S\u00e1hib al-Ishb\u00edli, of Seville, (vol. i. 100) are\n deficient. The most notable point in Arabic verse is its savage\n satire, the language of excited \u201cdestructiveness\u201d which characterises\n the Badawi: he is \u201ckeen for satire as a thirsty man for water;\u201d and\n half his poetry seems to consist of foul innuendo, of lampoons, and of\n gross personal abuse.\n\nFootnote 449:\n\n If the letter preceding W\u00e1w or Y\u00e1 is moved by Fathah, they produce the\n diphthongs au (aw), pronounced like ou in \u201cbout,\u201d and ai, pronounced\n as i in \u201cbite.\u201d\n\nFootnote 450:\n\n For the explanation of this name and those of the following terms, see\n Terminal Essay, p. 261.\n\nFootnote 451:\n\n This F\u00e1silah is more accurately called sughr\u00e0, the smaller one; there\n is another F\u00e1silah kubr\u00e0, the greater, consisting of four moved\n letters followed by a quiescent, or of a Sabab sak\u00edl followed by a\n Watad majm\u00fa\u2019. But it occurs only as a variation of a normal foot, not\n as an integral element in its composition, and consequently no mention\n of it was needed in the text.\n\nFootnote 452:\n\n It is important to keep in mind that the seemingly identical feet 10\n and 6, 7 and 3, are distinguished by the relative positions of the\n constituting elements in either pair. For as it will be seen, that\n Sabab and Watad are subject to _different_ kinds of alterations, it is\n evident that the effect of such alteration upon a foot will vary, if\n Sabab and Watad occupy _different_ places with regard to each other.\n\nFootnote 453:\n\n _i.e._ vertical to the circumference.\n\nFootnote 454:\n\n This would be a F\u00e1silah kubr\u00e0 spoken of in the note p. 278.\n\nFootnote 455:\n\n In pause that is at the end of a line, a short vowel counts either as\n long or is dropped, according to the exigencies of the metre. In the\n Hashw the u or i of the pronominal affix for the third person sing.\n masc., and the final u of the enlarged pronominal plural forms, humu\n and kumu may be either short or long, according to the same\n exigencies. The end-vowel of the pronoun of the first person an\u00e1, I,\n is generally read short, although it is written with Alif.\n\nFootnote 456:\n\n On p. 275 the word ak\u00e1m\u00fa, as read by itself, was identified with the\n foot Fa\u2019\u00falun. Here it must be read together with the following\n syllable as \u201cak\u00e1mulwaj,\u201d which is Maf\u00e1\u2019\u00edlun.\n\nFootnote 457:\n\n Prof. Palmer, p. 328 of his Grammar, identifies this form of the\n W\u00e1fir, when every Muf\u00e1\u2019alatun of the Hashw has become Maf\u00e1\u2019\u00edlun, with\n the second form of the Rajaz. It should be Hazaj. Professor Palmer was\n misled, it seems, by an evident misprint in one of his authorities,\n the Muh\u00edt al-D\u00e1irah by Dr. Van Dayk, p. 52.\n\n\n\n\n INDEX.\n\n\n Abdallah ibn al-Mu\u2019tazz (poet-prince), 39\n\n Abd\u00fan (convent of), 40\n\n Ab\u00fa al-Sa\u2019\u00e1d\u00e1t (Pr. N.) = Father of Prosperities, 29\n\n Ab\u00fa Mij\u00e1n (song of), 41\n\n Ab\u00fa Tabak = Father of whipping, 5\n\n \u2019\u00c1dil\u00edyah (Mosque in Cairo), 6\n\n Aesop (the fable-writer), 117\n\n \u2019Aj\u00e1ib al-Hind = Marvels of Ind, 153\n\n A\u2019l\u00e1j = sturdy miscreants, 38\n\n Allah (will make things easy = will send us aid), 2\n\n \u2014\u2014 (give thee quittance of responsibility), 11\n\n \u2014\u2014 (will send thee thy daily bread), 13\n\n Alnashar (story of), 146\n\n \u2019\u00c1mir = one who inhabiteth, haunter, 6\n\n \u2019Amm = uncle (polite address to a father-in-law), 32\n\n \u00c1nasa-kum = ye are honoured by knowing him, 11\n\n Arabs (for plundering nomades), 25\n\n Arianism and early Christianity, 190\n\n Arms and Armour, 86\n\n Artists in cosmetics, 234\n\n \u2019As\u00e1kir = corner-terminals of a litter, 32\n\n Asal Kasab = cane-honey, 3\n\n \u2014\u2014 Katr = drip-honey, 2\n\n Ash\u2019ab (proverbial for greed), 15\n\n Astarte (primarily the planet Venus?), 229\n\n \u2019Att\u00e1r = perfume-seller, druggist, 8\n\n \u2019Aysh = that on which man lives (for bread), 3\n\n\n B\u00e1b (Al-) al-\u2019Ali = Sublime Porte, 5\n\n B\u00e1b al-Nasr = Gate of Victory, 6\n\n Barmak\u00eds (history of the family), 137\n\n Batt\u00e1l (Al-), story of, 74\n\n Bazar (locked at night), 13\n\n Betrothed (for \u201cintended to be married with regal ceremony\u201d), 55\n\n Boccaccio and The Nights, 160\n\n Book (black as her), 1\n\n Boulgrin, Bougre, Bougrerie (derivations of the terms), 249\n\n Bresl. Edit. quoted, 54. _seqq._\n\n \u2014\u2014 (mean colloquialism thereof), 169\n\n Brides of the Treasure, 31\n\n Burckhardt quoted, 144\n\n\n Cairene jargon, 8\n\n \u2014\u2014 (savoir faire), 10\n\n \u2014\u2014 (bonhomie), 28\n\n \u2014\u2014 (knows his fellow-Cairene), 35\n\n Calamity (_i.e._ to the enemy), 33\n\n Cannibalism in the New World, 240\n\n Caravaggio (picture of St. Rosario), 219\n\n Castration (texts justifying or enjoining it), 227\n\n Character-sketch (making amends for abuse of women), 24\n\n Cask (for \u201chome\u201d of the maiden wine), 38\n\n Children (one of its = a native of), 8\n\n Clairvoyance of perfect affection, 26\n\n Coffee (mention of), 90\n\n Coquetries (requiring as much inventiveness as a cotillon), 58\n\n Cruelty (of the \u201cfair sex\u201d in Egypt), 45\n\n Cry (that needs must be cried), 21\n\n Curs (set them on the cattle = show a miser money, etc.), 18\n\n\n Darb al-Ahmar = Red Street (in Cairo), 8\n\n Death (simply and pathetically sketched), 47\n\n Drama (in Turkey and Persia), 167\n\n Dramatic scene (told with charming na\u00efvet\u00e9), 9\n\n Duny\u00e1 (Pr. N.) = the World, 27\n\n\n Elevation (nothing strange in sudden), 53\n\n Ephesus (the Matron of), 220\n\n Ernest (Duke of Bavaria, Romance of), 153\n\n Erotic specialists among the Ancients, 201\n\n Euphemism, 4; 27\n\n\n Far\u00edd = unique; union-pearl, 54\n\n Fat\u00far\u00e1t = light food for early breakfast, 12\n\n Fox and jackal (confounded by the Arabic dialects), 123\n\n\n Galland, Antoine (memoir of), 96, _seqq._\n\n Garden (the Perfumed of the Cheikh Nefzaoui), 133\n\n Gazelle\u2019s blood red (dark red dye), 12\n\n German Translations of The Nights, 112, _seqq._\n\n Ghul\u00e1m\u00edyah = girl dressed as a boy to act cup-bearer, 39\n\n Ghurrah = white blaze on a horse\u2019s brow, 40\n\n Giants (marrying in Peru, probably the Caribs of the Brazil), 243\n\n Glossarium eroticum, 221\n\n Gnostic absurdities, 191\n\n Gold (liquid = Vino d\u2019Oro), 40\n\n Grelots lascifs, 238\n\n Gypsies (their first appearance in Europe), 89\n\n\n Handkerchief of dismissal, 47\n\n Har\u00edri (lines quoted from), 44\n\n Har\u00edm al-Rashid and Charlemagne, 135\n\n Haz\u00e1r Afs\u00e1nah, 72, _seqq._; 93\n\n Hippic Syphilis, 90\n\n Hetairesis and Sotadism (the heresies of love), 215\n\n Hiz\u00e1m = belt (not Khiz\u00e1m = nose-ring), 36\n\n\n \u2019Iddah (Al-) = period of widowhood, 43\n\n Ikht\u00edy\u00e1n al-Khutan = Khait\u00e1n (?), 9\n\n Iram (the many-columned), 29\n\n Irishman (and his \u201cconvarter\u201d), 3\n\n Ishtar-Ashtaroth (her worship not obsolete in Syria), 230\n\n Iskander = Alexander (according to the Arabs), 57\n\n Italian Translations of The Nights, 114\n\n\n Ja\u2019afar the Barmecide (his suspected heresy), 141\n\n Jackal\u2019s gall (used aphrodisiacally), 123\n\n Jad\u00edd = new (coin), copper, 12\n\n Jauz\u00e1 = Gemini, 38\n\n Jaz\u00edrat ibn Omar (island and town on the Tigris), 40\n\n Jink (Al-) = effeminates, 19\n\n\n Kafr = village (in Egypt and Syria), 27\n\n K\u00e1kil\u00ed = Sumatran (eagle-wood), 57\n\n Kalandars (order of), 84\n\n Kammir (Imper) = brown (th\u00e9 bread), 14\n\n Kath\u00e1 Sarit S\u00e1gara, 160, _seqq._\n\n Kath\u00edr = much, \u201cno end\u201d, 10\n\n Kit\u00e1b al-Fihrist (and its author), 71\n\n Kohl\u2019d with Ghunj = languor-kohl\u2019d, 40\n\n Koran quoted (lxxxix), 29\n\n Koran (first English Translation owing to France), 100\n\n Kun\u00e1fah = Vermicelli-cake, 1\n\n Kutub al-B\u00e1h = Books of Lust, 201\n\n\n L\u00e1 Kabbata h\u00e1miyah = (no burning plague), 14\n\n Lane quoted, 1; 11, 12; 19; 34, 36; 50; 52; 53; 70, 115\n\n Languages (study of should be assisted by ear and tongue), 96\n\n Lentils (cheapest and poorest food in Egypt), 31\n\n Lesbianism, 209\n\n Libraries (much appreciated by the Arabs), 175\n\n Lion (as Sultan of the beasts jealous of a man\u2019s power), 34\n\n Lokman (three of the name), 118\n\n Love (cruelty of), 26\n\n Lying (until one\u2019s self believes the lie to be truth), 14\n\n\n Ma\u2019ar\u00faf = kindness, favour, 1\n\n Macnaghten\u2019s Edition, 81\n\n Mal\u00e1kay bayti \u2019l-r\u00e1hah = slabs of the jakes, 51\n\n \u201cMaking men\u201d (and women), 199\n\n Marocco (tenanted by three Moslem races), 222\n\n Mashallah = the English \u201ccock\u2019s \u2019ill\u201d with a difference, 52\n\n Mashhad = head-and-foot stone of a grave, 53\n\n Merchant (worth a thousand), 8\n\n Metrical portion of The Nights (threefold distribution of), 67\n\n Mohammed (before and after the Hijrah), 196\n\n Morbi venerei, 88\n\n Moslem resignation (noble instance of), 42\n\n Mudarris = professor, 8\n\n Mummery = \u201cMahommerie\u201d, 178\n\n Munkar and Nak\u00edr, 47\n\n Mustahakk = deserving, 52\n\n\n N\u00e1h\u00ed-ka = let it suffice thee, 22\n\n Nak\u00e1 = sand-hill, 27\n\n Narcissus and Hippolytus (assumed as types of morosa voluptas), 215\n\n\n Olema (time-serving ones), 44\n\n Onanisms (discouraged by circumcision), 233\n\n\n Pain (resembling the drawing of a tooth), 21\n\n Palaces in ruins (for want of repair), 61\n\n Palgrave and Al-Islam, 189\n\n Parisian MS. of The Nights, 104\n\n Payne quoted 40; 50; 52; 74; 104; 140; 142; 167.\n\n P\u00e9ch\u00e9 philosophique (The, in France), 249\n\n Pederasts (list of famous), 252\n\n Pehlevi version of the Panchatantra, 120\n\n Penis (and its succedanea), 239\n\n Plato (his theory of love), 209\n\n Play \u201cnear and far\u201d = \u201cfast and loose\u201d, 22\n\n Powders (coloured in sign of holiday-making), 56\n\n Pre-Adamite doctrine, 179\n\n Poets (four whose works contraried their character), 253\n\n Prolixity (heightening the effect of the tale), 50\n\n Pun (on a name), 11, 27\n\n Pyramids (verses on the), 150\n\n\n R\u00e1w\u00ed = story-teller (also used for reciter of Traditions), 163\n\n Resignation (noble instance of), 42\n\n Rij\u00e1l = Hallows, 14\n\n Roman superficiality (notable instance of), 116\n\n Rub\u2019 al-Khar\u00e1b (probably for the great Arabian Desert), 42\n\n\n Sab\u00edhat al-\u2019Urs = gift on the wedding-morning, 18\n\n Sacy, Sylvestre de (on the origin of The Nights), 76\n\n Sappho (the \u201cMasculine\u201d), 208\n\n Saw\u00e1d = blackness of the hair, 60\n\n Schools (attached to Mosques), 174\n\n Shamt\u00e1 = the grizzled (name for wine), 38\n\n Shaykh al-Isl\u00e1m (his mention sign of modern composition), 19\n\n Signals of Debauchees, 219\n\n Sijn al-Ghazab = Prison of Wrath, 45\n\n S\u00edmurgh (guardian of the Persian mysteries), 130\n\n Sisters (their abiding together after marriage frequently insisted\n upon), 56\n\n Socrates (\u201csanctus p\u00e6derasta\u201d), 213, _seqq._\n\n Sotadic zone, 206, _seqq._\n\n Sodomy (abnormally developed amongst the savages of the New World), 240\n\n Story-teller (picture of the), 164\n\n Sufyism (rise of), 128\n\n Sun (likened to a bride displaying her charms to man), 38\n\n Syphilis (origin of), 89\n\n \u2014\u2014 (hippic), 90\n\n\n Tasawwuf (rise of), 128\n\n Taysh = vertigo, giddiness, 9\n\n Time-measurers (of very ancient date), 85\n\n Tobacco (mention of), 91\n\n Touch of nature (making all the world kin), 24\n\n Tr\u00e9butien quoted, 9; 54; 69; 80; 98\n\n\n Umm al-Raas = crown of the head, 44\n\n Umm Kulsum (one of the Ams\u00e1l of the Arabs for debauchery), 194\n\n \u2019Urrah = dung, 1\n\n\n Visvakarma = the Anti-creator, 131\n\n\n Whoso praiseth and then blameth lieth twice, 15\n\n Woman, women (treated leniently in a Kazi\u2019s court), 4\n\n Womankind (their status in Al-Islam), 195\n\n\n Y\u00e1 Ab\u00fa al-Lith\u00e1mayn = \u201cO sire of the chin-veils twain\u201d, 20\n\n Yellow-girl (for light-coloured wine), 39\n\n\n Zar\u00e1b\u00edn = slaves\u2019 shoes, 1\n\n\n\n\n Appendix\n\n\n\n\n MEMORANDUM.\n\n\nI make no apology for the number and extent of bibliographical and other\nlists given in this Appendix: they may cumber the book but they are\nnecessary to complete my design. This has been to supply throughout the\nten volumes the young Arabist and student of Orientalism and\nAnthropology with such assistance as I can render him; and it is my\nconviction that if with the aid of this version he will master the\noriginal text of the \u201cThousand Nights and a Night,\u201d he will find himself\nat home amongst educated men in Egypt and Syria, Najd and Mesopotamia\nand be able to converse with them like a gentleman; not, as too often\nhappens in Anglo-India, like a \u201cGhor\u00e1w\u00e1l\u00e1\u201d (groom). With this object he\nwill learn by heart what instinct and inclination suggest of the\nproverbs and instances, the verses, the jeux d\u2019esprit and especially the\nKoranic citations scattered about the text; and my indices will enable\nhim to hunt up the tale or the verses which he may require for quotation\neven when writing an ordinary letter to a \u201cnative\u201d correspondent. Thus\nhe will be spared the wasted labour of wading through volumes in order\nto pick up a line.\n\nThe following is the list of Indices:\u2014\n\n\n APPENDIX I.\n\n I. Index to the Tales in the ten Volumes.\n\n II. Alphabetical Table of the Notes (Anthropological, etc.) prepared\n by F. Steingass, Ph.D.\n\n III. Alphabetical Table of First Lines (metrical portion) in English\n and Arabic, prepared by Dr. Steingass.\n\n IV. Tables of Contents of the various Arabic texts.\n\n A. The Unfinished Calcutta Edition (1814\u201318).\n\n B. The Breslau Text (1825\u201343) from Mr. Payne\u2019s Version.\n\n C. The Macnaghten or Turner-Macan Text (A.D. 1839\u201342), and the\n Bulak Edition (A.H. 1251 = A.D. 1835\u201336), from Mr. Payne\u2019s\n Version.\n\n D. The same with Mr. Lane\u2019s and my Version.\n\n\n APPENDIX II.\n\n Contributions to the Bibliography of the Thousand and One Nights,\n and their Imitations, with a Table shewing the contents of the\n principal editions and translations of the Nights. By W. F. Kirby,\n Author of \u201cEd-Dimiryaht, an Oriental Romance;\u201d \u201cThe New Arabian\n Nights,\u201d &c.\n\n\n\n\n Appendix I.\n\n\n _INDEX I._\n _INDEX TO THE TALES AND PROPER NAMES._\n\n N.B.\u2014_The Roman numerals denote the volume, the Arabic the page._\n\n Abdullah the Fisherman and Abdullah the Merman, ix. 165.\n\n \u2014\u2014 bin Fazl and his brothers, ix. 304.\n\n \u2014\u2014 bin Ma\u2019amar with the Man of Bassorah and his slave-girl, v. 69.\n\n Abd al-Rahman the Moor\u2019s story of the Rukh, v. 122.\n\n Abu Hasan al-Ziyadi and the Khorasan Man, iv. 285.\n\n Abu Hasan, how he brake Wind, v. 135.\n\n Abu Isa and Kurrat al-Ayn, The Loves of, v. 145.\n\n Abu Ja\u2019afar the Leper, Abu al-Hasan al-Durraj and, v. 294.\n\n Abu Kir the Dyer and Abu Sir the Barber, ix. 134.\n\n Abu al-Aswad and his squinting slave-girl, v. 80.\n\n Abu al-Husn and his slave-girl Tawaddud, v. 189.\n\n Abu al-Hasan al-Durraj and Abu Ja\u2019afar the Leper, v. 294.\n\n Abu al-Hasan of Khorasan, ix. 229.\n\n Abu Mohammed hight Lazybones, iv. 162.\n\n Abu Nowas, Harun al-Rashid with the damsel and, iv. 261.\n\n Abu Nowas and the Three Boys, v. 64.\n\n Abu Sir the Barber, Abu Kir the Dyer and, ix. 134.\n\n Abu Suwayd and the handsome old woman, v. 163.\n\n Abu Yusuf with Harun al-Rashid and his Wazir Ja\u2019afar, The Imam, iv. 1.\n\n Abu Yusuf with Al-Rashid and Zubaydah, The Imam, iv. 153.\n\n Adam, The Birds and Beasts and the Son of, iii. 114.\n\n Adi bin Zayd and the Princess Hind, v. 124.\n\n Ajib, The History of Gharib and his brother, vi. 257.\n\n Ala al-Din Abu al-Shamat, iv. 29.\n\n Alexandria (The Sharper of) and the Master of Police, iv. 269.\n\n Ali bin Bakkar and Shams al-Nahar, iii. 162.\n\n Ali of Cairo, The Adventures of Mercury, vii. 172.\n\n Ali Nur al-Din and Miriam the Girdle-Girl, viii. 264.\n\n Ali the Persian and the Kurd Sharper, iv. 149.\n\n Ali Shar and Zumurrud, iv. 187.\n\n Ali bin Tahir and the girl Muunis, v. 164.\n\n Al-Malik al-Nasir (Saladin) and the Three Chiefs of Police, iv. 271.\n\n Almsgiving, The Woman whose hands were cut off for, iv. 281.\n\n Amin (Al-) and his uncle Ibrahim bin al-Mahdi, v. 152.\n\n Anushirwan, Kisra, and the village damsel, v. 87.\n\n Anushirwan, The Righteousness of King, v. 254.\n\n Angel of Death and the King of the Children of Israel, The, v. 250.\n\n \u2014\u2014 with the Proud King and the Devout Man, The, v. 246.\n\n \u2014\u2014 and the Rich King, The, v. 248.\n\n Anis al-Jalis, Nur al-Din Ali and the damsel, ii. 1.\n\n Ape, The King\u2019s daughter and the, iv. 297.\n\n Apples, The Three, i. 186.\n\n Arab Girl, Harun al-Rashid and the, vii. 108.\n\n Arab Youth, The Caliph Hisham and the, iv. 101.\n\n Ardashir and Hayat al-Nufus, vii. 209.\n\n Asma\u2019i (Al-) and the three girls of Bassorah, vii. 110.\n\n Ass, The Ox and the, i. 16.\n\n Ass, The Wild, The Fox and, ix. 48.\n\n Ayishah, Musab bin al-Zubayr and his wife, v. 79.\n\n Aziz and Azizah, Tale of, ii. 298.\n\n Azizah, Aziz and, ii. 298.\n\n\n Badawi, Ja\u2019afar the Barmecide and the old, v. 98.\n\n \u2014\u2014, Omar bin al-Khattab and the young, v. 99.\n\n \u2014\u2014 and his Wife, The, vii. 124.\n\n Badi\u2019a al-Jamal, Sayf al-Muluk and, vii. 314.\n\n Badr Basim of Persia, Julnar the Sea-born, and her Son King, vii. 264.\n\n Badr al-Din Hasan, Nur al-Din Ali of Cairo and his son, i. 195.\n\n Baghdad, The Haunted House in, v. 166.\n\n \u2014\u2014, Khalifah the Fisherman of, viii. 145.\n\n \u2014\u2014, The Porter and the Three Ladies of, i. 82.\n\n \u2014\u2014, (The ruined man of) and his slave-girl, ix. 24.\n\n \u2014\u2014, The Sweep and the noble Lady of, iv. 125.\n\n Bakun\u2019s Story of the Hashish-Eater, iii. 91.\n\n Banu Tayy, The Lovers of the, v. 137.\n\n Banu Ozrah, The Lovers of the, v. 70.\n\n Barber\u2019s Tale of himself, The, i. 317.\n\n Barber\u2019s First Brother, Story of the, i. 319.\n\n Barber\u2019s Second Brother, Story of the, i. 324.\n\n Barber\u2019s Third Brother, Story of the, i. 328.\n\n Barber\u2019s Fourth Brother, Story of the, i. 331.\n\n Barber\u2019s Fifth Brother, Story of the, i. 335.\n\n Barber\u2019s Sixth Brother, Story of the, i. 343.\n\n Barber, Abu Kir the Dyer and Abu Sir the, ix. 134.\n\n Barber-Surgeon, Ibrahim bin al-Mahdi and the, iv. 103.\n\n Barmecide, Ja\u2019afar the, and the old Badawi, v. 98.\n\n Bassorah (the man of) and his slave-girl, Abdullah bin Ma\u2019amar with, v.\n 69.\n\n \u2014\u2014, Al-Asma\u2019i and the three girls of, vii. 110.\n\n \u2014\u2014, (Hasan of) and the King\u2019s daughter of the Jinn, viii. 7.\n\n \u2014\u2014, The Lovers of, vii. 130.\n\n Bath, Harun al-Rashid and Zubaydah in the, v. 75.\n\n Bathkeeper\u2019s Wife, The Wazir\u2019s Son and the, vi. 150.\n\n Beanseller, Ja\u2019afar the Barmecide and the, iv. 159.\n\n Bear, Wardan the Butcher\u2019s adventure with the Lady and the, iv. 293.\n\n Beasts and the Son of Adam, The Birds and, iii. 16.\n\n Behram, Prince of Persia, and the Princess Al-Datma, vi. 184.\n\n Belvedere, The House with the, vi. 188.\n\n Birds and Beasts and the Carpenter, The, iii. 114.\n\n Birds, The Falcon and the, iii. 154.\n\n Birds (the Speech of), The page who feigned to know, vi. 169.\n\n Black Slave, The pious, v. 261.\n\n Blacksmith who could handle fire without hurt, The, v. 271.\n\n Blind Man and the Cripple, The, ix. 67.\n\n Boys, Abu Nowas and the Three, v. 64.\n\n Boy and Girl at School, The Loves of the, v. 73.\n\n Boy and the Thieves, The, ix. 95.\n\n Boy (The woman who had to lover a) and the other who had to lover a\n man, v. 165.\n\n Brass, The City of, vi. 83.\n\n Broker\u2019s Story, The Christian, i. 262.\n\n Budur and Jubayr bin Umayr, The Loves of, iv. 228.\n\n Budur, Kamar al-Zaman and, iii. 212.\n\n Bukhayt, Story of the Eunuch, ii. 49.\n\n Bulak Police, Story of the Chief of the, iv. 273.\n\n Bull and the Ass (Story of), i. 16.\n\n Bulukiya, Adventures of, v. 304.\n\n Butcher\u2019s adventure with the Lady and the Bear, Wardan the, iv. 293.\n\n Butter, The Fakir and his pot of, ix. 40.\n\n\n Cairo (New) Police, Story of the Chief of the, iv. 271.\n\n \u2014\u2014 (Old) Police, Story of the Chief of the, iv. 274.\n\n \u2014\u2014, The Adventures of Mercury Ali of, vii. 172.\n\n Caliph Al-Ma\u2019amun and the Strange Doctor, iv. 185.\n\n Caliph, The mock, iv. 130.\n\n Cashmere Singing-girl, The Goldsmith and the, vi. 156.\n\n Cat and the Crow, The, iii. 149.\n\n \u2014\u2014 and the Mouse, The, ix. 35.\n\n Champion (The Moslem) and the Christian Lady, v. 277.\n\n Chaste Wife, The Lover\u2019s Trick against the, vi. 135.\n\n Christian Broker\u2019s Story, The, i. 262.\n\n City of Labtayt, The, vi. 83.\n\n Cloud (The saint to whom Allah gave a) to serve him, v. 274.\n\n Cobbler (Ma\u2019aruf the) and his wife Fatimah, x. 1.\n\n Confectioner, his Wife and the Parrot, The, vi. 132.\n\n Crab, The Fishes and the, ix. 34.\n\n Craft and Malice of Women, The, vi. 122.\n\n Cripple, The Blind Man and the, ix. 67.\n\n Crow, the Fox and the, iii. 150.\n\n \u2014\u2014 and the Serpent, The, ix. 46.\n\n Crow, The Cat and the, iii. 149.\n\n Crows and the Hawk, The, ix. 53.\n\n\n Dalilah the Crafty and her daughter Zaynab the Coney-catcher, The\n Rogueries of, vii. 144.\n\n Datma (The Princess Al-), Prince Behram of Persia and, vi. 184.\n\n Death (The Angel of) and the King of the Children of Israel, v. 250.\n\n \u2014\u2014 \u2014\u2014 with the Proud King and the Devout Man, v. 246.\n\n \u2014\u2014 \u2014\u2014 and the Rich King, v. 248.\n\n Debauchee and the Three-year-old Child, The, vi. 208.\n\n Desert (The old woman who dwelt in the) and the pilgrim, v. 186.\n\n Device (The Wife\u2019s) to cheat her husband, vi. 152.\n\n Devil, Ibrahim of Mosul and the, vii. 113.\n\n \u2014\u2014, Isaac of Mosul and his mistress and the, vii. 136.\n\n Devout Israelite, The, iv. 283.\n\n \u2014\u2014 Tray-maker and his wife, The, v. 264.\n\n \u2014\u2014 Prince, The, v. 111.\n\n \u2014\u2014 woman and the two wicked elders, The, v. 97.\n\n Dibil al-Khuzai and Muslim bin al-Walid, v. 127.\n\n Dish of Gold, The man who stole the Dog\u2019s, iv. 265.\n\n Doctor (The strange) and the Caliph Al-Maamun, iv. 185.\n\n Dog\u2019s Dish of Gold, The man who stole the, iv. 265.\n\n Dream, The ruined man who became rich through a, iv. 289.\n\n Drop of Honey, The, vi. 142.\n\n Duban, The Physician, i. 45.\n\n Dunya, Taj al-Muluk and the Princess, ii. 283.\n\n Durraj (Abu al-Hasan al-) and Abu Ja\u2019afar the Leper, v. 294.\n\n Dust, The woman who made her husband sift, vi. 143.\n\n Dyer, Abu Sir the Barber and Abu Kir the, ix. 134.\n\n\n Eagle, The Sparrow and the, iii. 155.\n\n Ebony Horse, The, v. 1.\n\n Egypt (The man of Upper) and his Frank wife, ix. 19.\n\n Elders, The Devout woman and the two wicked, v. 97.\n\n Eldest Lady\u2019s Story, The, i. 162.\n\n Enchanted Spring, The, vi. 145.\n\n \u2014\u2014 Youth, The, i. 69.\n\n Envied, The Envier and the, i. 123.\n\n Envier and the Envied, The, i. 123.\n\n Eunuch Bukhayt, Tale of the, ii. 49.\n\n \u2014\u2014 Kafur, Tale of the, ii. 51.\n\n\n Fakir and his jar of butter, The, ix. 40.\n\n Falcon and the Partridge, The, iii. 138.\n\n Falcon, King Sindibad and his, i. 50.\n\n Fatimah, Ma\u2019aruf the Cobbler and his wife, x. 1.\n\n Fath bin Khakan (Al) and Al-Mutawakkil, v. 153.\n\n Ferryman of the Nile and the Hermit, The, v. 288.\n\n First Old man\u2019s Story, i. 27.\n\n Fisherman, Abdullah the Merman and Abdullah the, ix. 165.\n\n \u2014\u2014 of Baghdad, Khalifah the, viii. 145.\n\n \u2014\u2014, The Foolish, ix. 93.\n\n \u2014\u2014 and the Jinni, The, i. 38.\n\n \u2014\u2014, Khusrau and Shirin and the, v. 91.\n\n Fishes and the Crab, The, ix. 43.\n\n Five Suitors, The Lady and her, vi. 172.\n\n Flea and the Mouse, The, iii. 151.\n\n Folk, The Fox and the, vi. 211.\n\n Forger, Yahya bin Khalid and the, iv. 181.\n\n Fox and the Crow, The, iii. 150.\n\n Fox and the Folk, The, vi. 211.\n\n Fox, The Wolf and the, iii. 132.\n\n Francolin and the Tortoises, The, ix. 113.\n\n Frank King\u2019s Daughter, Ali Nur al-Din and the, viii. 264.\n\n Frank wife, The man of Upper Egypt and his, ix. 19.\n\n Fuller and his son, The, vi. 134.\n\n\n Generous friend, The poor man and his, iv. 288.\n\n Ghanim bin Ayyub the Thrall o\u2019 Love, ii. 45.\n\n Gharib and his brother Ajib, The History of, vi. 257.\n\n Girl, Harun al-Rashid and the Arab, vii. 108.\n\n Girl at School, The Loves of the Boy and, v. 73.\n\n Girls of Bassorah, Al-Asma\u2019i and the three, vii. 110.\n\n Girls, Harun al-Rashid and the three, vi. 81.\n\n \u2014\u2014 \u2014\u2014, and the two, v. 81.\n\n Goldsmith and the Cashmere Singing-Girl, The, vi. 156.\n\n Goldsmith\u2019s wife, The water-carrier and the, v. 89.\n\n\n Hajjaj (Al-) Hind daughter of Al-Nu\u2019uman and, vii. 96.\n\n \u2014\u2014 and the pious man, v. 269.\n\n Hakim (The Caliph Al-) and the Merchant, v. 86.\n\n Hammad the Badawi, Tale of, ii. 104.\n\n Hariri (Al-) Abu Zayd\u2019s lament for his impotency. Final Note to vol.\n viii.\n\n Harun al-Rashid and the Arab girl, vii. 108.\n\n \u2014\u2014 and the Slave-Girl and the Imam Abu Yusuf, iv. 153.\n\n \u2014\u2014 with the Damsel and Abu Nowas, iv. 261.\n\n \u2014\u2014 and Abu Hasan the Merchant of Oman, ix. 188.\n\n \u2014\u2014 and the three girls, v. 81.\n\n \u2014\u2014 and the two girls, v. 81.\n\n \u2014\u2014 and the three poets, v. 77.\n\n \u2014\u2014 and Zubaydah in the Bath, v. 75.\n\n Hashish-Eater, Bakun\u2019s tale of the, ii. 91.\n\n Hasan of Bassorah and the King\u2019s daughter of the Jinn, viii. 7.\n\n Hasan, King Mohammed bin Sabaik and the Merchant, vii. 308.\n\n Hatim al-Tayyi: his generosity after death, iv. 94.\n\n Haunted House in Baghdad, The, v. 166.\n\n Hawk, The Crows and the, ix. 53.\n\n Hayat al-Nufus, Ardashir and, vii. 209.\n\n Hedgehog and the wood Pigeons, The, iii. 156.\n\n Hermit, The Ferryman of the Nile and the, v. 288.\n\n Hermits, The, iii. 125.\n\n Hind, Adi bin Zayd and the Princess, v. 124.\n\n Hind daughter of Al-Nu\u2019uman and Al-Hajjaj, vii. 96.\n\n Hind (King Jali\u2019ad of) and his Wazir Shimas, ix. 32.\n\n Hisham and the Arab Youth, The Caliph, iv. 101.\n\n Honey, The Drop of, vi. 142.\n\n Horse, The Ebony, v. 1.\n\n House with the Belvedere, The, vi. 188.\n\n Hunchback\u2019s Tale, The, i. 255.\n\n Husband and the Parrot, The, i. 52.\n\n\n Ibn al-Karibi, Masrur and, v. 109.\n\n Ibrahim al-Khawwas and the Christian King\u2019s Daughter, v. 283.\n\n \u2014\u2014 bin al-Khasib and Jamilah, ix. 207.\n\n \u2014\u2014 of Mosul and the Devil, vii. 113.\n\n \u2014\u2014 bin al-Mahdi and Al-Amin, v. 152.\n\n \u2014\u2014 bin al-Mahdi and the Barber-Surgeon, iv. 103.\n\n \u2014\u2014 \u2014\u2014 and the Merchant\u2019s Sister, iv. 278.\n\n Ifrit\u2019s mistress and the King\u2019s Son, The, vi. 199.\n\n Ignorant man who set up for a Schoolmaster, The, v. 119.\n\n Ikrimah al-Fayyaz, Khuzaymah bin Bishr and, vii. 99.\n\n Imam Abu Yusuf with Al-Rashid and Zubaydah, The, iv. 153.\n\n Introduction. Story of King Shariyar and his brother, i. 1.\n\n Iram, The City of, iv. 113.\n\n Isaac of Mosul\u2019s Story of Khadijah and the Caliph Maamun, iv. 119.\n\n Isaac of Mosul and the Merchant, v. 129.\n\n Isaac of Mosul and his Mistress and the Devil, vii. 113.\n\n Island, The King of the, v. 290.\n\n Iskandar Zu Al-Karnayn and a certain Tribe of poor folk, v. 252.\n\n Israelite, The Devout, iv. 283.\n\n\n Jackals and the Wolf, The, ix. 103.\n\n Ja\u2019afar the Barmecide and the Beanseller, iv. 159.\n\n \u2014\u2014 \u2014\u2014 and the old Badawi, v. 98.\n\n Ja\u2019afar bin al-Hadi, Mohammed al-Amin, and, v. 93.\n\n Jamilah, Ibrahim bin al-Khasib, and, ix. 207.\n\n Janshah, The Story of, v. 329.\n\n Jali\u2019ad of Hind and his Wazir Shimas, King, ix. 32.\n\n Jeweller\u2019s Wife, Kamar al-Zaman and the, ix. 246.\n\n Jewish Kazi and his pious Wife, The, v. 256.\n\n Jewish Doctor\u2019s Tale, The, i. 288.\n\n Jinni, The Fisherman and the, i. 38.\n\n Jinni, The Trader and the, i. 24.\n\n Jubayr bin Umayr and Budur, The Loves of, iv. 228.\n\n Judar and his brethren, vi. 213.\n\n Julnar the Sea-born and her son King Badr Basim of Persia, vii. 264.\n\n Justice of Providence, The, v. 286.\n\n\n Kafur, Story of the Eunuch, ii. 51.\n\n Kalandar\u2019s Tale, The first, i. 104.\n\n \u2014\u2014, The second, i. 113.\n\n \u2014\u2014, The third, i. 130.\n\n Kamar al-Zaman and Budur, iii. 211.\n\n \u2014\u2014 and the Jeweller\u2019s Wife, ix. 246.\n\n Kazi, the Jewish, and his pious wife, v. 256.\n\n Khadijah and the Caliph Maamun, Isaac of Mosul\u2019s Story of, iv. 119.\n\n Khalif the Fisherman of Baghdad (note from Bresl. Edit.), viii. 184.\n\n Khalifah the Fisherman of Baghdad, viii. 145.\n\n Khawwas (Ibrahim al-) and the Christian King\u2019s daughter, v. 283.\n\n Khorasan, Abu Hasan al-Ziyadi and the man from, iv. 285.\n\n \u2014\u2014, Abu al-Hasan of, ix. 229.\n\n Khusrau and Shirin and the Fisherman, v. 91.\n\n Khuzaymah bin Bishr and Ikrimah al-Fayyaz, vii. 99.\n\n King Jali\u2019ad, Shimas his Wazir and his son Wird Khan, ix. 32.\n\n King of the Island, The, v. 290.\n\n \u2014\u2014 and the Pilgrim Prince, The Unjust, ix. 50.\n\n \u2014\u2014 and the virtuous wife, The, v. 121.\n\n \u2014\u2014 and his Wazir\u2019s wife, The, vi. 129.\n\n King\u2019s Daughter and the Ape, The, iv. 297.\n\n \u2014\u2014 Son and the Ifrit\u2019s Mistress, The, vi. 199.\n\n \u2014\u2014 \u2014\u2014 and the Merchant\u2019s Wife, The, vi. 167.\n\n \u2014\u2014 \u2014\u2014 and the Ghulah, The, vi. 139.\n\n Kings, The Two, ix. 65.\n\n Kisra Anushirwan and the Village Damsel, v. 87.\n\n Kurd Sharper, Ali the Persian and the, iv. 149.\n\n Kurrat al-Ayn and Abu Isa, v. 145.\n\n Kus Police and the Sharper, Chief of the, iv. 276.\n\n\n Labtayt, The City of, iv. 99.\n\n Lady of Baghdad, The Sweep and the noble, iv. 125.\n\n Lady\u2019s Story, The Eldest, i. 162.\n\n Lady and her five suitors, The, vi. 172.\n\n \u2014\u2014 and her two Lovers, The, vi. 138.\n\n Ladies of Baghdad, The Porter and the Three, i. 82.\n\n Laughed again, The man who never, vi. 160.\n\n Lazybones, Abu Mohammed hight, iv. 162.\n\n Leper, Abu al-Hasan al-Durraj and Abu Ja\u2019afar the, v. 294.\n\n Lover, The mad, v. 138.\n\n Lover who feigned himself a thief (to save his mistress honour), The,\n iv. 155.\n\n Lover\u2019s trick against the chaste Wife, The, vi. 135.\n\n Lovers of Bassorah, The, vii. 130.\n\n \u2014\u2014 of the Banu Tayy, The, v. 137.\n\n \u2014\u2014 of the Banu Ozrah, The, v. 70.\n\n \u2014\u2014, The Lady and her two, vi. 138.\n\n \u2014\u2014 of Al-Medinah, The, vii. 139.\n\n \u2014\u2014, The Three unfortunate, v. 133.\n\n Loves of the Boy and Girl at School, The, v. 73.\n\n Loves of Abu Isa and Kurrat al-Ayn, The, v. 145.\n\n\n Maamun, Isaac of Mosul\u2019s Story of Khadijah and the Caliph, iv. 119.\n\n \u2014\u2014 (Al-) and the Pyramids of Egypt, v. 105.\n\n \u2014\u2014 and the strange Scholar, The Caliph, iv. 185.\n\n Ma\u2019an bin Zaidah and the Badawi, iv. 97.\n\n Ma\u2019an the son of Zaidah and the Three Girls, iv. 96.\n\n Mad Lover, The, vii. 139.\n\n Madinah (Al-), The Lovers of, vii. 139.\n\n Magic Horse, The, v. 1.\n\n Mahbubah, Al-Mutawakkil and his favourite, iv. 291.\n\n Malik al-Nasir (Al-) and the three Masters of Police, iv. 271.\n\n \u2014\u2014 and his Wazir, vii. 142.\n\n Man and his Wife, The, ix. 98.\n\n Man who never laughed during the rest of his days, The, vi. 160.\n\n Man (The Woman who had to lover a) and the other who had to lover a\n boy, v. 165.\n\n Man of Upper Egypt and his Frankish Wife, ix. 19.\n\n Man of Al-Yaman and his six Slave-girls, iv. 245.\n\n Man who stole the dog\u2019s dish of gold, iv. 268.\n\n Man who saw the Night of Power (Three Wishes), vi. 180.\n\n Man\u2019s dispute with the learned Woman about boys and girls, v. 154.\n\n Maruf the Cobbler and his wife Fatimah, x. 1.\n\n Mansur, Yahya bin Khalid and, iv. 179.\n\n Masrur and Ibn al-Karibi, v. 109.\n\n Masrur and Zayn al-Mawasif, viii. 205.\n\n Merchant of Oman, The, ix. 188.\n\n \u2014\u2014 and the Robbers, The, ix. 100.\n\n \u2014\u2014 and the two Sharpers, The, iii. 158.\n\n Merchant\u2019s Sister, Ibrahim bin al-Mahdi and the, iv. 278.\n\n \u2014\u2014 Wife, The King\u2019s son and the, vi. 167.\n\n \u2014\u2014 Wife and the Parrot, The, i. 52.\n\n Mercury Ali of Cairo, The Adventures of, vii. 172.\n\n Merman, and Abdullah the Fisherman, Abdullah the, ix. 165.\n\n Miller and his wife, The, v. 82.\n\n Miriam, Ali Nur al-Din and, viii. 264.\n\n Miser and Loaves of Bread, The, vi. 137.\n\n Mock Caliph, The, iv. 130.\n\n Mohammed al-Amin and Ja\u2019afar bin al-Hadi, v. 93.\n\n Mohammed bin Sabaik and the Merchant Hasan, King, vii. 308.\n\n Money-changer, The Thief and the, iv. 275.\n\n Monkey, The Thief and his, iii. 159.\n\n Moslem Champion and the Christian Lady, The, v. 277.\n\n Mouse, The, and the Cat, ix. 35.\n\n Mouse and the Flea, The, iii. 151.\n\n Mouse and the Ichneumon, The, iii. 147.\n\n Muunis, Ali bin Tahir and the girl, v. 164.\n\n Musab bin al-Zubayr and Ayishah his wife, v. 79.\n\n Muslem bin al-Walid and Dibil al-Khuzai, v. 127.\n\n Mutawakkil (Al-) and Al-Fath bin Khakan, v. 153.\n\n \u2014\u2014 and his favourite Mahbubah, iv. 291.\n\n Mutalammis (Al-) and his wife Umaymah, v. 74.\n\n\n Naomi, Ni\u2019amah bin al-Rabi\u2019a and his Slave-girl, iv. 1.\n\n Nazarene Broker\u2019s Story, The, i. 262.\n\n Necklace, The Stolen, vi. 182.\n\n Niggard and the Loaves of Bread, The, vi. 137.\n\n Night of Power, The man who saw the, vi. 180.\n\n Nile (The Ferryman of the) and the Hermit, v. 288.\n\n Ni\u2019amah bin al-Raby\u2019a and Naomi his Slave-girl, iv. 1.\n\n Nur al-Din Ali and the damsel Anis al-Jalis, ii. 1.\n\n Nur al-Din of Cairo and his son Badr al-Din Hasan, i. 195.\n\n\n Ogress, The King\u2019s Son and the, vi. 139.\n\n Old Man\u2019s Story, The First, i. 27.\n\n \u2014\u2014 \u2014\u2014 The Second, i. 32.\n\n \u2014\u2014 \u2014\u2014 The Third, i. 36.\n\n Old Woman, Abu Suwayd and the handsome, v. 163.\n\n Omar bin al-Nu\u2019uman and his Sons Sharrkan and Zau al-Makan, The Tale of\n King, ii. 77.\n\n Omar bin al-Khattab and the young Badawi, v. 99.\n\n Oman, The Merchant of, ix. 188.\n\n Otbah and Rayya, vii. 91.\n\n\n Page who feigned to know the speech of birds, The, vi. 169.\n\n Paradise, The Apples of, v. 141.\n\n Parrot, The Merchant\u2019s wife and the, i. 52.\n\n Partridge, The Hawk and the, iii. 138.\n\n Peacock, The Sparrow and the, iii. 161.\n\n Persian and the Kurd Sharper, Ali the, iv. 149.\n\n Physician Duban, The, i. 45.\n\n Physician\u2019s Story, The Jewish, i. 288.\n\n Pilgrim and the old woman who dwelt in the desert, The, v. 186.\n\n Pilgrim Prince, The Unjust King and the, ix. 50.\n\n Pious black slave, The, v. 261.\n\n Pigeons, The Hedgehog and the, iii. 156.\n\n Pigeons, The Two, vi. 183.\n\n Platter-maker and his wife, The devout, v. 264.\n\n Poets, Harun al-Rashid and the three, v. 77.\n\n Police of Bulak, Story of the Chief of the, iv. 273.\n\n \u2014\u2014 of Kus and the Sharper, the Chief of the, iv. 276.\n\n \u2014\u2014 of New Cairo, Story of the Chief of the, iv. 271.\n\n \u2014\u2014 of Old Cairo, Story of the Chief of the, iv. 274.\n\n \u2014\u2014 (The Three Masters of), Al-Malik, al-Nasir and, iv. 271.\n\n Poor man and his friend in need, The, iv. 288.\n\n Porter and the Three Ladies of Baghdad, The, i. 82.\n\n Portress, The Tale of the, i. 173.\n\n Prince Behram and the Princess Al-Datma, vi. 184.\n\n \u2014\u2014, the Ensorcelled, i. 69.\n\n \u2014\u2014 and the Ghulah, The, i. 54.\n\n \u2014\u2014, The Devout, v. 111.\n\n \u2014\u2014 (the Pilgrim), The Unjust King and, ix. 50.\n\n Prior who became a Moslem, The, v. 141.\n\n Providence, The justice of, v. 286.\n\n Purse, The Stolen, vi. 209.\n\n Pyramids of Egypt, Al-Maamun and the, v. 105.\n\n\n Queen of the Serpents, The, v. 298.\n\n\n Rake\u2019s trick against the chaste Wife, The, vi. 135.\n\n Rayya, Otbah and, vii. 91.\n\n Reeve\u2019s Tale, The, i. 278.\n\n Rogueries of Dalilah the Crafty and her daughter Zaynab the\n Coney-catcher, The, vii. 144.\n\n Rose-in-Hood, Uns al-Wujud and the Wazir\u2019s Daughter, v. 12.\n\n Ruined Man of Baghdad and his Slave-girl, The, ix. 24.\n\n \u2014\u2014 who became rich again through a dream, The, iv. 189.\n\n Rukh, Abd al-Rahman the Moor\u2019s Story of the, v. 122.\n\n\n Sa\u2019id bin Salim and the Barmecides, v. 94.\n\n Saint to whom Allah gave a cloud to serve him, The, v. 274.\n\n Saker and the Birds, The, iii. 154.\n\n Sandal-wood Merchant and the Sharpers, The, vi. 202.\n\n Sayf al-Muluk and Badi\u2019a al-Jamal, vii. 314.\n\n School, The Loves of the Boy and the Girl at, v. 73.\n\n Schoolmaster who fell in love by report, The, v. 117.\n\n \u2014\u2014, The Foolish, v. 118.\n\n \u2014\u2014, The ignorant man who set up for a, v. 119.\n\n Serpent, The Crow and the, ix. 46.\n\n Serpent-charmer and his Wife, ix. 56.\n\n Serpents, The Queen of the, v. 298.\n\n Sexes, Relative excellence of the, v. 154.\n\n Shahryar and his brother, King (Introduction), i. 1.\n\n Shahryar (King) and his brother, i. 2.\n\n Shams al-Nahar, Ali bin Bakkar and, iii. 162.\n\n Sharper of Alexandria and the Chief of Police, The, iv. 269.\n\n Sharper, Ali the Persian and the Kurd, iv. 149.\n\n \u2014\u2014, The Chief of the Kus Police and the, iv. 276.\n\n \u2014\u2014, The Simpleton and the, v. 83.\n\n Sharpers, The Merchant and the Two, iii. 158.\n\n \u2014\u2014, The Sandal-wood Merchant and the, vi. 202.\n\n Sharrkan and Zau al-Makan, The History of King Omar bin Al-Nu\u2019uman and\n his Sons, ii. 277.\n\n Shaykh\u2019s Story (The First), i. 27.\n\n \u2014\u2014 (The Second), i. 32.\n\n \u2014\u2014 (The Third), i. 36.\n\n Shepherd and the Thief, The, ix. 106.\n\n Shimas, King Jali\u2019ad of Hind and his Wazir, ix. 32.\n\n Shipwrecked Woman and her child, The, v. 259.\n\n Shirin and the Fisherman, Khusrau and, v. 91.\n\n Simpleton and the Sharper, The, v. 83.\n\n Sindibad and his Falcon, King, i. 50.\n\n Sindbad the Seaman and Sindbad the Porter, vi. 1.\n\n \u2014\u2014, First Voyage of, vi. 4.\n\n \u2014\u2014, Second Voyage of, vi. 14.\n\n \u2014\u2014, Third Voyage of, vi. 22.\n\n \u2014\u2014, Fourth Voyage of, vi. 34.\n\n \u2014\u2014, Fifth Voyage of, vi. 48.\n\n \u2014\u2014, Sixth Voyage of, vi. 58.\n\n \u2014\u2014, Seventh Voyage of, vi. 68.\n\n \u2014\u2014 (note from Cal. Edit.), vi. 78.\n\n Singing-girl, The Goldsmith and the Cashmere, vi. 156.\n\n Six Slave-girls, The Man of Al-Yaman and his, iv. 245.\n\n Slave, The pious black, v. 261.\n\n Slave-girl, The ruined man of Baghdad and his, ix. 24.\n\n Slave-girls, The Man of Al-Yaman and his six, iv. 245.\n\n Sparrow and the Eagle, The, iii. 155.\n\n \u2014\u2014 and the Peacock, The, iii. 161.\n\n Spider and the Wind, The, ix. 59.\n\n Spring, The Enchanted, vi. 145.\n\n Squinting slave-girl, Abu al-Aswad and his, v. 80.\n\n Stolen Necklace, The, vi. 182.\n\n \u2014\u2014 Purse, The, vi. 209.\n\n Suitors, The Lady and her five, vi. 172.\n\n Sweep and Noble Lady of Baghdad, The, iv. 125.\n\n\n Tailor\u2019s Tale, The, i. 300.\n\n Taj al-Muluk and the Princess Dunya, The Tale of, ii. 263.\n\n Tawaddud, Abu al-Hasan and his slave-girl, v. 189.\n\n Thief, The Lover who feigned himself a, iv. 155.\n\n \u2014\u2014 and the Shroff, The, iv. 275.\n\n \u2014\u2014 and his Monkey, The, iii. 159.\n\n \u2014\u2014, The Shepherd and the, ix. 106.\n\n \u2014\u2014 turned Merchant and the other Thief, The, v. 107.\n\n Thieves, The Boy and the, ix. 95.\n\n \u2014\u2014, The Merchant and the, ix. 100.\n\n \u2014\u2014, The Two, v. 107.\n\n Three-year-old-child, The Debauchee and the, vi. 208.\n\n Three Apples, The, i. 186.\n\n Three unfortunate Lovers, v. 133.\n\n Three Wishes, or the Man who longed to see the Night of Power, The, vi.\n 180.\n\n Tortoise, The Water-fowl and the, iii. 129.\n\n Tortoises, The Heathcock and the, ix. 113.\n\n Trader (the) and the Jinni, i. 24.\n\n Trick (The Lover\u2019s) against the chaste wife, vi. 135.\n\n \u2014\u2014 (The Wife\u2019s) against her husband, vi. 152.\n\n Two Kings, The, ix. 56.\n\n Two Pigeons, The, vi. 183.\n\n\n Umaymah, Al-Mutalammis and his wife, v. 74.\n\n Unfortunate Lovers, The Three, v. 133.\n\n Unjust King and the Pilgrim Prince, The, ix. 50.\n\n Uns al-Wujud and the Wazir\u2019s Daughter Rose-in-Hood, v. 32.\n\n Upper Egypt (The man of) and his Frank wife, ix. 19.\n\n\n Walid bin Sahl, Yunus the Scribe and the Caliph, vii. 104.\n\n Wardan, the Butcher, Adventure with the Lady and the Bear, iv. 293.\n\n Water-carrier and the Goldsmith\u2019s Wife, The, v. 89.\n\n Water-fowl and the Tortoise, The, iii. 129.\n\n Wazir and the Sage Duban, The, i. 45.\n\n Wazir, Al-Malik al-Nasir and his, vii. 142.\n\n \u2014\u2014 of Al-Yaman and his young brother, The, v. 71.\n\n Wazir\u2019s Son and the Hammam-Keeper\u2019s Wife, The, vi. 152.\n\n \u2014\u2014 Wife, The King and his, vi. 129.\n\n Weasel, The Mouse and the, iii. 147.\n\n Weaver, The Foolish, iii. 159.\n\n Wife, The Badawi and his, vii. 124.\n\n \u2014\u2014 (the Chaste) The Lover\u2019s Trick against, vi. 135.\n\n \u2014\u2014, The King and his Wazir\u2019s, vi. 129.\n\n \u2014\u2014, The Man and his Wilful, ix. 98.\n\n \u2014\u2014 (The Merchant\u2019s) and the Parrot, i. 52.\n\n \u2014\u2014 (The Virtuous) and the King, v. 121.\n\n Wife\u2019s device to cheat her husband, The, vi. 152.\n\n \u2014\u2014 trick against her husband, The, v. 96.\n\n Wild Ass, The Jackal and the, ix. 48.\n\n Wilful Wife, The Man and his, ix. 98.\n\n Wind, The Spider and the, ix. 59.\n\n Wird Khan (King) and his Women and Wazirs, ix. 90.\n\n Wolf and the Fox, The, iii. 132.\n\n Wolf, The Foxes and the, ix. 103.\n\n Woman (The shipwrecked) and her child, v. 259.\n\n Woman\u2019s trick against her husband, v. 96.\n\n Woman who made her husband sift dust, The, iv. 281.\n\n Woman whose hands were cut off for Almsgiving, The, iv. 281.\n\n Women, The Malice of, vi. 122.\n\n \u2014\u2014, The Two, v. 165.\n\n\n Yahya bin Khalid and the Forger, iv. 181.\n\n \u2014\u2014 and Mansur, iv. 179.\n\n \u2014\u2014 and the Poor Man, v. 92.\n\n Yaman (The Man of Al-) and his six slave-girls, iv. 245.\n\n \u2014\u2014 (The Wazir of Al-) and his young brother, v. 71.\n\n Yunus the Scribe and the Caliph Walid bin Sahl, vii. 104.\n\n\n Zau al-Makan, The History of King Omar bin al-Nu\u2019uman and his Sons\n Sharrkan and, ii. 77.\n\n Zayn al-Mawasif, Masrur and, viii. 205.\n\n Zaynab the Coney-Catcher, The Rogueries of Dalilah the Wily, and her\n Daughter, vii. 144.\n\n Zubaydah in the Bath, Harun al-Rashid and, v. 75.\n\n Zumurrud, Ali Shar and, iv. 187.\n\n\n _INDEX II._\n\n _ALPHABETICAL TABLE OF THE NOTES_\n (_ANTHROPOLOGICAL, &c._)\n\n _Prepared by_ F. STEINGASS, Ph.D.\n\n A\u2019amash (Al-), traditionist, v. 81.\n\n A\u2019amash (Al-) = one with watering eyes, vi. 96.\n\n A\u2019ar\u00e1f (Al-) = partition-wall (chapter of the Koran), v. 217.\n\n A\u2019araj (Al-), traditionist, v. 81.\n\n Aaron\u2019s rod, ii. 242.\n\n \u2014\u2014 (becomes with Moslems Moses\u2019 staff), v. 238.\n\n Ab\u00e1, Ab\u00e1ah = cloak of hair, ii. 133; viii. 42.\n\n Ab\u00e1 al-Khayr = my good sir, etc., ix. 54.\n\n Abad = eternity, without end, ii. 205.\n\n Abb\u00e1s \u201chero eponymus\u201d of the Abbasides, i. 188.\n\n \u2014\u2014 (= the grim-faced) iv. 138.\n\n Abbasides (descendants of the Prophet\u2019s uncle), ii. 61.\n\n \u2014\u2014 (black banners and dress), ii. 64, 292.\n\n \u2019Abd = servile, iii. 44.\n\n Abd al-Ahad = slave of the One (God), vi. 222.\n\n Abd al-Az\u00edz (Caliph), ii. 166.\n\n Abd al-Malik (Caliph), ii. 77, 167.\n\n Abd al-K\u00e1dir of Gil\u00e1n (founder of the K\u00e1diri order), iv. 41.\n\n Abd al-Malik ibn Marw\u00e1n (Caliph), iii. 319; iv. 7.\n\n Abd al-Rah\u00edm = slave of the Compassionate, vi. 221.\n\n Abd al-Sal\u00e1m = slave of salvation, vi. 211.\n\n Abd al-Samad = slave of the Eternal, vi. 221.\n\n Abd al-Samad al-Sam\u00fad\u00ed (for Samanh\u00fad\u00ed?), vi. 87.\n\n Abdallah (a neutral name), v. 141.\n\n Abdallah bin Abb\u00e1s, companion and traditioner, i. 304.\n\n Abdallah bin Ab\u00ed Kil\u00e1bah, iv. 113.\n\n Abdallah bin al-Zubayr, iii. 318.\n\n Abdallah bin M\u00e1lik al-Khuz\u00e1\u2019\u00ed, iv. 181.\n\n Abdallah bin Mas\u2019\u00fad (traditionist), v. 81.\n\n Abdallah bin S\u00e1lim (traditionist), v. 81.\n\n Abdallah ibn al-Mu\u2019tazz (poet-prince), x. 39.\n\n Abd\u00fan (convent of) x. 40.\n\n Abhak = Allah bless him and keep (see Sal\u2019am), ii. 24.\n\n \u2019Ab\u00edr (a fragrant powder sprinkled on face, body and clothes), viii.\n 240.\n\n Abjad (Hebrew-Arabic alphabet), v. 229.\n\n \u2014\u2014 (logogriphs derived from it), viii. 93.\n\n Ablution (difference of fashion in performing it), v. 112.\n\n \u2014\u2014 (obligatory after copulation), viii. 305.\n\n Abraham (an Im\u00e1m to mankind), ii. 203.\n\n \u2014\u2014 (place of) ii. 272; iv. 148.\n\n \u2014\u2014 (the Friend = medi\u00e6val St. Abraham), v. 205; vi. 270.\n\n Abtan (Al-) = the most profound (_see_ B\u00e1tin\u00ed), vi. 221.\n\n Ab\u00fa al-Abb\u00e1s al-Mubarrad (grammarian), v. 138.\n\n Ab\u00fa al-Abb\u00e1s al-Rak\u00e1sh\u00ed (poet), v. 77.\n\n Ab\u00fa al-Ayn\u00e1, v. 164.\n\n Ab\u00fa al-Haml\u00e1t = father of assaults, burdens, pregnancies, vii. 149.\n\n Ab\u00fa al-Hasan (not Husn), iii. 162.\n\n Ab\u00fa al-Husn = Father of Beauty (a fancy-name), v. 189.\n\n Ab\u00fa al-Hosayn (Father of the Fortlet) = fox, iii. 132.\n\n Ab\u00fa al-Lays (Pr. N.) = Father of the Lion, ix. 211.\n\n Ab\u00fa al-Muzaffir = Father of the Conqueror, iv. 166.\n\n Ab\u00fa al-Now\u00e1s (Pr. N.) = Father of the Sidelocks, iv. 55, 264.\n\n Ab\u00fa al-Ruwaysh = Father of the Feather-kin, viii. 77.\n\n Ab\u00fa al-Sa\u2019\u00e1d\u00e1t = Father of Prosperities, viii. 148; x. 29.\n\n Ab\u00fa al-Sakh\u00e1 = Father of Munificence, vii. 133.\n\n Ab\u00fa Al\u00ed, _see_ Di\u2019ibil al-Khuz\u00e1\u2019i.\n\n Ab\u00fa Al\u00ed al-Husayn the Wag, vii. 130.\n\n Ab\u00fa \u00c1mir bin Marw\u00e1n (Wazir to Saladin), vii. 142.\n\n Ab\u00fa Bakr (Caliph) ii. 167, 197; v. 235.\n\n Ab\u00fa Bakr Mohammed al-Anb\u00e1r\u00ed (grammarian), v. 141.\n\n Ab\u00fa Dalaf al-Ijili (a soldier famed for liberality and culture), ix.\n 189.\n\n Ab\u00fa F\u00e1ris = Father of Spoils (lion), v. 40.\n\n Ab\u00fa Han\u00edfah (founder of the Senior School), ii. 207.\n\n \u2014\u2014 (scourged for refusing to take office), ii. 210.\n\n Ab\u00fa Hass\u00e1n al-Ziyad\u00ed, iv. 258.\n\n Ab\u00fa H\u00e1zim, ii. 205.\n\n Ab\u00fa Horayrah (uncle of Mohammed), v. 81.\n\n Ab\u00fa Hosayn = Father of the Fortlet (fox), vi. 211.\n\n Ab\u00fa Ishak (H\u00e1r\u00fan\u2019s cup-companion), ii. 302.\n\n Ab\u00fa Karn = Father of the Horn (unicorn?), vi. 21.\n\n Ab\u00fa Kidr = Father of the Cooking-pot, i. 304.\n\n Ab\u00fa K\u00edr = Father of the Pitch (Abou Kir), ix. 134.\n\n Ab\u00fa Kurrat = Father of Coolness (Cham\u00e6leon), iii. 165.\n\n Ab\u00fa Lahab and his wife, viii. 291.\n\n Ab\u00fa L\u00fal\u00faah (murderer of Caliph Omar), ii. 162.\n\n Ab\u00fa Maryam (a term of contempt), viii. 306.\n\n Ab\u00fa Mij\u00e1n (song of), x. 41.\n\n Ab\u00fa Mohammed al-Batt\u00e1l (hero of an older tale), viii. 335.\n\n Ab\u00fa M\u00fas\u00e0 al-Ash\u00e1r\u00ed, ii. 162.\n\n Ab\u00fa Riy\u00e1h = Father of Winds (a toy), ii. 93.\n\n Ab\u00fa Sh\u00e1mah = Father of the Cheek-mole, i. 269.\n\n Ab\u00fa Sh\u00e1mmah = Father of a Smeller or nose, i. 269.\n\n Ab\u00fa Shaw\u00e1rib = Father of Mustachios, i. 269.\n\n Ab\u00fa Shih\u00e1b, Father of the Shooting-star = evil spirit, i. 221.\n\n Ab\u00fa S\u00edr (corruption of Pousiri = Busiris), ix. 134.\n\n Ab\u00fa Sirh\u00e1n = Father of (going out to pray by) Morning, iii. 146; ix.\n 104.\n\n Ab\u00fa Tabak = Father of Whipping, x. 5.\n\n Ab\u00fa Tamm\u00e1m (poet), v. 157.\n\n Ab\u00fa Yakz\u00e1n = awakener (ass, cock), i. 16, 18.\n\n Ab\u00fa Y\u00fasuf (the Lawyer), iv. 153.\n\n Ab\u00fa Zan\u00e1d (traditionist), v. 81.\n\n Ab\u00fa Zarr (companion of the Prophet), ii. 200; v. 102.\n\n Abyssinians (hardly to be called blackamoors), vi. 63.\n\n Account asked from outgoing Governors, vii. 102.\n\n Account of them will be presently given = \u201cwe leave them for the\n present,\u201d vii. 157.\n\n Acids applied as counter-inebriants, viii. 32.\n\n Acquit me of responsibility = pardon me, ii. 76.\n\n \u2014\u2014 (formula of dismissing a servant), vi. 243.\n\n Acquittance of all possible claims after business transactions (quoted\n on Judgment-Day), ix. 285.\n\n \u2019\u00c1d (tribe of the prehistoric Arabs) i. 65; iii. 294; ix. 174.\n\n \u2019\u00c1d bin Zayd (poet), v. 124.\n\n Adab = anything between good education and good manners, i. 132; ix.\n 41.\n\n Adam\u2019s loins, iv. 111.\n\n Adam\u2019s Peak (Ar. Jabal al-Ramun), vi. 65.\n\n \u00c1dam\u00ed = an Adamite (opposed to Jinn), ix. 169.\n\n Adan = our Aden, viii. 248.\n\n Address without vocative particle more emphatic, vii. 125.\n\n Addressing by the name not courteous, vii. 114.\n\n Ad\u00ed (son of H\u00e1tim al-T\u00e1yy\u00ed), iv. 95.\n\n \u00c1dil (Al-) = the Just (Caliph Omar), v. 103.\n\n \u2019\u00c1dil\u00edyah (Mosque in Cairo), x. 6.\n\n Ad\u00edm = leather (Bulgh\u00e1r, Morocco), viii. 80.\n\n Ad\u00edm al-Zauk = lack-tact, ix. 206.\n\n Adites (first and second), vi. 269.\n\n Adl = just (ironically), iv. 271.\n\n Adm (Udm) = any relish, iv. 128.\n\n Admiral (fishing for the King\u2019s table), ix. 159.\n\n Adn\u00e1n (Arab genealogy begins with), v. 100.\n\n \u2014\u2014 (land of Arabia), vi. 94.\n\n Adolescent (Un, aime toutes les femmes), vii. 299.\n\n Adultery (none without an adulterer), v. 90.\n\n \u2014\u2014 (to be proved by four witnesses), v. 97.\n\n \u2014\u2014 (son of = base-born), ix. 331.\n\n \u2014\u2014 (son of, to one\u2019s own child), iii. 219.\n\n \u00c6olipyla, ii. 101.\n\n \u00c6sop the fable-writer, x. 117.\n\n Af\u2019\u00e0 = \u1f44\u03c6\u03b9\u03c2 (a snake), ix. 37.\n\n Affirmative and negative particles, vii. 195.\n\n Afridun (Furaydun) absurd name for a Greek king, ii. 82.\n\n Africa (suggested derivation of the name), vii. 60.\n\n Aftah (Al-) = Broad-\u2019o-Brow, i. 17.\n\n Agh\u00e1 = master, sir, gentleman (politely applied to a Eunuch), i. 235;\n ii. 50.\n\n \u2014\u2014 (Al-) for chief police officer, vii. 156.\n\n Ahassa bi \u2019l-shurbah = \u201che smelt a rat,\u201d vii. 144.\n\n Ahd (Al-) wa al-M\u00eds\u00e1k = oath and covenant, ix. 327.\n\n Ahdab = hunchback (opposed to Ak\u2019as), i. 213.\n\n \u00c1hirah = strumpet (_see_ F\u00e1jirah), viii. 109.\n\n Ahj\u00e1r al-Kass\u00e1r\u00edn = falling-stones, viii. 334.\n\n Ahl al-Bayt = the person of the house (euphemistic for wife), vi. 199.\n\n Ahlan = as one of the household, viii. 269.\n\n Ahmad = the praised one, Mohammed, ii. 226.\n\n Ahmad al-Danaf (Pr. N.) = Calamity Ahmad, iv. 75.\n\n \u2014\u2014 bin Ab\u00ed Daw\u00e1d (High Chancellor to the Abbasides), ix. 244.\n\n \u2014\u2014 bin Hanbal (founder of the fourth Moslem School), ii. 204.\n\n Ahnaf (Al-) bin Kays, ii. 160.\n\n Ahr (ihr) = fornication, in the sense of irreligion, ii. 258.\n\n Ahr\u00e1m (Al-) = the Pyramids, v. 105.\n\n Ahw\u00e1z (city and province of Khuzistan), vi. 287.\n\n \u201cAidance from Allah and victory are near,\u201d ix. 317.\n\n \u2019\u00c1in = Smiter with the evil eye, i. 123.\n\n Air (I fear it for her when it bloweth), viii. 53.\n\n \u2019Aj\u00e1ib al-Hind = marvels of Ind, x. 153.\n\n Ajal = appointed time of life, i. 74.\n\n \u2014\u2014 = yes verily, vii. 195.\n\n \u2019Ajam (Al-) = region not Arab, Persia, i. 2.\n\n \u2019Ajami = foreigner, esp. Persian, i. 120.\n\n Aj\u00edb (Pr. N.) = wonderful, vi. 257.\n\n Aj\u00faz, for old woman, highly insulting, i. 174.\n\n \u2019Ajwah = dates pressed into a solid mass and deified, vii. 14.\n\n Akabah (mountain pass near Meccah), v. 295.\n\n Ak\u00e1k\u00edr = drugs, spices, vii. 147.\n\n Ak\u00e1sirah (= Kisra-Kings), i. 75; ix. 323.\n\n \u2014\u2014 (= sons of the royal Chosro\u00ebs), v. 10.\n\n Akh = brother (wide signification of the word), vi. 243.\n\n Akh al-Jah\u00e1lah = Brother of Ignorance, iii. 162.\n\n Akhaw\u00e1n shak\u00edk\u00e1n = (two) brothers german, viii. 340.\n\n \u00c1khir al-Zam\u00e1n = the latter days, v. 304.\n\n Akhl\u00e1t (town in Armenia), vii. 88.\n\n Akhzar = green, grey, fresh (applied to cheek-down), ii. 292.\n\n Ak\u00edk (Al-), two of the name, vii. 140.\n\n \u2019Ak\u00edk = carnelian (\u201cseal with seals of\u201d), viii. 228.\n\n Ak\u00edl (son of Ab\u00fa T\u00e1lib), viii. 172.\n\n \u2019Akk\u00e1 = Acre, ix. 19.\n\n Akk\u00e1m = Cameleer, Caravan-manager, iv. 40.\n\n Akl al-hishmah = eating decorously, ix. 337.\n\n Akm\u00e1m, pl. of Kumm = sleeve, petal, viii. 275.\n\n Akr Kayraw\u00e1n = ball of silver-dross, viii. 267.\n\n Ak\u00fan fid\u00e1-ka = I may be thy ransom, viii. 36.\n\n Aky\u00e1l, title of the Himyarite Kings, vii. 60.\n\n Akr\u00e1s = cakes, i. 83.\n\n Al (the Article with Proper Names), iii. 309.\n\n Al\u00e0 j\u00fadi-k = to thy generosity, ix. 150.\n\n Al\u00e1 al-Din (Aladdin) = Glory of the Faith, iv. 29, 33.\n\n Al\u00e0 kulli h\u00e1l = in any case, any how, viii. 272.\n\n Al\u00e0 mahlak = at thy leisure, ix. 168.\n\n Al\u00e0 raghm = in spite of, vii. 121.\n\n A\u2019l\u00e1j = sturdy miscreants, x. 38.\n\n Alak = clotted blood, iii. 26.\n\n Alam = way-mark etc., v. 191.\n\n \u2014\u2014 (not Ilm) al-Din = flag of the faith, ii. 19.\n\n Al\u00e1ma = al\u00e1-m\u00e1 = upon what? wherefore? iv. 201.\n\n Alas for his chance of escaping = there is none, vii. 183.\n\n Alast (day of), iv. 111.\n\n Albatross (supposed never to touch land), vi. 33.\n\n Alchemy (its practice has cost many a life), viii. 11.\n\n Alcinous (of the Arabian Odyssy), vi. 65.\n\n Alcove (corruption of Al-Kubbah), v. 18.\n\n \u00c1l D\u00e1ud (David\u2019s family), iv. 50.\n\n Aleppo (noted for debauchery), v. 64.\n\n Alexander (of the Koran) not to be confounded with the Macedonian, ii.\n 199.\n\n Alexandria (praise of), viii. 289.\n\n Alf\u00ed = one who costs a thousand, iv. 225.\n\n Alhambra = (D\u00e1r) al-Hamr\u00e1, the Red, vii. 49.\n\n Alhamdulillah (pronounced to avert the evil eye), v. 7.\n\n Al\u00ed bin Ab\u00ed T\u00e1lib (Caliph), v. 213; 225.\n\n \u2014\u2014 (his deeds of prowess), ii. 108.\n\n \u2014\u2014 (murder of), iii. 319.\n\n \u2014\u2014 bin Mohammed bin Abdallah bin T\u00e1h\u00edr (Governor), v. 164.\n\n \u2014\u2014 al-Mul\u00fak = high of (among the Kings), vii. 354.\n\n \u2014\u2014 al-Zaybak (Pr. N. = Mercury Ali), iv. 75; vii. 172.\n\n \u2014\u2014 Sh\u00e1r (Pr. N.), iv. 187.\n\n Alif (stature like one), iii. 236; iv. 249.\n\n \u2014\u2014 H\u00e1, W\u00e1w as tests of calligraphy, vii. 112.\n\n Alish Takish (acting woman and man alternately), v. 65.\n\n All will not be save well = it will be the worse for him, ix. 293.\n\n Allah (will open thee) a formula of refusal, i. 32.\n\n \u2014\u2014 (hath said) formula of quoting the Koran, i. 61.\n\n \u2014\u2014 (names, by Edwin Arnold), ii. 28.\n\n \u2014\u2014 Wa\u2019llahi tayyib (exclamation of the Egyptian Moslem), _ib._ 34.\n\n \u2014\u2014 (His name pronounced against the evil eye), iv. 34.\n\n \u2014\u2014 (is all-knowing, swearing by, forbidden), _ib._ ~gutenberg 53254 .\n\n \u2014\u2014 = (I don\u2019t know), _ib._ ~gutenberg 53254 .\n\n \u2014\u2014 (give thee profit), iii. 17.\n\n \u2014\u2014 (unto, we are returning), _ib._ 317.\n\n \u2014\u2014 (desire unto), v. 104.\n\n \u2014\u2014 (corporality of?), _ib._ 104.\n\n \u2014\u2014 (requite you abundantly = \u201cthank you\u201d), _ib._ 171.\n\n \u2014\u2014 (seeking refuge with), _ib._ 200.\n\n \u2014\u2014 (names of), _ib._ 214.\n\n \u2014\u2014 (be praised whatso be our case), vi. 3.\n\n \u2014\u2014 (the \u201cManifest Truth\u201d), _ib._ 93.\n\n \u2014\u2014 (is omniscient), formula used when telling an improbable tale, _ib._\n 210.\n\n \u2014\u2014 (the Opener), _ib._ 216.\n\n \u2014\u2014 (it is He who gives by our means), _ib._ 233.\n\n \u2014\u2014 (sight comprehendeth Him not), _ib._ 283.\n\n \u2014\u2014 (confound the far One, hard swearing), vii. 155.\n\n \u2014\u2014 (succour the Caliph against thee), _ib._ 159.\n\n \u2014\u2014 (is All-knowing for our tale is no \u201cGospel truth\u201d), _ib._ 209.\n\n \u2014\u2014 (I take refuge with\u2014from gainsaying thee = God forbid that I should\n oppose thee), viii. 53.\n\n \u2014\u2014 (perpetuate his shadow), _ib._ 170.\n\n \u2014\u2014 (we seek refuge with him from the error of the intelligent), _ib._\n 327.\n\n \u2014\u2014 (will make no way for the Infidels over the True Believers), ix. 16.\n\n \u2014\u2014 (I seek refuge with), _ib._ 35.\n\n \u2014\u2014 (He was jealous for Almighty), _ib._ 104.\n\n \u2014\u2014 (I fear him in respect of = I am governed by Him in my dealings\n with), _ib._ 123.\n\n \u2014\u2014 (pardon thee, showing that the speaker does not believe in another\u2019s\n tale), _ib._ 154.\n\n \u2014\u2014 (the Provider), _ib._ 166.\n\n \u2014\u2014 (for the love of), _ib._ 170.\n\n \u2014\u2014 (Kar\u00edm = God is bountiful), _ib._ 167.\n\n \u2014\u2014 (grant thee grace = pardon thee), _ib._ 283.\n\n \u2014\u2014 (yasturak = will veil thee), _ib._ 309.\n\n \u2014\u2014 (sole Scient of the hidden things, be extolled), _ib._ 311.\n\n \u2014\u2014 (raised the heavens without columns, etc.), _ib._ 324.\n\n \u2014\u2014 (will make things easy = will send us aid), x. 2.\n\n \u2014\u2014 (give thee quittance of responsibility), _ib._ 11.\n\n \u2014\u2014 (will send thee thy daily bread), _ib._ 13.\n\n Allah! Allah! = I conjure thee by God, i. 346.\n\n All\u00e1h Kar\u00edm = Allah is all beneficent, i. 32.\n\n Allaho a\u2019alam = God is all knowing, i. 2, 50.\n\n Allaho akbar (as a war cry), ii. 89; v. 196; vii. 8; viii. 265.\n\n Allahumma = Y\u00e1 Allah with emphasis, i. 39.\n\n Allusions (far-fetched, fanciful and obscure), iii. 58, 169, 176, 263.\n\n Alm\u00e1 = brown- (not \u201cdamask-\u201d) lipped, v. 66.\n\n Alm\u00e1s = Gr. Adamas, ix. 325.\n\n Almenichiaka, vi. 124.\n\n Almond-apricot, vi. 277.\n\n Alms to reverend men to secure their prayers, ii. 71.\n\n Alnashar (Story of), x. 146.\n\n Aloes, _see_ Sabr.\n\n \u2014\u2014 (well appreciated in Eastern medicine), ix. 100.\n\n \u2014\u2014 (the finest used for making Nadd), ix. 150.\n\n Alpinism (unknown), iii. 324.\n\n Al-Safar Zafar = voyaging is victory, i. 250.\n\n Alw\u00e1n (pl. of Laun, colour) = viands, dishes, viii. 23.\n\n Am\u00e1im (pl. of Imamah) = turbands, iv. 100.\n\n \u2019Amal = action, operation (applied to drugs etc.), ix. 274.\n\n \u2019Amala hilah for tricking, a Syro-Egyptian vulgarism, vii. 43.\n\n Amalekites, vii. 264, 265.\n\n Am\u00e1m-ak = before thee, vii. 94.\n\n Am\u00e1n = quarter, mercy, i. 342.\n\n \u2019Am\u00e1riah (Pr. N. of a town), vii. 353.\n\n Amazon (a favourite in folk-lore), ii. 96.\n\n Amazons (of Dahome), viii. 39.\n\n Ambar al-Kh\u00e1m = rude Ambergris, viii. 85.\n\n Ambiguousity, v. 44.\n\n Amend her case = bathe her, etc., vii. 266.\n\n Amid (Amidah) town in Mesopotamia, vi. 106.\n\n Am\u00edn (Al-) = the Trusted of Allah, iv. 261.\n\n \u2014\u2014 \u2014\u2014 son and successor of H\u00e1r\u00fan al-Rash\u00edd, i. 185; v. 93, 152.\n\n \u00c1m\u00edn (Amen) = So be it! ix. 131.\n\n Am\u00edr = military commander, i. 259.\n\n \u2019\u00c1mir = one who inhabiteth, haunter, x. 6.\n\n Am\u00edr and Sam\u00fal = Jones, Brown and Robinson, iv. 106.\n\n Am\u00edr al-Muumin\u00edn = Prince of the Faithful, i. 112.\n\n Amm\u00e1 ba\u2019ad = but after (initiatory formula), ii. 37.\n\n \u2019Amm = uncle (polite address to a father-in-law), x. 32.\n\n Amm\u00e1 laka au \u2019alayka = either to thee (the gain) or upon thee (the\n loss), ix. ii.\n\n Amor discende non ascende, iii. 240.\n\n Amr (Al-) = command, matter, affair, ix. 67.\n\n Amrad = beardless and handsome, effeminate, i. 327.\n\n Amr\u00fa (pronounced Amr) or Zayd = Tom, Dick or Harry, iv. 2.\n\n \u2014\u2014 bin Ma\u2019adi Karib (poet), v. 147.\n\n \u2014\u2014 bin Masa\u2019dah (Pr. N.), v. 145.\n\n Ams\u00e1 = he passed the evening, etc., iii. 239.\n\n Ams\u00e1r (pl. of Misr) = cities, i. 11.\n\n \u2014\u2014 = settled provinces, vii. 371.\n\n Amsh\u00e1t (combs) perhaps = Kan\u00e1fah (vermicelli), i. 83.\n\n Amt\u00e1r, pl. of Matr, _q.v._, iii. 295.\n\n Am\u00fad al-Saw\u00e1ri = the Pillar of Masts (Diocletian\u2019s column), viii. 323.\n\n Am\u00far\u00edyah = the classical Amorium, v. 141.\n\n \u201cAna\u201d (from Night ccclxxxi. to ccccxxiv.), v. 64.\n\n Ana a\u2019amil = I will do it (Egypto-Syrian vulgarism), v. 367.\n\n Ana f\u00ed j\u00edratak = I crave thy intercession (useful phrase), iv. 83.\n\n Anagnorisis, admirably managed, viii. 104.\n\n Analphabetic Am\u00edrs, ix. 126.\n\n \u00c1nasa-kum = ye are honoured by knowing him, x. 11.\n\n Anb\u00e1r (pronounced Amb\u00e1r), town on the Euphrates, iv. 152.\n\n Anbar (Ambar) = ambergris, vi. 60.\n\n Andal\u00edb = nightingale (masc. in Arab.), viii. 282.\n\n Andalusian = Spanish (_i.e._ of Vandal-land), vi. 101.\n\n Andam = the gum called dragon\u2019s blood; brazil-wood, i. 176; iii. 263;\n viii. 225.\n\n Anemone on a tomb, ii. 325.\n\n Angels (taking precedence in the order of created beings), ix. 81.\n\n \u2014\u2014 (appearing to Sodomites), iii. 301.\n\n \u2014\u2014 (ride piebalds), vi. 146.\n\n \u2014\u2014 (shooting down the Jinn), viii. 292.\n\n An\u00eds al-Jal\u00eds = the Cheerer of the Companion, ii. 5.\n\n Animals (have no fear of man), ix. 181.\n\n Anista-n\u00e1 = thy company gladdens us, viii. 231.\n\n Anklet-ring and ear drops (erotic meaning of), ii. 318.\n\n Ans\u00e1r = Medinite auxiliaries, vii. 92; viii. 183.\n\n Ant (chapter ix. of the Koran), v. 213.\n\n Antar (Romance quoted), iv. 41.\n\n \u2014\u2014 (and the Chosro\u00eb), vi. 285.\n\n \u2014\u2014 (contest with Khosrewan), vii. 289.\n\n Anthropophagy (allowed when it saves life), v. 186.\n\n Antiochus and Stratonice, iv. 10.\n\n Ants (a destructive power in tropic climates), ix. 46.\n\n An\u00fash\u00edrw\u00e1n = An\u00fash\u00edn-raw\u00e1n = Sweet of Soul, v. 87.\n\n Anw\u00e1, pl. of Nau, _q.v._, viii. 266.\n\n Anw\u00e1r = lights, flowers, viii. 270; 282.\n\n Any\u00e1b (pl. of N\u00e1b) = grinder teeth, ix. 140.\n\n Ape-names (expressing auspiciousness), iii. 159.\n\n Apes (isle of) vi. 23.\n\n \u2014\u2014 (and their lustful propensities), vi. 54.\n\n \u2014\u2014 (gathering fruits), vi. 56.\n\n \u2014\u2014 (remnant of some ancient tribe), vii. 346.\n\n Apodosis omitted, vi. 203, 239.\n\n Apple (wine), iv. 134.\n\n \u2014\u2014 (many a goodly one rotten at the core), iv. 187.\n\n Apricots (various kinds), viii. 268.\n\n \u2019\u00c1r (Al-) = shame, v. 138.\n\n Arab al-Arb\u00e1 = prehistoric tribes of the Arabs, i. 112; v. 101.\n\n \u2014\u2014 al-Musta\u2019ajimah = barbarised Arabs, _ib._\n\n \u2014\u2014 al-Musta\u2019aribah = naturalised Arabs, _ib._\n\n \u2014\u2014 al-Muta\u2019arribah = Arabised Arabs, _ib._\n\n \u2014\u2014 (exaggerates generosity), ii. 36.\n\n \u2014\u2014 (shouting under his ruler\u2019s palace), _ib._ 39.\n\n \u2014\u2014 temperament, _ib._ 54, 101, 181.\n\n \u2014\u2014 cap (Turt\u00far), _ib._ 143.\n\n \u2014\u2014 (Derivation of the name), _ib._ 140.\n\n \u2014\u2014 (pathos), iii. 55.\n\n \u2014\u2014 (the noble merciful), _ib._ 88.\n\n \u2014\u2014 (shop), _ib._ 163.\n\n \u2014\u2014 (style compared with Persian), vi. 125.\n\n A\u2019r\u00e1b = dwellers in the desert, ix. 293.\n\n Arab horses (breeds of), v. 246.\n\n Arab-land and Ajam = all the world over, v. 136.\n\n Arabian Night converted into an Arabian Note, vii. 314.\n\n Arabian Odyssey, viii. 7.\n\n Arabs (for plundering nomades), x. 25.\n\n Arafat (Mount, where the victims are _not_ slaughtered), v. 295.\n\n \u2014\u2014 (day of), ii. 169.\n\n Ar\u00e1k (capparis shrub), ii. 54.\n\n \u2014\u2014 (tooth-stick of the wild caper-tree; Ar\u00e1ka = I see thee), iii. 275.\n\n Arak\u00edyah = white scull-cap, i. 215.\n\n Ar\u2019ar = Juniper-tree, \u201cheath,\u201d iii. 254; vi. 95.\n\n Ardabb (Irdabb) = five bushels, i. 263.\n\n Ardeshir (Artaxerxes), three Persian Kings of the name, ii. 156; vii.\n 209.\n\n Ardhan\u00e1r\u00ed = the half-woman, iii. 306.\n\n Arianism and early Christianity, x. 190.\n\n Ar\u00edf (Al-) = monitor, i. 231.\n\n Ar\u00edsh (Al-), frontier town between Egypt and Palestine, ix. 286.\n\n \u2019Ar\u00edshah = arbour, etc., ix. 219.\n\n Aristomenes and his fox, vi. 45.\n\n Arithmetic (not mastered by Moslems), v. 236.\n\n Arithmology (cumbrous in Arabic for lack of the higher numerals), ix.\n 123.\n\n Ark al-Hal\u00e1wat = vein of sweetness, for penis, iv. 51.\n\n Arman = Armenia, ii. 273.\n\n Arman\u00edyah (Armenia), iv. 182.\n\n Armenians (porters of Constantinople), vi. i.\n\n Arm-pits (taking a dismounting person under the, a sign of respect),\n iv. 24.\n\n Arms and armour, x. 86.\n\n Army (divided into six divisions), iii. 290.\n\n Arsh = the ninth Heaven, v. 167.\n\n Art\u00e1l, _see_ Rotl.\n\n Artists in cosmetics, x. 234.\n\n Ar\u00fabah (Al-) = Friday, vi. 190.\n\n Ar\u00fan (Heb.) = in his shirt, i. 78.\n\n \u2019Ar\u00fas (Al-) = the bride (tropical name for wine), viii. 203.\n\n As\u2019ad = more (or most) fortunate, iii. 346.\n\n Asaf bin Barkhiya (Solomon\u2019s Wazir), vi. 99; vii. 318; viii. 133.\n\n As\u00e1f\u00edr\u00ed = sparrow-olives, iii. 295.\n\n \u2019As\u00e1k\u00edr = corner-terminals of a litter, x. 32.\n\n Asal Kasab = cane-honey, x. 3.\n\n Asal Katr = drip-honey, x. 2.\n\n Asal Nahl = bee\u2019s honey, i. 271.\n\n \u00c1s\u00e1r = traces, ix. 255.\n\n Ash\u2019ab (proverbial for greed), x. 15.\n\n Ash\u00e1b = companions, vii. 92; viii. 183.\n\n Ash\u00e1b al-R\u00e1y (epithet of the Hanafi school), vi. 146.\n\n Ash\u00e1b al-Suffah, v. 102.\n\n Ash\u00e1b al-Ziy\u00e1 = Feudatories, vii. 327.\n\n Ashhab = grey-white, ii. 116.\n\n A-Shar\u00edf anta = art thou a noble, ix. 231.\n\n Ash\u00edrah = clan, vii. 121.\n\n Ashj\u00e1r = door-posts or wooden bolts, vi. 191.\n\n Ashk\u00e1ni\u00e1n, race of Persian Kings, i. 78.\n\n As\u00eddah (custard, pap), iv. 37.\n\n \u00c1sim = defending, vii. 314.\n\n Askar jarr\u00e1r = drawing (_i.e._ conquering) army, vii. 85.\n\n Aslah = head-kerchief, ii. 59.\n\n Asl\u00e1n (Pr. N., probably for Arslan = lion), iv. 78.\n\n Asma\u2019\u00ed (Al-), author of Antar, iv. 159; vii. 110.\n\n Asoka\u2019s wife and Kun\u00e1la, vi. 127.\n\n Ass (held ill-omened), ii. 25.\n\n \u2014\u2014 (-goad), iii. 116.\n\n \u2014\u2014 (voice \u201cmost ungrateful\u201d), iii. 117.\n\n \u2014\u2014 (the wild, \u201chandy\u201d with his hoof), iii. 235.\n\n Asr (Al-) = time or prayer of mid-afternoon, i. 240.\n\n Ast\u00e1r (pl. of Satr = chopper?), viii. 184.\n\n Astarte (primarily the planet Venus?), x. 229.\n\n Astrolabe, father of our sextant, i. 304.\n\n Aswad = black (used for any dark colour), viii. 268.\n\n \u2019Atb = blame, reproach (for disgrace), viii. 112.\n\n Atb\u00e1k = trays, v. 264.\n\n Atheist (Ar. Zind\u00edk), viii. 27.\n\n Atm\u00e1r = rags (for travelling clothes), vii. 114.\n\n Atn\u00e1b = tent-ropes, viii. 240.\n\n Atr = any perfume, i. 355.\n\n Atsah (Al-) = sneezing, ix. 220.\n\n \u2019Att\u00e1r = perfume-seller, druggist, x. 8.\n\n Attraction of like to like, ii. 296.\n\n Auhashtan\u00ed = thou hast made me desolate, i. 62.\n\n \u2019A\u00faj = Persian town, K\u00fach (?), ix. 347.\n\n Aun (of Jinns, etc.), iv. 88.\n\n Aurat = shame, nakedness (woman, wife), vi. 30.\n\n \u2014\u2014 (of man and woman), vi. 118.\n\n Avanie (Ar. Ghar\u00e1mah), viii. 151.\n\n Avaunt = Ikhsa, be chased like a dog, vii. 45.\n\n Aw\u00e1h! Aw\u00e1h! = Alas! Alas!, ii. 321.\n\n Aw\u00e1k = ounces (pl. Uk\u00edyah, _q.v._), viii. 12.\n\n \u2019Aw\u00e1lim, pl. of \u2019\u00c1limah = dancing girls, i. 214.\n\n \u2019Aw\u00e1shik = hucklebones, cockles, ix. 268.\n\n Aww\u00e1 (name of Satan\u2019s wife), iii. 229.\n\n Aww\u00e1dah = lute-player, iv. 142.\n\n \u00c1yat = Coranic verses, ii. 242; iii. 307; iv. 142.\n\n \u00c1y\u00e1t al-Naj\u00e1t = Verses of Safety, vi. 108.\n\n \u00c1yishah bint Talhah (grand-daughter of Ab\u00fa Bakr), v. 79.\n\n Ayl\u00falah = slumbering after morning prayers, ii. 178.\n\n Ayn = eye (for helper), v. 60.\n\n Ayns (verset of the 140), v. 217.\n\n Aysh (Egypt.) = Ayyu Shayyin for classical \u201cM\u00e1\u201d what, i. 79.\n\n \u2019Aysh = that on which man lives (for bread), x. 3.\n\n Ayshat al-durrah murrah = the sister-wife has a bitter life, iii. 308.\n\n Ayw\u00e1 (Ay wa\u2019ll\u00e1hi) = Ay, by Allah, i. 303; vii. 195.\n\n Aywan = saloon with estrades, vii. 347.\n\n Ayy\u00e1s (Issus of Cilicia), iv. 76.\n\n Ayy\u00fab = Job, ii. 45.\n\n Azal = eternity without beginning (opposed to Abad = infinity) ii. 205;\n v. 390.\n\n Az\u00e1n (call to prayer), ii. 306; v. 209.\n\n Az\u2019ar = having thin hair; tail-less, ix. 185.\n\n Azarbij\u00e1n = Kohist\u00e1n, vii. 104.\n\n Azdash\u00edr, misprint for Ardashir, vii. 209.\n\n Azgh\u00e1n = camel litters, ii. 282.\n\n Az\u00edm = \u201cdeuced\u201d or \u201cmighty fine,\u201d i. 178; ix. 40.\n\n Az\u00edz (fem. Az\u00edzah) = dear, excellent, highly prized, ii. 298.\n\n \u2019Az\u00edz (Al-) al-Misr = Magnifico of Misraim, ix. 119.\n\n Azrak = blue-eyed (so is the falcon!), vii. 164; viii. 4.\n\n Azr\u00e1r (buttons), ii. 318.\n\n\n Ba\u2019albak = Ba\u2019al\u2019s city, v. 51.\n\n B\u00e1b = gate, chapter, i. 136; vii. 3.\n\n \u2014\u2014 (sometimes for a sepulchral cave), ix. 286.\n\n B\u00e1b (Al-) al-\u2019Ali = Sublime Porte, x. 5.\n\n B\u00e1b al-Bahr and B\u00e1b al-Barr, viii. 55, 318.\n\n B\u00e1b al-Far\u00e1d\u00eds = gate of the gardens at Damascus, i. 240.\n\n B\u00e1b al-L\u00fak (of Fostat), iv. 259.\n\n B\u00e1b al-Nasr = Gate of Victory (at Cairo), vi. 234; x. 6.\n\n B\u00e1b al-Sal\u00e1m (of the Al-Med\u00ednah Mosque), iv. 288.\n\n Babel = Gate of God, i. 85.\n\n Babes of the eye = pupils, i. 100; iv. 246.\n\n Baboon (Kird) has a natural penchant for women, iv. 297.\n\n B\u00e1b\u00fanaj = white camomile, iii. 58.\n\n Babylonian eyes = bewitching ones, viii. 278.\n\n Bachelor not admitted in Arab quarters, iii. 191.\n\n Back-parts compared to revolving heavens, iii. 18.\n\n Bactrian camel, v. 371.\n\n Badal = substitute, v. 249.\n\n Badaw\u00ed (not used in the Koran for Desert Arab), ii. 140.\n\n \u2014\u2014 (bonnet), _ib._ 143.\n\n \u2014\u2014 (a fool as well as a rogue), _ib._ 146.\n\n \u2014\u2014 (cannot swim), iii. 69.\n\n \u2014\u2014 (baser sort), _ib._ 70.\n\n \u2014\u2014 (shifting camp in spring), _ib._\n\n \u2014\u2014 (noble), _ib._ 88.\n\n \u2014\u2014 (bluntness and plain-speaking of), iv. 102; v. 98.\n\n Badawi\u2019s dying farewell, i. 75.\n\n B\u00e1dhanj = windshaft, ventilator, i. 257.\n\n B\u00e1d-i-Sab\u00e1 = breeze o\u2019 the morn, ii. 181.\n\n Badinj\u00e1n = Solanum pomiferum or S. Melongena, v. 4.\n\n Badlah Kun\u00faz\u00edyah = treasure-suit, ix. 331.\n\n Badmasti = le vin mauvais, i. 88.\n\n Badrah = 10,000 dirhams, iv. 281.\n\n Badr B\u00e1sim = full moon smiling, vii. 274.\n\n B\u00e1ghd\u00e1d = Garden of Justice, iii. 100.\n\n \u2014\u2014 (House of Peace), viii. 51.\n\n \u2014\u2014 (of Nullity, opposed to the Ubiquity of the World), ix. 13.\n\n Baghlah = she-mule, i. 129.\n\n Bah\u00e1 al-D\u00edn ibn Shadd\u00e1d (Judge Advocate-General under Saladin), ix. 23.\n\n Bah\u00e1dur = the brave, iii. 334.\n\n Bah\u00e1im (pl. of Bah\u00edmah = Behemoth) applied to cattle, iv. 54.\n\n Bahak = white leprosy, v. 294.\n\n Bah\u00edmah, mostly = black cattle, ix. 71.\n\n Bahr = water cut or trenched in the earth, sea, large river, i. 44.\n\n Bahr (Al-) al-azrak = Blue River, not \u201cBlue Nile,\u201d viii. 4.\n\n Bahr al-Kun\u00faz = Sea of Treasures, v. 37.\n\n Bahr al-Muh\u00edt = circumambient ocean, i. 133.\n\n Bahr\u00e1m (Varanes) = planet Mars, iii. 339.\n\n Bahram\u00e1n\u00ed = Brahman, iv. 101.\n\n Bahr\u00edyah = crew, viii. 17.\n\n Bahrw\u00e1n (Pr. N. for Bihr\u00fan?), v. 329.\n\n Bakh! Bakh! = bravo! brava!, ii. 151; iv. 121.\n\n Bakhkharan\u00ed = he incensed me, ix. 238.\n\n Bakhshish naturalized as Anglo-Egyptian, iii. 45.\n\n \u2014\u2014 (such as to make a bath-man\u2019s mouth water), ix. 151.\n\n Bakk = bug, iii. 328.\n\n Bakk\u00e1t = greengrocer, vii. 295.\n\n Bakl\u00e1mah = almond-pastry, ii. 311.\n\n Bal\u00e1bil pl. of bulbul (nightingale) and of balbalah (grief) v. 244.\n\n Balah = green date, ii. 314.\n\n Baldricks (Ar. Ham\u00e1il) v. 158.\n\n Bal\u00edd = simpleton i. 17.\n\n Ball\u00e1n = body-servant, i. 311.\n\n Ball\u00e1nah = tire-woman, i. 311.\n\n Ball\u00far (Billaur) = crystal, etc., iii. 194.\n\n Baltiyah = Labrus Niloticus (fish) viii. 290.\n\n B\u00e1n = myrobolan, vii. 247; viii. 322.\n\n Ban\u00e1t = daughters, prot\u00e9g\u00e9es, viii. 39.\n\n Ban\u00e1t al-Na\u2019ash = the Great Bear, iii. 28, 221.\n\n Bandaged eyes (before beheading) iv. 145.\n\n Bands of bandits, iii. 101.\n\n Banduk\u00e1n\u00edyah (quarter of Cairo) vi. 254.\n\n Banj = Nibanj = Nepenthe, i. 70.\n\n Banner (bound to a spear sign of investiture) iii. 307; vii. 101.\n\n Bann\u00ed (Bunn\u00ed) = Cyprinus Bynni, viii. 189.\n\n Banquets (royal) iv. 212.\n\n \u2014\u2014 (daintily deviced) iv. 226.\n\n Ban\u00fa Abb\u00e1s (their colours black) vi. 86.\n\n \u2014\u2014 al-Asfar (people of the yellow faces) ii. 220.\n\n \u2014\u2014 Isr\u00e1\u00edl, iv. 283.\n\n \u2014\u2014 Kaht\u00e1n, vi. 260.\n\n \u2014\u2014 Nabh\u00e1n, vi. 262.\n\n \u2014\u2014 Shayb\u00e1n (tribe) iv. 233.\n\n \u2014\u2014 Tamim (tribe) vii. 125.\n\n \u2014\u2014 Umayyah (their colours white) vi. 86.\n\n \u2014\u2014 \u2019Uzzah (tribe famous for love passion) ii. 304; v. 70.\n\n Bany\u00e1n = Ficus Indica, vi. 81.\n\n Baradiyah = wide-mouthed jug, i. 36.\n\n Baras = white leprosy, v. 294; viii. 24.\n\n Barge (Ar. B\u00e1rijah) vi. 24.\n\n B\u00e1rid = cold (vain, foolish, insipid) i. 213; iii. 7.\n\n Bar\u00edd = Post, vii. 340.\n\n B\u00e1rijah (pl. baw\u00e1rij) = Jarm, barge, vi. 24.\n\n Barley, food for horses, i. 345.\n\n Barmah\u00e1t (seventh Coptic month) v. 231.\n\n Barmecides (Ar. Bar\u00e1mikah) i. 188.\n\n Barr al- (history of the family) x. 137.\n\n Barm\u00fadah (eighth Coptic month) v. 232.\n\n Barr al-Man\u00e1khah in Al-Medinah, ii. 139.\n\n Barsh = matting, ii. 18.\n\n Barsh (Bars) commonest form of Bhang, iv. 31.\n\n Bartaut = Berthold, ix. 8.\n\n Barzakh = bar, partition, Hades, ii. 325.\n\n Basaltic statues in Hauranic ruins give rise to the idea of men\n transformed into black stones, i. 170.\n\n Bash\u00e1rah (al-) = gift of good tidings, guerdon, i. 30.\n\n B\u00e1shik (small sparrow-hawk) iii. 61.\n\n Basil = the Indian Tulsi, i. 19.\n\n Basil of the bridges = Ocymum basilicum, pennyroyal, i. 91.\n\n Basmalah = pronouncing the formula Bismillah, v. 206; ix. 1.\n\n \u2014\u2014 (commonly pronounced Bismillah) v. 213.\n\n Bastardy (a sore offence amongst Moslems) viii. 115.\n\n Bastinado of women, i. 183.\n\n Bat (has seed like a man\u2019s) v. 85.\n\n Bat\u00e1ikh (Bat\u00e1t\u00edkh) = water melons, vi. 208.\n\n Bat\u00e1nah = lining, vii. 330.\n\n Bat\u00e1rikah (half ecclesiastic half military term) viii. 256, 319.\n\n Bat\u00e1rikh = roe, spawn, ix. 139.\n\n Bath (first, after sickness) iii. 266.\n\n \u2014\u2014 (coming out of, shows that consummation has taken place) iv. 244.\n\n \u2014\u2014 (suggesting freshness from coition) vi. 135.\n\n \u2014\u2014 (and privy, favourite haunts of the Jinns) vi. 141.\n\n \u2014\u2014 (not to be entered by men without drawers) vi. 150.\n\n \u2014\u2014 (may it be a blessing to thee) viii. 200.\n\n \u2014\u2014 (setting it a-working, turning on the water, hot and cold) ix. 149.\n\n Bathers pay on leaving the Hamm\u00e1m, ii. 332.\n\n Bathsheba and Uriah (congeners of) vi. 129.\n\n B\u00e1tin\u00ed = gnostic; a reprobate, ii. 29; vi. 221.\n\n Bat\u00edyah = jar, flagon, viii. 323.\n\n Batrak (Batrik) = patriarch, ii. 89.\n\n Batr\u00edk (Bitr\u00edk) = patricius, ii. 89.\n\n Batshat al-Kubr\u00e1 = the great disaster (battle of Badr) vii. 55.\n\n Batt\u00e1l (Al-), story of, x. 74, 75.\n\n Batt\u00e1sh al-Akr\u00e1n = he who assaults his peers, vii. 55.\n\n Battle-pieces, vii. 61.\n\n Bawd (admirably portrayed) iv. 4.\n\n Baww\u00e1b = door-keeper, vi. 189.\n\n Baww\u00e1k = trumpeter (a discreditable character) viii. 192.\n\n Bay\u00e1z = Silurus Bajad (cat-fish) viii. 150.\n\n Bay\u00e1z = whiteness (lustre, honour) viii. 295.\n\n Bay\u00e1z al-Sult\u00e1ni = the best kind of gypsum, i. 270.\n\n Baydah (Al-) = pawn in chess, v. 243.\n\n Bayt (Al-) = the house (for cage) v. 269.\n\n Bayt al-Mukaddas = Jerusalem, ii. 132.\n\n Bayt Sha\u2019r = house of hair; Bayt Shi\u2019r = a couplet, viii. 279.\n\n Bayzat\u00e1n = testicles (egg-story) ii. 55.\n\n B\u00e1z (vulg. for Tabl) = kettledrum, viii. 18.\n\n Bazar (locked at night) x. 13.\n\n Bazar of Damascus famous in the Middle Ages, i. 2.\n\n B\u00e1z\u00ed (Pers. B\u00e1z) = F. peregrinator, hawk, falcon, iii. 138.\n\n BE! and IT IS (the creative word) v. 240, 286.\n\n Bead thrown into a cup (signal of delivery) vii. 324.\n\n Bean-eating in Egypt, iv. 160.\n\n Beard (long, and short wits) iii. 247.\n\n \u2014\u2014 (forked, characteristic of a Persian) iii. 325.\n\n \u2014\u2014 (combed by the fingers in the Wuz\u00fa) v. 198, 209.\n\n Beast with two backs (Eastern view of) vii. 35.\n\n Beast-stories (oldest matter in The Nights) iii. 114.\n\n Beauties of nature provoke hunger in Orientals, iii. 32.\n\n Beckoning (Eastern fashion the reverse of ours) vi. 109.\n\n Before the face of Allah = for the love of God, i. 135.\n\n Beheading or sacking of a faithless wife unlawful but connived at, i.\n 181.\n\n Belle fourchette (greatly respected) ix. 219.\n\n Belle passion in the East, ii. 62.\n\n Belt (Ar. Kamar) viii. 156.\n\n \u201cBen\u201d of an Arab shop as opposed to \u201cbut,\u201d iv. 93.\n\n Benches (in olden Europe more usual than chairs) vi. 26.\n\n Berbers from the Upper Nile (the \u201cPaddies\u201d of Egypt) vi. 189.\n\n Bestiality (fatally common amongst Egyptians) iv. 299.\n\n Betrothed (for \u201cintended to be married with regal ceremony\u201d) x. 55.\n\n Better largesse than the mace, viii. 163.\n\n Bhang (its kinds and uses) ii. 123.\n\n \u2014\u2014 (properties of the drug) iii. 91.\n\n \u2014\u2014 (preparation of) iv. 31.\n\n \u2014\u2014 (drugging with = tabannuj) iv. 71.\n\n Bida\u2019ah = innovation, v. 167.\n\n Bier (the bulging = hadb\u00e1) iv. 63.\n\n Bi-fardayn = \u201cwith two singles\u201d (for with two baskets) viii. 162.\n\n Bik\u00e1\u2019a (= low-land) ii. 109.\n\n \u2014\u2014 (= convents, pilgrimages to) v. 125.\n\n Bil\u00e1d al-Filfil = home of pepper (Malabar) vi. 38.\n\n Bil\u00e1d al-R\u00fam (applied to France) viii. 339.\n\n Bil\u00e1d al-S\u00fad\u00e1n = Land of the Blacks (our Soudan) iii. 75.\n\n Bil\u00e1l (first Muazzin) ii. 306; iii. 106.\n\n \u201cBilking\u201d (popular form of) ix. 145.\n\n Bilk\u00eds and her throne, ii. 79; viii. 82.\n\n Bi \u2019l-Sal\u00e1mah = in safety (to avert the evil eye) i. 288.\n\n Bint \u2019ar\u00fas = daughter of the bridegroom (Ichneumon) iii. 147.\n\n Bint Shum\u00fakh (Pr. N.) = Daughter of Pride v. 382.\n\n Bir (Al-) al-Mu\u2019utallal = the Ruined Well, vii. 346.\n\n Bird (created by Jesus) v. 211.\n\n \u2014\u2014 seen by Ab\u00fa Bakr in the cave, v. 235.\n\n Bird-girls, viii. 29.\n\n Birds (sing only in the pairing season) vi. 15.\n\n \u2014\u2014 (huge ones discovered on the African coast) vi. 17.\n\n \u2014\u2014 (left to watch over wives) vi. 132.\n\n \u2014\u2014 (pretended understanding of their language) vi. 169.\n\n \u2014\u2014 (songs and cries of) v. 50.\n\n Birkah = pool of standing wafer, iv. 270; vi. 75.\n\n Birkat al-Habash = Abyssinian pond, i. 391.\n\n Birth-stool (Ar. Kurs\u00ed al-Wil\u00e1dah) ii. 80.\n\n Bishr (al-H\u00e1f\u00ed = Barefoot) ii. 203; ix. 21.\n\n Bis\u00e1t (Al-) wa \u2019l-masnad = carpet and cushion, viii. 55.\n\n Bismillah = in the name of God, i. 40; v. 206.\n\n \u2014\u2014 (said before taking action) i. 80.\n\n \u2014\u2014 (civil form of dismissal) i. 98.\n\n \u2014\u2014 (= fall to) i. 264.\n\n \u2014\u2014 (= enter in Allah\u2019s name) viii. 202.\n\n \u2014\u2014 (parodied) ii. 223.\n\n Bismillah N\u00e1m\u00ed = Now please go to sleep, viii. 178.\n\n Biting the finger ends (not nails) sign of confusion, etc., ii. 38.\n\n Biunes, bisexuals and women robed with the sun, vi. 168.\n\n Biz\u00e1\u2019at = capital, business concern, v. 81.\n\n Black (colour of the Abbaside banner) ii. 292; vi. 86.\n\n Blackamoors preferred by debauched women, i. 6.\n\n Black-mail (paid to the Badawin of Ramlah) iv. 76.\n\n Blast (of the last trumpet) v. 310.\n\n Blaze (Ar. Ghurrah, _q.v._) iii. 118.\n\n Blessings at the head of letters, vii. 133.\n\n Blind (The, notorious for insolence) i. 330.\n\n Blinding a common practice in the East, now done, i. 108.\n\n Blue and yellow turbans prescribed to Christians and Jews, i. 77.\n\n Blue-eyed (frequently = fierce-eyed) iv. 192.\n\n Blue-eyes = blind with cataract or staring, glittering, hungry, vii.\n 164.\n\n Boasting of one\u2019s tribe, iii. 80.\n\n Boccaccio quoted: i. 12, 174, 202, 251, 305; ii. 82, 112; iv. 36, 155;\n v. 134.\n\n Boccaccio and The Nights, x. 160.\n\n Body-guard (consists of two divisions) iv. 62.\n\n Boils and pimples supposed to be caused by broken hair-roots, i. 275.\n\n Book (black as her) x. 1.\n\n Books (of the Judgment-day) viii. 294.\n\n Bost\u00e1n (female Pr. N.) = flower-garden, iii. 345.\n\n Bost\u00e1ni = gardener, family name from original occupation, i. 266.\n\n Boulgrin, Bougre, Bougrerie (derivations of the terms) x. 249.\n\n Bow, a cowardly weapon, vii. 123.\n\n Box (Ar. \u2019Ulbah) viii. 71.\n\n Box-trick (and Lord Byron) vi. 168.\n\n Boycotting (Oriental forms of) viii. 302.\n\n Brain (fons veneris in man) v. 46.\n\n Brasier (K\u00e1n\u00fan, Minkal) v. 273.\n\n Brass (Ar. Nuh\u00e1s asfar) vi. 83.\n\n Braying of the ass, iii. 117.\n\n Bread and salt (to be taken now \u201ccum grano salis\u201d) iv. 200.\n\n Bread and salt (bond of) viii. 12.\n\n Breast broadening with delight, i. 48.\n\n \u2014\u2014 straitened, the converse of the previous, i. 119.\n\n Breast-bone (Tar\u00e1ib) v. 132.\n\n Breath (healing by the) v. 29.\n\n \u2014\u2014 (of crocodiles, serpents, etc.) vi. 29.\n\n Breeze (rude but efficacious refrigerator) iv. 199.\n\n Breslau Edition quoted, i. 14, 52, 53, 54, 203, 217, 234, 245, 255,\n 345; ii. 77; iii. 162, 181, 211, 259; iv. 96, 113, 181; v. 9, 17,\n 24, 27, 32, 42; vi. 27, 30, 37, 44, 46, 56, 57, 84, 100, 129, 138,\n 148, 168, 180, 196, 207, 211, 213, 242, 247; vii. 145, 150, 168,\n 172, 173, 177, 202, 262, 315, 316, 320, 321, 324, 326, 327, 329,\n 331, 341, 342, 343, 350, 353, 354, 362, 363, 367; viii. 7, 18, 66,\n 98, 113, 197, 242, 264, 273; ix. 33, 42, 59, 63, 156, 159, 169, 185,\n 187; x. 54, etc.\n\n Breslau Edition (mean colloquialisms thereof) x. 169.\n\n Brethern (for kinsfolk) ix. 26.\n\n \u2014\u2014 (of trust and brethren of society = friends and acquaintances) ix.\n 75.\n\n Bridal couch (attitudinising thereon) v. 75.\n\n Bride of the Hoards, vi. 109; vii. 147; x. 31.\n\n Bride-night, rarely conceived in, i. 227.\n\n Bride\u2019s throne, i. 215.\n\n Bridle (not to be committed to another) vii. 304.\n\n Brother (has a wide signification amongst Moslems) vi. 243.\n\n \u2014\u2014 (of Folly = a very fool) ii. 279.\n\n \u2014\u2014 (of Purity) iii. 150.\n\n \u2014\u2014 (of Ignorance = Ignoramus) iii. 163.\n\n \u2014\u2014 (\u201cof the Persians\u201d) iv. 12.\n\n Brotherhood (forms of making) iii. 151.\n\n \u2014\u2014 (sworn in Allah Almighty) v. 43.\n\n \u2014\u2014 of Futurity = lookers out for a better world, ii. 197.\n\n Brow (like the letter N\u00fan) iv. 249.\n\n Bruising the testicles a feminine mode of murdering men, iii. 3.\n\n B\u00fadakak (B\u00fatakah) = crucible, viii. 8.\n\n Bud\u00far (Badoura) = full moons, iii. 228; iv. 249.\n\n Buffalo = b\u0153uf \u00e1 l\u2019eau (?) ix. 181.\n\n Buhayrah = tank, cistern, viii. 29.\n\n Buka\u2019ah = C\u0153lesyria, ii. 109.\n\n Buka\u2019at al-dam = place of blood (where it stagnates) iv. 68.\n\n Bukhayt = little good luck, ii. 48.\n\n Bukht\u00ed (dromedary) ii. 177; iii. 67.\n\n Bukjah = bundle, vi. 226.\n\n Bul\u00e1d (Pers. Pul\u00e1d) = steel, vi. 115.\n\n Bulak Edition quoted, i. 11, 45, 68, 117, 145, 203; ii. 1, 83, 185,\n 187; iii. 181, 211, 212; vi. 5, 11, 21, 27; vii. 18, 57, 139, 173,\n 269, 359; ix. 185.\n\n Bulbul (departed with Tommy Moor, Englished by \u201cNightingale\u201d) v. 48.\n\n Bull (followers preceding) ii. 98.\n\n Bull (of the Earth = G\u00e1w-i-Zam\u00edn) v. 324.\n\n B\u00fam = owl (introduced to rhyme with Kayy\u00fam = the Eternal) viii. 286.\n\n Bunn = kind of cake, ix. 172.\n\n Burckhardt quoted, i. 66, 214; ii. 18, 143; iii. 59, 101, 138, 147,\n 179, 278, 308; iv. 31, 48, 112, 217, 259; v. 77, 80, 119; vii. 91,\n 93, 136, 147, 156; viii. 23, 91, 93, 156, 285; x. 144.\n\n \u2014\u2014 (fable anent his death) iv. 78.\n\n Burdah = mantle or plaid of striped stuff, vii. 95.\n\n \u2014\u2014 (poem of the) iv. 115.\n\n Burk\u00e1 = nose-bag, ii. 52; vi. 131, 192.\n\n Burning (a foretaste of Hell-fire) ix. 158.\n\n Bursting of the gall-bladder = our breaking of the heart, ii. 322.\n\n Burying a rival, ii. 58.\n\n Buttons (Ar. Azr\u00e1r) ii. 318.\n\n B\u00fazah = beer, i. 72.\n\n Byron (depreciated where he ought to be honoured most) vii. 268.\n\n Bystanders forcing on a sale, viii. 310.\n\n\n Cabbala = Spiritual Sciences, ii. 151.\n\n C\u00e6sarea, ii. 77.\n\n \u2014\u2014 \u201cof Armenia,\u201d ii. 273.\n\n Cairene (vulgarism) vi. 278.\n\n \u2014\u2014 (chaff) iv. 215.\n\n \u2014\u2014 (slang) iv. 75.\n\n \u2014\u2014 (jargon) x. 8.\n\n \u2014\u2014 (savoir faire) x. 10.\n\n \u2014\u2014 (bohomie) x. 28.\n\n \u2014\u2014 (knows his fellow Cairene) x. 35.\n\n Cairenes held exceedingly debauched, i. 298.\n\n Cairo, _see_ Misr.\n\n \u2014\u2014 (nothing without the Nile) i. 295.\n\n Caitiff = Captivus, ii. 109.\n\n Calamity (i.e., to the enemy) x. 33.\n\n Calcutta Edition quoted, i. 17, 52; iii. 181, 211; iv. 274; v. 80, 325,\n 383; vi. 27, 29, 77, 116.\n\n Caliphate (defective title to) v. 116.\n\n Caliphs \u2019Abd al-\u2019Az\u00edz, ii. 166.\n\n \u2014\u2014 \u2019Abd al-Mal\u00edk, ii. 77, 167; iii. 319; iv. 7.\n\n \u2014\u2014 Ab\u00fa Bakr, ii. 167, 197.\n\n \u2014\u2014 Al\u00ed, ii. 108.\n\n \u2014\u2014 Amin (Al-) i. 185; v. 93, 152.\n\n \u2014\u2014 Hakim (Al-) bi-Amri \u2019ll\u00e1h, iv. 296.\n\n \u2014\u2014 Har\u00fan al-Rash\u00edd, viii. 160; ix. 17.\n\n \u2014\u2014 Hish\u00e1m bin \u2019Abd al-Malik, ii. 170; vii. 104.\n\n \u2014\u2014 Maamun (Al-) i. 185; iv. 109.\n\n \u2014\u2014 Mahd\u00ed (Al-) vii. 136.\n\n \u2014\u2014 Mans\u00far (Al-) ii. 142, 153, 210.\n\n \u2014\u2014 Mu\u2019\u00e1wiyah, ii. 160, 161.\n\n \u2014\u2014 Musta\u2019\u00edn (Al-) bi \u2019ll\u00e1h, ix. 246.\n\n \u2014\u2014 Mustansir (Al-) bi \u2019ll\u00e1h i. 317.\n\n \u2014\u2014 Mu\u2019tasim (Al-) bi \u2019llah, iii. 81; ix. 232.\n\n \u2014\u2014 Mutawakhil (Al-) \u2019al\u00e0 \u2019ll\u00e1h, iv. 291; v. 153; ix. 232.\n\n \u2014\u2014 Mu\u2019tazid (Al-) ix. 229.\n\n \u2014\u2014 Mu\u2019tazz (Al-) ix. 242.\n\n \u2014\u2014 \u2019Omar, ii. 158, 159, 162, 164; v. 103.\n\n \u2014\u2014 \u2019Othm\u00e1n, ii. 163; v. 215.\n\n \u2014\u2014 Sulaym\u00e1n bin \u2019Abd al-Malik, ii. 167; vii. 99.\n\n \u2014\u2014 T\u00e1\u2019\u00ed (Al-) li \u2019ll\u00e1h, iii. 51, 307.\n\n \u2014\u2014 Wal\u00edd (Al-) ii. 167; iii. 69; iv. 100; vii. 106.\n\n \u2014\u2014 W\u00e1sik (Al-) iii. 81.\n\n \u2014\u2014 Z\u00e1hir (Al-) bi \u2019ll\u00e1h, i. 317.\n\n Calligraphy, iv. 196.\n\n Camel (how slaughtered) i. 347; iv. 95.\n\n Camel-load = 300 lbs., for long journeys 250 lbs., ii. 45.\n\n \u2014\u2014 (-men do not accept drafts on futurity) ii. 69.\n\n \u2014\u2014 (-colts roasted whole) v. 135.\n\n \u2014\u2014 (feeding on and vindictiveness) v. 135.\n\n \u2014\u2014 (Bactrian) v. 371.\n\n \u2014\u2014 (seen in a dream is an omen of death; why?) vi. 92.\n\n Camels (breeds of) iii. 67, 110.\n\n \u2014\u2014 (names) iii. 110.\n\n \u2014\u2014 (haltered; nose-ring used for dromedaries) iii. 120.\n\n \u2014\u2014 (Mehari, Mehr\u00edyah) iii. 277.\n\n \u2014\u2014 (red the best kind) viii. 303.\n\n Camphor (simile for a fair face) iii. 174.\n\n \u2014\u2014 (primitive way of extracting it) vi. 21.\n\n Camphor-apricot, vi. 277.\n\n Cannibal tribes in Central Africa, ii. 48.\n\n Cannibalism in the New World, x. 243.\n\n Cannibals and cannibalism, vi. 36.\n\n Canton (city of) vii. 334.\n\n Capo bianco, coda verde, iv. 36.\n\n Capotes melancholiques, vii. 190.\n\n Carat (= Kir\u00e1t) iii. 239.\n\n \u2014\u2014 (= 1/24 of a dinar or miskal, something under 5d.) v. 277.\n\n Caravaggio (picture of St. Rosario) x. 219.\n\n Caravan (each one has to keep his place in a) ii. 184.\n\n Carelessness of the story-teller, ix. 4.\n\n Carmel = Karam-El (God\u2019s vineyard) viii. 203.\n\n Carnelion stone bit with pearls = lips bit with teeth in sign of anger,\n iii. 179.\n\n Carpet (let him come to the King\u2019s = before the King as referee) ix.\n 110.\n\n Carpet-room = throne-room, ix. 121.\n\n Carob (Cassia fistularis) ii. 241.\n\n \u2014\u2014 bean, emblem of constancy, iii. 315.\n\n Carpet-beds, i. 294.\n\n Carrier-pigeons, ii. 247.\n\n Castration (texts justifying or enjoining it) x. 227.\n\n Cat (puss, etc.) iii. 149.\n\n Cat-fish (Ar. Bay\u00e1z) viii. 150, 151.\n\n Catamites (rising to highest rank in Turkey) iv. 225.\n\n \u2014\u2014 (in Turkish baths) iv. 226.\n\n Cask (for \u201chome\u201d of the maiden wine) x. 38.\n\n \u2014\u2014 in Auerbach\u2019s Keller, viii. 131.\n\n Ceruse (Ar. Isf\u00edd\u00e1j) vi. 126.\n\n Cervantes and Arab romance, iii. 66.\n\n Ceylon (Ar. Sarandib) vi. 64, 81.\n\n Chaff, ii. 15; iii. 23; viii. 147, 152, 157, 189.\n\n \u2014\u2014 or banter allowed even to modest women, i. 267.\n\n Chameleon (Father of Coolness) iii. 165.\n\n Champing, sign of good breeding, i. 345.\n\n Change (sudden, of disposition) viii. 213.\n\n Character-sketch (making amends for abuse of women) x. 24.\n\n Chaste forbearance towards a woman frequently causes love, vii. 189.\n\n Chastity (merchandise in trust from Allah) iv. 43.\n\n Chaw\u00e1shiyah = Chamberlains, vii. 327.\n\n Cheating (not only venial but laudable under circumstances) viii. 217.\n\n Checkmate (Pers. Ar.) = the King is dead, viii. 217.\n\n Cheese a styptic, iii. 3.\n\n Chess and chessmen, ii. 104; v. 243.\n\n Chess anecdote, i. 132.\n\n Chewing a document that none may see it after, ii. 39.\n\n Child of the nurse, etc. = delicately reared, iv. 34.\n\n Children (carried astraddle upon hip or shoulder) i. 308.\n\n \u2014\u2014 (one of its = a native of) x. 8.\n\n China (kingdom) iv. 175.\n\n China-ware displayed on shelves, ii. 52.\n\n Chinese shadows, iv. 193.\n\n Chin-veil donned (showing intention to act like a man) viii. 99.\n\n Cider (Ar. Shar\u00e1b al-tuff\u00e1h) iv. 134.\n\n Circumcision (how practised) v. 209.\n\n \u2014\u2014 (female) v. 279.\n\n Citadel (contains the Palace) ix. 102.\n\n Cities (two-mosqued, for large and consequently vicious ones) v. 66.\n\n City of Brass (Copper) iv. 176; vi. 83.\n\n Claimant of blood-revenge, iv. 109.\n\n \u2014\u2014 and Defendant, iv. 150.\n\n Claims of maidenhead, i. 190.\n\n Clairvoyance of perfect affection, x. 26.\n\n Clapping hands preliminary to a wrestling-bout, ii. 91.\n\n Clapping of hands to summon servants, i. 177; iii. 173.\n\n Clerical error of Bulak Edition, ii. 114.\n\n Clever young ladies dangerous in the East, i. 15.\n\n Climate (water and air) ii. 4.\n\n Clitoris (Ar. Zamb\u00far) and its excision, v. 279.\n\n Cloak (Ar. Ab\u00e1ah) viii. 42.\n\n Clogs = Kubk\u00e1b, iii. 92.\n\n Closet (the forbidden and the bird-girls) viii. 29.\n\n Cloth of frieze and cloth of gold, iv. 145.\n\n \u201cCloth\u201d (_not_ \u201cboard\u201d for playing chess) ix. 209.\n\n Clothes (tattered, sign of grief) iv. 158.\n\n Clothing and decency, ix. 182.\n\n Clout (hung over the door of a bath shows that women are bathing) ix.\n 153.\n\n Cocoa-nut (Ar. Jauz al-Hind\u00ed) vi. 55.\n\n Coffee (see Kahwah) ii. 261.\n\n \u2014\u2014 (first mention of) v. 169; x. 90.\n\n \u2014\u2014 (anachronism) viii. 274.\n\n \u2014\u2014 (mention of probably due to the scribe) ix. 141.\n\n \u2014\u2014 (its mention shows a comparatively late date) ix. 255.\n\n Cohen (K\u00e1hin) = diviner priest, esp. Jewish, ii. 221.\n\n Coition (postures of) iii. 93.\n\n \u2014\u2014 (the seal of love) viii. 304.\n\n \u2014\u2014 (local excellences of) viii. 304.\n\n \u2014\u2014 (ablution obligatory after it) viii. 305.\n\n Cold-of-countenance = a fool, iii. 7.\n\n Cold speech = a silly or abusive tirade, iii. 7.\n\n Colocasia (Ar. Kallak\u00e1s) viii. 151.\n\n Coloquintida (Ar. Hanzal) v. 19.\n\n Colossochelys = colossal tortoise, vi. 33.\n\n Colours (of the Caliphs) vi. 86.\n\n \u2014\u2014 (names of) vi. 111.\n\n Combat reminding of that of Rustam and Sohr\u00e1b, vii. 89.\n\n \u201cCome to my arms my slight acquaintance,\u201d ix. 177.\n\n Commander of the Faithful (title introduced by Omar) vi. 247.\n\n Commune (Ar. Jam\u00e1\u2019ah) v. 205.\n\n Comorin (derivation of the name) vi. 57.\n\n \u201cCompelleth\u201d in the sense of \u201cburdeneth,\u201d vii. 285.\n\n Compliment (model of a courtly one) viii. 165.\n\n Composed of seed by all men shed = superfetation of iniquity, viii. 15.\n\n Comrades of the Cave, iii. 128.\n\n Conception on the bride-night rare, i. 227.\n\n Conciseness (verging on obscurity) ix. 171.\n\n Confession after concealment, a characteristic of the servile class, i.\n 53.\n\n \u2014\u2014 on the criminal\u2019s part required by Moslem law, i. 274.\n\n Confusion (of metaphors characteristic of The Nights) i. 86.\n\n \u2014\u2014 (of religious mythologies by way of \u201cchaff\u201d) viii. 152.\n\n \u2014\u2014 (universal in the undeveloped mind of men) ix. 78.\n\n Conjugal affection (striking picture of) vii. 243.\n\n Conjunctiva in Africans seldom white, vii. 184.\n\n Connection (tribal, seven degrees of) vii. 121.\n\n Consecrated ground (unknown to Moslems) vi. 161.\n\n Constipation (La) rend rigoureux, iii. 242.\n\n Consul (Sh\u00e1h-bandar) iv. 29.\n\n \u2014\u2014 (Kunsul) iv. 84.\n\n Contemplation of street-scenery, one of the pleasures of the Harem, i.\n 319.\n\n Continuation in dignities requested by office-holders from a new ruler,\n ii. 192.\n\n Contract (artful between squalor and gorgeousness) ix. 170.\n\n Contrition for romancing, viii. 66.\n\n Converts, theoretically respected and practically despised, vii. 43.\n\n Copa d\u2019agua, apology for a splendid banquet, vii. 168.\n\n Coptic convents, ii. 86.\n\n \u2014\u2014 visitations to, still customary, ii. 110.\n\n Copulation (praying before or after) ii. 161.\n\n \u2014\u2014 (postures of) iii. 93.\n\n Coquetries (requiring as much inventiveness as a cotillon) x. 58.\n\n Coral (name of a slave-girl) ii. 101.\n\n Corpse pollutes the toucher, i. 295.\n\n Cousin (term of familiarity = our \u201ccoz\u201d) ii. 43.\n\n \u2014\u2014 (first, affronts an Arab if she marries any save him without his\n leave) vi. 145.\n\n \u2014\u2014 (has a prior right to marry a cousin) ix. 225.\n\n Covered (The, chapter of the Koran) v. 215.\n\n Cow (chapter ii. of the Koran) v. 211.\n\n Cowardice equally divided, iii. 173.\n\n \u2014\u2014 (proverb anent) viii. 333.\n\n \u2014\u2014 (of the Fellah, how to be mended) ix. 5.\n\n Cowrie (shells, etc., for small change) iv. 77.\n\n Craft (many names for, connected with Arabic) ix. 138.\n\n Creases in the stomach insisted upon, 130.\n\n Created for a mighty matter (_i.e._ for worship and to prepare for\n futurity) vi. 91.\n\n Creation (is it and its Empire not His?) v. 269.\n\n \u2014\u2014 (from nothing) ix. 77.\n\n Crenelles = Shar\u00e1r\u00edf, iv. 165.\n\n Crepitus ventris and ethnology, v. 137.\n\n Crescent of the breakfast-f\u00eate, ix. 250.\n\n Crescent-like = emaciated, viii. 300.\n\n Crew (Ar. Bahr\u00edyah, Naw\u00e1t\u00edyah) viii. 17.\n\n Criss-cross row, iii. 236.\n\n Crocodiles (breath of) vi. 29.\n\n Cross-bows, vii. 62.\n\n Crow (an ill-omened bird) vi. 170.\n\n Crow-claw and camel-hoof, iv. 217.\n\n Cruelty (the mystery of) explained only by a law without law-giver, ix.\n 37.\n\n \u2014\u2014 (of the \u201cfair sex\u201d in Egypt) x. 45.\n\n Cry (that needs must be cried) x. 21.\n\n Cubit (the H\u00e1shim\u00ed = 18 inches) v. 371.\n\n Cuirasses against pleasure, cobwebs against infection, vii. 190.\n\n Cundums (French letters) vii. 190.\n\n Cup and cup-bearer, ii. 327.\n\n Curs (set them on the cattle = show a miser money, etc.) x. 18.\n\n Cursing intelligible, swearing meaningless, although English, ii. 312.\n\n Curtain (screening a reverend woman from the sight of men-invalids) ix.\n 347.\n\n Cutting (alluding to the scymitar) ii. 231.\n\n \u2014\u2014 (bones before flesh = \u201csharp as a razor\u201d) iv. 295.\n\n \u2014\u2014 (off the right hand, Koranic punishment for theft) i. 274.\n\n \u2014\u2014 (of the navel string preliminary to naming the babe) i. 231.\n\n \u2014\u2014 the rope = breaking bounds, i. 349.\n\n Cynocephalus (kills men and rapes women) vii. 344.\n\n\n D\u00e1a al-Kab\u00edr (Great Evil) = D\u00e1a al-F\u00edl (Elephantine Evil, _i.e._\n Elephantiasis) viii. 24.\n\n Dabb\u00fas = mace, vi. 249.\n\n D\u00e1dat = nurse (Pers.) viii. 209.\n\n D\u00e1hish (Al-) = the Amazed, vi. 96.\n\n D\u00e1irah = circle, inclosure, ix. 287.\n\n \u2014\u2014 (for a basin surrounded by hills) ix. 317.\n\n Dajl\u00e1h (Dijlah) = Tigris (Heb. Hid-dekel) i. 180; viii. 150.\n\n Dajj\u00e1l (Al-) = Moslem Anti-Christ, vi. 11.\n\n Dakh\u00edl-ak = under thy protection, i. 61.\n\n Daki\u00e1n\u00fas = Decianus, ii. 244.\n\n Dakkah = settle, vii. 111; viii. 84.\n\n Dalak = foot-rasp, iv. 254.\n\n Dalhamah (Romance of) iii. 112.\n\n Dal\u00edl = guide; f. Dal\u00edlah = _mis_guiding woman, bawd, ii. 329.\n\n Damascus women famed for sanguinary jealousy, i. 295.\n\n Damon and Pythias, v. 104.\n\n Damsel of the tribe = daughter of the chief, vii. 95.\n\n Danaf (Al-) = distressing sickness, iv. 75.\n\n Dand\u00e1n (N.P.) = tooth, ii. 83.\n\n Dand\u00e1n (a monstrous fish), ix. 179.\n\n D\u00e1n\u00ed wa Ghar\u00edb = friend and foe, v. 42.\n\n D\u00e1nik = sixth of drachma or dirham, ii. 204; v. 112.\n\n D\u00e1r al-Na\u2019\u00edm = Dwelling of Delight, viii. 183.\n\n Dara\u2019 (dira\u2019) = habergeon, coat of ringmail, etc. iii. 109.\n\n Darabukka = tom-tom, i. 311.\n\n Darakah = target, vi. 9.\n\n Darb al-Ahmar = Red Street (in Cairo) x. 8.\n\n Darb al-Asfar = the Street called Yellow, iv. 93.\n\n Darbar = public audience, i. 29.\n\n D\u00e1rf\u00edl = dolphin, ix. 346.\n\n Darr al-K\u00e1il = divinely he spoke who said, iv. 20.\n\n Darrij = Let them slide, iv. 220.\n\n Dast\u00far = leave, permission, i. 66.\n\n Datura Stramonium (the insane herb) vi. 36.\n\n D\u00e1\u00fad = David, ii. 286.\n\n Daughter of my uncle = my wife, i. 69.\n\n \u201cDaughters of God\u201d (the three) vi. 282.\n\n \u2014\u2014 (of Sa\u2019adah = zebras) iii. 65.\n\n \u2014\u2014 (of the bier = Ursa major) iii. 28, 221.\n\n Daulat (Pr. N.) = fortune, empire, kingdom, vii. 347.\n\n Daurak = narrow-mouthed jug, i. 36.\n\n David (makes coats of mail) ii. 286; vi. 113.\n\n Daw\u00e1\u2019 = medicine (for a depilatory) ix. 155.\n\n Daw\u00e1t = wooden inkcase with reed-pens, ix. 122.\n\n Dawn-breeze, ii. 181.\n\n Day of Doom (mutual retaliation) iii. 128.\n\n \u2014\u2014 (length of) iii. 299.\n\n \u2014\u2014 (when wealth availeth not, etc.) ix. 16.\n\n \u2014\u2014 (ye shall be saved from its misery) ix. 315.\n\n Daylam (Al-), soldiers of = warlike as the Daylamites, viii. 82.\n\n Daylamites, ii. 94.\n\n Dayy\u00fas = pimp, wittol, ix. 297.\n\n Dead (buried at once) v. 190.\n\n Death (from love) v. 134.\n\n \u2014\u2014 (every soul shall taste of it) v. 166.\n\n \u2014\u2014 (of a good Moslem) v. 167.\n\n \u2014\u2014 (manners of, symbolised by colours) vi. 250.\n\n \u2014\u2014 (simply and pathetically sketched) x. 47.\n\n \u201cDeath in a crowd as good as a feast\u201d (Persian proverb) iii. 141.\n\n Death-prayer (usually a two-bow prayer) vi. 70.\n\n Debts (of dead parents sacred to the children) ix. 311.\n\n Deeds of prowess not exaggerated, ii. 108.\n\n Deity of the East despotic, iv. 118.\n\n \u2014\u2014 after the fashion of each race, iv. 267.\n\n Delicacy of the female skin, ix. 321.\n\n \u201cDelight of the Intelligent\u201d (fancy title of a book) vi. 80.\n\n Demesne (Ar. Him\u00e0) viii. 225.\n\n Democracy of despotism, ix. 94.\n\n Depilation (Solomon and Bilkis) iv. 256.\n\n Deposits are not lost with Him = He disappointeth not, etc., vii. 334.\n\n Despite his nose = against his will, i. 26.\n\n Despotism (tempered by assassination) vi. 206.\n\n Destiny blindeth human sight, i. 67.\n\n Destructiveness of slaves, ii. 55.\n\n Devil (was sick, etc.) ii. 264.\n\n \u2014\u2014 (stoned at Mina) v. 203, 212.\n\n \u2014\u2014 (allowed to go about the world and seduce mankind) ix. 82.\n\n Devotees (address Allah as a lover would his beloved) v. 263.\n\n \u2014\u2014 (white woollen raiment of) vii. 214.\n\n Dh\u00e1m\u00ed = the Trenchant (sword of Antar) vi. 271.\n\n Diamond (its cutting of very ancient date) ix. 325.\n\n Diamonds (occurring in alluvial lands) vi. 18.\n\n Diaphoresis (a sign of the abatement of a disease) ix. 146.\n\n Dihl\u00edz = passage, vi. 10.\n\n Di\u2019ibil al-Khuz\u00e1\u2019\u00ed (poet) v. 127.\n\n Dijlah (Tigris), River and Valley of Peace, viii. 51.\n\n Dim\u00e1gh = brain, meningx (for head) vii. 178.\n\n Dimyat (vulg. Dum\u00edyat) = Damietta, v. 171.\n\n D\u00edn (Al-) al-a\u2019raj = the perverted Faith, ix. 11.\n\n D\u00edn\u00e1r = gold-piece, Daric, Misk\u00e1l, i. 32.\n\n \u2014\u2014 (description of one) ix. 294.\n\n Dinghy (K\u00e1rib) iv. 168.\n\n Dir\u00e1s = thrashing sled, ii. 108.\n\n Dirham = silver-piece, i. 33.\n\n Dirham-weight = 48 grains avoir., ii. 316.\n\n Dirhams (50,000 = about \u00a31,250) vii. 105.\n\n \u2014\u2014 (thousand = \u00a3375) viii. 10.\n\n Disposition (sudden change of) viii. 213.\n\n Dissection (practised on simiads) v. 220.\n\n Dist (Dast) = large copper cauldron, viii. 177.\n\n Diversion of an Eastern Potentate, viii. 171.\n\n Divining rod (dowsing rod) iv. 73.\n\n Divorce (triple) iii. 292.\n\n D\u00edw\u00e1n (fanciful origin of the word) ix. 108.\n\n D\u00edw\u00e1n al-Bar\u00edd = Post-office, vii. 340.\n\n Diy\u00e1r-i-Bakr = maid-land, v. 66.\n\n Do not to others what thou wouldest not they do unto thee, vi. 125.\n\n \u201cDog\u201d and \u201chog\u201d popular terms of abuse, i. 188.\n\n Doggrel (royal) v. 55.\n\n \u2014\u2014 (phenomenal) v. 288.\n\n \u2014\u2014 (sad) v. 297.\n\n \u2014\u2014 (not worse than usual) viii. 225, 228.\n\n Dogs (clothed in hot-damp countries) iv. 266.\n\n \u2014\u2014 (in Eastern cities) vii. 202.\n\n Don Juan quoted, ix. 190.\n\n Don\u00e1nm\u00e1 (rejoicings for the pregnancy of a Sultana) vii. 324.\n\n Donkey-boy, like our \u201cpost-boy,\u201d of any age, vii. 160.\n\n Donning woman\u2019s attire in token of defeat, vii. 188.\n\n Doomsday (horrors of, come upon a man) ii. 232.\n\n Door (behind it the door-keeper\u2019s seat) v. 173.\n\n Door-hinges, ii. 214.\n\n Door-keepers (in Egypt mostly Berbers) vi. 189.\n\n Doors (usually shut with a wooden bolt) iii. 198.\n\n \u2014\u2014 (pulled up = raised from the lower hinge-pins) vii. 352.\n\n Double entendre, iii. 234; viii. 153, 251.\n\n Dove and turtle-dove female, ii. 23.\n\n Down (of the cheek) ii. 246.\n\n Dozd o K\u00e1zi (Persian book) ii. 55.\n\n Drama (in Turkey and Persia) x. 167.\n\n Dramatic scene (told with charming na\u00efvet\u00e9) x. 9.\n\n Draught of air (Zug) feared by Orientals, ii. 9.\n\n Drawbridges in Coptic convents, ii. 94.\n\n Dream (Speaker in a) iv. 239.\n\n Dreams (true at later night) iii. 258.\n\n \u2014\u2014 (lovers meet in) v. 47.\n\n \u2014\u2014 (play an important part in the romances of chivalry) viii. 113.\n\n Dress (scarlet, of a King in anger) iv. 72.\n\n Drinking at dawn, iii. 20.\n\n \u2014\u2014 their death-agony = suffering similar pain, iii. 315.\n\n \u2014\u2014 (before or after dinner) vii. 132.\n\n \u2014\u2014 (in the dark disliked) ii. 59.\n\n \u2014\u2014 first to show the absence of poison, i. 88, 295.\n\n \u2014\u2014 bouts (attended in bright dresses) vi. 175.\n\n Dromedary (_see_ Camel).\n\n \u2014\u2014 (guided by a nose-ring) iii. 120.\n\n \u201cDrop\u201d unknown to the Eastern gallows, i. 260.\n\n Drop (black, of the heart) iv. 251.\n\n Drowning (a martyr\u2019s death) ix. 158.\n\n \u201cDrugging\u201d not a Badawi sentiment, ii. 122.\n\n Drugs (is this an art of \u2014\u2014?) vii. 147.\n\n Drunk with the excess of his beauty, iv. 34; vii. 162.\n\n Drunken habits of Central African races, vii. 357.\n\n Drunken son (excused by mother, rebuked by father) viii. 287.\n\n D\u00fabarah (Dub\u00e1r\u00e1) = Dubrornik, Ragusa, ii. 219.\n\n Due demanded leads to imprisonment for arrears, viii. 170.\n\n Dukh\u00e1n = smoke (meaning tobacco for the Chibouk) ix. 156.\n\n Dukh\u00fal = going in to the bride, iv. 30.\n\n D\u00fal\u00e1b = waterwheel; buttery; cupboard, ix. 306.\n\n Dung (used as fuel, etc.) ii. 149.\n\n Duny\u00e1 (Pr. N.) = world, iii. 7, 319; x. 27.\n\n Duny\u00e1zad = world free (?) i. 14.\n\n Durbar of idols, ix. 325.\n\n Durk\u00e1\u2019ah = lower part of the floor (opposed to Liw\u00e1n) iv. 71.\n\n Durrah (vulg. for Zarrah, _q.v._)\n\n Dust-storm in tropical lands, i. 111.\n\n Duw\u00e1mah = whirlpool, ix. 93.\n\n\n Ear-drop = penis, ii. 318.\n\n \u201cEarly to bed,\u201d etc. (modern version of the same) vii. 217.\n\n East and West (confounded by a beauty-dazed monk) viii. 279.\n\n Easterns sleep with covered heads, iii. 345.\n\n Eatables (their exchange must be equal) v. 204.\n\n Eating (together makes friends) iii. 71.\n\n \u2014\u2014 (gives rights of guest-ship) iv. 214.\n\n \u2014\u2014 (superstitious belief in its power) iv. 218.\n\n \u2014\u2014 (how it should be done) v. 206.\n\n Eating and drinking (before thinking of the lover) viii. 260.\n\n Eedg\u00e1h (_see_ Idg\u00e1h) ii. 202.\n\n Effendi (Turkish title = our esquire) iv. 53.\n\n Eggs for testicles, ii. 55.\n\n Eginhardt (belonged to the clerical profession) viii. 326.\n\n Egypt (derivation of the name) ix. 286.\n\n Egyptian (= archi-) polisonnerie, iii. 243.\n\n Egyptian vulgarism, iv. 107.\n\n \u2014\u2014 characteristic, iv. 260.\n\n Elephant (derivation of the word) ii. 104.\n\n Elephant-faced, Vet\u00e1la, vii. 34.\n\n Elephant\u2019s roll = swaying and graceful gait, i. 217.\n\n Elephants frightening horses, vii. 61.\n\n Elevation (nothing strange in sudden), x. 53.\n\n Eli-Fenioun = Polyphemus, vii. 361.\n\n Elliptical expression, vi. 288.\n\n Elliptical style of the Eastern storys-teller, ix. 160.\n\n Emancipation (the greater = pardon for sins or holy death), ii. 105.\n\n Embracing (like the L\u00e1m embraceth the Alif), iv. 243.\n\n Emerald (white?), iv. 164.\n\n \u2014\u2014 (mace-head of), vi. 67.\n\n \u2014\u2014 (-rods in lattice windows), vi. 117.\n\n Emirs (of the wild Arabs) = \u201cPhylarchs\u201d ix. 323.\n\n Emma (hides her lover under her cloak), ix. 8.\n\n Empire (endureth with infidelity but not with tyranny), v. 187.\n\n Enemy (his offered hand to be kissed or cut off), ii. 142.\n\n \u201cEnfants terribles\u201d in Eastern guise, vi. 211.\n\n Entertainments (names of), viii. 231.\n\n Envying another\u2019s wealth wrongs him, vi. 77.\n\n Ephesus (The Matron of), x. 220.\n\n \u2014\u2014 (The Seven Sleepers of), iii. 128.\n\n Epistasis without prostasis, ix. 240.\n\n Ernest (Duke of Bavaria, Romance of), x. 153.\n\n Erotic inferences drawn from parts of the body, i. 350.\n\n \u2014\u2014 specialists amongst the Ancients, x. 201.\n\n Eternal truths of The Nights, i. 7.\n\n Eunuch best go-between, i. 282.\n\n \u2014\u2014 employed as porter, i. 343.\n\n \u2014\u2014 different kinds of, i. 132.\n\n \u2014\u2014 (if without testes only, highly prized), ii. 90.\n\n \u2014\u2014 (driving the people out of a lady\u2019s way), iv. 126.\n\n \u2014\u2014 (who have studied the Har\u00edm), iv. 228.\n\n \u2014\u2014 (and their wives), v. 46.\n\n \u2014\u2014 (avoid allusion to their misfortune), v. 47.\n\n Eunuch-in-Chief a most important Jack-in-Office, i. 283.\n\n Euphemisms, i. 31; iii. 68, 102, 209, 267, 338; vi. 75, 145; vii. 134,\n 142; viii. 173; ix. 180, 224; x. 4, 27.\n\n Euphemy (announcing death), iv. 61.\n\n \u2014\u2014 (thou shalt die), iv. 90.\n\n \u2014\u2014 (all is well), iv. 138.\n\n \u2014\u2014 (the far one is a Nazarene), iv. 215.\n\n Euphuistic speech, vii. 285; ix. 43.\n\n Euthanasia and an\u00e6sthetics, ix. 90.\n\n Evacuation (and constipation), iii. 242.\n\n Eve (Ar. Haww\u00e1), v. 139.\n\n \u2014\u2014 (the true seducer), iii. 166.\n\n Evil (befalling thee is from thyself), vi. 138.\n\n Exaggeration part of humour, i. 12.\n\n \u2014\u2014 characteristic of The Nights, iv. 273; v. 306.\n\n Expiation of oaths, ii. 186.\n\n Eye (darkening from vine or passion), iii. 224.\n\n \u2014\u2014 (orbits slit up and down the face of a hideous Jinn), iii. 235.\n\n \u2014\u2014 (man of the = pupil), iii. 286.\n\n \u2014\u2014 (white = blind), iii. 323.\n\n \u2014\u2014 (the evil), on children, iv. 37.\n\n \u2014\u2014 (babes of the), iv. 246.\n\n \u2014\u2014 (likened to the letter S\u00e1d, the brow to N\u00fan), v. 34.\n\n \u2014\u2014 (for helper), v. 60.\n\n \u2014\u2014 (Thou shalt be in mine = I will keep thee as though thou wert the\n apple of my eye), viii. 90.\n\n \u201cEye of the needle\u201d (for wicket), ix. 320.\n\n Eyebrows joined a great beauty in Arabia, i. 227.\n\n Eyes (of me = my dears), i. 163.\n\n \u2014\u2014 (hot = full of tears), ii. 99.\n\n \u2014\u2014 (becoming white = blind), ii. 283.\n\n \u2014\u2014 (bandaged before beheading), iv. 145.\n\n \u2014\u2014 (blue ones), iv. 129.\n\n \u2014\u2014 (one-eyed men), iv. 194.\n\n \u2014\u2014 (plucking or tearing out of, a Persian practice), vii. 359.\n\n \u2014\u2014 (\u201csunk\u201d into the head for our \u201cstarting\u201d from it), vii. 36.\n\n \u2014\u2014 (Babylonian = bewitching), viii. 278.\n\n \u2014\u2014 (no male has ever filled mine = none hath pleased me), ix. 222.\n\n\n Fables proper (oldest part of The Nights), iii. 114.\n\n Face-veil = \u201cnose-bag\u201d i. 82.\n\n Faces (on the Day of Judgment), iv. 249.\n\n Fadaises of a blue stocking, ii. 156.\n\n Faghf\u00far (Mosl. title for the Emperor of China), vii. 335.\n\n F\u00e1\u2019il = agent, active (Sodomite), v. 156.\n\n Fa-imm\u00e1 \u2019alayh\u00e1 wa-imm\u00e1 bih\u00e1 = whether (luck go) against it or (luck\n go) with it, viii. 157.\n\n Faintings and trances (common in romances of chivalry), viii. 118.\n\n Fairer to-day than fair of yesterday = ever increasing in beauty, iii.\n 331.\n\n F\u00e1jirah = harlot (often mere abuse without special meaning), viii. 109.\n\n Fak\u00edh = divine, vii. 325.\n\n Fak\u00edr = religious mendicant generally, i. 95; v. 39.\n\n \u2014\u2014 (the, and his jar of butter; congeners of the tale), ix. 40.\n\n Fakru (Al-) fakhr\u00ed = poverty is my pride (saying of Mohammed), v. 268.\n\n F\u00e1l = omen, v. 136.\n\n Falak (clearing) = breaking forth of light from darkness, iii. 22.\n\n Falast\u00edn, degraded to \u201cPhilister,\u201d vii. 101.\n\n Falcon (_see_ Hawk, B\u00e1z\u00ed).\n\n Falcon (blinding the quarry), i. 51.\n\n Falling on the back (a fair fall in wrestling), ii. 92.\n\n \u2014\u2014 (with laughter), iii. 306.\n\n Fals ahmar = a red cent, i. 321.\n\n Familiarity between the great and paupers, ii. 32.\n\n \u2014\u2014 of girls with black slave-boys, ii. 49.\n\n Family (euphemistically for wife), vi. 75.\n\n Far off one (the, shall die), iv. 90.\n\n Far\u00e1is (pl. of far\u00edsah) = shoulder-muscles, vii. 219.\n\n Far\u00e1iz = orders expressly given in the Koran, i. 169.\n\n Faraj\u00edyah = a long-sleeved robe, i. 210, 321.\n\n Far\u00e1nik (Al-) = letter-carrier, vii. 340.\n\n Faranj (Al-) = European, i. 296.\n\n Far\u00e1shah, noun of unity of Far\u00e1sh = butterfly-moth, vii. 305.\n\n Fard Kalmah = a single word (vulgarism), viii. 188.\n\n Far\u00edd = unique; union-pearl, x. 54.\n\n F\u00e1rik\u00ed, adjective of Mayy\u00e1f\u00e1rik\u00edn, vii. 1.\n\n F\u00e1rik\u00edn for Mayy\u00e1f\u00e1rik\u00edn (city in Diyar-bakr), vi. 107.\n\n F\u00e1ris = rider, knight, vii. 314.\n\n Farj = slit; Zaw\u00ed \u2019l-Fur\u00faj = slit ones, ii. 49.\n\n Farkh Akrab (vulgarism for Ukayrib) = a young scorpion, iv. 46.\n\n Farkh Samak = fish-chick (for young fish), viii. 149.\n\n Farr\u00e1sh, a man of general utility, tent-pitcher, etc., vii. 4.\n\n Fars = Persia, v. 26.\n\n Farsakh = parasang, iv. 230.\n\n \u2014\u2014 = three English miles, ii. 114.\n\n Farsalah = parcel, viii. 162.\n\n Fart (in return for chaff), v. 99.\n\n \u2014\u2014 (and Badaw\u00ed \u201cpundonor\u201d), v. 137.\n\n Farting for fear, iii. 118.\n\n Farz = obligatory prayer, vi. 193.\n\n \u2014\u2014 (mentioned after Sunnat because jingling with Arz), ix. 15.\n\n F\u00e1s = city of Fez, vi. 222.\n\n Fass = bezel of a ring, gem cut en cabochon, contenant for contenu, i.\n 165; ii. 97.\n\n Fast (and its break), v. 201.\n\n \u2014\u2014 (when forbidden), v. 265.\n\n Faswah = susurrus, ix. 291.\n\n Fasw\u00e1n Salh al-Suby\u00e1n (Pr. N.) = Fizzler, Dung of children, ix. 11.\n\n Fat and Thin (dispute between), iv. 254.\n\n Fat\u00e0 = a youth; generous man, etc., i. 67.\n\n Fatalism and Predestination, ix. 45.\n\n Fate (written in the sutures of the skull), viii. 237.\n\n \u2014\u2014 (and Freewill), ix. 60.\n\n Fath = opening (_e.g._ of a maidenhead), viii. 348.\n\n \u2014\u2014 (Al-) bin Kh\u00e1k\u00e1n (boon companion of Al-Mutawakkil), ix. 245.\n\n Father of Bitterness = the Devil, vii. 116.\n\n F\u00e1tihah (the opening chapter of the Koran), iv. 36.\n\n \u2014\u2014 (position of the hands in reciting it), v. 80.\n\n \u2014\u2014 (recited seven times for greater solemnity), v. 184.\n\n \u2014\u2014 (repeated to confirm an agreement), vi. 217.\n\n \u2014\u2014 (quoted), vii. 286.\n\n \u2014\u2014 (pronounced to make an agreement binding), ix. 138.\n\n F\u00e1timah (Pr. N.), = the Weaner, vi. 145.\n\n \u2014\u2014 (daughter of Mohammed), viii. 252.\n\n Fatimite (Caliphs, their colours green), vi. 86.\n\n F\u00e1tin = tempter, seducer, iii. 82.\n\n F\u00e1tir = Creator (chapter of the Koran), vii. 366.\n\n Fat\u00eds = carrion, corps cr\u00e9v\u00e9, vii. 181.\n\n Fat\u00far\u00e1t = light food for early breakfast, x. 12.\n\n Fausta and Crispus, vi. 127.\n\n Favours foreshadowing downfall, i. 48.\n\n \u2014\u2014 (not lawful until sanctified by love), viii. 226.\n\n Fawn (for a graceful youth), viii. 329.\n\n Faylas\u00faf = philosopher, v. 234.\n\n Flaylas\u00faf\u00edyah = philosopheress, vii. 145.\n\n Fayl\u00falah = slumbering after sunset, ii. 178.\n\n Fayy\u00e1z (Al-) = the overflowing (with benefits), vii. 99.\n\n Fazl = grace, exceeding goodness, vii. 220.\n\n Fealty of the Steep, v. 295.\n\n Fearing for the lover first, vii. 256.\n\n Fee delicately offered, vii. 162.\n\n Feet (lack the European development of sebaceous glands), viii. 43.\n\n \u2014\u2014 (coldness of, a symptom of impotence), viii. 317.\n\n Fellah = peasant, husbandman, ix. 40.\n\n Fellah chaff, ix. 152.\n\n Female depravity going hand in hand with perversity of taste, i. 73.\n\n Female (Amazon) Island, viii. 60.\n\n Feminine mind prone to exaggeration, viii. 25.\n\n \u2014\u2014 friend does not hesitate to prescribe fibs, viii. 37.\n\n \u2014\u2014 persistency of purpose (confirmed by \u201cconsolations of religion\u201d),\n viii. 99.\n\n Festival (Ar. \u2019\u00cdd), viii. 142.\n\n F\u00ed al-Khaw\u00e1fik = among the flags, etc., v. 61.\n\n F\u00ed al-Kamar = in the moonshine (perhaps allusion to the Comorin\n Islands), vii. 269.\n\n Fiat _in_justitia ruat C\u0153lum, i. 253.\n\n Fid\u00e1 = ransom, self-sacrifice, viii. 36.\n\n Fid\u00e1an = instead of, viii. 36.\n\n Fig and sycamore (unclean allusion in), viii. 269.\n\n Fig = anus, vii. 151.\n\n Fights easily provoked at funerals or wedding processions, vii. 190.\n\n Fikh = theology, vii. 325.\n\n Fillet = the Greek \u201cStephane,\u201d viii. 209.\n\n Fillets hung on trees to denote an honoured tomb, vii. 96.\n\n Fine feathers make fine birds, viii. 201.\n\n Fing\u00e1n (for Finj\u00e1n) = (coffee-) cup, viii. 200.\n\n Finger in mouth (sign of grief), ii. 302.\n\n \u2014\u2014 (run round the inside of a vessel), viii. 200.\n\n Finger-tips (making marks in the ground), viii. 72.\n\n Fingers (names of), ix. 160.\n\n Fingers and toes (separated to wash between them), v. 198.\n\n Finj\u00e1n = egg-shell cup for coffee, ix. 268.\n\n Fir\u00e1sah = physiognomy, viii. 326.\n\n Firdaus = Paradise, ix. 214.\n\n Firdausi, the Persian Homer, quoted, iii. 83.\n\n Fire (and sickness cannot cohabit), iii. 59.\n\n \u2014\u2014 (worshippers slandered), iii. 326.\n\n \u2014\u2014 (of Hell, but not shame), v. 138.\n\n \u2014\u2014 (handled without injury, a common conjuring trick), v. 271.\n\n \u2014\u2014 (there is no blower of = utter desolation), vi. 15.\n\n \u2014\u2014 (forbidden as punishment), vi. 26.\n\n \u2014\u2014 (none might warm himself at their), vi. 261.\n\n \u2014\u2014 = Hell (home of suicides), ix. 25.\n\n Fire-arms mentioned, vii. 62.\n\n Fire-sticks (Zand, Zandah), v. 52.\n\n Firm\u00e1n = Wazirial order, iv. 61.\n\n First at the feast and last at the fray, iii. 81.\n\n First personal pronoun placed first for respect, i. 237.\n\n F\u00ed sab\u00edli \u2019llahi = on Allah\u2019s path (martyrdom), iv. 247.\n\n Fish (begins to stink at the head), ii. 168.\n\n \u2014\u2014 (-island), vi. 6.\n\n \u2014\u2014 (the ass-headed), vi. 33.\n\n \u2014\u2014 (great = H\u00fat, common = Sam\u00e1k), vi. 69.\n\n \u2014\u2014 (changed into apes, true Fellah \u201cchaff\u201d), viii. 147.\n\n \u2014\u2014 (of Paradise, promising acceptance of prayer), viii. 163.\n\n Fish\u00e1r = squeeze of the tomb, v. 111.\n\n Fisherman (Arab contrasted with English), v. 51.\n\n Fist (putting into fist = putting one\u2019s self at another\u2019s mercy), iii.\n 155.\n\n Fitnah = revolt, seduction, mischief, beautiful girl, aphrodisiac\n perfume, i. 219; ii. 76.\n\n Fits of religious enthusiasm, ii. 132.\n\n Flatterers (the worst of foes), ii. 11.\n\n Flattery (more telling because proceeding from the heart), viii. 104.\n\n Flatulence produced by bean-eating, iv. 160.\n\n Flea (still an Egyptian plague), vi. 205.\n\n Flirtation impossible in the East, vii. 181.\n\n Floor (sitting upon the, sign of deepest dejection), vii. 314.\n\n Flowers of speech, ii. 88.\n\n Flying for delight, iii. 26.\n\n Food-tray of Sulayman, vi. 80.\n\n Folk follow their King\u2019s faith, ii. 157.\n\n Following one\u2019s face = at random, i. 347.\n\n Food (partaken gives rights of protection), iv. 214.\n\n \u2014\u2014 (superstitious belief in its power), iv. 218.\n\n Foot (smallness of, sign of blood), iii. 227.\n\n \u2014\u2014 (prehensile powers of the Eastern), vii. 179.\n\n \u201cForbid not yourselves the good things which Allah hath allowed you,\u201d\n v. 216.\n\n \u201cForcible eateth feeble,\u201d ix. 179.\n\n Fore-arm (for proficiency), ix. 306.\n\n Formality (a sign of good breeding), viii. 308.\n\n Formication (accompanying a paralytic stroke), v. 251.\n\n Formula of praise pronounced to avert the evil eye, iii. 224.\n\n Fortune makes kneel her camel by some other one = encamps with a\n favourite, iii. 141.\n\n \u201cForty days\u201d = our \u201choneymoon,\u201d viii. 47.\n\n Foster-brother (dearer than kith and kin), iii. 256.\n\n Fountain-bowl (ornamented with mosaic, etc.), ii. 310.\n\n Fourteen (expressed by seven and seven, or five and five plus four),\n viii. 70.\n\n Fox (Ar. Ab\u00fa Hosayn, Salab), vi. 211.\n\n \u2014\u2014 (cunning man), iii. 132.\n\n \u2014\u2014 and jackal (confounded by the Arabic dialects), x. 123.\n\n Frail (Ar. Farsalah), viii. 162.\n\n Frame (crescent-like by reason of its leanness), viii. 300.\n\n Freedom (granted to a slave for the sake of reward from Allah), ix.\n 243.\n\n Freeing slaves for the benefit of the souls of the departed, iii. 211.\n\n Freewill (and the Kor\u00e1n), iv. 275.\n\n French letters (all about them), vii. 190.\n\n Friday night = our Thursday night, i. 269.\n\n Friday service described, i. 313.\n\n Friend (feminine, does not hesitate to prescribe a fib), viii. 37.\n\n Friends (weeping when they meet after long parting), iv. 26.\n\n \u2014\u2014 (\u201cdamned ill-natured ones\u201d), iv. 137.\n\n Frolics of high-born ladies, i. 328.\n\n Front-teeth wide apart (a beauty amongst the Egyptians, not the Arabs),\n viii. 147.\n\n Fruit of two kinds, vi. 277.\n\n Fruits (fresh and dry), v. 314.\n\n Ful\u00e1n (fulano in Span. and Port.) = a certain person, iii. 191; iv.\n 278.\n\n Fulk = boat, vi. 62.\n\n Full, Fill = Arabian jessamine, viii. 273.\n\n Fumigations to cite Jinn\u00eds, etc., vii. 363; ix. 29.\n\n \u201cFun\u201d = practical jokes of the largest, i. 220.\n\n \u201cFundamentals (Us\u00fal), remembered\u201d = the business is not forgotten, ii.\n 15.\n\n Funduk = Fondaco, viii. 184.\n\n Funeral oration on an Arabian Achilles (after Har\u00edri), viii. 348.\n\n Funerals (meritorious to accompany), ii. 46.\n\n Fur\u00e1t = Euphrates (derivation of the name), ix. 17.\n\n Furaydun, _see_ Afridun, ii. 82.\n\n Furk\u00e1n = Kor\u00e1n, iv. 90.\n\n Fust\u00e1t = Old Cairo, vi. 87.\n\n F\u00fatah = napkin, waistcloth, vii. 345.\n\n Fut\u00fah = openings, victories, benefits, iii. 304.\n\n \u2014\u2014 (openings, victories), iv. 51.\n\n Fut\u00far = breakfast, i. 300; ix. 307.\n\n Fuzayl bin \u2019Iy\u00e1z (Suf\u00ed ascetic), ix. 21.\n\n\n Galactophagi (use milk always in the soured form), vi. 201; vii. 360.\n\n Gall-bladder and liver allusions, i. 219.\n\n Galland, Antoine (memoir of), x. 96 _seqq._\n\n \u201cGallery\u201d (speaking to the), viii. 128.\n\n Gamin (faire le), iii. 304.\n\n Garden (in the Prophet\u2019s tomb at Al-Medinah), vii. 91.\n\n \u2014\u2014 (the Perfumed of the Cheikh Nefzaoui), x. 133.\n\n Gardeners touchy on the point of mated visitors, ii. 22.\n\n Gardens (with rivers flowing underneath, Koranic phrase), v. 356.\n\n Gate (of war opened), ix. 9.\n\n Gates (two to port towns), iii. 281.\n\n \u2014\u2014 (of Heaven are open), ix. 221.\n\n \u2014\u2014 (shut during Friday devotions from fear of \u201cSicilian Vespers\u201d), ix.\n 259.\n\n Gaw-i-Zam\u00edn = the Bull of the Earth, v. 324.\n\n Gazelles\u2019 blood red (dark red dye), x. 12.\n\n Gems and their mines, vi. 18.\n\n Genealogy (Arab, begins with Adn\u00e1n), v. 100.\n\n Generosity (an Arab\u2019s ideal because the reverse of his nature), ii. 36.\n\n \u2014\u2014 (peculiar style of), vii. 323.\n\n Geography in its bearings on morality, iii. 241.\n\n Geomantic process, iii. 269.\n\n German translations of The Nights, x. 112, _seqq._\n\n Gh\u00e1bah = thicket, ii. 85; iv. 40.\n\n Ghadir = a place where water sinks, low land, i. 233.\n\n Ghadr = cheating, viii. 217.\n\n Gh\u00e1liyah (Al-) = older English Algallia, viii. 220.\n\n Ghalyun = galleon, ix. 138.\n\n Ghamz = winking, signing with the eyes, i. 292.\n\n Ghand\u00far = a gallant, vii. 181.\n\n Ghar\u00e1m (Pr. N.) = eagerness, desire, love-longing, iii. 172.\n\n Ghar\u00e1mah = avanie, viii. 151.\n\n Ghar\u00edb = foreigner, i. 95.\n\n Ghash\u00edm = \u201cJohnny Raw,\u201d ii. 330.\n\n Gh\u00e1shiyah = \u00e9tui, scabbard; sleeved cloak, iv. 131.\n\n Ghatraf\u00e1n (Pr. N.) = proud, petulant, v. 361.\n\n Ghaut = Sar\u00eddah, _q.v._, v. 223.\n\n Ghaw\u00e1si = singing girls, i. 214.\n\n Ghayl\u00falah = slumbering in the morning, ii. 178.\n\n Ghay\u00far = jealous (applies to Time), viii. 67.\n\n Ghaz\u00e1 = Artemisia (a desert shrub), ii. 24; iii. 220; vi. 192; ix. 27.\n\n Ghaz\u00e1lah = gazelle (a slave-girl\u2019s name), ix. 209.\n\n Ghazanfar ibn Kamkh\u00edl = Lion son of (?), v. 363.\n\n Ghayb (Al-) = secret purpose; future, ix. 314.\n\n Ghazb\u00e1n (N.P.) = an angry, violent man, ii. 125.\n\n Gh\u00e1z\u00ed = fighter for the faith, ii. 240; viii. 211.\n\n Ghazl al-ban\u00e1t (girls\u2019 spinning) = vermicelli, i. 83.\n\n Ghazwah = raid, foray, razzia, ii. 217.\n\n Ghilm\u00e1n = Wuld\u00e1n, the beautiful youths of Paradise, i. 211.\n\n \u2014\u2014 (counterpart of the Houris), v. 64.\n\n Ghimd (Ghamad) = scabbard, v. 158.\n\n Ghoonj (Ghunj) = art of motitation in coition, v. 80.\n\n Ghost (phantom = Tayf), iii. 252.\n\n Gh\u00fal = ogre, cannibal, vi. 36.\n\n Gh\u00falah = ogress, i. 55.\n\n Ghul\u00e1m\u00edyah = girl dressed like a boy to act cup-bearer, x. 39.\n\n Ghull = iron collar, ix. 333.\n\n Gh\u00fals (whose bellies none may fill but Allah), ix. 152.\n\n Ghur\u00e1b al-Bayn = raven of parting, iv. 52; vii. 226.\n\n Ghur\u00e1b = galleon (grab), viii. 323.\n\n Ghurbah (Al-) Kurbah = \u201cTravel is Travail,\u201d ix. 257.\n\n Gurrah = blaze on a horse\u2019s forehead, iii. 118; x. 40.\n\n Ghusl = complete ablution, v. 80.\n\n Ghusl al-Sihhah = washing of health, iii. 266.\n\n Ghussah = calamity which chokes, wrath, ii. 147.\n\n Gh\u00fatah = thickly grown lowland, i. 115.\n\n Giants (arriving in Peru, probably the Caribs of the Brazil), x. 243.\n\n \u201cGift (from me to\u201d etc. = \u201cI leave it to you, sir\u201d), vii. 292.\n\n \u2014\u2014 (is for him who is present), ix. 225.\n\n Giraffe, exceedingly timid, vii. 54.\n\n \u2014\u2014 unfit for riding, vii. 62.\n\n Girding the Sovereign (found in the hieroglyphs), vii. 328.\n\n Girl (of nine plus five = in her prime), v. 192.\n\n Give a man luck and throw him into the sea, iii. 341.\n\n Glance compared with a Yam\u00e1ni sword, ii. 127.\n\n Gloom = black hair of youth, vii. 277.\n\n Glooms gathering and full moons dawning, for hands and eyes, vii. 247.\n\n Gloria (in = the Italian term for the venereal finish), viii. 329.\n\n Glossarium eroticum, x. 221.\n\n Gnostic absurdities, x. 191.\n\n Goad (of the donkey-boy), iii. 116.\n\n Godiva (an Arabic lady\u2014of the wrong sort), ix. 261.\n\n Going straight to the point preferred to filer le parfait amour, i.\n 268.\n\n Gold (makes bold), i. 340.\n\n \u2014\u2014 (different names of, required by Arabic rhetoric), iv. 97.\n\n \u2014\u2014 (when he looked at it, his life seemed a light thing to him), vii.\n 240.\n\n \u2014\u2014 (liquid = Vino d\u2019Oro), x. 40.\n\n Gold-pieces (stuck on the cheeks of singing-girls, etc.), viii. 275.\n\n Goody-goody preachments, iv. 187.\n\n Gong (Ar. Mudawwarah), iv. 135.\n\n Good news, Inshallah = is all right with thee?, ix. 224.\n\n Gospel of Infancy, ii. 228.\n\n Gossamer (names for), iii. 217.\n\n Gourd (Ar. Hanzal), ix. 165.\n\n Grammatical double entendres, ix. 272.\n\n Grandfather\u2019s name given familiarly, ii. 15.\n\n Grapes (bunch of, weighing twenty pounds no exaggeration), vii. 358.\n\n Grave (levelling slave and sovereign), iii. 323.\n\n \u201cGreatness belongeth to God alone\u201d (used elliptically), vi. 288.\n\n Green (colour of the Fatimite Caliphs), vi. 86.\n\n Green gown (Anglo-Indic\u00e8 = white ball-dress with blades of grass\n behind), viii. 32.\n\n Green garb (distinguishing mark of Al-Khizr), ix. 324.\n\n Greetings before the world, v. 34.\n\n Grelots lascifs, x. 238.\n\n Grim joke (showing elation of spirits), vii. 324.\n\n Grimm\u2019s \u201cHousehold Tales\u201d quoted, vi. 230.\n\n Groom (falling in love with), viii. 345.\n\n Ground (really kissed), vii. 257.\n\n Ground-floor usually let for shops, i. 319.\n\n Guadalajara = Wady al-Khara (of dung), ix. 10.\n\n \u201cGuebre\u201d introduced by Lord Byron, viii. 8.\n\n Guest-rite, vii. 121.\n\n Gull-fairs, viii. 90.\n\n Gypsies (their first appearance in Europe), x. 89.\n\n\n Hab\u00e1b (Hab\u00e1) = motes, iv. 257.\n\n Habash = Abyssinia and something more, v. 395.\n\n Habb = grain of the heart, i. 250.\n\n Habb al \u2019ubb (a woman\u2019s ornament), vii. 205.\n\n Habb\u00e1niyah = grain-seller\u2019s quarter, i. 269.\n\n Habba-z\u00e1! = good this!, v. 52.\n\n Hab\u00edb, euphemism for lover, i. 223.\n\n Hab\u00edb\u00ed wa tab\u00edb\u00ed = my love and leach, ix. 299.\n\n Habitations (names given to them by the Arabs), viii. 229.\n\n Habl = cord; cause, viii. 100.\n\n Habzalam (Pr. N. = seed of tyranny; \u201cAbsalom\u201d?), iv. 66.\n\n Hadas = surmise, vii. 302.\n\n Hadb\u00e1 (the bulging bier), iv. 63.\n\n H\u00e1d\u00ed (Al-), Caliph, v. 93.\n\n Had\u00edd = iron, ii. 310.\n\n Had\u00eds = tradition of the Prophet, iv. 207; v. 201.\n\n Had\u00eds = saying of the Apostle, tradition, v. 201.\n\n H\u00e1fiz (f. H\u00e1fizah) = 1. traditionist; 2. one who can recite the Koran\n by rote, vi. 195.\n\n H\u00e1fiz quoted, viii. 120.\n\n Hafsah (Caliph Omar\u2019s daughter and wife of Mohammed), ii. 165.\n\n Hafsites (Dynasty in Mauritania), ii. 165.\n\n Hail (within sight of the Equator), vii. 336.\n\n Hair (should be allowed all to grow or be shaven off), i. 308.\n\n Hair-dyes (all vegetable matter), i. 326.\n\n \u2014\u2014 (Mohammed on), iv. 194.\n\n Hair-strings (of black silk), iii. 311.\n\n \u2014\u2014 (significance of), iii. 313.\n\n H\u00e1jah = a needful thing (for something, somewhat), vii. 349.\n\n Hajar-coinage, vii. 95.\n\n Hajar Jahannam = hell-stone, lava, basalt, v. 378.\n\n H\u00e1jib = groom, chamberlain, ii. 304; iii. 233.\n\n Haj\u00edn (tall camel), iii. 67.\n\n Hajj = Pilgrimage, v. 202.\n\n H\u00e1jj (or H\u00e1j\u00ed, not Hajji), iv. 215.\n\n Hajj al-Akbar and Hajj al-Asgar, ii. 169.\n\n Hajj\u00e1j (Al-), bin Y\u00fasuf, Governor of Al-Hij\u00e1z and Al-Ir\u00e1k, iv. 3; vii.\n 97.\n\n Hajj\u00e1m = barber-surgeon, cupper, bleeder, iv. 112.\n\n H\u00e1kim = ruler, not to be confounded with Hak\u00edm, doctor, etc., vii. 29.\n\n Ha\u2019kim (Al-) bi-amri \u2019llah (Caliph), iv. 296.\n\n \u2014\u2014 (not to be confounded with the Fatimite), v. 86.\n\n Hakk (Al-) = the Truth (Allah), v. 284.\n\n Hakk = right (Hakk\u00ed = mine), viii. 335.\n\n Halab = Aleppo, i. 292.\n\n Halab\u00ed Shalab\u00ed = the Aleppine is a fellow fine, v. 64.\n\n Hal\u00e1wah = sweetmeat, iv. 60; vii. 205.\n\n Hal\u00e1wat al-Sal\u00e1mah = sweetmeat for the returning of a friend, viii.\n 325.\n\n Halfah-grass (Poa), ii. 18.\n\n Hal\u00edb = fresh milk, vi. 201.\n\n Hal\u00edmah = the mild, gentle (fem.), ix. 265.\n\n Haling by the hair a reminiscence of \u201cmarriage by capture,\u201d viii. 40.\n\n Hallaling, Anglo-Indian term for the Moslem rite of killing animals for\n food, vii. 9.\n\n Halumma = bring! vii. 117.\n\n Halumm\u00fa = drew near (plur.), ix. 44.\n\n Halw\u00e1 = sweetmeats, ii. 47, 212.\n\n Hamad\u00e1n (town in Persian Mesopotamia), ix. 212.\n\n H\u00e1mah (soul of a murdered man in form of a bird sprung from his head),\n iii. 293.\n\n Ham\u00e1il = baldricks, v. 158.\n\n Ham\u00e1m = wood-pigeon, v. 49.\n\n \u2014\u2014 (al-Ayk) = culver of the copse, v. 49.\n\n Hamath = Hightown, ii. 178.\n\n Ham\u00edd (fem. Hamidah) = praiseworthy, satisfactory, ix. 76.\n\n Hamm\u00e1l al-Hatabi = one who carries fuel, vii. 59.\n\n Hamm\u00e1m (going to the = convalescence), i. 288.\n\n \u2014\u2014 (ditto, showing that women\u2019s courses are over), i. 286.\n\n \u2014\u2014 (hired for private parties), v. 63.\n\n Hamm\u00e1m-bath (a luxury as well as necessity), iii. 19.\n\n Hamzah (uncle of the Prophet), viii. 172.\n\n Hanab\u00e1t = \u201chanap\u201d viii. 202.\n\n Hanbal, _see_ Ahmad bin Hanbal, ii. 204.\n\n Hand (left, how used), iv. 129.\n\n \u2014\u2014 (white, symbol of generosity; black of niggardness), iv. 185.\n\n \u2014\u2014 (his for her), iv. 279.\n\n \u2014\u2014 (cut off in penalty for theft), viii. 164.\n\n \u2014\u2014 (cut off for striking a father), viii. 287.\n\n Handfuls (the two), v. 207.\n\n Handkerchief of dismissal, x. 47.\n\n Hands (behind the back, posture of submission), iii. 218.\n\n \u2014\u2014 (stained in stripes like ring-rows of a chain armour), iii. 176.\n\n \u2014\u2014 (how held in reciting the F\u00e1tihah), v. 80.\n\n \u2014\u2014 (bitten in repentance), v. 191.\n\n \u2014\u2014 (their feel guides the physician), v. 220.\n\n Hanien = pleasant to thee! after drinking, ii. 5.\n\n Han\u00edfah, _see_ Ab\u00fa Han\u00edfah, ii. 207.\n\n Han\u00fat = tavern, booth, etc., v. 142.\n\n Hanzal = gourd, v. 19; ix. 165.\n\n Har\u00e1m\u00ed = one who lives on unlawful gains, ix. 147.\n\n Harbak = javelin, vii. 45.\n\n Hard of heart and soft of sides, ii. 5.\n\n Hardly he (equivalent for), vii. 333.\n\n Harf = letter, syllable, ii. 307.\n\n Harf al-Jarr = a particle governing the oblique case; mode of thrusting\n and tumbling, ix. 272.\n\n Har\u00edm = Harem, used for the inmates, i. 165.\n\n \u2014\u2014 double entendre (= Harem and Honour), iv. 9.\n\n \u2014\u2014 (= wife), iv. 126.\n\n \u2014\u2014 (hot-bed of Sapphism and Tribadism), iv. 334.\n\n Har\u00edr\u00ed (Al-), = the silk-man (poet), v. 158.\n\n \u2014\u2014 (lines quoted from), x. 44.\n\n Har\u00edsah, a favourite dish, i. 131.\n\n Harj\u00e1h = (a man of), any place, v. 27.\n\n Hark, you shall see, ix. 14.\n\n Harr\u00e1k (ship = Carrack?), iv. 130.\n\n Harr\u00e1k\u00e1t = carracks (also used for cockboat), vii. 336.\n\n H\u00e1r\u00fan al-Rash\u00edd (described by Al-Siy\u00fati), viii. 160.\n\n \u2014\u2014 (as a poet), ix. 17.\n\n \u2014\u2014 (said to have prayed every day a hundred bows), ix. 339.\n\n \u2014\u2014 (and Charlemagne), x. 135.\n\n H\u00e1r\u00fat and M\u00e1r\u00fat (sorcerer angels), iii. 217.\n\n Harwalah = pas gymnastique, iii. 121.\n\n Has\u00e1 (Al-) = plain of pebbles, west of Damascus, i. 234.\n\n Hasab = quantity opposed to Nasab = birth, iv. 171.\n\n Hasab wa nasab = inherited degree and acquired dignity, iv. 171; vii.\n 279.\n\n Hasan al-Basri (theologian), ii. 165.\n\n Hasan bin Sahl (Wazir of Al-Maam\u00fan), iv. 124.\n\n Hasanta y\u00e1 Hasan = bene detto, Benedetto!, i. 251.\n\n H\u00e1shim\u00ed = descendant of H\u00e1shim (Mohammed\u2019s great-grandfather), ix. 24.\n\n \u2014\u2014 cubit = 18 inches, v. 371.\n\n \u2014\u2014 vein, ii. 19.\n\n Hash\u00edsh (intoxicant prepared of hemp), i. 225; iii. 91.\n\n \u2014\u2014 (orgie in London), iii. 91.\n\n \u2014\u2014 (said to him = his mind, under its influence, suggested to him),\n viii. 155.\n\n Hashsh\u00e1sh\u00fan = assassins, iii. 91.\n\n H\u00e1sib Kar\u00edm al-D\u00edn (Pr. N.), v. 298.\n\n H\u00e1sid = an envier, iv. 137.\n\n H\u00e1sil, H\u00e1silah = cell, viii. 184, 196.\n\n Hass\u00fan (diminutive of Hasan), viii. 81.\n\n Haste ye to salvation, part of the Az\u00e1n, i. 224.\n\n H\u00e1tif = mysterious voice, i. 142.\n\n Hat\u00edm = broken wall (at Meccah), vii. 219.\n\n H\u00e1tim (Pr. N.) = black crow, vii. 350.\n\n H\u00e1tim al-Asamm (the Deaf), ii. 207.\n\n H\u00e1tim of Tayy (proverbial for liberality), iv. 94.\n\n Hatt\u00edn (battle of), ix. 19.\n\n Haudaj (Hind. Howda) = camel-litter for women, viii. 235.\n\n Hauk! Hauk! = hee haw! i. 221.\n\n \u201cHaunted\u201d = inhabited by Jinns, v. 175.\n\n Haur\u00e1n\u00ed towns (weird aspect of), vi. 102.\n\n \u2014\u2014 \u2014\u2014 (their survival accounted for by some protracted drought), iv.\n 116.\n\n Haw\u00e1 al-Uzri = platonic love, ii. 304.\n\n Hawar = intensity of black and white in the eyes, iii. 233.\n\n H\u00e1wi = juggler playing tricks with snakes, iii. 145; ix. 56.\n\n H\u00e1wiyah (name of a Hell), viii. 346.\n\n Hawk, iii. 61, 138.\n\n Haww\u00e1 = Eve, v. 139.\n\n Hay\u00e1t al-Nuf\u00fas = Life of Souls, iii. 283.\n\n Hayh\u00e1t, onomatopoetic for lover, i. 76.\n\n Haykal = temple, chapel, v. 192.\n\n Haz\u00e1r = (the bird of) a thousand (songs), v. 48.\n\n Haz\u00e1r Afs\u00e1neh (tales from the), ix. 32; x. 72, 93.\n\n H\u00e1zir and B\u00e1d\u00ed = townsman and nomad, iii. 234.\n\n Hazramaut (Hazarmaveth), iv. 118; v. 136.\n\n Hazrat = our medi\u00e6val \u201cpresentia vostra,\u201d viii. 254.\n\n Hazza-hu = he made it (the javelin) quiver, vii. 45.\n\n \u201cHe\u201d for \u201cshe\u201d out of delicacy, ii. 179.\n\n Head (must always be kept covered), iii. 275.\n\n Head in the poke = into the noose, i. 179.\n\n Head-kerchief (d\u00e9shabill\u00e9), ii. 328.\n\n Headsman delaying execution, iii. 42.\n\n \u201cHearer\u201d not \u201creader\u201d addressed, viii. 316.\n\n Heart (black drop in the), iv. 256.\n\n \u2014\u2014 (from one full of wrath = in spite of himself), v. 68.\n\n Heart-ache (for stomach-ache = mal au c\u0153ur), vi. 194.\n\n Heaven (Ar. Na\u2019\u00edm), iv. 143.\n\n Heavens (names of the seven), viii. 111.\n\n Hell (Sa\u2019\u00edr), iv. 143.\n\n \u2014\u2014 (cold as well as hot), iv. 253.\n\n Hells (names of the seven and their intended inhabitants), viii. 111.\n\n Hemistichs divided, iii. 166.\n\n Henna-flower (its spermatic odour), vii. 250.\n\n Herb (the insane), vi. 36.\n\n Hermaphrodites (Ar. Khuns\u00e1), iii. 306.\n\n Heroes and heroines of love-tales are bonnes fourchettes, vii. 300.\n\n Heroine of Eastern romance eats well, iii. 168.\n\n Heroism of a doubtful character, viii. 27.\n\n Hesperides (apples of the, probably golden nuggets), viii. 272.\n\n Hetairesis and Sotadism (the heresies of love), x. 215.\n\n Hib\u00e1 = cords, garters, ii. 236.\n\n Hib\u00e1l = ropes, iv. 193.\n\n High-bosomed damsel a favourite with Arab tale-tellers, i. 84.\n\n Hij\u00e1z (Al-) = Moslem Holy Land, ii. 306.\n\n Hijl = partridge, iii. 138.\n\n \u201cHim\u201d for \u201cher,\u201d iii. 78.\n\n Him\u00e0 = guarded side, demesne, viii. 102, 225.\n\n Himalayan brothers, ii. 211, 260.\n\n Hind (Al-) al-Aks\u00e0 = Outer Hind or India, ix. 116.\n\n Hind bint Asm\u00e1 and the poet Jar\u00edr, vii. 96.\n\n Hind\u00ed = Indian Moslem opposed to Hind\u00fa, v. 1.\n\n Hindib\u00e0 = endive, v. 226.\n\n Hinges (of ancient doors), iii. 41.\n\n Hippic syphilis, x. 90.\n\n Hippopotamus, vi. 33.\n\n Hips (their volume admired), ii. 285.\n\n \u2014\u2014 (leanness of, \u201canti-pathetic\u201d to Easterns), iii. 226.\n\n H\u00edrah (Christian city in Mesopotamia), v. 124.\n\n Hirakl (monastery of), v. 138.\n\n \u201cHis\u201d for \u201cher,\u201d viii. 50.\n\n Hisham bin Abd al-Malik (Caliph), ii. 170; vii. 104.\n\n Hish\u00e1m ibn Orwah (traditionist), v. 81.\n\n Hisn al-F\u00e1kihat = Fortalice of Fruits, vii. 75.\n\n Hiss = (sensual) perception, vii. 302.\n\n Hiz\u00e1m = girdle, viii. 160; x. 36.\n\n Hizb = section of the Koran, v. 217.\n\n Hobbling a camel (how done), vii. 119.\n\n Hog, popular term of abuse, i. 188.\n\n Holiness supposed to act as talisman, ii. 251.\n\n Holy Writ (punned upon), viii. 348.\n\n Homme achet\u00e9 = de bonne famille, iv. 225.\n\n Honayn (scene of one of Mohammed\u2019s battles), v. 66.\n\n Honey (of bees as distinguished from cane honey), v. 300.\n\n \u2014\u2014 (simile for the delights of the world), ix. 64.\n\n \u201cHoneymoon\u201d (lasts a week), v. 62.\n\n Honour amongst thieves, ii. 159.\n\n Hoof (of the wild ass), iii. 235.\n\n Horoscopes, etc., i. 213.\n\n Horripilation = goose flesh, iii. 2.\n\n Horse (names of), iii. 72.\n\n Horse-stealing honourable, iii. 73.\n\n Horseplay frequently ending in bastinado, i. 325.\n\n Horses (not taught to leap), ii. 89.\n\n \u2014\u2014 (Arab breeds), v. 246.\n\n Hosh = mean courts at Cairo, v. 170.\n\n Hospitals hated, ii. 70.\n\n Host (enters first as safeguard against guet-apens) iii. 208.\n\n Hour (of Judgment), v. 235.\n\n Houris, iii. 233.\n\n House (haunted = inhabited by Jinns), v. 175.\n\n \u2014\u2014 (the Holy of Allah = Ka\u2019abah), ix. 178.\n\n House of Peace = Baghdad, i. 139.\n\n \u201cHouse of Sadness,\u201d viii. 64.\n\n House-breaking (four modes of), vi. 247.\n\n Houses of Lamentation in Moslem burial-grounds, i. 94.\n\n Housewife (looks to the main chance), viii. 144.\n\n Hubb al-Watan = patriotism, ii. 183.\n\n Hubkah = doubling of a woman\u2019s waistcloth, vii. 180.\n\n Hub\u00fab (Pr. N.) = awaking; blowing hard, viii. 209.\n\n H\u00fad (prophet = Heber?), iv. 118.\n\n Hudhud = hoopoe, iii. 128.\n\n Hud\u00fad al-Haram = bounds of the Holy Places, v. 148.\n\n Hullah = dress, vii. 180.\n\n Hulw\u00e1n al-mift\u00e1h = d\u00e9nier \u00e0 Dieu, ix. 212.\n\n Huwayn\u00e1 (Al-) = now drawing near and now moving away, ix. 250.\n\n Humbly (expressed by \u201cstanding on their heads\u201d), viii. 279.\n\n Humility of the lovelorn Princess artfully contrasted with her previous\n furiosity, vii. 261.\n\n Humming not a favourite practice with Moslems, i. 311.\n\n Humours (of Hippocrates), v. 218.\n\n Hump-back (graphically described), viii. 297.\n\n Hunchback looked upon with fear and aversion, i. 258.\n\n Hunger (burns), ii. 144.\n\n Hungry judges, \u201changing judges,\u201d ii. 198.\n\n H\u00far, pl. = Houris, iii. 233.\n\n H\u00far al-Ayn = with eyes of lively white and black, i. 90.\n\n Hur\u00e1k = tinder, iv. 108.\n\n Hurr = gentleman, i. 254.\n\n \u2014\u2014 = free, noble, independent, opp. to \u2019Abd = servile, iii. 44.\n\n Hurry is from Hell, i. 264.\n\n \u2014\u2014 (in a newly married couple indecent), iv. 244.\n\n Hur\u00faf al-mutabbak\u00e1t = the flattened sounds, iv. 223.\n\n H\u00fat = great fish, vi. 69.\n\n Hydropathic treatment of wounds held dangerous, v. 200.\n\n Hymeneal blood resembles that of pigeon-poult, ii. 50.\n\n Hypocrite (Ar. Mun\u00e1fik), v. 207.\n\n Hysterical Arab temperament, ii. 54, 101, 181.\n\n\n Ib\u00e1ziyah sect, vii. 125.\n\n Ibl\u00eds (diabolus) = Despairer, i. 13; iii. 22; ix. 300.\n\n \u2014\u2014 (Cherubim cherished by Allah), v. 319.\n\n \u2014\u2014 (cursed and expelled), v. 320.\n\n Ibn Abb\u00e1s (Companion), v. 212.\n\n Ibn Abd\u00fan al-Andal\u00fas\u00ed (poet), iii. 319.\n\n Ibn Ab\u00ed Anfa, ii. 200.\n\n Ibn al-Kirn\u00e1s = son of the chase (for Persian Kurnas = pimp, cuckold?),\n viii. 157.\n\n Ibn al-\u2019Uk\u00e1b (Pr. N.) = Son of the Eagle, viii. 198.\n\n Ibn Hamd\u00fan (transmitter of poetry and history), ix. 229.\n\n Ibn Har\u00e1m = son of adultery, abuse not necessarily reflecting on the\n parent, i. 231.\n\n Ibn \u2019Irs = weasel, ix. 114.\n\n Ibn Muljam (murderer of the Caliph Ali), iii. 319.\n\n Ibn S\u00edn\u00e1 = Avicenna, iii. 34.\n\n Ibr\u00e1h\u00edm bin Adham, ii. 203.\n\n Ibrah\u00edm bin al-Mahd\u00ed (Pretender to the Caliphate) iv. 103.\n\n Ibrahim al-Mausil\u00ed, iv. 108; ix. 304.\n\n Ibrat = needle graver and \u2019Ibrat = warning, a favourite jingle, i. 104.\n\n Ibr\u00edk = ewer, and Tisht = basin, used for washing the hands, i. 241;\n vii. 146.\n\n Ibr\u00edsam = raw silk, floss, vii. 352.\n\n Ichneumon (mongoose), iii. 147.\n\n Ichthyological marvels, vi. 33.\n\n \u2019\u00cdd = festivals (the two of Al-Isl\u00e1m), viii. 142.\n\n Id al-Kab\u00edr = the Great Festival, i. 28.\n\n Iddat = months of a woman\u2019s enforced celibacy after divorce, iii. 292.\n\n \u2014\u2014 (of widowhood), vi. 256; x. 43.\n\n \u00cddg\u00e1h (place of prayer), ii. 202.\n\n Ifr\u00edt, divided into two races like mankind, i. 11.\n\n Ifr\u00edtah = she-Ifrit, i. 34.\n\n Ihdak = encompassing, as the white encloses the black of the eye, i.\n 49.\n\n Ihtil\u00e1j-n\u00e1mah = Book of palpitations, viii. 25.\n\n Ihtil\u00e1m = wet dream as a sign of puberty, vii. 183.\n\n Ihtiz\u00e1z = shaking with delight, i. 50.\n\n I\u2019itik\u00e1f (Al-) = retreat, v. 202.\n\n Ijtil\u00e1 = displaying of the bride on her wedding night, vii. 198.\n\n Ik\u00e1lat (Al-) = cancelling, \u201cresiliation,\u201d v. 204.\n\n Ikh! Ikh! (cry to a camel to make it kneel down), ii. 139.\n\n Ikhl\u00e1s (Al-) = Chapter of Unity, iii. 307.\n\n Ikhtiy\u00e1n al Khutan = Khaitan (?), x. 9.\n\n Ikhw\u00e1n al-Saf\u00e1 = Brethren of Purity, iii. 150.\n\n Ikl\u00edl = diadem, now obsolete, i. 270.\n\n Ikl\u00edm = the seven climates of Ptolemy, i. 233.\n\n Iksah = plait, etc., vii. 150.\n\n Iks\u00edr (Al-) = dry drug (from \u03be\u03b7\u03c1\u03bf\u03bd), v. 315; viii. 9.\n\n Iky\u00e1n = living gold, viii. 272, 275.\n\n Il\u00e1h = God, v. 196.\n\n Il\u00e1h al-Arsh = the God of the Empyrean, iii. 106.\n\n Iliad and Pentaur\u2019s Epic, vii. 362.\n\n Ill is thy abiding place, iii. 137.\n\n Ill-treatment (a plea for a lawful demand to be sold), viii. 55.\n\n Ilm al-K\u00e1f = K-science for Alchemy, v. 307.\n\n Ilm al-R\u00fah\u00e1n\u00ed = Spiritualism, i. 305.\n\n Images of living beings forbidden, v. 3.\n\n \u2014\u2014 (= statues), v. 223.\n\n Im\u00e1m = leader, antistes, ii. 203.\n\n \u2014\u2014 (the Seventh = Caliph al-Maam\u00fan), iv. 111.\n\n \u2014\u2014 (the fugleman at the prayer-niche), iv. 227.\n\n Im\u00e1mah = turband, iv. 100.\n\n Imlik (great-grandson of Shem), vi. 264.\n\n Improvising still common among the Badawin, i. 39.\n\n Impudence (intended to be that of a captive Princess), viii. 295.\n\n Impurity (ceremonial different from dirtiness), v. 209.\n\n Ims\u00e1k = retention (prolongatio veneris), v. 76.\n\n Inadvertency of the tale-teller, viii. 141.\n\n In\u2019\u00e1sh = raising from the bier (a \u201cpick-me-up\u201d), v. 67.\n\n Incest (lawful amongst ancient peoples), i. 110.\n\n \u2014\u2014 (repugnant to Moslem taste), ii. 172.\n\n Inconsequence (of the Author of The Nights), iv. 155.\n\n \u2014\u2014 (characteristic of the Eastern Saga), vi. 61.\n\n \u2014\u2014 (of writer of The Nights), vi. 205.\n\n Incuriousness of the Eastern story-teller vii. 57.\n\n Index finger (Sh\u00e1hid), ii. 300.\n\n Indian realm, vii. 336.\n\n Indraj\u00e1l = white magic, v. 307.\n\n Infidel should not be killed unless refusing to become a Moslem or a\n tributary, vii. 64.\n\n Infirmity (and infirm letters), iv. 243.\n\n Inheritance, law of, settled by the Koran, i. 174.\n\n Inkcase (descendant of the wooden palette with writing reeds), viii.\n 178.\n\n \u2019Inn\u00edn = impotence, viii. 317.\n\n Innovation (Ar. Bida\u2019ah), v. 167.\n\n Insane (treatment of the), iii. 256.\n\n Inscriptions (on trays, plates, etc.), iv. 235.\n\n Insh\u00e1d = conjuring by Allah, i. 11.\n\n \u2014\u2014 = reciting, improvising, ii. 126.\n\n Inshallah (Allah willing) = D.V., iv. 286; viii. 104.\n\n Inshallah bukrah = to-morrow D.V., ii. 324.\n\n Insolence and licence of palace-girls, i. 286.\n\n Insomnia (curious treatment of), iv. 229.\n\n Insula (for peninsula), vi. 57.\n\n Intellect of man stronger than a Jinn\u00ed\u2019s, i. 43.\n\n Intention (of prayer, Niyat), v. 163, 196.\n\n Intercession-doctrine disputed amongst Moslems, ii. 40; v. 241.\n\n Internally wounded = sick at heart, i. 5.\n\n Inverted speech (forms of), ii. 265; vi. 262; viii. 179.\n\n Inw\u00e1 = jerking the date-stone, i. 25.\n\n Ir\u00e1dah = Sultan\u2019s order, iv. 61.\n\n Ir\u00e1k = level country beside river banks, ii. 132.\n\n \u2014\u2014 (etc., used always with the article), vi. 291.\n\n \u2014\u2014 (for Al-Ir\u00e1k in verse), vii. 20.\n\n Iram (the many-columned), iv. 113; x. 29.\n\n Ir\u00e1n = hearse; Moses\u2019 ark, vii. 207.\n\n Irdabb, _see_ Ardabb.\n\n Irishman (the typical, in Arab garb), viii. 191.\n\n \u2014\u2014 and his \u201cconvarter,\u201d x. 3.\n\n \u2019Irk = root, also sprig, twig, ix. 251.\n\n Iron (conjures away friends), ii. 316.\n\n Iron padlock (instead of the usual wooden bolt), iii. 198.\n\n Irony, iii. 291; iv. 271; viii. 3, 164.\n\n Irreverence (Egyptian), iv. 47.\n\n Isaak (Ish\u00e1k) of Mosul, iv. 119.\n\n Isb\u00e1n\u00edr = Ctesiphon (?), vi. 279.\n\n Isengrim (wolf), iii. 146.\n\n Isf\u00edd\u00e1j = ceruse, vi. 126.\n\n Ish\u00e1 = the first watch of the night, i. 175.\n\n Ish\u00e1rah = signing, beckoning, vi. 109; viii. 233.\n\n Ishk \u2019uzr\u00ed (in the sense of platonic love), vii. 121; ix. 250.\n\n Ishmael (place of his sacrifice), iv. 75.\n\n Ishtar-Ashtaroth (her worship not obsolete in Syria), x. 230.\n\n Iskandar Z\u00fa al-Karnayn (= Alexander Matagrobolised), v. 252; x. 57.\n\n Iskandar\u00edyah = city of Alexander, viii. 289.\n\n Island for land, viii. 317.\n\n Ism al-A\u2019azam = the Most Great Name of Allah, viii. 133.\n\n Ismid = (Ithmid) stibium (eye-powder), iii. 307.\n\n Israf\u00edl (blows the last trumpet), v. 310.\n\n Istahi = have some shame, ix. 255.\n\n Istikb\u00e1l = coming forth to greet, ii. 287.\n\n Istikh\u00e1rah = praying for direction by omens, etc., v. 44.\n\n Istinj\u00e1 = washing the fundament after stool, iv. 129.\n\n Istinsh\u00e1h = snuffing water through the nostrils, v. 198.\n\n Istit\u00e1\u2019ah (= ableness), ix. 80.\n\n \u2014\u2014 (= freewill), ix. 83.\n\n Ithmid (stibium antimone) = Sp. Althimod, ii. 103.\n\n \u201cI told you so\u201d (even more common in East than West), iv. 69.\n\n Italian Translations of The Nights, x. 114.\n\n Iz\u00e1r = sheet worn as veil, i. 163; vi. 50.\n\n\n J (How it came to take the place of Y in the English Bible), ii. 43.\n\n Ja\u2019afar contrasting strongly with his master, i. 102.\n\n \u2014\u2014 (mode of his death), iv. 159.\n\n \u2014\u2014 (his suspected heresy), x. 141.\n\n \u2014\u2014 (river or rivulet), iv. 292.\n\n Ja\u2019afar bin Mus\u00e0 al-H\u00e1d\u00ed (Caliph), v. 93.\n\n Jab\u00e1birah = tyrants, giants, conquerors, vii. 84; ix. 109, 323.\n\n Jabal = mountain (for mountainous island), ix. 315.\n\n Jabal al-Ramun = Adam\u2019s Peak, vi. 65.\n\n Jabal al-Sakl\u00e1 (Thakl\u00e1) = mount of the woman bereft of children, v. 37.\n\n Jabal al-T\u00e1rik = Gibraltar, iv. 100.\n\n Jabal Mukattam (sea-cliff upon which Cairo is built), v. 383.\n\n Jabal N\u00far, v. 215.\n\n Jabars\u00e1, the city of Japhet, vii. 40, 43.\n\n Jabarti = Moslem Abyssinian, ii. 15.\n\n J\u00e1b\u00edr Athar\u00e1t al-Kir\u00e1m = Repairer of the slips of the generous, vii.\n 100.\n\n J\u00e1bir bin Abdallah (disciple of Mohammed), v. 215.\n\n Jackal\u2019s gall (used aphrodisiacally), x. 123.\n\n Jacob\u2019s daughters, iv. 14.\n\n Jad\u00edd = new (coin), copper, x. 12.\n\n J\u00e1h = high station, dignity, ix. 174.\n\n Jah\u00e1biz pl. of Jahbaz = acute, intelligent, ix. 62.\n\n Jahannam = Hell, v. 306, 318.\n\n Jah\u00e1rkas = Pers. Cheh\u00e1rkas, four persons, i. 266.\n\n Jal\u00e1jil = small bells for falcons, viii. 271.\n\n Jal\u00e1lah = saying \u201cJalla Jal\u00e1lu-hu\u201d = magnified be His Majesty, v. 217.\n\n Jal\u00e1likah = Gallicians, ix. 156.\n\n Jaland, not Julned, vii. 16.\n\n Jall\u00e1b = slave dealer, iii. 340.\n\n Jall\u00e1biyah = gaberdine, v. 265.\n\n Jam\u00e1\u2019at = community, v. 205.\n\n Jamal (Gamal) = camel, iii. 110.\n\n J\u00e1mi\u2019 = cathedral mosque, v. 261.\n\n J\u00e1mi\u2019\u00e1n = two cathedrals, v. 66.\n\n Jam\u00edl ibn Ma\u2019amar (poet), ii. 102; vii. 117.\n\n Jam\u00edz (Jummayz) = sycamore fig, iii. 302.\n\n Jamm = ocean, v. 93.\n\n Jan\u00e1zah = bier with corpse, ii. 46.\n\n Jan\u00e1zir for Zan\u00e1j\u00edr = chains, ix. 309.\n\n Jannat al-Khuld = the Eternal Garden, ix. 214.\n\n Jannat al-Na\u2019\u00edm = The Garden of Delights, _i.e._ Heaven, i. 98; iii.\n 19.\n\n J\u00e1nsh\u00e1h (Pr. N.) = King of Life, v. 329; vii. 82.\n\n Japhet (Ar. Y\u00e1fis or Y\u00e1fat), vii. 40.\n\n \u2014\u2014 his sword, vii. 41.\n\n Jar (ridden by witches), viii. 131.\n\n Jar\u00edr (poet), v. 148.\n\n Jarm (Ar. B\u00e1rijah), vi. 24.\n\n Jarrah = jar, viii. 177.\n\n Jars for cooling water, ii. 21.\n\n J\u00e1salik (Al-) = \u039a\u03b1\u03b8\u03bf\u03bb\u03b9\u03ba\u1f78\u03c2, Primate, ii. 228.\n\n Jauharah (Pr. N. = Jewel), vii. 307.\n\n Jauz al-Hindi = cocoa-nut, vi. 55.\n\n Jauz\u00e1 = Gemini, x. 38.\n\n Jauzar = Bubalus (Ariel), v. 130.\n\n Javelines, vi. 263.\n\n Jaw\u00e1b-club, vi. 262.\n\n Jaw\u00e1mard for Jawanmard = un giovane, a brave, vii. 17.\n\n Jaw\u00e1n (Pr. N.) Pers. = a youth, juvenis, iv. 208.\n\n Jaw\u00e1r\u00ed = slave-girls rhyming with dam\u2019a j\u00e1ri = flowing tears, v. 160.\n\n Jawarnah (J\u00farnah) = Zara, ii. 219.\n\n Jaw\u00e1shiyah = guards, viii. 330.\n\n Jaw\u00e1s\u00eds, pl. of J\u00e1s\u00fas, = spies (for secret police), ix. 13.\n\n J\u00e1wish = apparitor, sergeant, royal messenger, ii. 49.\n\n Jaz\u00edrah = Peninsula, Arabia, i. 2; vii. 333.\n\n Jaz\u00edrah (Al-) = Mesopotamia, vii. 100.\n\n Jaz\u00edr\u00e1t al-Khalid\u00e1t = Eternal Isles = Canaries, i. 141.\n\n Jazirat ibn Omar (island and town on the Tigris), x. 40.\n\n Jesus (bird of), v. 211.\n\n \u2014\u2014 (crucified in effigy), v. 238.\n\n \u2014\u2014 (compared with Adam), v. 238.\n\n Jew (prefers dying on the floor, not in bed), v. 248.\n\n \u2014\u2014 (never your equal, either above or below you), viii. 153.\n\n \u2014\u2014 (marrying a Moslemah deserves no pity), viii. 262.\n\n Jeweller (in Eastern tales generally a rascal), iii. 186.\n\n Jews (adepts in magic), ii. 233.\n\n Jih\u00e1d = fighting for the Faith, iii. 39.\n\n Jil\u00e1 = displaying the bride before the bridegroom, i. 174.\n\n J\u00edbb\u00e1b = habergeon, buff-jacket, gown, vii. 156; ix. 290.\n\n Jink (Al-) = effeminates, x. 19.\n\n Jinn = the French g\u00e9nie, the Hindu Rakshasa or Yaksha, i. 10.\n\n Jinn\u00eds (names of), iii. 225.\n\n Job (a Syrian), iv. 221.\n\n Joining prayers, iii. 174.\n\n Jokh = broadcloth, ii. 111.\n\n Jokh al-Sakl\u00e1t = rich brocade on broadcloth, viii. 202.\n\n Joseph of the Koran very different from him of Genesis, i. 13.\n\n \u2014\u2014 (and Potiphar\u2019s wife), vi. 127.\n\n \u201cJoyance is three things,\u201d etc., iv. 254.\n\n Judad (for Judud) pl. of Jad\u00edd = new coin, viii. 121.\n\n J\u00fadar (classical Arab name), vi. 213.\n\n \u2014\u2014 (and his brethren, version of a Gotha MS.), vi. 257.\n\n J\u00fadariyah (quarter of Cairo), vi. 254.\n\n Judgment (hour of), v. 235.\n\n Judri = small-pox, i. 256.\n\n Juf\u00fan = eyebrows or eyelashes, iv. 260.\n\n Juggling with heaven, viii. 168.\n\n Jugular vein (from \u2014 to \u2014), iv. 92.\n\n Jujube-sherbet, ii. 317.\n\n Juln\u00e1r = Pers. Gul-i-an\u00e1r (pomegranate flower), vii. 268.\n\n Jum\u2019ah = assembly (Friday), vi. 120, 190.\n\n Jumblat (for J\u00e1n-pul\u00e1d, Life o\u2019 Steel, Pr. N.), vi. 115.\n\n Jumm\u00e1r = palm-pith and cabbage, viii. 270.\n\n Junayd al-Baghd\u00e1d\u00ed (Sufi ascetic), ix. 21.\n\n Jun\u00fan = madness, i. 10.\n\n Jur\u00e1b mi\u2019adat-hu (bag of his belly = scrotum), ii. 233.\n\n Justice (poetical, not done), iv. 28.\n\n \u2014\u2014 (poetical in The Nights), vi. 255.\n\n Juz\u00e1m = (black) leprosy, iv. 51; v. 294; viii. 24.\n\n\n Ka\u2019ab al-Ahb\u00e1r (of the Scribes, two of the name), iv. 115.\n\n Ka\u2019abah (Pilgrims clinging to its curtain), iv. 125.\n\n K\u00e1\u2019ah = ground-floor hall, i. 85.\n\n \u2014\u2014 = fine house, mansion, i. 292.\n\n \u2014\u2014 (= messroom, barracks), vii. 167.\n\n Ka\u2019ak al \u2019\u00cdd = buns (cake?), vii. 196.\n\n Kaannahu huwa = as he (was), he, vii. 233.\n\n Ka\u2019b = heel, ankle, metaph. for fortune, vii. 177.\n\n Kab\u00e1b (mutton or lamb grilled in small squares), vi. 225.\n\n Kabasa = he shampoo\u2019d, ix. 213.\n\n Kabb\u00e1t = saucers, viii. 12.\n\n Kabb\u00e1zah = a \u201cholding woman,\u201d iv. 127.\n\n K\u00e1bul men noted for Sodomy, i. 299.\n\n Kadis\u00edyah (Al-) city in Ir\u00e1k, v. 294.\n\n K\u00e1d\u00fas pl. Kaw\u00e1d\u00eds = pot of a waterwheel, ix. 218.\n\n K\u00e1f, popularly = Caucasus, i. 72, 133.\n\n Kaff Shurayk = a single \u201cBunn,\u201d _q.v._, ix. 172.\n\n K\u00e1fir = Infidel, Giaur, ii. 292.\n\n Kafr = village (in Egypt and Syria), x. 27.\n\n K\u00e1fs (verset of the three-and-twenty), v. 217.\n\n Kaf\u00far (Pr. N.) = Camphor, ii. 47.\n\n Kafr\u00e0 = desert place, viii. 337.\n\n Kah\u00e1nah (Al-) = the craft of a K\u00e1hin or soothsayer, i. 28.\n\n Kahbah = whore, i. 70.\n\n Kah\u00edl = whose eyes are kohl\u2019d by nature, iii. 346.\n\n Kah\u00edlat al-Taraf = having the eyelids lined with kohl, i. 63.\n\n K\u00e1hirah = City of Mars (Cairo), iv. 271.\n\n Kahkahah = horse-laughter, i. 350.\n\n Kahl\u00e1 (fem.) = nature-kohl\u2019d, iii. 232.\n\n Kahram\u00e1n (Pers.) = braves, heroes, iv. 115; vi. 257.\n\n Kahram\u00e1nat = nursery governess, i. 231; ix. 221.\n\n Kaht\u00e1n (sons of), vi. 260.\n\n Kahwah (Kihwah) = strong old wine, ii. 261.\n\n \u2014\u2014 (Al-), used for coffee-house, ix. 256.\n\n Kahwaj\u00edyah = coffee-makers, v. 169.\n\n K\u00e1id = leader, i. 330.\n\n Ka\u2019ka\u2019at = jangling noise, vii. 21.\n\n K\u00e1kil\u00ed = Sumatran (eagle-wood), x. 57.\n\n Kala (island), vi. 47.\n\n Kalak = raft, vii. 342.\n\n Kalam = reed-pen, i. 128.\n\n \u2014\u2014 = leg-cut, ii. 107.\n\n Kal\u00e1m al-Mub\u00e1h = the permitted say, i. 29.\n\n Kal\u00e1m w\u00e1ti = vulgarism, ii. 113.\n\n Kalam-d\u00e1n = reed-box (ink-case), iv. 167; v. 239.\n\n Kalandar = mendicant monk, i. 94.\n\n Kalandars (order of), x. 84.\n\n Kall\u00e1 = prorsus non, iv. 257.\n\n Kalla-m\u00e1 = it is seldom, v. 150.\n\n Kallim al-Sult\u00e1n (formula of summoning), ix. 224.\n\n K\u00e1mah = fathom, ii. 56.\n\n Kam\u00e1n = Kam\u00e1 (as)-anna (that, since, because), viii. 197.\n\n Kamar = belt, viii. 156.\n\n Kamar al-Zam\u00e1n (Pr. N.) = Moon of the Age, iii. 213; ix. 247.\n\n Kamar\u00e1ni (Al-) = the two moons for sun and moon, iii. 300.\n\n K\u00e1ma-Sh\u00e1stra (Ars Amoris Indica), iii. 93.\n\n K\u00e1mat Alfiyyah = straight figure, i. 85; iii. 236.\n\n K\u00e1mil wa Bas\u00edt wa W\u00e1fir = the names of three popular metres, viii. 91.\n\n Kam\u00edn al-Bahrayn = lurking-place of the two seas, vii. 353.\n\n Kam\u00eds = shift, etc., i. 293.\n\n Kammir (Imp.) = brown (the bread), x. 14.\n\n Kan\u00e1t = subterranean water-course, iii. 141.\n\n Kanjifah = pack of cards, v. 243.\n\n K\u00e1nm\u00e1k\u00e1n (Pr. N.) = \u201cwas that which was,\u201d ii. 280.\n\n Kantar (quintal) = 98\u00b799 lbs. avoir. ii. 233.\n\n K\u00e1n\u00fan (dulcimer, \u201czither\u201d), iii. 211.\n\n K\u00e1n\u00fan = brasier, v. 272; vi. 5.\n\n Kanz = enchanted treasure, ix. 320.\n\n Kapoteshwara and Kapotesh\u00ed, iii. 126.\n\n Kapt\u00e1n = Capitano, iv. 85; ix. 139.\n\n Kara Gyuz, _see_ Khiy\u00e1l.\n\n K\u00e1rah = budget, large bag, ix. 216.\n\n Karaj (town in Persian Irak), vii. 77.\n\n Karaw\u00e1n = Charadrius \u0153dicnemus, vi. 1.\n\n Karb\u00fas = saddle-bow, viii. 77.\n\n K\u00e1ri = Koran-reader, v. 216.\n\n K\u00e1rib (pl. Kaw\u00e1rib) = dinghy, iv. 168.\n\n Kar\u00edm = generous (cream of men), ii. 35.\n\n K\u00e1riz\u00e1n (Al-) = the two mimosa-gatherers, vii. 93.\n\n Karkad\u00e1n, etc. = rhinoceros, vi. 21.\n\n Karkar (Carcer?), Sea of Al-, vi. 101.\n\n Karkh (Al-), quarter of Baghdad, v. 127; ix. 313.\n\n Karm\u00fat = Silurus Carmoth Niloticus, viii. 185.\n\n Karr\u2019aynan = keep thine eye cool, vii. 229.\n\n Karrat azl\u00e1 \u2019hu = his ribs felt cold (from hearty eating), viii. 189.\n\n K\u00e1r\u00fan = Korah of the Bible, v. 225.\n\n \u2014\u2014 (lake), vi. 217.\n\n Kar\u00farah = bottle for urine, iv. 11.\n\n Kasa\u2019ah = wooden bowl, porringer, iv. 283.\n\n Kasab (Al-) = acquisitiveness, ix. 80.\n\n Kasabah = rod (measurement), ii. 328.\n\n Kasab\u00e1t = canes; bugles, ii. 298.\n\n K\u00e1sid = Anglo-Indian Cossid, vii. 340.\n\n Kas\u00eddah = ode, elegy, iii. 262.\n\n Kas\u00eddahs (their conventionalism), ix. 250.\n\n Kasr (= palace, one\u2019s house), vi. 240.\n\n \u2014\u2014 (= upper room), ix. 283.\n\n Kasr al-Nuzhat = palace of delights, ii. 22.\n\n Kasr (Al-) al-Mash\u00edd = the high-built castle, vii. 346.\n\n Kasr\u00ed (Al-) Governor of the two Ir\u00e1ks; iv. 155.\n\n Kat\u2019a = bit of leather, i. 20.\n\n Kat\u00e1 = sand-grouse, i. 131; iv. 111.\n\n Kataba (for tattooing), vii. 250.\n\n K\u00e1tala-k Allah = Allah strike thee dead (facetiously), iv. 264, 265.\n\n Katf = pinioning, i. 106.\n\n Kath\u00e1-Sarit-S\u00e1gara, poetical version of the Vrihat-Kath\u00e1, i. 12; x.\n 160, etc.\n\n Kath\u00edr = much, \u201cno end,\u201d x. 10.\n\n Kat\u00edl = the Irish \u201ckilt,\u201d iv. 139.\n\n Kat\u00fal (Al-) = the slayer, iii. 72.\n\n Kashm\u00edr people (have a bad name in Eastern tales), vi. 156.\n\n Kassara \u2019llah Khayrak = Allah increase thy weal, vi. 233.\n\n Kaukab al-durr\u00ed = cluster of pearls, viii. 291.\n\n Kaukab al-Sal\u00e1h = Star of the Morning, ix. 301.\n\n Kaum = razzia; tribe, vi. 266.\n\n Kaun = being, existence, ix. 63.\n\n Kaus al-Banduk = pellet-bow, i. 10.\n\n Kausaj = man with a thin, short beard, cunning, tricksy, iii. 246.\n\n Kausar, lieu commun of poets, i. 241; ii. 186; iv. 196.\n\n Kaw\u00e1id (pl. of K\u00e1id = governor), v. 145.\n\n Kaw\u00e1rib, _see_ K\u00e1rib.\n\n Kaww\u00e1d = pimp, i. 316; vii. 98.\n\n Kaww\u00e1s = archer, janissary, vi. 241.\n\n K\u00e1y\u00e1ni\u00e1n, race of Persian kings, i. 75.\n\n Kayf h\u00e1lak = how de doo? vii. 336.\n\n Kayim (professional wrestler, names of such), ii. 93.\n\n Kayl\u00falah = siesta, i. 51; ii. 178; viii. 191.\n\n Kayraw\u00e1n = the Greek Cyrene, viii. 317.\n\n Kaysar\u00edyah = superior kind of Bazar, i. 266.\n\n Kays\u00fam = yellow camomile, iii. 58.\n\n Kayw\u00e1n (Persian for Saturn), ii. 75.\n\n Kayy (Al-) = cautery, the end of medicine-cure, iii. 59.\n\n Kayyimah = guardian (fem.), viii. 330.\n\n K\u00e1z (Al-) = shears, viii. 9.\n\n Kaz\u00e1, Kismat and \u201cProvidence,\u201d vii. 135.\n\n Kazd\u00edr = Skr. Kast\u00edra (tin), iv. 274; vi. 39.\n\n K\u00e1z\u00ed = judge in religious matters, i. 21.\n\n K\u00e1zi al Kuz\u00e1t = Chief Justice, ii. 90; viii. 245.\n\n K\u00e1z\u00ed of the army (the great legal authority of a country), vi. 131.\n\n Kaz\u00edb al-B\u00e1n = willow-wand, ii. 66.\n\n Kazis (the four of the orthodox schools), ii. 39.\n\n Kerchief (of mercy), i. 343.\n\n \u2014\u2014 (of dismissal), iii. 295.\n\n \u2014\u2014 (shaking and throwing the), iv. 62.\n\n \u201cKey\u201d = fee paid on the keys being handed to a lodger, vii. 212.\n\n Khab\u00e1l = pus flowing from the damned, v. 162.\n\n Khadd = cheek, vii. 277.\n\n Kh\u00e1dim = servant, politely applied to a castrato, i. 235; ix. 237.\n\n Khadiv (_not_ K\u00e9div\u00e9), ix. 119.\n\n Kh\u00e1fiyah = concealed; Kh\u00e1inah = perfidy, vii. 320.\n\n Khafz al-Jin\u00e1h = lowering the wing (demeaning oneself gently), ix. 33.\n\n Kh\u00e1k-b\u00e1k = \u201chocus pocus,\u201d etc., viii. 328.\n\n Khal\u2019a al-\u2019iz\u00e1r = stripping of jaws or side-beard, vii. 248.\n\n Khalanj = a hard kind of wood, i. 154; ii. 269; viii. 271.\n\n Khalb\u00fas = buffoon, ii. 143; vii. 195.\n\n Khal\u00ed\u2019a = worn out; wit, i. 311; iv. 229; vii. 130.\n\n Kh\u00e1lid bin al-Wal\u00edd, ii. 203.\n\n \u2014\u2014 bin Safw\u00e1n, ii. 107.\n\n Kh\u00e1lid\u00e1n (for Kh\u00e1lid\u00e1t) = the Canaries, iii. 212.\n\n Khal\u00edfah = Vicar of Allah; successor of a Santon, i. 184.\n\n Khal\u00edlu \u2019llah (friend of Allah = Abraham), ii. 132; v. 205.\n\n Khal\u00edyah = bee-hive; empty (pun on), vi. 246; ix. 291.\n\n Khalk\u00ednah = copper cauldron, viii. 177.\n\n Khamm\u00e1rah = wine-shop, tavern, \u201chotel,\u201d iv. 79.\n\n Kh\u00e1n = caravanserai, i. 92; iii. 14.\n\n Kh\u00e1n al-Masr\u00far, in Cairo, famous in the 15th century, i. 265.\n\n Kh\u00e1nakah = Dervishes\u2019 convent, vii. 177.\n\n Khanjar = hanger, i. 232; iii. 90.\n\n Khara = dung (lowest insult), ii. 56.\n\n \u2014\u2014 (holy merde), ii. 223.\n\n Khara al-S\u00fas = weevil\u2019s dung, ix. 10.\n\n Kharaj\u00fa = they (masc.) went forth (vulgarism for Kharajna) (fem.),\n viii. 144.\n\n Khassat-hu = she gelded him, iii. 47.\n\n Khatmah = reading or reciting of the whole Koran, i. 277.\n\n Khatt Shar\u00edf = royal hand letter, ii. 39; ix. 309.\n\n Khatt\u00edyah = writer, &c., spear, from Khatt Hajar, ii. 1.\n\n Kh\u00e1t\u00fan (Turk. lady), iv. 66; vii. 146.\n\n \u2014\u2014 (follows the name), vii. 323, 347.\n\n Khauf (Al-) maks\u00fam = fear (cowardice) is equally apportioned, iii. 173.\n\n Khaukhah = tunnel, viii. 330.\n\n Khay\u00e1l (Al-) = phantom ghost, v. 348.\n\n Khayr = good news by euphemy, iv. 138.\n\n Khayr wa \u2019\u00c1fiyah = well and in good ease, ix. 94.\n\n Khaysamah (traditionist), v. 81.\n\n Khayt hamay\u00e1n = threads of vanity (gossamer), iii. 217.\n\n Khayz\u00e1ran = rattan, ii. 66; iv. 255.\n\n Kh\u00e1w\u00ed (skin of), vi. 66.\n\n Khaww\u00e1s (Al-) = basket-maker, v. 283.\n\n Khaznah (Khazinah) = 1,000 k\u00eds of \u00a35 each, ii. 84; iii. 278.\n\n Khazr\u00e1 (al-) = the Green, palace of Mu\u2019\u00e1wiyah, vii. 124.\n\n Khil\u00e1f (Khal\u00e1f) = Salix \u00c6gyptiaca, ii. 66.\n\n Khil\u00e1l = toothpick (emblem of attenuation), v. 44; viii. 258.\n\n Khinsir = little (or middle) finger, ix. 160.\n\n Khinz\u00edr = hog, i. 108.\n\n Khirad Shah = King of Intelligence, vii. 73.\n\n Khishkh\u00e1nah = cupboard, vii. 199.\n\n Khit\u00e1b = exordium of a letter, ix. 126.\n\n Khiz\u00e1b (dye used by women), iii. 105.\n\n Khiz\u00e1nah (Al-) = treasury, ix. 22.\n\n Khizr (the Green Prophet), iv. 175; v. 384.\n\n Khiy\u00e1l (Chinese shadows), iv. 193.\n\n Khubz = scones, i. 131.\n\n Khuff = walking shoes, i. 82; iv. 107.\n\n Khuff\u00e1sh = bat (animal), v. 226.\n\n Khuld = fourth heaven (of yellow coral), viii. 47.\n\n Khum\u00e1s\u00edyah = five feet high, iv. 191.\n\n Khunsa = flexible, flaccid (hermaphrodite, also catamite), iii. 306; v.\n 91.\n\n Khurj (Al-) = saddle-bag (las Alforjas), vi. 224.\n\n Khusrau Parwiz and Sh\u00edr\u00edn, v. 91.\n\n \u2014\u2014 (his wealth), v. 91.\n\n Khusyat\u00e1n = testicles, ii. 55.\n\n Khutnah = circumcision, v. 209.\n\n Khut\u00fab (Pr. N.) = affairs, misfortunes, viii. 209.\n\n Khw\u00e1jah (Howajee) = schoolmaster, man of letters, &c., vi. 46.\n\n Khw\u00e1razm = land of the Chorasmioi, vi. 113.\n\n Khyas! Khyas! onomatopoetic, used in a sea-spell, i. 228.\n\n Kiblah (turning towards it in mortal danger), v. 39.\n\n \u2014\u2014 (anything opposite) applied to the Ka\u2019abah, v. 196.\n\n Kiblatayn = the two Kiblahs (Meccah and Jerusalem), v. 196.\n\n Kidrah = pot, kettle, lamp-globe, ix. 320.\n\n K\u00edl wa K\u00e1l = it was said and he said (chitchat), iv. 207.\n\n Killed = Hibernic\u00e8 \u201ckilt,\u201d v. 5; vi. 171.\n\n Killing (of an unfaithful wife commended by public opinion), ix. 297.\n\n K\u00edmiy\u00e1 = Alchemy (from \u03c7\u03c5\u03bc\u03b5\u03af\u03b1 = wet drug), viii. 9.\n\n Kimkhab = (velvet of) \u201cKimcob,\u201d viii. 201; ix. 221.\n\n Kin\u00e1\u2019 = veil, vi. 192.\n\n Kinchin lay (Arab form of), iii. 102.\n\n King (dressing in scarlet when wroth), iv. 72.\n\n \u2014\u2014 (the, and the Virtuous Wife), v. 122.\n\n Kingfisher (Lucian\u2019s), vi. 49.\n\n King\u2019s barber a man of rank, i. 351.\n\n Kint\u00e1r = a hundredweight (quintal), vi. 94.\n\n K\u00edr = bellows, viii. 9.\n\n Kir\u00e1b = wooden sword-case, viii. 267.\n\n Kir\u00e1m = nobles; Kur\u00e1m = vines, viii. 203.\n\n Kir\u00e1mat = prodigy, ii. 237; iv. 45.\n\n Kir\u00e1t (bean of Abrus precatorius), vii. 289.\n\n \u2014\u2014 (weight = 2\u20133 grains; length = one finger-breadth), iii. 239.\n\n Kird = baboon, iv. 297.\n\n Kirsh al-Nukh\u00e1l = Guts of bran, viii. 169.\n\n Kis\u00e1s (Al-) = lex talionis, vii. 170.\n\n Kishk (Kashk) = porridge, iv. 214.\n\n Kisr\u00e0 = the Chosro\u00eb, (applied to Anushirwan) v. 87.\n\n Kiss (without mustachio = bread without salt), v. 165.\n\n \u201cKiss key to Kitty,\u201d i. 323.\n\n \u201cKiss ground\u201d not to be taken literally vii. 210.\n\n Kissing (the eyes, a paternal salute), i. 125.\n\n \u2014\u2014 (like a pigeon feeding its young), iii. 275.\n\n \u2014\u2014 (names for), iv. 259.\n\n \u2014\u2014 (en tout bien et en tout honneur), viii. 25.\n\n \u2014\u2014 the ground of obedience (Persian metaphorical phrase), vii. 354.\n\n Kissis = ecclesiast, ii. 228.\n\n Kit (of the traveller in the East), v. 174.\n\n Kit\u00e1b al-Kaz\u00e1 = book of law-cases, ix. 110.\n\n Kit\u00e1b al-Fihrist (and its author), x. 71.\n\n Kitf al-Jamal = camel shoulder-blade, vii. 167.\n\n Kitf\u00edr (Itf\u00edr), = Potiphar, vi. 172.\n\n Kiyakh (fourth Coptic month), v. 231.\n\n K\u00edz\u00e1n fukk\u00e1\u2019a = jars for fukk\u00e1\u2019a (a kind of beer), vi. 88.\n\n Kneeling in prayer (exclusively Christian), v. 196.\n\n Knife, \u201cbravest of arms,\u201d vii. 123.\n\n Knight-errant of the East, ii. 77.\n\n Knuckle-bone, ii. 314.\n\n Kohl = powdered antimony for the eyelids, i. 89.\n\n \u2014\u2014 proverbially used, i. 278.\n\n \u2014\u2014 (-powder keeps the eyes from inflammation), ii. 291.\n\n \u2014\u2014 (applying of = takh\u00edl), iii.57.\n\n \u2014\u2014 (-eyed = Kahl\u00e1), f. iii. 232.\n\n \u2014\u2014 (he would steal it off the eye-ball = he is a very expert thief),\n iv. 68.\n\n Kohl\u2019d with Ghunj = languour-kohl\u2019d, x. 40.\n\n Kohl-needle in the Kohl-case = res in re, v. 97.\n\n Kohls (many kinds of), viii. 10.\n\n Koka Pandit (Hind\u00fa Ars Amandi), iii. 93.\n\n Korah (K\u00e1r\u00fan), v. 225.\n\n Koran quoted: (xx.), i. 2.\n\n \u2014\u2014 (ii. 34; xxv. 31; xix. 69), i. 13.\n\n \u2014\u2014 (xxvi.), i. 39.\n\n \u2014\u2014 (xxvii.), i. 42.\n\n \u2014\u2014 (v.; xx.), i. 119.\n\n \u2014\u2014 (vii.; xviii.), i. 169.\n\n \u2014\u2014 (i.), i. 208.\n\n \u2014\u2014 (lvi. 9), i. 211.\n\n \u2014\u2014 (lx.), i. 220.\n\n \u2014\u2014 (v.), i. 240.\n\n \u2014\u2014 (cviii.), i. 241.\n\n \u2014\u2014 (xvii.), i. 249.\n\n \u2014\u2014 (xxxvi. 69), i. 251.\n\n \u2014\u2014 (cv.), i. 256.\n\n \u2014\u2014 (ii.; ix.), i. 257.\n\n \u2014\u2014 (v.; viii. 17), i. 274.\n\n \u2014\u2014 (iii.), i. 298.\n\n \u2014\u2014 (iii. 128), i. 307.\n\n \u2014\u2014 (xxxviii. 19), ii. 37.\n\n \u2014\u2014 (xciv. 11; cv. 59), ii. 38.\n\n \u2014\u2014 (iv.), ii. 64, 78.\n\n \u2014\u2014 (iii. 57), ii. 79.\n\n \u2014\u2014 (vii.; lxxvi.; lxxxvi.), ii. 91.\n\n \u2014\u2014 (iv.; xxii.), ii. 95.\n\n \u2014\u2014 (iii. 89), ii. 132.\n\n \u2014\u2014 (ix.; xxxiii.), ii. 140.\n\n \u2014\u2014 (iv. 88), ii. 146.\n\n \u2014\u2014 (v.), ii. 186.\n\n \u2014\u2014 (ii. etc.), ii. 198.\n\n \u2014\u2014 (ii. 185), ii. 199.\n\n \u2014\u2014 (lxxiv. 1, 8; xcvi.), ii. 201.\n\n \u2014\u2014 (xvi. 74; ii. 118), ii. 203.\n\n \u2014\u2014 (lvi. 6; xxviii.; vii.; ix.), ii. 205.\n\n \u2014\u2014 (xxviii. 22\u201327), ii. 207.\n\n \u2014\u2014 (xiv. 34), ii. 225.\n\n \u2014\u2014 (lxi.), ii. 226.\n\n \u2014\u2014 (ii.; iii. 141), ii. 228.\n\n \u2014\u2014 (x. 25), ii. 239.\n\n \u2014\u2014 (ii. 149; xcv.), ii. 242.\n\n \u2014\u2014 (xix. 170), ii. 281.\n\n \u2014\u2014 (xviii.), ii. 293.\n\n \u2014\u2014 (xcvi. 5), ii. 298.\n\n \u2014\u2014 (xxiv.), ii. 312.\n\n \u2014\u2014 (vii. 21.), ii. 316.\n\n \u2014\u2014 (x. 10, 12; lvi. 24, 26; lxxxviii. 17, 20), iii. 19.\n\n \u2014\u2014 (xii. 31), iii. 21.\n\n \u2014\u2014 (cxiii. 1), iii. 22.\n\n \u2014\u2014 (ii. 186; lx. 1), iii. 39.\n\n \u2014\u2014 (lxxvi.), iii. 57.\n\n \u2014\u2014 (ii. 23), iii. 65.\n\n \u2014\u2014 (xxxi. 18; lxvii. 7), iii. 117.\n\n \u2014\u2014 (ii. 191), iii. 123.\n\n \u2014\u2014 (xviii.; xxii. 20; lxxxvii.), iii. 128.\n\n \u2014\u2014 (ii. 96, 256), iii. 217.\n\n \u2014\u2014 (ii.; iii.; xxxvi.; lv.; lxvii.; cxiii.; cxiv.), iii. 222.\n\n \u2014\u2014 (ii. 32; xviii. 48), iii. 223.\n\n \u2014\u2014 (xxiii. 20; xcv. 1), iii. 276.\n\n \u2014\u2014 (xxvi.), iii. 294.\n\n \u2014\u2014 (xi.), iii. 301.\n\n \u2014\u2014 (xxiii. 38), iii. 302.\n\n \u2014\u2014 (ii.; li. 9; xxxv. 11), iii. 304.\n\n \u2014\u2014 (cxii.), iii. 307.\n\n \u2014\u2014 (xxiv. 39), iii. 319.\n\n \u2014\u2014 (xxi.), iii. 323.\n\n \u2014\u2014 (iv. 38), iii. 332.\n\n \u2014\u2014 (xxv. 70), iv. 5.\n\n \u2014\u2014 (xii. 84, 93, 96; xvi.), iv. 14.\n\n \u2014\u2014 (opening chapter), iv. 36.\n\n \u2014\u2014 (xiii. 14), iv. 43.\n\n \u2014\u2014 (chapter Y\u00e1 S\u00edn), iv. 50.\n\n \u2014\u2014 (xvii. 85), iv. 80.\n\n \u2014\u2014 (xlix. Inner Apartments), iv. 102.\n\n \u2014\u2014 (xvi. 112), iv. 102.\n\n \u2014\u2014 (xii. 92), iv. 111.\n\n \u2014\u2014 (lxxxix. 6, 7), iv. 115.\n\n \u2014\u2014 (iii. 178), iv. 156.\n\n \u2014\u2014 (xvi.), iv. 174.\n\n \u2014\u2014 (ii. 224), iv. 175.\n\n \u2014\u2014 (xxi. 38), iv. 244.\n\n \u2014\u2014 (iii. 103; vii. 105; xxvii. 12), iv. 249.\n\n \u2014\u2014 (cxiv. 1), iv. 251.\n\n \u2014\u2014 (ii. 26), iv. 254.\n\n \u2014\u2014 (ii. 64; xxvii.), iv. 256.\n\n \u2014\u2014 (xvii. 62; xxxvi. 16), iv. 259.\n\n \u2014\u2014 (xli. 46), iv. 275.\n\n \u2014\u2014 (xxvi. 5, 6), v. 78.\n\n \u2014\u2014 (xxxiii. 48), v. 101.\n\n \u2014\u2014 (xxxviii. 2), v. 102.\n\n \u2014\u2014 (vii. 195), v. 143.\n\n \u2014\u2014 (x. 36), v. 145.\n\n \u2014\u2014 (xxvi. 165), v. 161.\n\n \u2014\u2014 (xxi. 36), v. 166.\n\n \u2014\u2014 (vii. 148), v. 191.\n\n \u2014\u2014 (iv. 38, 175; ii. 282), v. 155.\n\n \u2014\u2014 (xii. 51), v. 159.\n\n \u2014\u2014 (iv. 160), vi. 194.\n\n \u2014\u2014 (viii. 66), v. 203.\n\n \u2014\u2014 (xxxix. 67; lxxviii. 19), v. 207.\n\n \u2014\u2014 (vii. 63, 71, 83), v. 210.\n\n \u2014\u2014 (chapt. of The Cow), v. 211.\n\n \u2014\u2014 (xvi. 92; xxxix. 54; lxx. 38), v. 211.\n\n \u2014\u2014 (ii. 28, 137; xii. 18; xvi. 100; li. 57), v. 212.\n\n \u2014\u2014 (ix.; xxvi. 30; xcvi. 1, 2), v. 213.\n\n \u2014\u2014 (ii. 158; xvii. 110), v. 214.\n\n \u2014\u2014 (v. 4; xxx.; lxxiv; cx. 1), v. 215.\n\n \u2014\u2014 (iv. 124; v. 89, 116), v. 216.\n\n \u2014\u2014 (vii. 154; xi. 50), v. 217.\n\n \u2014\u2014 (xvii. 39), v. 221.\n\n \u2014\u2014 (ii. 216; v. 92), v. 223.\n\n \u2014\u2014 (x. 5; xxii. 60; xxxvi. 40; lxx. 40), v. 228.\n\n \u2014\u2014 (xxxi. 34), v. 231.\n\n \u2014\u2014 (xxxvii. 5), v. 233.\n\n \u2014\u2014 (xxxvi. 37, 38), v. 234.\n\n \u2014\u2014 (xx. 57; xxii. 7), v. 235.\n\n \u2014\u2014 (lxxxi. 18), v. 236.\n\n \u2014\u2014 (iii.; vii. 110), v. 238.\n\n \u2014\u2014 (xii. 10), v. 239.\n\n \u2014\u2014 (xxxvi. 82), v. 240.\n\n \u2014\u2014 (vi. 44), v. 250.\n\n \u2014\u2014 (vii. 52), v. 269.\n\n \u2014\u2014 (xxxvi. 82), v. 286.\n\n \u2014\u2014 (v. 108), v. 287.\n\n \u2014\u2014 (xiii. 41), v. 290.\n\n \u2014\u2014 (xxxviii. 34), v. 310.\n\n \u2014\u2014 (vii.), v. 320.\n\n \u2014\u2014 (xxvii.), v. 337.\n\n \u2014\u2014 (xxvii. 16), v. 355.\n\n \u2014\u2014 (liii. 14), v. 393.\n\n \u2014\u2014 (xxiv. 39), vi. 93.\n\n \u2014\u2014 (lii. 21), vi. 95.\n\n \u2014\u2014 (ix. 51; xiv. 15), vi. 108.\n\n \u2014\u2014 (xxxviii. 11), vi. 115.\n\n \u2014\u2014 (iv. 81), vi. 138.\n\n \u2014\u2014 (iv. 78; xli. 28), vi. 144.\n\n \u2014\u2014 (ix. 51), vi. 191.\n\n \u2014\u2014 (iii. 17), vi. 270.\n\n \u2014\u2014 (xiii. 3), vi. 277.\n\n \u2014\u2014 (vi. 103), vi. 282.\n\n \u2014\u2014 (iii. 11; i. 42; viii. 9), vii. 55.\n\n \u2014\u2014 (cxi.), vii. 59.\n\n \u2014\u2014 (xxxiii.), vii. 92.\n\n \u2014\u2014 (xx. 102), vii. 164.\n\n \u2014\u2014 (ii. 286), vii. 285.\n\n \u2014\u2014 (ii. 61; xxii. 44), vii. 346.\n\n \u2014\u2014 (xxxv.), vii. 366.\n\n \u2014\u2014 (iii. 90), viii. 51.\n\n \u2014\u2014 (xxxix. 54), viii. 182.\n\n \u2014\u2014 (vi. 99), viii. 267.\n\n \u2014\u2014 (xvi. 69; ii. 216; v. 92), viii. 277.\n\n \u2014\u2014 (cxiii. 1, 3), viii. 285.\n\n \u2014\u2014 (cxi. 184), viii. 291.\n\n \u2014\u2014 (xvii.; xviii.; lxix; lxxxiv.), viii. 294.\n\n \u2014\u2014 (ix. 33), ix. 15.\n\n \u2014\u2014 (xxvi. 88, 89; iv. 140), ix. 16.\n\n \u2014\u2014 (lvii. 88), ix. 33.\n\n \u2014\u2014 (lxxxi. 40), ix. 59.\n\n \u2014\u2014 (xii. 28), ix. 119.\n\n \u2014\u2014 (xl. 36; lxvii. 14; lxxiv. 39; lxxviii. 69; lxxxviii. 17), ix. 166.\n\n \u2014\u2014 (cviii. 3), ix. 185.\n\n \u2014\u2014 (xxiv.), ix. 316.\n\n \u2014\u2014 (cx. 1), ix. 317.\n\n \u2014\u2014 (xxxvi. 55, 58), ix. 322.\n\n \u2014\u2014 (li. 18, 19), ix. 324.\n\n \u2014\u2014 (lxxxix.), x. 29.\n\n Koran (abrogating and abrogated passages), v. 194.\n\n \u2014\u2014 (most excellent chapter of), v. 211.\n\n \u2014\u2014 (eminent and curious verses of), v. 211.\n\n \u2014\u2014 (first English translation owing to France), x. 100.\n\n Koss ibn Sa\u2019idah (Bishop of Najr\u00e1n), ii. 37.\n\n Kub\u00e1d = shaddock, ii. 310; viii. 272.\n\n Kubbah (Al-) = alcove, v. 18.\n\n Kubk\u00e1b = bath-clogs, iii. 92.\n\n Kuds (Al-), _see_ Bayt al-Mukaddas, ii. 132.\n\n K\u00fafah (Al-) founded by Omar, iv. i.\n\n \u2014\u2014 (revolutionary spirit of), iv. 3.\n\n K\u00fafiyah = coif, etc., ii. 230.\n\n Kufr = rejecting the True Religion, i. 169.\n\n Kuhaylat (breed of Arab horses), iii. 346.\n\n Kulayb allows no one to approach his camp-fire, ii. 77; vi. 261.\n\n Kulkas\u00e1 = colocasia roots, i. 272.\n\n Kullah = gugglet, i. 36.\n\n Kulzum (Al-), old name of Suez-town, vii. 348.\n\n Kumasr\u00e1 (Kummasr\u00e1), = pear, vii. 357.\n\n Kumayt (Al-) = bay horse with black points, vii. 128.\n\n Kumkum (cucurbite, gourd-shaped vessel), i. 42; iv. 68, 178.\n\n Kumm = sleeve (used as a bag), iv. 107; viii. 267.\n\n Kun = Be (the creative word), iii. 317.\n\n Kun\u00e1fah = vermicelli cake, x. 1.\n\n Kundur = frankincense, ix. 7.\n\n Kunfuz = hedgehog, ii. 88.\n\n Kunsul = Consul, iv. 84.\n\n Kunyat = patro- or matro-nymic, iv. 287.\n\n K\u00far = furnace, viii. 9.\n\n \u2014\u2014 = forge where children are hammered out (?), viii. 46.\n\n Kurb\u00e1j = cravache, viii. 17.\n\n Kurb\u00e1n = sacrifice, viii. 16.\n\n Kurds (Xenophon\u2019s and Strabo\u2019s Carduchi), iii. 100.\n\n Kurd\u00fas = body of horse, ix. 111.\n\n Kurr\u00e1 = teachers of the correct pronunciation of the Koran, i. 113.\n\n Kurrah = ball in the Polo game, ii. 329.\n\n Kurrat al-Ayn = coolness of the eye, i. 72; v. 145.\n\n Kurs (has taken the place of Ikl\u00edl), i. 270.\n\n Kurs\u00e1n (Al-) = \u201cCorsaro,\u201d a runner, viii. 323.\n\n Kurs\u00ed (choir, throne) = desk or stool for the Koran, i. 167; vii. 311.\n\n Kurs\u00ed al-wil\u00e1dah = birth-stool, ii. 80.\n\n K\u00fas (town in Upper Egypt), iv. 276.\n\n Kus(s) = vulva, viii. 93.\n\n Kush\u2019ar\u00edrah = horripilation, symptom of great joy, i. 251.\n\n Kuss\u00e1\u2019a = curling cucumber, iv. 98.\n\n Kus\u00faf = eclipse of the moon, viii. 291.\n\n K\u00fat al-Kul\u00fab, viii. 158.\n\n Kut\u00e1\u2019ah = a bit cut off, etc., vi. 272.\n\n Kutayt = little tom-cat, ii. 39.\n\n Kutb = axle, pole; hence prince, doyen in sainthood, v. 384.\n\n Kuthayyir (poet), ii. 102.\n\n Kutr Misr = tract of Egypt, ix. 286.\n\n Kutub al-B\u00e1h = Books of Lust, x. 201.\n\n Kuz\u00eda Fak\u00e1n (Pr. N.) = \u201cit was decreed by destiny, so it came to pass,\u201d\n ii. 175.\n\n\n L\u00e1 adamnak = Heaven deprive us not of thee, i. 268.\n\n L\u00e1 B\u00e1s (bi-z\u00e1lik = there is no harm in that), iv. 164.\n\n \u2014\u2014 (in Marocco) = \u201cI am pretty well,\u201d viii. 274.\n\n \u2014\u2014 (= no harm is [yet] done), ix. 102.\n\n L\u00e1 haula, etc. = there is no Majesty, etc., i. 65.\n\n La il\u00e1ha ill\u00e1 \u2019ll\u00e1h = there is no God but _the_ God (tahl\u00edl), ii. 336.\n\n L\u00e1 kabbata h\u00e1m\u00edyah = no burning plague, x. 14.\n\n L\u00e1 rajma ghaybin = without stone-throwing of secrecy, ix. 1.\n\n L\u00e1 rayba f\u00ed-hi, ii. 210.\n\n L\u00e1 tankati\u2019\u00ed = sever not thyself from us, ix. 245.\n\n L\u00e1 tuw\u00e1hishn\u00e1 = do not make me desolate, i. 62.\n\n L\u00e1 tuw\u00e1khizn\u00e1 = do not chastise us = excuse us, i. 164.\n\n La\u2019alla = haply, belike; forsure, certainly, ix. 49.\n\n La\u2019ab = (sword-) play, vii. 44.\n\n La\u2019abah = a plaything, a puppet, a lay figure, i. 245.\n\n La\u2019al = ruby, v. 342.\n\n La\u2019an = curse, v. 250; vi. 178.\n\n L\u00e1b (Old Pers. for Sun), vii. 296.\n\n Laban (= milk artificially soured), vi. 201.\n\n \u2014\u2014 (= sweet milk), vii. 360.\n\n \u2014\u2014 hal\u00edb = fresh milk, vi. 201.\n\n Labbayka (= Here am I, called Talbiyah), i. 226; ii. 227.\n\n \u2014\u2014 (pronounced on sighting Meccah), v. 203.\n\n Labbis al-B\u00fasah tabk\u00ed \u2019Ar\u00fasah = clothe the reed and it will become a\n bride, viii. 201.\n\n Labtayt (Pr. N. = Toledo), iv. 99.\n\n Lactation (term of), v. 299.\n\n \u2014\u2014 (no cohabitation during), v. 299.\n\n Ladies of the family (waiting upon the guests), vi. 237.\n\n L\u00e1hik = the Overtaker, viii. 341.\n\n L\u00e1it = one acting like the tribe of Lot, sodomite, ix. 253.\n\n Lajlaj = rolling anything in the mouth; stammering, ix. 322.\n\n L\u00e1juward, _see_ L\u00e1zuward, iii. 33.\n\n Lake K\u00e1r\u00fan, vi. 217.\n\n Lak\u00edt = f\u0153tus, foundling, contemptible fellow, vii. 145.\n\n L\u00e1m\u00ed (Al-) = the l-shaped, forked (os hyo\u00efdes), v. 219.\n\n L\u00e1m\u00edyat = poem rhyming in L, iii. 143.\n\n Lane quoted: i. 1, 36, 42, 74, 77, 83, 93, 100, 104, 131, 147, 163,\n 201, 210, 213, 215, 217, 223, 245, 259, 269, 270, 291, 311, 314,\n 317, 340; ii. 5, 38, 41, 46, 56, 77, 80, 89, 93, 131, 167, 206, 215,\n 243, 292, 304, 314, 315, 328, 332; iii. 20, 30, 44, 112, 114, 116,\n 117, 141, 162, 176, 181, 191, 211, 212, 222, 259, 322, 331, 341; iv.\n 2, 12, 46, 55, 63, 66, 82, 95, 96, 107, 110, 124, 136, 144, 152,\n 160, 164, 171, 181, 187, 189, 191, 196, 199, 200, 202, 204, 205,\n 209, 212, 214, 219, 222, 228, 231, 233, 244, 254, 268, 271, 273,\n 279, 287, 297; v. 2, 32, 33, 37, 44, 45, 64, 104, 112, 120, 121,\n 144, 145, 189, 201, 231, 259, 273, 286, 298; vi. 1, 8, 11, 17, 33,\n 49, 57, 61, 66, 80, 180, 191, 196, 214, 216, 247, 257, 282; vii. 95,\n 96, 111, 113, 118, 119, 123, 124, 135, 136, 139, 144, 172, 182, 195,\n 196, 209, 250, 269, 275, 280, 282, 303, 306, 309, 314, 322, 328,\n 346, 354, 357; viii. 14, 18, 21, 27, 35, 53, 62, 68, 77, 80, 84, 94,\n 97, 102, 122, 124, 128, 131, 147, 148, 155, 156, 166, 177, 179, 180,\n 187, 205, 264, 285, 298, 337; ix. 32, 33, 146, 168, 170, 182, 221,\n 222, 224, 226, 229, 246, 291, 304, 307; x. 1, 11, 12, 19, 34, 36,\n 50, 52, 70, 115.\n\n Language of signs, ii. 304.\n\n Languages (study of, should be assisted by ear and tongue), x. 96.\n\n Largesse (better than the mace), viii. 163.\n\n Lasm (Lathm) = kissing the lower face, iv. 259.\n\n Lasting calamity = furious knight, vi. 290.\n\n Latter night = hours between the last sleep and dawn, i. 24.\n\n Laughing in one\u2019s face not meant for an affront, i. 320.\n\n Laughter rare and sign of a troubled mind, i. 248.\n\n Lauh = tablet used as slate, v. 73.\n\n Lauh al-Mahf\u00faz = the Preserved Tablet (of Allah\u2019s decrees), v. 322.\n\n Laul\u00e1ka = but for thee, for thy sake, v. 306.\n\n Laun = colour, hue (for dish), vii. 185.\n\n L\u00e1wandiyah (Al-) = Levantines, ix. 275.\n\n Lay\u00e1l\u00ed = nights, future, fate, iii. 318.\n\n Layl (night) frequently = the interval between sunset and sunset, ii.\n 260.\n\n Layl\u00e1 (female Pr. N.), iii. 135.\n\n \u2014\u2014 wa Majn\u00fan (love poem), iii. 183.\n\n Laylat al-K\u00e1bilah = to-night, ix. 271.\n\n Laylat al-Kadr = Night of Power, vi. 180.\n\n Laylat al-Waf\u00e1 = the night of completion of the Nile-flood, i. 291.\n\n Laylat ams = yesternight, vii. 186.\n\n Laz\u00e1 (Hell for Jews), ii. 140; viii. 346.\n\n L\u00e1zuward = lapis lazuli, azure, iii. 33; ix. 190.\n\n Leaving one standing (pour se faire valoir), vi. 252.\n\n Leg-cut (severs horse\u2019s leg), ii. 220.\n\n Legs (making mute the anklets), vii. 131.\n\n \u2014\u2014 (shall be bared on a certain day), ix. 253.\n\n Lentils (cheapest and poorest food in Egypt), x. 31.\n\n Leprosy (white = bahak or baras, black = juz\u00e1m), v. 294.\n\n \u2014\u2014 (thickens voice), iv. 50.\n\n \u2014\u2014 (shows first at the wrist), iv. 51.\n\n Lesbianism, x. 209.\n\n Letter (reading _not_ always understanding), ii. 112.\n\n \u2014\u2014 (model specimen), iv. 57.\n\n \u2014\u2014 (toren tears a kingdom), vii. 2.\n\n Letters and letter-writing, iii. 24.\n\n \u2014\u2014 (French), vii. 190.\n\n Li-ajal = for the sake of, low Egyptian, ii. 113.\n\n Libdah (skull-cap of felt) sign of a religious mendicant, iii. 62.\n\n Liberality (men proverbial for their), iv. 96.\n\n \u2014\u2014 (after poverty), viii. 182.\n\n Libraries (large ones known by the Arabs), viii. 79.\n\n \u2014\u2014 (much appreciated by the Arabs), x. 175.\n\n Lice bred by perspiration, ii. 69.\n\n Lie (only degrading if told for fear of telling the truth), ix. 87.\n\n \u2014\u2014 (simulating truth), ix. 223.\n\n Lieu d\u2019aisance (in Eastern crafts), ix. 332.\n\n L\u00edf = fibre of palm-fronds, v. 45; vi. 50.\n\n Life (by the, of thy youth) oath of women, iv. 49.\n\n \u2014\u2014 (cheap in hot countries), iv. 275.\n\n Life-breath in the nostrils = heart in the mouth, i. 42.\n\n Light (of salvation shining from the face of Prophets), ix. 324.\n\n Light-worshippers (are liars), iv. 252.\n\n Lij\u00e1m shad\u00edd = sharp bit, ix. 70.\n\n Like mother, like daughter, i. 299.\n\n Li \u2019ll\u00e1hi darru-ka = the Lord has been copious to thee, iv. 20.\n\n Lion (beguiled by flattery), v. 40.\n\n \u2014\u2014 (as Sultan of the beasts jealous of a man\u2019s power), x. 34.\n\n \u2014\u2014 at home, lamb abroad, ii. 183.\n\n Lis\u00e1m (mouth-band for men, chin-veil) = Tasmak for women, ii. 31, 230;\n iii. 283.\n\n Lis\u00e1n al-Hamal = lamb\u2019s tongue (plantain), viii. 273.\n\n Listening not held dishonourable, vii. 279.\n\n Litholatry of the old Arabs, vi. 269.\n\n Liver = seat of passion, i. 27.\n\n \u2014\u2014 (for heart), iii. 240.\n\n \u2014\u2014 (and spleen held to be congealed blood), v. 220.\n\n Living (the, who dieth not), vi. 67.\n\n Liw\u00e1 = Arab Tempe, vii. 115.\n\n Liw\u00e1n = Al-Ayw\u00e1n, iv. 71; vii. 347.\n\n Liyyah = fat sheep (calves like tails of), viii. 291.\n\n Lizzat al-Nis\u00e1 (erotic poem), iii. 93.\n\n Loathing of prohibition, ix. 279.\n\n Locks (Mohammed\u2019s), ii. 230.\n\n Logah = Arabic language, also a vocabulary, dictionary, i. 251.\n\n Logogriphs, viii. 93.\n\n Lokman (three of the name), x. 118.\n\n Loosening the hair an immodesty in women sanctioned only by a great\n calamity, i. 314.\n\n Lord for Lady = she, v. 60.\n\n \u2014\u2014 (of the East and West), v. 228.\n\n Lost on Allah\u2019s way = martyr, ii. 330.\n\n Lot (this is ours = I have been lucky and will share with you), ix.\n 328.\n\n Lot, _see_ L\u00fat\u00ed.\n\n Lote-tree (beyond which there is no passing), v. 393.\n\n Lots = games of chance, v. 223.\n\n Love (pure, becomes prophetical), iii. 6.\n\n \u2014\u2014 (the ear conceiveth it before the eye), iii. 9.\n\n \u2014\u2014 (ten stages of), iii. 36.\n\n \u2014\u2014 (martyrs of), iii. 211.\n\n \u2014\u2014 (platonic, _see_ vol. ii. 104), iii. 232.\n\n \u2014\u2014 (ousting affection), iii. 240.\n\n \u2014\u2014 (martyrs of), iv. 205.\n\n \u2014\u2014 (clairvoyance), iv. 238.\n\n \u2014\u2014 (excess of), iv. 238.\n\n \u2014\u2014 (strange chances of), v. 71.\n\n \u2014\u2014 (deaths from), v. 134.\n\n \u2014\u2014 (made public disgraces), v. 151.\n\n \u2014\u2014 (man and woman with regard to), vii. 299.\n\n \u2014\u2014 (called upon to torment the lover still more), viii. 75.\n\n \u2014\u2014 (cruelty of), x. 26.\n\n Love-children (exceedingly rare amongst Moslems), viii. 115.\n\n Love-liesse (never lacked between folk, _i.e._ people of different\n conditions), viii. 212.\n\n Lovers in Laz\u00e1 (hell) as well as in Na\u2019\u00edm (heaven), iii. 58.\n\n \u2014\u2014 (parting of, a stock-topic in poetry), iii. 58.\n\n \u2014\u2014 (buried together), v. 71.\n\n \u2014\u2014 (model ones, becoming an ordinary married couple), v. 92.\n\n \u2014\u2014 (becoming Moslems secure the good will of the audience), viii. 224.\n\n Loving folk = something more than benevolence, ii. 2.\n\n L\u00fak-Gate (proverb referring to), iv. 259.\n\n Lukmah = mouthful, i. 261; vii. 367.\n\n Lukm\u00e1n (\u00c6sop of the Arabs), ii. 199.\n\n Lukm\u00e1n (three of the name), iii. 264; x. 118.\n\n Lullilooing (Tahl\u00edl Zagr\u00fatah, Kil), ii. 80.\n\n L\u00fal\u00faah = union pearl; wild cow, ix. 218.\n\n Lum\u00e1 = dark hue of the inner lips, iv. 251.\n\n Lupin-flour used as soap, ii. 136.\n\n Luss = thief, robber, ix. 106.\n\n Lute (personification of), viii. 281.\n\n Lutf (servile name = elegance, delicacy), iv. 232.\n\n L\u00fat\u00ed (of the people of Lot = Sodomite), v. 161.\n\n Lying (until one\u2019s self believes the lie to be truth), x. 14.\n\n Lynch-law (the modern form of Jus talionis), v. 103.\n\n Lymph (alluding to the \u201cNeptunist\u201d doctrine), ix. 77.\n\n Lynx (trained for hunting), ii. 293.\n\n\n M\u00e1 al-Khalaf, _see_ Khil\u00e1f, ii. 136.\n\n M\u00e1 al-Mal\u00e1hah = water (brilliancy) of beauty, viii. 47.\n\n M\u00e1 D\u00e1hiyatak = what is thy misfortune? (for \u201cwhat ill business is\n this?\u201d), ix. 137.\n\n M\u00e1 kaharan\u00ed ahadun = none vexeth (or has overcome) me, ix. 156.\n\n Ma\u2019ab\u00edd (singer and composer), v. 147.\n\n Maam\u00fan (Al), son and successor of H\u00e1r\u00fan al-Rash\u00edd, i. 185; iv. 109.\n\n Ma\u2019an bin Z\u00e1idah, iii. 236; iv. 96.\n\n Ma\u2019\u00e1ni-h\u00e1 (her meanings = her inner woman), iv. 146.\n\n Ma\u2019ar\u00faf = kindness, favour, x. 1.\n\n Mace (Ar. Dabb\u00fas), vi. 249.\n\n \u2014\u2014 (a dangerous weapon), vii. 24.\n\n Macnaghten\u2019s Edition, x. 81.\n\n Madf\u00e1 = cannon, showing modern date, i. 223.\n\n Madinat al-Nab\u00ed (Al-Med\u00ednah) = City of the Prophet, iv. 114.\n\n Madness (there is a pleasure in), iv. 204.\n\n Maf\u00e1rik (Al-) = partings of the hair, vii. 222.\n\n Mafa\u2019\u00fal = patient, passive (Catamite), v. 156.\n\n Magazine (as one wherein wheat is heaped up = unmarried), vii. 372.\n\n Magh\u00e1ribah (pl. of Maghrib\u00ed = Western man, Moor, \u201cMaurus\u201d), vi. 220.\n\n Maghd\u00e1d (for Baghd\u00e1d, as Makkah and Bakkah), viii. 51.\n\n Maghrib (al-Aks\u00e0) = the land of the setting sun, ix. 50.\n\n Magic studied by Jews, ii. 234.\n\n Magic Horse (history of the fable), v. 2.\n\n Magnet Mountains, fable probably based on the currents, i. 140.\n\n Mah\u00e1 = wild cattle, vii. 280.\n\n Mahall = (a man\u2019s) quarters, viii. 229.\n\n Mahall al-Zauk = seat of taste, sensorium, ix. 83.\n\n Mah\u00e1r\u00e1j = great Rajah, vi. 8, 67.\n\n Mahay\u00e1 = M\u00e1 al-Hay\u00e1t = _aqua vit\u00e6_, vii. 132.\n\n Mahd\u00ed (Al-) Caliph, vii. 136; ix. 334.\n\n Mahmil (mahmal) = litter, ii. 131.\n\n Mahm\u00fadah = praiseworthy; confection of aloes, viii. 35.\n\n Mahr = marriage dowry, settlement, vii. 126; ix. 32.\n\n Mahr\u00edyah (Mehari) = blood-dromedary, iii. 277.\n\n Maid and Magpie, vi. 182.\n\n Mail-coat and habergeon, simile for a glittering stream, i. 291.\n\n Ma\u2019\u00edn, Ma\u2019\u00fan = smitten with the evil eye, i. 123.\n\n Maintenance (of a divorced woman during Iddah), ix. 32.\n\n Maj\u00e1jah = saliva, vii. 280.\n\n Ma\u2019janah (a place for making bricks), ii. 17.\n\n Majlis = sitting (to a woman), iii. 92.\n\n Majn\u00fan = madman, i. 10; iii. 72.\n\n Majz\u00fab = drawn, attracted (Suf\u00ed term for ecstatic), v. 57.\n\n Maka\u2019ad = sitting-room, iv. 78.\n\n Makhaddah = pillow, ii. 70.\n\n Makkamah = Kaz\u00ed\u2019s Court, i. 21.\n\n Making water, i. 259.\n\n M\u00e1l = Badawi money, flocks, \u201cfee,\u201d vi. 267.\n\n Malak = level ground, viii. 285.\n\n Malak or Malik = Seraph or Sovran, i. 253.\n\n Mal\u00e1kay bayti \u2019l-r\u00e1hah = slabs of the jakes, x. 51.\n\n \u201cMaking men\u201d (and women), x. 199.\n\n Malak\u00fat (Al-) = the world of spirits (Sufi term), viii. 145.\n\n Male children (as much prized as riches), ix. 316.\n\n Mal\u00edhah (al-) = salt-girl; beautiful, i. 340.\n\n Malik (used as \u201cking\u201d in our story-books), ii. 1.\n\n \u2014\u2014 bin D\u00edn\u00e1r (theologian) ii. 204; vii. 261.\n\n \u2014\u2014 (taken as title), iii. 51.\n\n \u2014\u2014 (traditionist), v. 81.\n\n \u2014\u2014 al-Khuz\u00e1\u2019i (intendant of the palace), v. 95.\n\n \u2014\u2014 (Al-) al-N\u00e1sir = the conquering King, iv. 271; vii. 142; ix. 19.\n\n M\u00e1lik (door-keeper of Hell), iii. 20.\n\n Malik Kaw\u00ed = very handsome (Cairene vulgarism), vii. 150.\n\n Malikhul\u00edy\u00e0 (Al-) = melancholy, v. 221.\n\n Malocchio or Gettatura (evil), ix. 247.\n\n Maml\u00fak (white slave trained to arms), i. 81.\n\n Mamarr al-Tujj\u00e1r = passing place of the traders, viii. 155.\n\n Mamrak = sky-window, etc. viii. 156.\n\n Man (extract of despicable water), iii. 16.\n\n \u2014\u2014 (is fire, woman tinder), iii. 59.\n\n \u2014\u2014 (shown to disadvantage in beast-stories), iii. 115.\n\n \u2014\u2014 (his destiny written on his skull), iii. 123.\n\n \u2014\u2014 (pre-eminence above women), iii. 332.\n\n \u2014\u2014 (handsomer than woman), iv. 15.\n\n \u2014\u2014 (his advantages above woman), v. 155.\n\n \u2014\u2014 (one\u2019s evidence = two women\u2019s), v. 155.\n\n \u2014\u2014 (one\u2019s portion = two women\u2019s), v. 155.\n\n \u2014\u2014 (created of congealed blood), v. 213.\n\n \u2014\u2014 (one worthier in Allah\u2019s sight than a thousand Jinn), viii. 5, 44.\n\n \u2014\u2014 (created after God\u2019s likeness, rather a Jewish-Christian than a\n Moslem doctrine), ix. 79.\n\n \u2014\u2014 (I am a man of them = never mind my name), ix. 238.\n\n \u2014\u2014 (of the people of Allah = a Religious), ix. 51.\n\n \u2014\u2014 (his wrong is from the tongue), ix. 309.\n\n Man\u00e1f (idol), v. 129.\n\n Man\u00e1r al-San\u00e1 = Place of Light, viii. 104.\n\n Man\u00e1shif (pl. of Minshafah, _q.v._), viii. 92.\n\n Man\u00e1zil (stations of the Moon), v. 228.\n\n Mand\u00edl = kerchief, ii. 301.\n\n Maniyat = death; muniyat = desire, iii. 291.\n\n Manjanik\u00e1t (Al-) = Mangonels, vii. 335.\n\n Mankind (creates its analogues in all the elements), iv. 121.\n\n \u2014\u2014 (superior to Jinn), ix. 339.\n\n Mann = from two to six pounds, vi. 80.\n\n Man\u2019s creation, ii. 91.\n\n Mans\u00far (Pr. N.) = triumphant, ix. 310.\n\n Mans\u00far (Al-) Caliph, ii. 142, 153, 210.\n\n \u2014\u2014 bin Amm\u00e1r, ii. 204.\n\n \u2014\u2014 al-Nimr\u00ed (poet), iv. 179.\n\n Mans\u00far wa Munazzam = oratio soluta et ligata, viii. 226.\n\n Manumission of slaves, ii. 55.\n\n Manzil (Mak\u00e1m) = (a lady\u2019s) lodgings, viii. 229.\n\n Maragha = he rubbed his face, ii. 60.\n\n Marba\u2019 = summer quarters, iii. 79.\n\n Mard\u00e1n-i-Ghayb (Himalayan brothers), ii. 211.\n\n Mares (impregnated by the wind), vi. 9.\n\n Marh\u00fab = terrible, viii. 180.\n\n Marh\u00fam (f. Marh\u00famah) = late lamented, ii. 129, 196.\n\n M\u00e1rid = contumacious, i. 41.\n\n M\u00e1rid\u00fana = rebels (against Allah), vii. 39.\n\n Ma\u2019rifah = article, ix. 272.\n\n M\u00e1rist\u00e1n (from Pers. B\u00edm\u00e1rist\u00e1n = place of sickness), i. 288.\n\n Marj\u00e1n = Coral-branch (slave name), iii. 169.\n\n Marj\u00e1nah (Pr. N.) = Coral-branch, ii. 100.\n\n \u2014\u2014 (Morgante, Urganda, Morgain), vii. 373.\n\n Mark\u00fab = shoe, vi. 207.\n\n Marmar = marble, i. 295; vi. 95.\n\n Marocco (tenanted by three Moslem races), x. 222.\n\n Marriage (not valid without receipt of settlement), i. 276.\n\n \u2014\u2014 (if consummated demands Ghusl), iii. 286.\n\n \u2014\u2014 (by capture), viii. 40.\n\n \u2014\u2014 (one of the institutions of the Apostles), viii. 137.\n\n Marriage-sheet inspected, ii. 50.\n\n Married men profit nothing, iii. 2.\n\n \u2014\u2014 never once (emphasises poverty), viii. 145.\n\n Marseille (probably alluded to), viii. 315.\n\n Mars\u00edn = myrtle, vii. 290.\n\n Martyrdom, iv. 247.\n\n \u2014\u2014 (of the drowned), ix. 340.\n\n Martyrs (still alive), ii. 242.\n\n \u2014\u2014 (of love), iii. 211; iv. 205.\n\n Marwah (ground-wave in Meccah), v. 203.\n\n Marwaz\u00ed = of Marw (Margiana), iii. 222.\n\n Marw\u00e1n bin al-Hakam (Governor of al-Medinah), vii. 125.\n\n Maryam (a Christian name), viii. 306.\n\n Maryam al-Husn = place of the White doe (R\u00edm) of beauty, viii. 321.\n\n Marz-b\u00e1n = Warden of the Marches, Margrave, iii. 256.\n\n Masculine for feminine, vii. 140.\n\n M\u00e1 sh\u00e1a \u2019llah (as Allah willeth) = well done, iii. 92.\n\n Mashallah = the English \u201cCock\u2019s \u2019ill\u201d with a difference, x. 52.\n\n Mashhad = head and foot stone of a grave, x. 53.\n\n Mash\u00e1\u2019il\u00ed = cresset-bearer, for public crier, hangman, i. 259; iv. 61.\n\n Mas\u00edh\u00ed = follower of the Messiah, i. 258.\n\n Maskharah = buffoon, ii. 143; vii. 195.\n\n Maskh\u00fat = transformed (mostly in something hideous), a statue, i. 165.\n\n Maslamah bin Abd al-Malik. ii. 167.\n\n Massacre (the _grand moyen_ of Eastern state-craft), ix. 110.\n\n Massage, i. 172.\n\n Mastabah = bench of masonry, vi. 26.\n\n Mas\u00fakah = stick used for driving cattle, viii. 147.\n\n Mat\u00e1f = place of Taw\u00e1f, _q.v._\n\n Mat\u00e1rik (pl. of mitrak) = targes, ix. 225.\n\n Matm\u00farah = underground cell, ii. 39.\n\n Matr (pl. amt\u00e1r) = large vessel of leather or wood, iii. 295.\n\n Matta\u2019aka \u2019llah = Allah permit thee to enjoy, ix. 125.\n\n Matting (of Sind, famous), v. 146.\n\n Maukab (Al-) = Procession-day, iv. 287.\n\n Maulid = nativity, ix. 289.\n\n Maund, _see_ Mann, vi. 80.\n\n Maurid = desert well and road to such, iii. 33.\n\n Mausil (_Mosul_) alluding to the junction of Assyria and Babylonia, i.\n 82.\n\n Maus\u00fal (Al-) = the conjoined (for relative pronoun or particle), ix.\n 272.\n\n Maut = death, vii. 147.\n\n Mauz = Musa (Banana), iv. 201.\n\n Maww\u00e1l (for Maw\u00e1l\u00edyah) = short poem, viii. 94; 151.\n\n \u201cMay thy life be prolonged,\u201d iv. 62.\n\n May\u00e1zib (pl. of m\u00edz\u00e1b) = gargoyles, vii. 136.\n\n Mayd\u00e1n = parade-ground, i. 46.\n\n Mayd\u00e1n al-F\u00edl = race-course of the Elephant, vii. 326.\n\n Maym\u00fanah (proverbial noun now forgotten), i. 57.\n\n Maysir = game of arrows, v. 223.\n\n Mays\u00fam (Badawi wife of Caliph Mu\u2019\u00e1wiyah), ii. 160.\n\n Maysum\u2019s song, vii. 97.\n\n Mayy\u00e1f\u00e1rik\u00edn, ancient capital of Diy\u00e1r Bakr, vii. 1.\n\n Meat rarely coloured in modern days, i. 310.\n\n Medicine (rules and verses bearing on domestic), v. 222.\n\n Melancholy (chronic under the brightest skies), iv. 239.\n\n Men (is there a famine of?) = are men so few? iv. 295.\n\n Meniver = menu vair (Mus lemmus), ix. 321.\n\n Menses (coition during, and leprosy), viii. 34.\n\n Menstruous discharge (made use of as a poison), ix. 101.\n\n Merchant (worth a thousand), x. 8.\n\n Merchants and shopkeepers carrying swords, i. 54.\n\n Mercury Ali (his story sequel to that of Dal\u00edlah), vii. 172.\n\n Mercy (quality of the noble Arab), iii. 88.\n\n Mer-folk (refined with the Greeks, grotesques with other nations), ix.\n 169.\n\n Messiah (made a liar by the Miscreants), ix. 15.\n\n Metamorphosis (terms of), vii. 294.\n\n Metempsychosis and sharpers\u2019 tricks, v. 84.\n\n Metrical portion of the Nights (threefold distribution of), x. 67.\n\n Miao or Mau = cat, i. 220.\n\n Mihr\u00e1b and Minaret (symbols of Venus and Priapus?), i. 166.\n\n Mihr\u00e1j = Mah\u00e1r\u00e1j, _q.v._; vi. 67.\n\n Mikashshah = broom, iv. 208.\n\n Mihrg\u00e1n = Sun-f\u00eate, degraded into Michaelmas, v. 1.\n\n Mikbas (pot of lighted charcoal), iv. 246.\n\n Mikhaddah = cheek-pillow, viii. 273.\n\n Mikmarah = cover for a brasier, extinguisher, v. 120.\n\n Mikn\u00e1s = town Mequinez, vi. 223.\n\n Miknasah = broom, vi. 158.\n\n Mi\u2019lakah = spoon, ix. 141.\n\n Milh = salt, i. 340.\n\n Military and Police sneered at, iv. 270.\n\n Milk (white as, opposed to black as mud), iv. 140.\n\n \u2014\u2014 (soured), v. 225.\n\n \u2014\u2014 (Ar. Laban, Hal\u00edb), vi. 201.\n\n \u2014\u2014 (by nomades always used in the soured form), vi. 201.\n\n Milk-drinking races prefer the soured milk to the sweet, vii. 360.\n\n Million (no Arabic word for, expressed by a thousand thousand), vi. 98.\n\n M\u00edm-like mouth, iv. 249.\n\n M\u00edms (verset of the sixteen), v. 217.\n\n Mina (and the stoning of the Devil), v. 203.\n\n Minaret (simile for a fair young girl), iii. 69.\n\n Mind (one by vinegar, another by wine = each goes its own way), iv. 72.\n\n \u201cMine\u201d (various idioms for expressing it), iii. 335.\n\n Min\u00ednah = biscuit, iv. 86.\n\n Minshafah (pl. Man\u00e1shif) = drying towel, viii. 92.\n\n Mikra\u2019ah = palm-rod, i. 99.\n\n Miracle (minor, known to Spiritualism), v. 144.\n\n Miracles (performed by Saints\u2019 tombs), i. 241.\n\n \u2014\u2014 (disclaimed by Mohammed but generally believed in), iii. 346.\n\n \u2014\u2014 (growing apace in the East), ix. 336.\n\n Mirage = Sar\u00e1b, iii. 319.\n\n Mirbad (Al-) market-place at Bassorah, vii. 130.\n\n Mirz\u00e0 \u2019Abdullah-i-H\u00edchmak\u00e1n\u00ed = Master Abdullah of Nowhere, v. 27.\n\n \u201cMis\u201d-conformation (prized by women), vi. 156.\n\n Mishammah = an old gunny-bag, ix. 171.\n\n Misk\u00e1l = 71\u201372 grams in gold, used for dinar, i. 126; ix. 262.\n\n Misr, Masr = Capital (applied to Memphis, Fostat and Cairo), vii. 172.\n\n \u2014\u2014 (for Egypt), vii. 370.\n\n Misra (twelfth Coptic month), v. 232.\n\n Misrayn (Al-) = Basrah and K\u00fafah, vii. 371.\n\n Mitrahinna (Minat-ro-hinnu) = port at mouth of canal, ii. 237.\n\n Mizr, Mizar = beer, i. 72.\n\n Modesty (behind a curtain), v. 162.\n\n Mohammed (best of the first and last), ii. 11.\n\n \u2014\u2014 (Mustafa), ii. 40.\n\n \u2014\u2014 (his letter to the Mukaukis), ii. 79.\n\n \u2014\u2014 (Periclytus and Paracletus), ii. 226.\n\n \u2014\u2014 (abhors the shaveling), ii. 248.\n\n \u2014\u2014 (bearer of glad and bad tidings), ii. 257.\n\n \u2014\u2014 (Congratulator and Commiserator), ii. 260.\n\n \u2014\u2014 (Best of Mankind), ii. 263.\n\n \u2014\u2014 (\u201cborn with Kohl\u2019d eyes\u201d), iii. 232.\n\n \u2014\u2014 (his uncles), iv. 22.\n\n \u2014\u2014 (traditional saying of), iv. 35.\n\n \u2014\u2014 (cleanses the Ka\u2019abah of idols), iv. 80.\n\n \u2014\u2014 (on dyeing the hair, etc.), iv. 194.\n\n \u2014\u2014 (on lovers), iv. 205.\n\n \u2014\u2014 (on his being seen in sleep), iv. 287.\n\n \u2014\u2014 (places the \u201cblack stone\u201d), iv. 261.\n\n \u2014\u2014 (mentioned in the Koran), v. 210.\n\n \u2014\u2014 (Allah\u2019s right hand), vii. 366.\n\n \u2014\u2014 (sent with the guidance and True Faith), ix. 15.\n\n \u2014\u2014 (before and after the Hijrah), x. 196.\n\n Mohammed al-Am\u00edn (Caliph), v. 93.\n\n Mohammed bin Sulaym\u00e1n al-Rabi\u2019\u00ed (Governor of Bassorah), vii. 130.\n\n Moharram = first month of the Moslem year, viii. 71.\n\n Mohr = signet, vii. 329.\n\n Mohtasib = inspector of weights and measures, etc., viii. 293.\n\n Mole on cheek (black as Bil\u00e1l), iv. 142.\n\n Moles compared with pearls, i. 177.\n\n Monasteries (best wine made in), v. 65.\n\n \u2014\u2014 (Ar. Bik\u00e1\u2019a), v. 125.\n\n \u2014\u2014 (places of confinement for madmen), v. 139.\n\n Monday = second day reckoning from Sabbath, i. 266.\n\n Money (carried in the corner of a handkerchief), i. 271.\n\n \u2014\u2014 (large sums weighed), i. 281; ii. 145.\n\n \u2014\u2014 (carried round the waist), viii. 288.\n\n \u2014\u2014 (let lie with the folk = not dunned for), ix. 311.\n\n Monkery (abhorred by Mohammed), ii. 248.\n\n \u2014\u2014 (none in Al-Islam), viii. 137.\n\n Monoculars (unlucky to meet), i. 333.\n\n \u2014\u2014 (famed for mischief), iv. 194; viii. 318.\n\n Monsters (abounding in Persian literature), vii. 399.\n\n Months (of peace), v. 54.\n\n \u2014\u2014 (Coptic names of), v. 221, 232.\n\n \u2014\u2014 (Arabic names explained), v. 233.\n\n Moon (blighting effect of its rays), ii. 4.\n\n \u2014\u2014 masculine in Semitic, ii. 45.\n\n \u2014\u2014 (masc., Sun fem.), iii. 28; iv. 261.\n\n \u2014\u2014 (simile for female beauty), v. 8.\n\n \u2014\u2014 (shall be cloven in twain), v. 217.\n\n \u2014\u2014 (its stations), v. 228.\n\n \u2014\u2014 (taking in hand the star = girl handing round the cup), ix. 192.\n\n Moon-faced (not absurd), iv. 192.\n\n Moons (for cup-bearers), viii. 227.\n\n Moore (Thomas, anticipated), iii. 305.\n\n Morality (geographical and chronological), iii. 241.\n\n \u2014\u2014 (want of, excused by passion), iii. 269.\n\n Morbi venerei, x. 88.\n\n Morning draught, iii. 20.\n\n \u201cMorosa voluptas,\u201d vii. 132.\n\n Mortal (one better in Allah\u2019s sight than a thousand Jinn), viii. 5, 44.\n\n Moses (derivation of the name), ii. 205.\n\n \u2014\u2014 and Jethro, ii. 205.\n\n \u2014\u2014 and the next world, ii. 206.\n\n \u2014\u2014 and Al-Khizr, ii. 263.\n\n \u2014\u2014 (describes his own death and burial), vi. 116.\n\n Moslem (model Conservative), ii. 13.\n\n \u2014\u2014 (external), ii. 29.\n\n \u2014\u2014 (familiarity between high and low), ii. 32.\n\n \u2014\u2014 (peasants kind-hearted), ii. 69.\n\n \u2014\u2014 (kind feeling shown to a namesake), vi. 13.\n\n \u2014\u2014 (corpses should be burnt under certain circumstances), vi. 26.\n\n \u2014\u2014 (commonplaces of condolence), vi. 41.\n\n \u2014\u2014 (sales, formula of), vi. 73.\n\n \u2014\u2014 (consecrated ground unknown to them), vi. 161.\n\n \u2014\u2014 (a free-born\u2019s sale is felony), vi. 240.\n\n \u2014\u2014 (dignity contrasting with Christian abasement), viii. 5, 44.\n\n \u2014\u2014 (can circumcise, marry and bury himself), viii. 22.\n\n \u2014\u2014 (on a journey tries to bear with him a new suit of clothes for the\n festivals and Friday service), ix. 51.\n\n \u2014\u2014 (bound to discharge the debts of his dead parents), ix. 311.\n\n \u2014\u2014 (doctrine ignores the dictum, \u201cex nihilo nihil fit\u201d), ix. 63.\n\n \u2014\u2014 (resignation, noble instance of), x. 42.\n\n Moslems (their number preordained), viii. 154.\n\n \u2014\u2014 (deal kindly with religious mendicants), ix. 51.\n\n \u2014\u2014 (not ashamed of sensual appetite), ix. 84.\n\n \u2014\u2014 (bound to abate scandals amongst neighbours), ix. 98.\n\n \u2014\u2014 (husbands among them divided into three classes), ix. 263.\n\n Mosque al-Ahz\u00e1b = mosque of the troops, vii. 92.\n\n Mosques serving as lodgings for poor travellers, ii. 69.\n\n Mosul (exempted from idolatrous worship), v. 64.\n\n \u2014\u2014 stuff = muslin, i. 229.\n\n Mother (waiting upon the adult sons) vi. 237.\n\n \u2014\u2014 (in Arab tales = ma m\u00e8re), viii. 27.\n\n Mother\u2019s milk = nature, ii. 44.\n\n Mounds = rubbish heaps outlying Eastern cities, i. 71.\n\n Mountain (coming from the = being a clodhopper), iii. 324.\n\n \u2014\u2014 (sit upon the = turn anchorite), iii. 324.\n\n \u2014\u2014 (the, at Cairo), iv. 294.\n\n Mountains (the pegs of the earth), iv. 174.\n\n Mourning (perfumes not used during), iii. 63.\n\n \u2014\u2014 (normal term of forty days), ix. 311.\n\n Moustachio (salt to a kiss), v. 165.\n\n Mouth compared to the ring of Sulayman, i. 84.\n\n Mrigatrishn\u00e1 = the thirst of the deer (mirage), vi. 93.\n\n MS. copy of The Nights (price of one in Egypt), vii. 312.\n\n Mu\u00e1kh\u00e1t = entering in a formal agreement for partnership, viii. 232.\n\n Mu\u2019allim = teacher, master (address to a Jew or Christian), viii. 150.\n\n Mu\u2019arras = pimp, i. 338.\n\n Mu\u2019attik al-Rik\u00e1b = Liberator of Necks, vii. 331.\n\n Mu\u2019\u00e1wiyah (Caliph), ii. 160, 161.\n\n \u2014\u2014 (his Moses-like \u201cmildness\u201d), iii. 286.\n\n Muayyad (Sultan and calligrapher), ii. 32.\n\n Muazzin (who calls to prayer), ii. 306.\n\n Mub\u00e1rak (f. mub\u00e1rakah) = blessed (a favourite slave-name), ix. 58.\n\n Mub\u00e1rakah = the blessed (fem.), ix. 330.\n\n Mudarris = professor, x. 8.\n\n Mudawwarah (a gong?), iv. 135.\n\n Muft\u00ed (Doctor of Law), vi. 254.\n\n Muhabbat (Al-) al-ghariz\u00edyah = natural affection, viii. 110.\n\n Muh\u00e1fiz = district-governor, i. 259.\n\n Muh\u00e1jir\u00fan = companions in Mohammed\u2019s flight, vii. 92.\n\n Muhakkah = \u201cCourt-hand,\u201d i. 129.\n\n Muhallil, _see_ Mustahall.\n\n Muhammad, Ahmad and Mahm\u00fad, vi. 273.\n\n Muhammarah = fricandoed, i. 286.\n\n Muh\u00e1rabah = doing battle, ix. 92.\n\n Muharram\u00e1t (the three forbidden things), iii. 340; v. 148.\n\n Mu\u2019\u00edn al-Din = Aider of the Faith, vii. 354.\n\n Muj\u00e1hid (Al-) = fighter in Holy War, iii. 51.\n\n Muj\u00e1hid\u00fan, plur. of the previous, iii. 39.\n\n Mujauhar = damascened, vii. 84.\n\n Muj\u00e1wir\u00fan = lower servants, sweepers, etc. v. 119.\n\n Mujtab\u00e1 = the Accepted, i. 77.\n\n Mukaddam (Anglo-Indic\u00e8 Muccudum) = overseer, iv. 42.\n\n Mukarrab\u00fan = those near Allah, v. 319.\n\n Mukhammas = cinquains, iii. 280.\n\n Mukri = Koranist, v. 216.\n\n Mulabbas = drag\u00e9es, vii. 205.\n\n Mul\u00e1k\u00e1t = going to meet an approaching guest, v. 330.\n\n Mulberry-fig (for anus), iii. 302.\n\n Mummery = \u201cMahommerie\u201d x. 178.\n\n Mun\u00e1damah = table-talk, \u201cconversation over the cup,\u201d vii. 309.\n\n Mun\u00e1fik = hypocrite, v. 207.\n\n Munakkishah = woman who applies the dye to a face, i. 270.\n\n Munawwarah (Al-) = the Illumined (title of Al-Medinah), vii. 95.\n\n Mun\u00e1zarah = dispute, ix. 243.\n\n Mun\u00e1zirah = like (fem.), ix. 243.\n\n Munkar and Nak\u00edr (the questioning angels), v. 111; ix. 163; x. 47.\n\n Munkasir (broken) = languid, iv. 195.\n\n Munkati\u2019 = cut off, viii. 24.\n\n Mur\u00e1hanah = game at forfeits, vi. 204.\n\n Murder (to be punished by the family), v. 103.\n\n \u2014\u2014 (to save one\u2019s life approved of), vi. 44.\n\n Murjiyy (sect and tenets), iii. 341.\n\n Murtaz\u00e0 = the Elect, i. 77.\n\n M\u00fas\u00e0 = Moses, ii. 205.\n\n M\u00fas\u00e1 bin Nusayr (conqueror of Spain), vi. 86.\n\n Mus\u2019ab bin al-Zubayr, v. 79.\n\n Mus\u00e1fahah = joining palms for \u201cshaking hand,\u201d vi. 287; vii. 52; ix.\n 342.\n\n Mus\u00e1hakah = tribadism, vii. 132.\n\n Mus\u00e1hikah = tribade, viii. 130.\n\n Musakhkham (Al-) = the defiled Cross, ii. 220.\n\n Musall\u00e0 = place of prayer, oratory, v. 261.\n\n Mus\u00e1marah = chatting at night, iv. 237; vii. 217.\n\n Music (forbidden by Mohammed), ix. 31.\n\n Musk (scent of heaven), ii. 300.\n\n \u2014\u2014 (sherbet flavoured with), v. 66.\n\n Mushayyad = lofty, high-builded, viii. 23.\n\n Muslim bin al-Wal\u00edd (poet), v. 128.\n\n Musquito caught between the toes, vii. 179.\n\n Musr\u00e1n (Al-) guts, vii. 190.\n\n Mustaf\u00e0 (the chosen) = Mohammed, i. 77; ii. 40.\n\n Mustahakk = deserving, x. 52.\n\n Mustahall (Mustahill) = one who marries a thrice divorced woman and\n divorces her to make her lawful for her first husband, iv. 48.\n\n Musta\u2019\u00edn (Al-) bi \u2019ll\u00e1h (Caliph), ix. 246.\n\n Mutalammis (Al-), the poet and his fatal letter, v. 74.\n\n Mustansir bi \u2019llah (Al-) = one seeking help in Allah, i. 317.\n\n Mutanakkir = disguised, proud, reserved, vii. 101.\n\n Mu\u2019tasim (Al-) bi \u2019llah (Caliph), iii. 81; ix. 232.\n\n Mutawakkil (Al-) Caliph, iv. 291; v. 153; ix. 232.\n\n Mutawall\u00ed = Prefect of Police, i. 259.\n\n Mutawwif = leader in the Taw\u00e1f, _q.v._ v. 203.\n\n Mu\u2019tazid (Al-) bi \u2019ll\u00e1h (Caliph), ix. 229.\n\n Mu\u2019tazz (Al-) bi \u2019ll\u00e1h (Caliph), ix. 242.\n\n Mu\u2019ujizah = miracle of a prophet, ii. 237.\n\n Muunah = provisions, vii. 232; ix. 104.\n\n Muunis (Pr. N. = Companion), v. 164.\n\n Muwaffak = well-notched, v. 33.\n\n Muwallad = a slave born in a Moslem land, iv. 291.\n\n Muwashshah (stanza), iv. 54.\n\n Muzan\u00ed (Al-), ii. 208.\n\n Muzayyin (Figaro of the East), i. 304.\n\n Myrtle-bush = young beard, iv. 143.\n\n Mystification explained by extraordinary likeness, viii. 40.\n\n\n Na\u2019al = sandal, shoe, horse-shoe, vi. 207.\n\n N\u00e1b (pl. Any\u00e1b) = canine tooth, tusk, vii. 339.\n\n Nabb\u00fat = quarter-staff, i. 234; viii. 186.\n\n Nabh\u00e1n (sons of), vi. 262.\n\n Nab\u00ed = prophet, ix. 178.\n\n N\u00e1bighah al-Zuby\u00e1n\u00ed (pre-Islamitic poet), vi. 85.\n\n Nadd (a compound perfume), i. 310.\n\n Nadd\u00e1bah = mourning woman, i. 311.\n\n Nad\u00edm = cup-companion, i. 46.\n\n Nafah\u00e1t = breathings, benefits, v. 29.\n\n Nafakah = sum necessary for the expenses of the pilgrimage, ix. 178.\n\n Nafas = breath, i. 107.\n\n Nafs = soul, life, i. 107.\n\n N\u00e1fi\u2019 (traditionist), v. 204.\n\n N\u00e1filah = supererogatory Koran recitation, iii. 222.\n\n Naf\u00edsah (great-grand-daughter of the Im\u00e1m Hasan), iv. 46.\n\n Naf\u00edsah (Pr. N.) = the Precious one, viii. 328.\n\n Nafs-\u00ed = my soul for \u201cthe flesh,\u201d vii. 118.\n\n Nafs Amm\u00e1rah = \u201cthe Flesh,\u201d viii. 31.\n\n \u2014\u2014 al-N\u00e1tikah = intellectual soul, viii. 31.\n\n \u2014\u2014 al-Ghazab\u00edyah = animal function, viii. 31.\n\n \u2014\u2014 al-Shahw\u00e1n\u00edyah = vegetative property, viii. 31.\n\n N\u00e1ga-kings (of Hinduism), v. 302.\n\n Nah\u00e1s (vulg. for Nuh\u00e1s, _q.v._), ii. 327; iv. 178.\n\n N\u00e1h\u00ed-ka = let it suffice thee, x. 22.\n\n Nahnu m\u00e1lih\u00edn = we are on term of salt, i. 344.\n\n Nahr = slaughtering a camel by stabbing, iv. 95.\n\n Nahr = river, vi. 163.\n\n Nahs = nasty, i. 301.\n\n N\u00e1\u2019i al-maut = messenger of death, vii. 226.\n\n N\u00e1ihah = keener, hired mourner, i. 311.\n\n Na\u2019\u00edm = delight (name for Heaven), iii. 19; iv. 143.\n\n Na\u2019\u00edman = may it benefit thee! after bathing, etc., ii. 5.\n\n Na\u00efvet\u00e9 (of the Horatian kind), ix. 215.\n\n Naj\u00e1sah = nastiness (anything unclean), vi. 178.\n\n Naj\u00edb (al-taraf = son of a common Moslemah by a Sayyid, _q.v._), v.\n 259.\n\n Naj\u00edb (al-tarafayn = whose parents are both of Apostolic blood), v.\n 259.\n\n Najis = ceremonially impure, ix. 337.\n\n N\u00e1jiyah = Salvadora, ii. 145.\n\n Najm al-Munkazzi = shooting star, viii. 329.\n\n Najm al-Sab\u00e1h (Pr. N.) = Star o\u2019 Morn, viii. 107.\n\n Najr\u00e1n (in Syria), ii. 232.\n\n Nak\u00e1 = sand-hill, x. 27.\n\n Nakat = to spot; to handsel, viii. 266.\n\n Naked = without veil or upper clothing, vii. 151.\n\n Nakedness (Ar. Aurat), vi. 30.\n\n \u2014\u2014 (paraphrased), i. 327.\n\n Nakf\u00far = Nicephorus, ii. 77.\n\n Nakh = make a camel kneel down by the cry Ikh! Ikh! ii. 139.\n\n N\u00e1kh\u00fazah Zulayt = skipper rapscallion, viii. 175.\n\n Nak\u00edb, a caravan-leader, chief, syndic, i. 269.\n\n N\u00e1kis\u00e1tu \u2019aklin wa d\u00edn = failing in wit and faith, ix. 298.\n\n Nakk\u00e1r = Pecker (a fabulous fish), ix. 184.\n\n Nakl-i-safar (move preliminary to a journey), ii. 84.\n\n N\u00e1k\u00fas = wooden gong (used as bell), vi. 47; viii. 328.\n\n Name of Allah introduced into an indecent tale essentially Egyptian, i.\n 12.\n\n Names (of God), v. 214.\n\n \u2014\u2014 (= magical formula), v. 369.\n\n \u2014\u2014 (frequently do not appear till near the end of a tale), vii. 43, 75,\n 274.\n\n \u2014\u2014 (approved by Allah), ix. 165.\n\n Naming of a child, ii. 174.\n\n Naming a girl by name offensive, vii. 286.\n\n Naml (ant) simile for a young beard, iii. 58.\n\n N\u00e1m\u00fasiyah = mosquito curtains, viii. 330.\n\n Napoleonic pose (attitude assumed by a slave), ix. 320.\n\n N\u00e1r (fire), ii. 163.\n\n \u2014\u2014 (fem., like the names of other elements), viii. 16.\n\n Narcissus (with negro eyes = yellowish white), ii. 24.\n\n Narcissus and Hippolytus (assumed as types of morosa voluptas, etc.),\n x. 215.\n\n Narjis = Narcissus, i. 294.\n\n \u2014\u2014 (name of a slave-girl), viii. 176.\n\n Nashsh\u00e1r (Al-) = the sawer, i. 335.\n\n N\u00e1sik = a devotee, ix. 40.\n\n Naskh = copying hand, i. 128.\n\n Nas\u00edm = Zephyr (emendation for Nad\u00edm = cup-companion), viii. 62.\n\n N\u00e1sir (Pr. N.) = triumphing, ix. 310.\n\n Nasr\u00e1n\u00ed = follower of Him of Nazareth, i. 258.\n\n Nat\u2019a = leather used by way of table-cloth, i. 20.\n\n Nat\u2019a al-dam = the leather of blood, i. 318; ii. 41.\n\n Nation (its power consists in its numbers of fighting men), v. 255.\n\n Nau (pl. Anw\u00e1) = setting of one star simultaneous with another\u2019s\n rising, viii. 266.\n\n Naur\u00faz = new (year\u2019s) day, iv. 244.\n\n Navel, as to beauty and health, i. 84.\n\n \u2014\u2014 (largeness of, much appreciated), viii. 33.\n\n Naw\u00e1 = date-stone; Naw\u00e1yah = severance, ii. 315.\n\n Naw\u00e1t\u00edyah = crew (navigata, nauta), viii. 17.\n\n Nay = reed-pipe, v. 50.\n\n Nays\u00e1b\u00far (town in Khorasan), ix. 230.\n\n N\u00e1zih = travelled far and wide, v. 52.\n\n N\u00e1zir = overseer, ii. 304; iii. 233.\n\n Nearness of seat a mark of honour, i. 250.\n\n Negro (Legend of his origin), iv. 250.\n\n Negroes preferred by debauched women, i. 6.\n\n \u2014\u2014 (familiarity of boys with white girls), ii. 49.\n\n \u2014\u2014 (their skin assumes dust-colour in cold, etc.), ii. 127.\n\n Negrofied races like \u201cwalking tun-butts,\u201d iv. 255.\n\n Neighbour before the house, companion before the journey, ii. 207.\n\n Neighbours (frequently on the worst of terms), vi. 236.\n\n Nemo repente fuit turpissimus (not believed in by Easterns), ix. 91.\n\n \u201cNew Arabian Nights,\u201d vi. 257.\n\n New-moon of Ramaz\u00e1n watched for, i. 84.\n\n New moon of the Festival = Crescent of the breakfast, ix. 249, 250.\n\n News (what is behind thee of, O As\u00e1m), viii. 222.\n\n Ni\u2019am = yes in answer to a negative, vii. 195.\n\n Ni\u2019amat = a blessing, iv. 1.\n\n Night (and day, not day and night, with the Arabs), iii. 121.\n\n \u2014\u2014 (-cap), iii. 222.\n\n \u2014\u2014 (\u201cthis\u201d = our \u201clast\u201d), iii. 249.\n\n \u2014\u2014 (for day), iii. 318.\n\n \u2014\u2014 (its promise spread with butter that melteth with day-rise), v. 77.\n\n \u2014\u2014 (its last the bitter parting), vii. 243.\n\n \u2014\u2014 (consists of three watches), i. 175; viii. 330.\n\n N\u00edl (Al-) = flood season corresponding to summer, i. 290.\n\n N\u00edlah = indigo, dye-stuff, ix. 144.\n\n Nile-water sweet and light, i. 290.\n\n N\u00edmchahrah = half-face (Pers., a kind of demon), v. 333.\n\n Nimr = leopard, ix. 63.\n\n Nimrod of the desert, ii. 291.\n\n Nims\u00e1 = Cermans, ii. 219.\n\n Nimshah (Namshah?) = dagger of state, ii. 193.\n\n Nineteen the age of an oldish old maid in Egypt, i. 212.\n\n Nis\u00e1b (Al-), smallest sum for stealing which the hand is mutilated, iv.\n 157.\n\n Nit\u00e1k, a woman\u2019s waistcloth, vii. 180.\n\n N\u00edyah (Al-) = ceremonial intention of prayer, v. 163; x. 254.\n\n Niz\u00e1m\u00ed (Persian poet), iii. 183.\n\n Noachian dispensation (revived Al-Islam as revealed to Adam), v. 372.\n\n Noisy merriment scandalous to Moslem \u201crespectability,\u201d i. 95.\n\n Nostrils (his life-breath was in his, = his heart was in his mouth),\n vii. 258.\n\n Nostrums for divining the sex of the unborn child, vii. 268.\n\n Nothing for nothing a sexual point d\u2019honneur, i. 87.\n\n Nuh\u00e1s (vulg. Nah\u00e1s) = copper, brass, i. 40; ii. 327; iv. 178, 230; vi.\n 83.\n\n Nukl = quatre mendiants, ix. 177, 213.\n\n Numbering the streets, etc. a classical custom, viii. 88.\n\n N\u00fan (simile for the eyebrow), v. 34.\n\n N\u00fan-like brow, iv. 249.\n\n Nuptial sheet (inspection of), iii. 289.\n\n Nur al-Huda (Pr. N.) = Light of Salvation, iii. 17; viii. 97.\n\n N\u00farayn = two lights (town in Turkestan), vii. 88.\n\n Nusf = half-dirham, ii. 37; vi. 214; ix. 139, 167.\n\n Nusk = piety, abstinence from women, ix. 243.\n\n Nu\u2019um\u00e1n (Al-) bin Munzir (tyrant of H\u00edrah), v. 74.\n\n Nu\u2019um\u00e1n\u2019s flower = anemone, ii. 325.\n\n Nuzhat al-Zam\u00e1n = delight of the age, ii. 81.\n\n Nymphomania (ascribed to worms in the vagina), iv. 298.\n\n\n Oath (a serious thing amongst Moslems), i. 179.\n\n \u2014\u2014 (inconsiderately taken), ii. 136.\n\n \u2014\u2014 (kept to the letter), iv. 70.\n\n \u2014\u2014 (retrieved by expiation), viii. 263.\n\n \u2014\u2014 (of divorce), viii. 287, 311.\n\n Obayd Allah (Pr. N.), v. 164.\n\n Obayd ibn T\u00e1hir (Under-Prefect of Baghdad), iv. 291.\n\n Object first seen in the morning determines the fortunes of the day,\n viii. 147.\n\n Obscene abuse meant as familiarity, not insult, ii. 88.\n\n O Camphor (antiphrase = O snowball), iii. 40.\n\n Ocean (Jamm), v. 93.\n\n \u2014\u2014 (of darkness), v. 309.\n\n \u201cOff-with-his-head\u201d style (not to be taken literally), ix. 308.\n\n Offering for naught = closing with the offer, ii. 4.\n\n Offerings (pious = ex votos, etc.), vii. 150.\n\n Oftentimes the ear loveth before the eye, iii. 9.\n\n Ohod (battle of), ii. 165.\n\n Old age (graphically described), v. 3.\n\n \u201cOld maids\u201d ignored in the East, vii. 286.\n\n \u201cOld Man of the Sea\u201d (a M\u00e1rid or evil Jinn), vii. 338.\n\n Old woman (polite equivalents for), v. 163.\n\n Oldest matter in The Nights the beast-stories, iii. 114.\n\n Olem\u00e1 (pl. of \u2019\u00c1lim) = the learned in the law, v. 183.\n\n \u2014\u2014 (Time-serving), x. 44.\n\n Om\u00e1n = Eastern Arabia, i. 83.\n\n \u2014\u2014 (with capital Maskat = Omana Moscha), vii. 24.\n\n Omar bin al-Khatt\u00e1b (Caliph), ii. 158, 159, 162, 164; v. 103.\n\n Omar-i-Khayy\u00e1m (astronomer-poet), ix. 230.\n\n Omen (F\u00e1l), v. 136.\n\n Onanism (discouraged by circumcision), x. 233.\n\n One-eyed men considered rascals, iv. 194.\n\n Opener (of the door of daily bread), vi. 216.\n\n Opening doors without a key is the knavish trick of a petty thief, vii.\n 182.\n\n Ophidia (of monstrous size), vi. 29.\n\n Orange (a growth of India), viii. 272.\n\n Oriental orgie different from European, i. 93.\n\n Othello (even he does not kill Emilia), ix. 300.\n\n Othm\u00e1n (Caliph), ii. 163.\n\n \u2014\u2014 (K\u00e1tib al-Kuran), v. 215.\n\n Oubliettes (in old Eastern houses), iii. 327.\n\n Out of the sight of my friend is better and pleasanter, iii. 315.\n\n O whose thrall am I, etc. = To her (I drink), viii. 224.\n\n\n Pain (resembling the drawing of a tooth), x. 21.\n\n Palace (of the Caliph at Baghdad), vi. 189.\n\n Palaces (avoided by the pious), vi. 182.\n\n \u2014\u2014 (in ruins for want of repair), x. 61.\n\n Palgrave and Al-Islam, x. 189.\n\n Palmerin of England, viii. 64.\n\n Palm-stick (a salutary rod), ii. 22.\n\n Palsy (creeps over him), v. 251.\n\n Pander-dodge to get more money, i. 302.\n\n Panel-dodge fatally common, i. 323.\n\n Paper (his = the whiteness of his skin), v. 161.\n\n Paradise (of the Moslem not wholly sensual), iii. 19; ix. 322.\n\n Parapets (on terrace-roofs made obligatory by Moses), v. 72.\n\n Parasite (Ar. Tufayl\u00ed), v. 130.\n\n Parent (ticklish on the Pundonor), ix. 288.\n\n Paris Jockey-club scene anticipated, i. 327.\n\n Parisian MSS. of The Nights, x. 104.\n\n Parody on the testification of Allah\u2019s Unity, i. 177; iii. 215.\n\n Parrot-story a world-wide folk-lore, i. 52.\n\n Particles of swearing, viii. 310.\n\n Partner in very deed, viii. 181.\n\n Partridge (Ar. Hijl), iii. 138.\n\n Partridges (story of the two), vi. 183.\n\n Pashas\u2019 agents for bribery in Constantinople, iv. 183.\n\n Passengers in difficulties take command, i. 140.\n\n Pathos (touch of), iii. 55.\n\n Patience (cutting the cords of), iii. 178.\n\n Pausing as long as Allah pleased = musing a long time, vi. 109.\n\n Pay-chest (of a Hamm\u00e1m bath), ix. 152.\n\n Payne quoted, i. 129, 150, 167, 209, 217; ii. 19, 185, 304; iii. 58,\n 130, 162, 172, 193, 252, 275, 291; iv. 50, 54, 66, 197, 221, 222; v.\n 44, 49, 65, 86, 112, 161, 192, 204, 346; vii. 16, 18, 57, 123, 178,\n 277, 337; viii. 21, 32, 64, 70, 72, 80, 117, 125, 130, 131, 148,\n 158, 168, 179, 216, 223, 224, 262, 264, 271, 275, 278, 279, 282,\n 293, 294, 298, 314, 326, 327; ix. 22, 28, 79, 84, 86, 89, 171, 212,\n 224, 226, 227, 250, 251, 265, 268, 290; x. 50, 52, 74, 104, 140,\n 142, 167.\n\n Peaches (Sultani and Andam), viii. 270.\n\n Pearl supposed to lose 1 per cent. per ann. of its lustre, i. 165.\n\n Pearl-fisheries, vi. 60.\n\n Pearls (shaded by hair = teeth under mustachio), v. 157.\n\n \u2014\u2014 (fresh from water), vii. 240.\n\n \u2014\u2014 (resting on the sand-bank), ix. 164.\n\n Pears (various kinds of), viii. 269.\n\n Peccadillo in good olden days (murder), iv. 275.\n\n \u201cP\u00e9ch\u00e9 philosophique\u201d (the, in France), x. 249.\n\n Pederasts (list of famous), x. 252.\n\n Pehlevi version of the Panchatantra, x. 120.\n\n Pen and Preserved Tablet, ii. 68.\n\n Pencilling the eyes with Kohl, vii. 250.\n\n Penis (as to anus and cunnus), iii. 303.\n\n \u2014\u2014 (Ark al-Halawat), iv. 51.\n\n \u2014\u2014 (correspondence of size), iv. 52.\n\n \u2014\u2014 (and its succedanea), x. 239.\n\n Pens (gilded = reeds washed with gold), vii. 112.\n\n People of His affection = those who deserve His love, ix. 92.\n\n Pepper (and the discovery of the Cape route), vi. 38.\n\n \u2014\u2014 (-plantations shaded by bananas), vi. 57.\n\n Perfumes (not used during mourning), iii. 63.\n\n \u2014\u2014 (natural), iii. 231.\n\n Periphrase containing a negative adds emphasis, ii. 83.\n\n Persian (\u201cI am a, but not lying now\u201d), v. 26.\n\n \u2014\u2014 (poets mostly addressing youths), v. 156.\n\n Persians always suspected, viii. 8.\n\n Persians (delighting in practical jokes), ix. 177.\n\n Person (Ar. Shakhs), iv. 97; viii. 159.\n\n Peshadians (race of Persian Kings), i. 75.\n\n Petrified folk, ix. 318.\n\n Phaedra and Hippolytus, vi. 127.\n\n Pharao (signs to), iv. 249.\n\n \u201cPhilippi\u201d and \u201cAlexanders\u201d in Sidon, ii. 82.\n\n Philosophic (used in a bad sense), vi. 257.\n\n Physical prognostication familiar to Mesmerists, ii. 72.\n\n Physiognomy (Ar. Fir\u00e1sah, Kiy\u00e1fah), viii. 326.\n\n Physiologists (practise on the simiads), v. 220.\n\n Physis and Anti-physis, v. 320.\n\n Picnics (on the Rauzah island), v. 169.\n\n Pidar-sokhtah = (son of a) burnt father (Persian insult), vi. 26.\n\n Pi\u00e8ces de circonstance (mostly mere doggrel), ii. 261; viii. 59.\n\n Pigeon (language, etc.), iii. 126.\n\n \u2014\u2014 (blood of the young), _ib._ 289.\n\n Pilgrimage quoted, i. 28.\n\n \u2014\u2014 (iii. 11), _ib._ 46.\n\n \u2014\u2014 (i. 5; ii. 196), _ib._ 51.\n\n \u2014\u2014 (ii. 71), _ib._ 74.\n\n \u2014\u2014 (ii. 309), _ib._ 77.\n\n \u2014\u2014 (iii. 126), _ib._ 97.\n\n \u2014\u2014 (i. 86), _ib._ 107.\n\n \u2014\u2014 (iii. 31, etc.), _ib._ 112.\n\n \u2014\u2014 (i. 327), _ib._ 120.\n\n \u2014\u2014 (ii. 198), _ib._ 123.\n\n \u2014\u2014 (iii. 104), _ib._ 134.\n\n \u2014\u2014 (iii. 350), _ib._ 138.\n\n \u2014\u2014 (i. chapt. xi.), _ib._ 140.\n\n \u2014\u2014 (iii. 137), _ib._ 170.\n\n \u2014\u2014 (iii. 200), _ib._ 174.\n\n \u2014\u2014 (iii. 60, 62) _ib._ 208.\n\n \u2014\u2014 (i. 202), _ib._ 214.\n\n \u2014\u2014 (ii. 275), _ib._ 215.\n\n \u2014\u2014 (i. 118), _ib._ 219.\n\n \u2014\u2014 (ii. 215), _ib._ 220.\n\n \u2014\u2014 (iii. 125, 232), _ib._ 226.\n\n \u2014\u2014 (i. 313), _ib._ 228.\n\n \u2014\u2014 (iii. 63), _ib._ 230.\n\n \u2014\u2014 (i. 84; iii. 43), _ib._ 245.\n\n \u2014\u2014 (i. 127), _ib._ 250.\n\n \u2014\u2014 (ii. 175), _ib._ 256.\n\n \u2014\u2014 (i. 160), _ib._ 258.\n\n \u2014\u2014 (i. 255; i. 60), _ib._ 266.\n\n \u2014\u2014 (iii. 263), _ib._ 269.\n\n \u2014\u2014 (iii. 201, 202), _ib._ 284.\n\n \u2014\u2014 (i. 53), _ib._ 294.\n\n \u2014\u2014 (i. 240; iii. 35, 36), _ib._ 308.\n\n \u2014\u2014 (i. 11; iii. 285), ii. 5.\n\n \u2014\u2014 (i. 261; iii. 7), _ib._ 15.\n\n \u2014\u2014 (i. 210; 346), _ib._ 31.\n\n \u2014\u2014 (ii. 77), _ib._ 40.\n\n \u2014\u2014 (iii. 330), _ib._ 113.\n\n \u2014\u2014 (ii. 113), _ib._ 114.\n\n \u2014\u2014 (i. 99), _ib._ 316.\n\n \u2014\u2014 (ii. 274), _ib._ 326.\n\n \u2014\u2014 (ii. 176; i. 174), _ib._ 330.\n\n \u2014\u2014 (i. 276), _ib._ 338.\n\n \u2014\u2014 (iii. 333), _ib._ 124.\n\n \u2014\u2014 (iii. 12), _ib._ 131.\n\n \u2014\u2014 (iii. 254), _ib._ 132.\n\n \u2014\u2014 (i. 222; ii. 91), _ib._ 139.\n\n \u2014\u2014 (ii. 118), _ib._ 140.\n\n \u2014\u2014 (i. 121), _ib._ 163.\n\n \u2014\u2014 (ii. 227), _ib._ 165.\n\n \u2014\u2014 (iii. 226, 342, 344), _ib._ 169.\n\n \u2014\u2014 (ii. 49), _ib._ 178.\n\n \u2014\u2014 (i. 305), _ib._ 180.\n\n \u2014\u2014 (iii. 322), _ib._ 203.\n\n \u2014\u2014 (ii. 89), _ib._ 220.\n\n \u2014\u2014 (iii. 115), _ib._ 224.\n\n \u2014\u2014 (iii. 232), _ib._ 227.\n\n \u2014\u2014 (i. 346), _ib._ 230.\n\n \u2014\u2014 (iii. 78), _ib._ 236.\n\n \u2014\u2014 (ii. 110), _ib._ 242.\n\n \u2014\u2014 (iii. 171\u2013175; 203), _ib._ 272.\n\n \u2014\u2014 (iii. 113), _ib._ 286.\n\n \u2014\u2014 (iii. 71), _ib._ 293.\n\n \u2014\u2014 (ii. 105, 205), _ib._ 317.\n\n \u2014\u2014 (ii. 58; iii. 343), _ib._ 327.\n\n \u2014\u2014 (i. 110), _ib._ 330.\n\n \u2014\u2014 (ii. 22), iii. 7.\n\n \u2014\u2014 (iii. 77), _ib._ 65.\n\n \u2014\u2014 (iii. 14), _ib._ 67.\n\n \u2014\u2014 (i. 216), _ib._ 81.\n\n \u2014\u2014 (i. 64), _ib._ 91.\n\n \u2014\u2014 (iii. 185), _ib._ 107.\n\n \u2014\u2014 (iii. 270), _ib._ 118.\n\n \u2014\u2014 (iii. 208), _ib._ 121.\n\n \u2014\u2014 (iii. 218), _ib._ 126.\n\n \u2014\u2014 (i. 52), _ib._ 151.\n\n \u2014\u2014 (iii. 307), _ib._ 159.\n\n \u2014\u2014 (i. 99), _ib._ 163.\n\n \u2014\u2014 (iii. 239), _ib._ 174.\n\n \u2014\u2014 (iii. 22), _ib._ 226.\n\n \u2014\u2014 (ii. 282), _ib._ 241.\n\n \u2014\u2014 (iii. 144), _ib._ 252.\n\n \u2014\u2014 (ii. 213, 321), _ib._ 304.\n\n \u2014\u2014 (iii. 192\u2013194), _ib._ 319.\n\n \u2014\u2014 (i. 106), _ib._ 324.\n\n \u2014\u2014 (i. 75\u201377), iv. 6.\n\n \u2014\u2014 (i. 285; ii. 78), _ib._ 36.\n\n \u2014\u2014 (iii. 306), _ib._ 75.\n\n \u2014\u2014 (i. 123), _ib._ 78.\n\n \u2014\u2014 (iii. 295), _ib._ 80.\n\n \u2014\u2014 (iii. 303), _ib._ 95.\n\n \u2014\u2014 (ii. 119), _ib._ 114.\n\n \u2014\u2014 (i. 213), _ib._ 115.\n\n \u2014\u2014 (iii. 156, 162, 216, 220), _ib._ 125.\n\n \u2014\u2014 (iii. 168, 174, 175), _ib._ 148.\n\n \u2014\u2014 (ii. 329), _ib._ 254.\n\n \u2014\u2014 (iii. 192), _ib._ 261.\n\n \u2014\u2014 (i. 43), _ib._ 293.\n\n \u2014\u2014 (i. 22), v. 39.\n\n \u2014\u2014 (ii. 287), _ib._ 44.\n\n \u2014\u2014 (iii. 218), _ib._ 49.\n\n \u2014\u2014 (i. 16), _ib._ 97.\n\n \u2014\u2014 (ii. 344), _ib._ 100.\n\n \u2014\u2014 (i. 10), _ib._ 112.\n\n \u2014\u2014 (ii. 161), _ib._ 119.\n\n \u2014\u2014 (i. 352), _ib._ 158.\n\n \u2014\u2014 (ii. 320), _ib._ 196.\n\n \u2014\u2014 (i. 110), _ib._ 201.\n\n \u2014\u2014 (iii. 193, 205, 226, 282), _ib._ 203.\n\n \u2014\u2014 (iii. 248), _ib._ 212.\n\n \u2014\u2014 (iii. 92), _ib._ 220.\n\n \u2014\u2014 (ii. 322), _ib._ 224.\n\n \u2014\u2014 (i. 362), _ib._ 225.\n\n \u2014\u2014 (ii. 288), _ib._ 236.\n\n \u2014\u2014 (i. 297), vi. 57.\n\n \u2014\u2014 (i. 180), _ib._ 61.\n\n \u2014\u2014 (i. 349; iii. 73), _ib._ 263.\n\n \u2014\u2014 (ii. 116; iii. 190), _ib._ 264.\n\n \u2014\u2014 (i. 370), _ib._ 276.\n\n \u2014\u2014 (i. 298), _ib._ 277.\n\n \u2014\u2014 (ii. 332), _ib._ 287.\n\n \u2014\u2014 (iii. 90), vii. 3, 4.\n\n \u2014\u2014 (i. 377), _ib._ 9.\n\n \u2014\u2014 (iii. 191), _ib._ 21.\n\n \u2014\u2014 (i. 14), _ib._ 80.\n\n \u2014\u2014 (ii. 62\u201369), _ib._ 91.\n\n \u2014\u2014 (ii. 130, 138, 325), _ib._ 92.\n\n \u2014\u2014 (ii. 3), _ib._ 95.\n\n \u2014\u2014 (iii. 336), _ib._ 104.\n\n \u2014\u2014 (i. 59), _ib._ 171.\n\n \u2014\u2014 (i. 120), _ib._ 172.\n\n \u2014\u2014 (ii. 300), _ib._ 124.\n\n \u2014\u2014 (ii. 24), _ib._ 140.\n\n \u2014\u2014 (i. 124), _ib._ 177.\n\n \u2014\u2014 (iii. 66), _ib._ 181.\n\n \u2014\u2014 (ii. 52\u201354), _ib._ 202.\n\n \u2014\u2014 (i. 62), _ib._ 212.\n\n \u2014\u2014 (iii. 165), _ib._ 219.\n\n \u2014\u2014 (iii. 70), viii. 137.\n\n \u2014\u2014 (iii. 365), _ib._ 157.\n\n \u2014\u2014 (ii. 248), _ib._ 172.\n\n \u2014\u2014 (ii. 130, etc.), _ib._ 183.\n\n \u2014\u2014 (ii. 207), _ib._ 273.\n\n \u2014\u2014 (i. 176), _ib._ 287.\n\n \u2014\u2014 (ii. 82), _ib._ 291.\n\n \u2014\u2014 (i. 88), _ib._ 300.\n\n \u2014\u2014 (i. 9), ix. 50.\n\n \u2014\u2014 (i. 235), _ib._ 51.\n\n \u2014\u2014 (iii. 66), _ib._ 81.\n\n \u2014\u2014 (i. 20), _ib._ 165.\n\n \u2014\u2014 (ii. 285\u2013287), _ib._ 175.\n\n \u2014\u2014 (iii. 224, 256), _ib._ 178.\n\n \u2014\u2014 (i. 99), _ib._ 262.\n\n \u2014\u2014 (ii. 48), _ib._ 307.\n\n \u2014\u2014 (i. 314), _ib._ 315.\n\n Pilgrimage not perfected save by copulation with the camel, viii. 157.\n\n Pilgrims (offcast of the = a broken down pilgrim left to die on the\n road), ix. 290.\n\n Pillow (wis\u00e1dah, makhaddah), taking to = taking to one\u2019s bed, ii. 70.\n\n Pistachio-nut (tight-fitting shell of), iv. 216.\n\n Pitching tents within dog-bark from Royalty disrespectful, ii. 294.\n\n Plain (ground), synonyms for, i. 46.\n\n Plain-speaking (of the Badaw\u00ed), iv. 102.\n\n Plaisirs de la petite oie (practised by Eunuchs), v. 46.\n\n Plates as armature, iii. 216.\n\n Plato (his theory of love), x. 209.\n\n Play \u201cnear and far\u201d = \u201cfast and loose,\u201d x. 22.\n\n Pleasure prolonged (en pensant \u00e0 sa pauvre m\u00e8re, etc.), v. 76.\n\n Pleiads (the stars whereby men sail), viii. 304.\n\n Plunder sanctioned by custom, ii. 68.\n\n Plur. masc. used by way of modesty by a girl addressing her lover, i.\n 98.\n\n Plural of Majesty, iii. 16; iv. 156.\n\n Poetical justice (administered with vigour in The Nights), vi. 25.\n\n Poetry of the Arabs requires knowledge of the Desert to be understood,\n i. 230.\n\n Poets (four, whose works contraried their character), x. 253.\n\n Poison (deadly only in contact with abraded skin), vi. 202.\n\n Poisons in the East, ix. 101.\n\n Poke (counterfeit), iii. 302.\n\n Policeman (called in, a severe punishment in the East; why?), ix. 137.\n\n Police-master legally answerable for losses, vii. 161.\n\n Polissonnerie (Egyptian), iii. 243; iv. 226.\n\n Polo (\u201cGoff\u201d), v. 32.\n\n Poltroon (contrasted with a female tiger-lamb), ix. 224.\n\n Polygamy and Polyandry in relation to climate, iii. 241.\n\n Polyphemus (in Arab garb), vi. 24.\n\n \u2014\u2014 (no Mrs. P. accepted), vi. 27.\n\n Pomegranate fruit supposed to contain seed from Eden garden, i. 134.\n\n \u2014\u2014 (Had\u00eds referring to), viii. 267.\n\n Porcelain (not made in Egypt or Syria), iv. 164.\n\n Postillon (Le), iii. 304.\n\n Postures of coition, iii. 93.\n\n Potter (simile of the), ix. 77.\n\n Pouch (Ar. Surrah), viii. 71.\n\n Poverty (Holy), v. 269.\n\n Powders (coloured in sign of holiday making), x. 51.\n\n Power (whoso has it and spareth, for Allah\u2019s reward he prepareth), ix.\n 340.\n\n Prayer (for the dead lack the Sijdah), ii. 10.\n\n \u2014\u2014 (of Ramazan), ii. 202.\n\n \u2014\u2014 (rules for joining in), iii. 174.\n\n \u2014\u2014 (two-bow), iii. 213.\n\n \u2014\u2014 (-niche = way-side chapel), iii. 324.\n\n \u2014\u2014 (without intention, Ar. Niyat, is valueless), v. 163.\n\n \u2014\u2014 (offered standing or prostrating), v. 196.\n\n \u2014\u2014 (of a sick person as he best can), v. 200.\n\n \u2014\u2014 (intonation of the voice in), v. 200.\n\n \u2014\u2014 (call to, Az\u00e1n), v. 201.\n\n \u2014\u2014 (is a collector of all folk), v. 201.\n\n Praying against (polite form for cursing), ix. 293.\n\n Pre-Adamite doctrine, x. 179.\n\n Preachments (to Eastern despots), v. 254.\n\n Precautions (thwarted by Fate and Fortune), vi. 167.\n\n Precedence (claims pre-eminence), viii. 285.\n\n Precedent (merit appertains to), iii. 264.\n\n Predestination (not Providence, a Moslem belief), vi. 202.\n\n Pre-eminence (appertaineth to precedence), viii. 285.\n\n Preliminaries of a wrestling bout, ii. 92.\n\n Premier (Le, embellit), viii. 86.\n\n Preposterous venery, iii. 304.\n\n Presence (I am _in thy_ = _thy slave to slay or pardon_), ix. 124.\n\n Preserved tablet, ii. 68.\n\n Preventives (the two), iii. 222.\n\n Price (without abatement = without abstracting a large bakhshish), ix.\n 152.\n\n \u2014\u2014 (shall remain), ix. 262.\n\n Pride of beauty intoxicates, iv. 34.\n\n Priest hidden within an image (may date from the days of Memnon), ix.\n 324.\n\n Prima Venus debet esse cruenta, iii. 289.\n\n Prime Minister carrying fish to the cookmaid, i. 63.\n\n Prince (of a people is their servant), ix. 99.\n\n Prin\u00b4cess, English; Prince\u00b4ss, French, vii. 245.\n\n Prison (in the King\u2019s Palace), ix. 52.\n\n Prisons (Moslem), vi. 244.\n\n Privy, a slab with slit in front and a round hole behind, i. 221.\n\n \u2014\u2014 and bath favourite haunts of the Jinns, vi. 141.\n\n Proc\u00e8s verbal (customary with Moslems), iv. 73.\n\n Prognostication frequently mentioned, ii. 72.\n\n \u2014\u2014 (from nervous movements), viii. 25.\n\n Prolixity (heightening the effect of a tale), x. 50.\n\n Prolongatio veneris (Ims\u00e1k), v. 76.\n\n Prominence of the pugaeic muscles insisted upon, ii. 98.\n\n Property (of the heirless lapses to the treasury), iv. 62.\n\n \u2014\u2014 (left by will), vi. 213.\n\n Prophets (have some manual trade), ii. 286.\n\n \u2014\u2014 (named in the Koran), v. 210.\n\n \u2014\u2014 (and their agnomina), vi. 270.\n\n Proportion of horse and foot in Arab and Turcoman armies, vii. 1.\n\n Prostitution (never wholly abolished in Al-Islam), viii. 115.\n\n Prostration (must be made to Allah only), vi. 136.\n\n Protestants (four great _Sommit\u00e9s_), vii. 124.\n\n Prothesis without apodosis (a favourite style in Arabic), vi. 203, 239.\n\n Proverbs true to nature, i. 307.\n\n Providence (and Justice), v. 286.\n\n Province (\u201csome\u201d = Sancho Panza\u2019s \u201cinsula\u201d), ii. 188.\n\n Puell\u00e6 Wakwakienses, viii. 89.\n\n Puns (wretched and otherwise), ii. 64, 179, 182; iv. 258; vii. 53, 288,\n 307; viii. 35, 228, 329; ix. 278, 289; x. 11, 27.\n\n Punctilios of the Desert, vi. 264.\n\n Purgation (Easterns most careful during), v. 154.\n\n Purifying (after evacuation), ii. 326.\n\n Purity of love attains a prophetic strain, iii. 6.\n\n Pyramidennarren, v. 106.\n\n Pyramids (Ar. Al-Ahr\u00e1m), v. 105.\n\n \u2014\u2014 (containing unopened chambers?), v. 106.\n\n \u2014\u2014 (verses on the), x. 150.\n\n\n Qanoon-e-Islam quoted on the subject of horoscopes, etc. i. 213.\n\n Quarter (son of the = neighbour), vi. 236.\n\n Queen\u2019s mischief = the mischief which may (or will) come from the\n Queen, viii. 98.\n\n Question (expressing emphatic assertion), ix. 182.\n\n Questions (indiscreet, the rule throughout Arabia), iii. 105.\n\n Quibbling away (a truly diplomatic art), v. 86.\n\n\n Ra\u2019ad al-K\u00e1sif (Pr. N.) = the loud-pealing Thunder, vi. 221.\n\n Ra\u2019ad Sh\u00e1h A. P. = thunder-king, vii. 55.\n\n Raas al-M\u00e1l = capital, viii. 248.\n\n Raat-hu = she saw him, viii. 298.\n\n Ra\u2019\u00e1y\u00e1 (pl. of Ra\u2019\u00edyat) = Ryot, iii. 215.\n\n Rabbat\u00ed = my she-Lord, applied to the fire, vii. 36.\n\n Rabelaisian humour of the richest, iv. 152.\n\n Rabite, classical term for a noble Arab horse, iii. 72.\n\n Racing a favourite pastime, ii. 273.\n\n Raff = shelf running round a room, viii. 122.\n\n R\u00e1fisi = denier, Sh\u00ed\u2019ah, iv. 44.\n\n Rafw = artistic style of darning, vi. 198.\n\n Rag (burnt, used as styptic), iv. 108.\n\n R\u00e1ghib = the Desirous, v. 145.\n\n \u2014\u2014 (= expecter; Z\u00e1hid = rejecter), viii. 315.\n\n R\u00e1h = pure old wine, iv. 186.\n\n Rahan = pledge, ix. 311.\n\n R\u00e1hat\u00e1ni (Al-) = the two rests, viii. 342.\n\n Rah\u00edl (small dromedary), iii. 67.\n\n Rahim, Rihm = womb for uterine relations, vii. 123.\n\n Rahmah (Pr. N.) = the puritanical \u201cMercy,\u201d vi. 226.\n\n Raiment of devotees (white wool), vii. 214.\n\n Rais = captain, master (not owner) of a ship, i. 127; vi. 12.\n\n Raising the tail, sign of excitement in the Arab blood-horse, iii. 84.\n\n Rajab = worshipping (seventh Arab month), v. 54.\n\n Rajaz = the seventh Bahr of Arabic prosody, i. 251.\n\n Rajul ikhtiy\u00e1r = a middle-aged man, i. 55.\n\n Rakham = aquiline vulture, viii. 20.\n\n R\u00e1k\u00ed (distilled from raisins), v. 65.\n\n Rakb = fast-going caravan, iv. 254.\n\n Ramaz\u00e1n (moon of), viii. 33.\n\n Ramlah (half-way house between Jaffa and Jerusalem), vi. 103.\n\n Rank (derived from Pers. rang = colour), ii. 192.\n\n \u2014\u2014 (thine is with me such as thou couldst wish = I esteem thee as thou\n deservest), ix. 41.\n\n \u2014\u2014 (conferred by a Sovereign\u2019s addressing a person by a title), ix.\n 119.\n\n Rape (rendered excusable by wilfulness), vi. 187.\n\n R\u00e1s al Killaut = Head of Killaut, a son of the sons of the Jinn, ix. 8.\n\n R\u00e1s al-T\u00edn = Headland of Clay (not Figs), v. 112.\n\n Rashaa = fawn beginning to walk, v. 149.\n\n Rash\u00e1d = garden-cresses or stones; viii. 194.\n\n Rash\u00edd = the heaven-directed, viii. 194.\n\n Rashid (Pasha, etc.), iv. 202.\n\n Rashid = Rosetta, viii. 288.\n\n Ras\u00edf (Al-) river-quay, dyke, viii. 150.\n\n Rasm = usage (justifies a father killing his son), ii. 7.\n\n Ras\u00fal = one sent, \u201capostle,\u201d not prophet, iv. 284.\n\n Rasy = praising in a funeral sermon, iii. 291.\n\n Rat\u00e1nah = a jargon, iii. 200.\n\n Raushan = window, iii. 171.\n\n Raushan\u00e1 (splendour) = Roxana, iii. 171.\n\n Rauzah (Al-) = the gardens, i. 291.\n\n \u2014\u2014 (at Cairo), v. 169.\n\n Raven of the waste or the parting, iv. 52; viii. 236.\n\n R\u00e1w\u00ed = story-teller (also used for Reciter of Traditions), x. 163.\n\n R\u00e1y = rede (\u201cprivate judgment\u201d), vi. 146.\n\n R\u00e1yah k\u00e1\u00edmah = pennons flying (not \u201cbeast standing\u201d), vii. 118.\n\n Raydan\u00edyah (camping ground near Cairo), i. 245.\n\n Rayh\u00e1n = scented herb, viii. 187.\n\n Rayh\u00e1n\u00ed = a curved character, i. 128; ii. 301.\n\n R\u00e1y\u00ed = rationalist, vi. 146.\n\n Rayy (old city of Media), iv. 104.\n\n Ready to fly for delight, iii. 26.\n\n Ream (It. risma, Ar. rizmah), v. 108.\n\n Red dress (sign of wrath), iv. 72; vi. 250.\n\n Red Sea (cleaves in twelve places), v. 236.\n\n Reed = pen (title of the Koranic chapt. lxviii), ii. 68.\n\n Reed-pipe (Nay), v. 50.\n\n Refusal of a gift, greatest affront, i. 336.\n\n \u2014\u2014 (of a demand in marriage a sore insult), vi. 262.\n\n Relations between Badawi tribes, vi. 267.\n\n Rending of garments as sign of sorrow or vexation, i. 308.\n\n \u201cRenowning it\u201d (boasting of one\u2019s tribe), iii. 80, 108.\n\n \u2014\u2014 (na\u00efve style of), vii. 347.\n\n Repentance (a strong plead for granting aid with a Moslem), iv. 277.\n\n \u2014\u2014 (acquits the penitent), vii. 72.\n\n Repetition, vii. 293, 301.\n\n \u2014\u2014 (of an address in token of kindness), v. 370.\n\n Resignation (noble instance of), x. 42.\n\n Respect shown to parts of the body, exuvi\u00e6, etc., i. 276.\n\n Rest (in Eastern travel before eating and drinking), viii. 142.\n\n Retorts (of a sharp Fellah), vi. 232.\n\n Return unto Allah, iii. 317.\n\n Return-Sal\u00e1m, viii. 309.\n\n Revenge (a sacred duty), viii. 26.\n\n Rib\u00e1 = interest, usury, v. 201; viii. 248.\n\n Ridding the sea of its rubbish, ix. 169.\n\n Riddle \u201csurprise\u201d (specimen of), v. 239.\n\n Riders (names of such on various beasts), viii. 239.\n\n Riding on the ass an old Biblical practice, i. 262.\n\n Riding on men as donkeys (facetious exaggeration of African practice),\n vii. 357.\n\n R\u00edf (Al-) = lowland, viii. 304.\n\n Rihl = wooden saddle, iii. 117.\n\n Rij\u00e1l al-Ghayb (invisible controls), ii. 211; x. 14.\n\n Rims cars, i. 131.\n\n Rind (rand) = willow, bay, aloes-wood, iii. 172.\n\n Ring (in memoriam), vi. 199.\n\n \u2014\u2014 (lost in the H\u00e1r\u00edm raises jealous suspicion), vi. 200.\n\n Rings in the East, iv. 24.\n\n Rising up and sitting down sign of agitation, ii. 112.\n\n River (the = Tigris-Euphrates), ix. 313.\n\n Rivers (underground), vi. 63.\n\n Rizam (pl. of rizmah) = bales, reams, v. 108.\n\n Rizw\u00e1n (approbation) = key-keeper of Paradise, iii. 15, 20; iv. 195;\n viii. 265.\n\n Robbing (to keep life and body together, an acceptable plea), ix. 137.\n\n Robe (the hidden, story of), vi. 188.\n\n Robing one\u2019s self in rags = becoming a Fak\u00edr, ii. 171.\n\n Robinson Crusoe (with a touch of Arabic prayerfulness), v. 291.\n\n Rod (divining or dowsing), iv. 73.\n\n Roman superficiality (notable instance of), x. 116.\n\n Rosary, iii. 123.\n\n Rose (in Arab. masculine), viii. 274.\n\n Rose-water (for \u201cnobility and gentry,\u201d even in tea), v. 357.\n\n Rotl (pl. Art\u00e1l) = rotolo, pound weight, iv. 124.\n\n Roum = Gr\u00e6co-Roman Empire, iv. 100.\n\n Roumi (in Marocco = European), viii. 268.\n\n Royalty in the guise of merchants, iii. 12.\n\n Rozist\u00e1n = day-station, i. 29.\n\n Rub\u2019 al-Khar\u00e1b (probably for the Great Arabian Desert), vii. 80; x. 42.\n\n Rubb = syrup, \u201cRob,\u201d ii. 3.\n\n Rubbam\u00e1 = perhaps, sometimes (more emphatic than rubba), vii. 218.\n\n Rubber (shampooer), iii. 17.\n\n Rubhah (townlet on the frontier of Syria), iii. 52.\n\n Ruby (La\u2019al, Y\u00e1k\u00fat), v. 342.\n\n \u2014\u2014 (of exceptional size), vi. 66.\n\n Rudaynah and Rudaynian lances, ii. 1.\n\n Rudaynian lance (like a), vii. 265.\n\n R\u00fah = spirit, breath of life, ix. 67.\n\n Ruh = be off, ix. 168.\n\n Ruh bil\u00e1 Fuz\u00fal = Begone and none of your impudence, viii. 163.\n\n Ruhb\u00e1n = monks, viii. 256.\n\n Ruk\u00e1\u2019\u00ed = correspondence hand, i. 128.\n\n Ruk\u2019atayn = two-bow prayer, i. 142.\n\n Rukb = travellers on camels, return caravan, viii. 238.\n\n Rukh (Roc and \u201cRoc\u2019s\u201d feathers), v. 122.\n\n \u2014\u2014 (the world-wide \u201cWundervogel\u201d), vi. 16.\n\n \u2014\u2014 (study of, by Prof. Bianconi), vi. 49.\n\n Rukh\u00e1m = alabaster, i. 295.\n\n Rumourers (the two) = basin and ewer, vii. 146.\n\n Rustak (Al-), city of Oman, vi. 289.\n\n Rustam (not Rustum or Rustem), iv. 219.\n\n Rutub (applying to pearls = fresh from water), vii. 240.\n\n Ryot = liege, subject; Fellah, peasant, iii. 215.\n\n\n S\u00e1\u2019a (measure of corn, etc.), vi. 203.\n\n Sa\u2019ad = auspiciousness, prosperity; derivatives, i. 9.\n\n Sa\u2019adah (female Pr. N.), iii. 65.\n\n Sa\u2019\u00e1dah = worldly prosperity and future happiness, ix. 327.\n\n Sa\u2019alab = fox, iii. 132.\n\n Sa\u2019alabah (name of a tribe), iii. 107.\n\n Sab\u00e1 = Biblical Sheba, iv. 113; vii. 316.\n\n Sabab = rope (hence a cause), ii. 14; viii. 100.\n\n Sabaj (not Sabah) a black shell, vii. 131.\n\n Sabaka = he out-raced, ix. 111.\n\n Sabaka K\u00farah\u00e1 = he pierced her forge, viii. 46.\n\n Sabb = low abuse, iii. 311.\n\n Sabb\u00e1gh = dyer, ii. 305.\n\n Sabb\u00e1h bin Ramm\u00e1h bin Hum\u00e1m = the Comely, son of the Spearman, son of\n the Lion, iii. 67.\n\n Sabbahaka \u2019llah bi-\u2019l-Khayr = Allah give thee good morning, vi. 196.\n\n Sabbath (kept in silence), v. 339.\n\n Sabbation (River), v. 337.\n\n Sab\u00edhat al-\u2019Urs = gift on the wedding morning, x. 18.\n\n S\u00e1bik = forerunner, viii. 341.\n\n Sab\u00edkah = bar, lamina, ingot, viii. 10.\n\n Sab\u00edyah = young lady, ix. 226.\n\n Sabr = patience and aloes, source of puns, i. 138; viii. 35; ix. 278.\n\n Sabt = Sabbath, ii. 305.\n\n Sab\u00far = Sapor II., vi. 274.\n\n Sacrifice (Ar. Kurb\u00e1n), viii. 16.\n\n Sacy, Silvestre de (on the origin of The Nights), x. 76.\n\n S\u00e1d (Letter, simile for the eye), v. 34.\n\n Sadaf = cowrie, i. 19.\n\n Sadakah = voluntary alms, opposed to Zak\u00e1t, i. 339.\n\n Sadd = wall, dyke, i. 114; ii. 128.\n\n S\u00e1dir = returning from the water (_see_ W\u00e1rid), iii. 56.\n\n Sadness (House of), viii. 64.\n\n Sady = H\u00e1mah, _q.v._; iii. 293.\n\n Saf\u00e0 (ground-wave _in_ Meccah), v. 203.\n\n Safe-guard (I am in thy = I appeal to thy honour), vi. 158.\n\n Saffron (aphrodisiac), ii. 234.\n\n Saf\u00ednah = (Noah\u2019s) Ark, ix. 310.\n\n Saf\u00edyu \u2019llah (Adam) = pure of Allah, ii. 124.\n\n Safw\u00e1n (Pr. N.) = clear, cold, vii. 314.\n\n Saghr (Thagr), the opening of the lips showing the teeth, i. 156; viii.\n 289.\n\n Sah\u00e1kah = tribadism, ii. 234.\n\n S\u00e1hib = companion, used as a Wazirial title, i. 237; iv. 139; v. 71.\n\n S\u00e1hib al-Shartah = chief of the watch (Prefect of Police), i. 259.\n\n S\u00e1hib Nafas = master of breath, a minor saint healing by expiration, i.\n 107.\n\n Sah\u00edfah = page, book, viii. 148.\n\n Sah\u00edkah = Tribade, viii. 130.\n\n S\u00e1hil (Al-) = the coast (Ph\u0153nicia), ix. 22.\n\n S\u00e1hil Masr = the river side (at Cairo), i. 291.\n\n Sah\u00edm al-Layl (Pr. N.) = he who shooteth an arrow by night, vi. 261.\n\n S\u00e1hirah = place for the gathering of souls on Doom-day, iii. 323.\n\n Sahm-hu = his shaft, vi. 100.\n\n Sahm mush ab = forked (not barbed) arrow, ix. 48.\n\n S\u00e1\u2019\u00ed = running between Saf\u00e1 and Marwah, ii. 327.\n\n S\u00e1ibah = she-camel freed from labour, iii. 78.\n\n \u2014\u2014 = a woman who lets herself go (a-whoring, etc.), viii. 151.\n\n Sa\u2019\u00edd = Upper Egypt, viii. 304.\n\n Sa\u2019\u00edd bin Jubayr, ii. 201.\n\n Sa\u2019\u00edd bin S\u00e1lim (Governor of Khorasan), v. 94.\n\n Sa\u2019\u00edd bin Zayd (traditionist), v. 81.\n\n Sa\u2019\u00eddah = the auspicious (fem.), ix. 330.\n\n S\u00e1\u2019ik = the Striker (Pr. N.), vii. 35.\n\n S\u00e1\u2019ikah = thunderbolt, vi. 271.\n\n Sailor (Ar. equivalents for), vi. 242.\n\n S\u00e1im al-dahr = perennial faster, v. 112.\n\n Saint, Santon (Wal\u00ed), v. 112.\n\n Saint and Sinner, v. 115.\n\n Sa\u2019\u00edr = Hell, iv. 143.\n\n S\u00e1is = groom, horsekeeper (Syce), vi. 9.\n\n Saj\u2019a (= rhymed prose), i. 116.\n\n \u2014\u2014 (instance of), v. 160.\n\n \u2014\u2014 (bald in translation), vii. 2.\n\n \u2014\u2014 (answerable for galimatias), vii. 36.\n\n Sajj\u00e1dah = prayer-rug, vi. 193.\n\n S\u00e1k = calf of the leg, ii. 327.\n\n Sakat\u00ed = second hand dealer, iv. 77.\n\n Sakhr al-Jinn\u00ed alluded to, i. 41; v. 316.\n\n S\u00e1k\u00ed = cup bearer, ii. 27, 327.\n\n \u2014\u2014 (and S\u00e1k-\u00ed), ix. 253.\n\n S\u00e1kin = quiescent (applied to a closing wound), ix. 255.\n\n S\u00e1kiyah = the Persian water-wheel, i. 123; ix. 218.\n\n Sakk\u00e1 (Anglo-Indian Bihishti) = water-carrier, iv. 44; v. 89.\n\n Sakr = hawk, ii. 293.\n\n Saksar (Pers. Sag-sar = dog\u2019s head), vi. 37.\n\n Sa\u2019lab = fox, jackal, vi. 211; ix. 48, 103.\n\n Salaf (Al-) = ancestry (referring to Mohammed), v. 90.\n\n Sal\u00e1hitah (Al-) island, vi. 30.\n\n Sal\u2019am = S(all\u00e0) Al(lah) \u2019A(layhi wa, salla) M, _see_ Abhak, ii. 24.\n\n Sal\u00e1m (to be answered by a better salutation), ii. 146.\n\n \u2014\u2014 (of prayers), ii. 243.\n\n \u2014\u2014 (becomes Shal\u00fam with the Jews), viii. 223.\n\n \u2014\u2014 (not returned, a Moslem form of Boycotting), viii. 302.\n\n Sal\u00e1m\u00e1t = Welcome! vi. 232.\n\n Sal\u00e1t (blessing, prayer), iv. 60.\n\n Sal\u00e1t maml\u00fak\u00edyah = praying without ablution, vii. 148.\n\n Sal\u00e1tah (how composed), vii. 132.\n\n Salb = crucifying, iii. 25.\n\n Sale (forced on by the bystanders), viii. 310.\n\n Sales (formula of), vi. 73.\n\n S\u00e1lifah = silken plait, viii. 223.\n\n S\u00e1lih = a pious man, vii. 314; viii. 191.\n\n \u2014\u2014 prophet sent to Th\u00e1m\u00fad, i. 169.\n\n \u2014\u2014 (grandson of Shem?), v. 210.\n\n \u2014\u2014 (his she-camel), v. 235.\n\n \u2014\u2014 al-Mazani (theologian), v. 261.\n\n S\u00e1lihiyah = the Holy (name of a town), ix. 287.\n\n Sal\u00edm (Pr. N. = the \u201cSafe and Sound\u201d), iv. 58.\n\n Sallah = basket of wickerwork, ix. 56.\n\n Salli \u2019al\u00e0 \u2019l-Nab\u00ed = bless the prophet (imposing silence), v. 65.\n\n Salm\u00e1 and Layl\u00e1 = our \u201cMary and Martha,\u201d i. 265.\n\n Salsab\u00edl (fountain of Paradise), iii. 57; iv. 195.\n\n Salutation (the first), v. 200.\n\n \u2014\u2014 (Sal\u00e1m, unwillingly addressed to a Christian), v. 284.\n\n \u2014\u2014 (from a rider to a man who stands, and from the latter to one who\n sits), ix. 1.\n\n Saluting after prayer, ix. 254.\n\n Sama\u2019an wa T\u00e1\u2019atan to be translated variously, i. 96.\n\n Samak = common fish, vi. 69.\n\n Samandal (Al-) = Salamander, vii. 280.\n\n Samar = night-story, vii. 312.\n\n Sam\u00e1wah (Al-), visitation place in Babylonian Irak, vii. 93.\n\n Samhar\u00ed = lance of Samhar (place or maker), iv. 258.\n\n Sam\u00edr = night-talker, vii. 217.\n\n Samn = melted butter, Ghi, i. 144; iv. 53; ix. 39.\n\n \u2014\u2014 = clarified butter, ix. 39.\n\n Samsam (sword of the Tobba Amru bin Ma\u2019ad Kurb), ii. 127.\n\n Sam\u00fam = poisonous wind (Simoon), vi. 88.\n\n Sam\u00far (applied to cats and dogs, also to Admiral Seymour), iv. 57.\n\n Sana\u2019\u00e1 (capital of Al-Yaman), v. 16.\n\n \u2014\u2014 (famed for leather and other work), vii. 130.\n\n San\u00e1jik = banners, ensigns, etc., ix. 290.\n\n Sand (knowing by the = geomancy), ix. 117.\n\n Sandal (Pr. N.) = Sandal-wood, viii. 169.\n\n \u2014\u2014 (scented with), v. 192.\n\n \u2014\u2014 (Ar. Na\u2019al), vi. 209.\n\n Sandal\u00ed (eunuch deprived of penis and testes), v. 46.\n\n Sandals (kissed and laid on the head in token of submission), vii. 370.\n\n Sand\u00fak al-Nuzur = box of vowed oblations, viii. 330.\n\n Sapphic venery, ii. 234.\n\n Sapphism (practised in wealthy Har\u00edms), iv. 234.\n\n Sappho (the \u201cMascula\u201d), x. 208.\n\n Sar\u2019 (epilepsy, falling sickness, possession), iv. 89; v. 28.\n\n S\u00e1r = vendetta, i. 101, 114.\n\n Sar\u00e1b = mirage, iii. 319; vi. 93.\n\n Sarand\u00edb = Selan-dv\u00edpa (Ceylon), vi. 64.\n\n Sar\u00e1w\u00edl = bag or petticoat trousers, i. 222.\n\n \u2014\u2014 (plural or singular?), ix. 225.\n\n Sard\u00e1b = underground room, souterrain, tunnel, i. 340; v. 128; ix. 241,\n 274.\n\n Sar\u00ed al-Sakat\u00ed (Sufi ascetic), ix. 21.\n\n Sar\u00eddah (Thar\u00eddah) = brewis, v. 223.\n\n Sar\u00edr = bier (empty), ii. 46.\n\n Sarm\u00fajah = leggings, sandals, slippers, vii. 370.\n\n Sarr\u00e1f = Anglo-Indian \u201cShroff,\u201d i. 210; iv. 270.\n\n S\u00e1s\u00e1 bin Shays, vi. 274.\n\n Sassanides, i. 75.\n\n Satan (his malice weak in comparison with women\u2019s), vi. 144.\n\n Satl = kettle, bucket (situla?), vii. 182.\n\n S\u00e1t\u00far = chopper, viii. 162.\n\n Saub (Tobe) \u2019At\u00e1bi = tabby silk, viii. 201.\n\n Saud\u00e1 = black bile, melancholia, iv. 251.\n\n Saudaw\u00ed = of a melancholic temperament, vii. 238.\n\n Sauf (particle to express future), ii. 269, 296.\n\n Saulajan = bat in \u201cbat and ball,\u201d ii. 329.\n\n Saw\u00e1b = reward in Heaven, i. 96.\n\n Saw\u00e1d = blackness of the hair, x. 60.\n\n Saw\u00e1h\u00edl\u00ed = shore-men, ix. 22.\n\n Saw\u00e1lif = tresses, locks, v. 158.\n\n Saw\u00edk = parched corn, vii. 303.\n\n Saww\u00e1h\u00fan = wanderers, pilgrims, viii. 336.\n\n Saww\u00e1n = Syenite, iii. 324.\n\n Sayd wa Kanas = hunting and coursing, i. 9.\n\n Sayf (\u03be\u03af\u03c6\u03bf\u03c2) al-Mul\u00fak = Sword of the Kings, vii. 325.\n\n Sayf Zu al-Yazan (hero of a Persian romance), viii. 21.\n\n Sayh\u00fan and Jayh\u00fan = Jaxartes and Bactrus, ii. 78; v. 41.\n\n S\u00e1yih = wanderer (not \u201cpilgrim\u201d), ix. 51.\n\n Sayl = torrent, vi. 164.\n\n Sayr = broad girdle, viii. 325.\n\n Sayyib (Thayyib) = woman who leaves her husband after lying once with\n him, viii. 324.\n\n Sayyib-hu = let him go, viii. 151.\n\n Sayyid (descendant from Mohammed through Al-Hasan), v. 259.\n\n Scabbard (Ar. Ghimd), v. 158.\n\n Scalding a stump in oil a common surgery practice, i. 297.\n\n Schoolmaster (derided in East and West), v. 118.\n\n Schools (attached to mosques), x. 174.\n\n Scorpions of the brow = accroche-c\u0153urs, etc., i. 168; viii. 209.\n\n Scoundrels (described with superior gusto), ix. 135.\n\n Scrotum (curdling in fear), ii. 233.\n\n Sea of Al-Karkar, vi. 101.\n\n Sea (striking out sparks), ix. 314.\n\n Sea-stallion (myth of the), vi. 6.\n\n Seal (and sealing-wax), iii. 189.\n\n \u2014\u2014 (affixed to make an act binding), v. 184.\n\n \u2014\u2014 (breaking the = taking the maidenhead), v. 154.\n\n Sealing a covered dish (a necessary precaution against poison), i. 244.\n\n Seal-ring of Solomon (oath by), vii. 317.\n\n Seas (the two = the Mediterranean and the Indian Ocean), i. 173.\n\n \u2014\u2014 (fresh = lakes and rivers), v. 326.\n\n Seclusion (royal, and its consequences), ix. 91.\n\n Secrets (instances and sayings with regard to their keeping), v. 83.\n\n Secrets (of workmanship, withheld from apprentices), ix. 263.\n\n Seditions in K\u00fafah caused by Caliph Othman\u2019s nepotism, ii. 163.\n\n Seduction (the truth about it), iii. 166.\n\n Seeing sweetness of speech = finding it out in converse, ix. 14.\n\n Separation (spoken of as a defilement), iv. 211.\n\n Seeking refuge with Allah, v. 200.\n\n Septentriones (four oxen and their wain), ii. 3.\n\n Sepulchre, erroneously called a little Wali, i. 105.\n\n Serpent does not sting or bite, but strikes, iii. 160.\n\n \u2014\u2014 (breaks the bones of its devoured prey by winding round a tree or\n rock), vi. 29.\n\n \u2014\u2014 (breath of), vi. 29.\n\n \u2014\u2014 (preserving from sickness), vi. 66.\n\n \u2014\u2014 (in Ar. mostly feminine), vi. 75.\n\n Serving the Lord by sinning against one\u2019s body, ii. 208.\n\n Set-off for abuse of women, vii. 130.\n\n Seven deadly sins, ii. 175.\n\n Seven schools or editions of the Koran, i. 113.\n\n Seven sleepers, iii. 128.\n\n S\u00e9vign\u00e9 of pearls, iv. 249.\n\n Sha\u2019ab\u00e1n (moon of), v. 191.\n\n Sh\u00e1bb = youth between puberty and forty, i. 55.\n\n Shabist\u00e1n = night station, i. 29.\n\n Shadow (may yours never be less), viii. 170.\n\n Shaf\u00e1if = lower labia, viii. 93.\n\n Sh\u00e1fi\u2019i (school of theology), ii. 151.\n\n Shah\u00e1datayn = the two Testimonies, ii. 10; iii. 346.\n\n Shah-bandar = lord of the port (Consul), iv. 29.\n\n Shah (Al-) m\u00e1t = the King is dead (checkmate), viii. 217.\n\n Sh\u00e1hid = index, pointer, ii. 300.\n\n Sh\u00e1hmiyah (large tent), ii. 194.\n\n Sh\u00e1h-p\u00far = Kings son, \u03a3\u03b1\u03b2\u1f7c\u03c1, Sapor, v. 2.\n\n Shahraz\u00e1d (various explanations of the name), i. 14; ii. 3.\n\n Shahrim\u00e1n _not_ Shah Zem\u00e1n, iii. 7, 212.\n\n Shahry\u00e1r = city friend, i. 2.\n\n Shahy\u00e1l bin Sh\u00e1rukh (Pr. N.), vii. 331.\n\n Shah Zam\u00e1n = King of the Age, i. 2.\n\n Sh\u00e1ib al-Ingh\u00e1z = grey beard shaking with disapproval, iii. 307.\n\n Sha\u2019ilah = link (also lamp, wick, etc.), i. 259.\n\n Shakespear and musical glasses, ii. 3.\n\n Shakespearean \u201ctopothesia\u201d out-Shakespeared, iii. 212.\n\n Shakhs = a person; a black spot, iii. 26; viii. 159.\n\n Shakht\u00far = dinghy, vii. 362.\n\n Shaking and nodding the head, universal items of gesture language, i.\n 300.\n\n Shakiriyah = Kshatriya caste, vi. 10.\n\n Sh\u00e1kur\u00edyah = chicor\u00e9, v. 226.\n\n Sh\u00e1m (Sysia) = land on the left, opposed to al-Yaman = land on the\n right, i. 83.\n\n Sh\u00e1mah = Kh\u00e1l, mole on the cheek, i. 167.\n\n Shamardal (Al-) = the Tall One, vi. 221.\n\n Shambar = Cassia fistularis, ii. 241.\n\n \u201cShame\u201d alluded to in cursing parents of an abused person, i. 227.\n\n \u2014\u2014 (extends from navel to knees), viii. 193.\n\n Shamlah = gaberdine, viii. 160.\n\n Shammara = he tucked up (sleeve or gown), vii. 133.\n\n Shammir = up and ready! viii. 263.\n\n Shampooer (rubber) = Mukayyis or bagman, iii. 17.\n\n Shampooing the feet, i. 117.\n\n Shams al-Daulah (imaginary king of Egypt), vi. 241.\n\n Shams al-Nah\u00e1r (Pr. N.) = Sun of the Day, v. 9.\n\n Shams al-Zuh\u00e0 (Pr. N.) = Sun of Undurn, viii. 107.\n\n Shamt\u00e1 = the grizzled (name for wine), x. 38.\n\n Shanak = hanging, iii. 25.\n\n Shanfar\u00e0 (poet), iii. 143.\n\n Sh\u00e1r, Sher and Sh\u00edr, iv. 187.\n\n Sha\u2019r = hair of the body, pile, ix. 157.\n\n Shara (Al-) mountain in Arabia, vii. 23.\n\n Shar\u2019a = holy law, vii. 170.\n\n Shar\u00e1b al-Tuff\u00e1h = cider, iv. 134.\n\n Sharaf al-Ban\u00e1t (Pr. N.) = Honour of Maidenhood, viii. 107.\n\n Shar\u00e1r\u00edf = trefoil-shaped crenelles, iv. 165.\n\n Shar\u00edt = chopper, sword, vii. 178.\n\n Sharm\u00fatah = rags, tatters; a strumpet; shreds of meat = Kad\u00edd, i. 163.\n\n Sharrk\u00e1n (Sharrun k\u00e1na) = bane to the foe, ii. 78.\n\n Shart = a single Talbiyah or cry Labbayka, i. 226.\n\n Sh\u00e1sh Abyaz = white turband (distinctive sign of the True Believer),\n viii. 8.\n\n Shatm = obscene abuse, i. 182.\n\n Shaukat = sting; pride, ii. 106.\n\n Shaving and depilation (process of), ii. 160; ix. 139.\n\n Shayb\u00e1n (Arab tribe), v. 100.\n\n Shaykh = an old man, elder, chief, i. 26, 55; ii. 144.\n\n \u2014\u2014 (attended by a half-witted lunatic), vii. 152.\n\n \u2014\u2014 (after the type of Ab\u00fa Now\u00e1s), ix. 251.\n\n \u2014\u2014 (for syndic of a guild), ix. 260.\n\n \u2014\u2014 (of the thieves one of the worthies of a Moslem capital), vi. 204.\n\n \u2014\u2014 al-Bahr = Chief of the Sea (-coast), vi. 51, 53; vii. 357.\n\n Shaykh al-Isl\u00e1m = Chief of the Olema, ix. 289.\n\n \u2014\u2014 (his mention sign of modern composition), x. 19.\n\n Shaykh Nasr (Pr. N. = Elder of Victory), v. 343.\n\n Shaykhah R\u00e1jihah = the excellent Religious, ix. 347.\n\n Shaykhs (five, doubtful allusion), iii. 30.\n\n Shays = Ab Seth, vi. 283.\n\n Shayt\u00e1n (Satan) term of abuse, iii. 25.\n\n \u2014\u2014 (his wife and nine sons), iii. 229.\n\n Shayyun li \u2019ll\u00e1hi = per amor di Dio, i. 329.\n\n Shaw\u00e1hi (from Shauh) = having fascinating eyes, ii. 269.\n\n Shaw\u00e1h\u00ed Umm al-Daw\u00e1h\u00ed = the Fascinator, Mother of Calamities, viii. 87.\n\n Shazarw\u00e1n = Pers. Shadurw\u00e1n, palace, cornice, etc., vii. 51.\n\n Shedding tears no disgrace for a man, i. 68.\n\n Shem hamphorash = the hundredth name of God engraved on the seal-ring\n of Solomon, i. 173.\n\n Sher\u00edf = a descendant of Mohammed, iv. 170.\n\n Shib\u00e1bah = reed-pipe, viii. 166.\n\n Shih\u00e1b = shooting stars, i. 224.\n\n Shikk = split man (a kind of demon), v. 333.\n\n Shinf = gunny-bag, v. 45.\n\n Sh\u00edraj = sesame oil, ix. 184.\n\n Shirk (partnership) = Polytheism, Dualism, Trinitarianism, i. 181; ii.\n 202.\n\n \u2014\u2014 (= syntheism), of love, v. 9.\n\n \u2014\u2014 of the Mushrik, v. 142.\n\n Shiy\u00e1r (old name for Saturday), ii. 305.\n\n Shoe (Ar. Mark\u00fab, Na\u2019al), vi. 207.\n\n Shop (front shelf of, a seat for visitors), ix. 262.\n\n Shops composed of a \u201cbut\u201d and a \u201cben,\u201d i. 316; iii. 163.\n\n \u201cShort and thick is never quick,\u201d iv. 194.\n\n Shouting under a ruler\u2019s palace to attract attention, ii. 38.\n\n Shovel-iron stirrup, iii. 119.\n\n Shower (how delightful in rainless lands), vii. 141.\n\n Shroud (joined in one = shrouded together?), v. 71.\n\n Shrouds (carried by the pilgrims to Meccah), vi. 61.\n\n Shu\u2019ayb = Jethro, ii. 205; v. 210.\n\n Sh\u00fabash = bravo! vii. 195.\n\n Shudder preceding the magnetic trance, i. 44.\n\n Shuhad\u00e1 = martyrs (extensive category), i. 171.\n\n Shuh\u00fad = accessors of the Kazi\u2019s court, i. 21.\n\n Shuj\u00e1\u2019 al-D\u00edn (Pr. N.) = the Brave of the Faith, ix. 18.\n\n Shukkah = piece of cloth, ix. 236.\n\n Sh\u00fam (a tough wood used for staves), viii. 354.\n\n Shuraih (a Kazi of Kufah in the seventh century), i. 252.\n\n Sh\u00fashah = top-knot of hair, i. 308.\n\n Shuum\u00e1n = pestilent fellow, iv. 75.\n\n Sibawayh (grammarian), vii. 233.\n\n Sidd\u00edk = true friend, ii. 197.\n\n Sidd\u00edkah (Al-) = the veridical (apparently undeserved title of\n Ayishah), viii. 152.\n\n Side-muscles (her, quiver) = she trembles in every nerve, vii. 219.\n\n S\u00edd\u00ed (from Sayyid\u00ed) = my lord, v. 283.\n\n S\u00edd\u00ed Ibrah\u00edm bin al-Khaww\u00e1s (Pr. N.), v. 283.\n\n Sidillah = seats, furniture, ix. 190.\n\n Sifr = whistling, iv. 206; v. 333.\n\n Sight comprehendeth Him not, etc., vi. 282.\n\n Sign of the cross on the forehead, ii. 224.\n\n Signals of debauchees, x. 219.\n\n Signet-rings, iv. 24.\n\n Signing with the hand _not_ our beckoning, viii. 78.\n\n Signs (of a Shaykh\u2019s tent), iii. 104.\n\n \u2014\u2014 (lucky in a horse), iii. 118.\n\n \u2014\u2014 (to Pharao), iv. 249.\n\n \u2014\u2014 (of Allah = Koranic versets), vi. 144.\n\n \u2014\u2014 (by various parts of the body), viii. 233.\n\n \u2014\u2014 (language of), ix. 269.\n\n Signum salutis, viii. 293.\n\n Sihr (Al-) = magic, black art, i. 305.\n\n Sijdah = prostration, ii. 10.\n\n Sijn al-Ghazab = Prison of Wrath, x. 45.\n\n Sikank\u00far = \u03a3\u03ba\u03af\u03b3\u03ba\u03bf\u03c2, _see_ Aphrodisiacs, iv. 32.\n\n Silah = conjunctive sentence, coition, ix. 272.\n\n Sil\u00e1h-d\u00e1r = armour-bearer, ii. 215.\n\n Sim\u00e1t = dinner table, i. 178.\n\n Simiy\u00e1 = white magic, i. 305, 332.\n\n Simoon (Ar. Sam\u00fam = poisonous wind), vi. 88.\n\n S\u00edmurgh (guardian of the Persian mysteries), x. 130.\n\n Sin (permitted that men might repent), ix. 83.\n\n \u2014\u2014 (thy, shall be on thine own neck), ix. 211.\n\n S\u00edn = China, ii. 77.\n\n Sinai (convent famous for R\u00e1ki), v. 65.\n\n Sind (matting of), v. 145.\n\n Sind\u00e1n, Sand\u00e1n = anvil, viii. 8.\n\n Sindb\u00e1d (not to be confounded with the eponym of the Sindib\u00e1d-n\u00e1mah),\n vi. 4.\n\n Sindib\u00e1d the Sage, vi. 124.\n\n Sindib\u00e1d-n\u00e1mah (Persian romance), vi. 122.\n\n \u2014\u2014 quoted: vi. 129, 132, 134, 139, 143, 145, 150, 152, 169, 180, 183,\n 188, 202.\n\n Singing (not har\u00e1m = sinful, but makr\u00fah = objectionable), ix. 245.\n\n Sinnaur = cat, prince, iii. 149.\n\n Sinning (for the pleasure of being pardoned), iv. 111.\n\n Sins (seven deadly), ii. 175.\n\n S\u00edrah (small fish, fry, sprat), vi. 216; ix. 166.\n\n Sisters (their abiding together after marriage frequently insisted\n upon), x. 56.\n\n Sitt al-Mash\u00e1\u00edkh = Lady of Shaykhs, v. 154.\n\n Skin (free from exudation sounds louder under the clapping of the\n hand), ix. 150.\n\n \u2014\u2014 (extreme delicacy of the female), ix. 321.\n\n Sir\u00e1t (Al-), the bridge of Hell, iv. 223.\n\n Sister (by adoption), viii. 25.\n\n Sisterhood = companions, suite, viii. 41.\n\n Sitting on shins and knees, a trying posture, i. 130.\n\n Siw\u00e1k = tooth-stick; Siw\u00e1-ka = other than thou, iii. 275.\n\n Sixth Abbaside Caliph, error for Fifth, viii. 56.\n\n Siy\u00e1gosh, _see_ Tufah.\n\n Slain were those who were slain = many were slain, v. 364.\n\n Slander (poisoned = fatal), ii. 264.\n\n Slapping on the nape of the neck = boxing the ears, iv. 193.\n\n Slate (Ar. Lauh), v. 73.\n\n Slaughter (wholesale, for the delight of the gallery), viii. 255.\n\n Slaughtering (ritual for), v. 391.\n\n \u2014\u2014 (by cutting the animal\u2019s throat), viii. 44.\n\n Slave (holds himself superior to a menial freeman), viii. 294.\n\n Slave-girl (Moslemah can compel an infidel master who has attempted her\n seduction to sell her), vii. 203.\n\n \u2014\u2014 (when newly bought frequently pretentious and coquettish), vii. 266.\n\n \u2014\u2014 (can only be sold with her consent), viii. 292.\n\n \u2014\u2014 (free, not forward in her address), ix. 268.\n\n \u2014\u2014 (lewd and treacherous by birth), ix. 280.\n\n \u2014\u2014 (to be sent as a spy into the Harims), ix. 292.\n\n Slaves (fancied by debauched women), i. 191.\n\n \u2014\u2014 (cannibals), ii. 48.\n\n \u2014\u2014 (familiarity), ii. 49.\n\n \u2014\u2014 (called \u201cCamphor,\u201d like \u201cSnowball\u201d), ii. 47.\n\n \u2014\u2014 (refuse to be set free), ii. 55.\n\n \u2014\u2014 (manumission of), ii. 55.\n\n \u2014\u2014 (destructiveness), ii. 55.\n\n \u2014\u2014 (girls\u2019 names), ii. 57.\n\n \u2014\u2014 (returning from a journey), ii. 65.\n\n \u2014\u2014 (Christian girls sent to Moslems), ii. 79.\n\n \u2014\u2014 (girls examined as to virginity), ii. 147.\n\n \u2014\u2014 (Behaving like one), ii. 270.\n\n \u2014\u2014 (O Camphor), iii. 40.\n\n \u2014\u2014 (set free for the benefit of the dead), iii. 211.\n\n \u2014\u2014 (dealer in = Jall\u00e1b), iii. 349.\n\n \u2014\u2014 (ambitious to have slaves of their own), v. 12.\n\n \u2014\u2014 (if ill-treated may demand to be sold), viii. 54.\n\n Sledge (thrashing = tribulum), ii. 23.\n\n Sleeper and Waker (tale of the), iv. 96.\n\n Sleepers (the Seven of Ephesus), iii. 128.\n\n Sleeping (and slumbering), ii. 178.\n\n \u2014\u2014 (with covered head and face), iii. 345.\n\n \u2014\u2014 (naked), v. 8.\n\n \u2014\u2014 (with head and body covered by a sheet), v. 18.\n\n \u2014\u2014 (with a sword between them), vii. 352.\n\n Sleeplessness (contrivance against), iv. 228.\n\n Slice of the moon = digit of the moon, i. 91.\n\n Smile (like M\u00edm), iv. 249.\n\n \u2014\u2014 (and laughter), v. 193.\n\n Smoking out (a common practice), ii. 255.\n\n Smothering a rival (common in Harims), ii. 58.\n\n Smuggling men into the Harim, i. 282.\n\n Snatching off the turband, a paying industry, i. 259.\n\n Sneezing (etiquette of), ix. 220.\n\n Socrates (\u201csanctus p\u00e6derasta\u201d), x. 213 _seqq._\n\n Sodomite (Ar. L\u00fat\u00ed), v. 161.\n\n \u2014\u2014 (punished if detected), v. 160.\n\n Sodomites (angels appear to), iii. 301, 304.\n\n Sodomy (abnormally developed amongst the savages of the New World), x.\n 240.\n\n \u2014\u2014 with women, iii. 304.\n\n Softness of skin highly prized, ii. 295.\n\n Soft-sided, attribute of beauty, i. 168.\n\n Soko (Maghribi form for S\u00fak = bazar-street), viii. 230.\n\n Sold to thee for monies received (formula of Moslem sales), vi. 73.\n\n Soldiers of Al-Daylam = warlike as the Daylamites, viii. 82.\n\n Sole of a valley often preferred to encamp in, ii. 85.\n\n Solomon (his carpet), iii. 267.\n\n \u2014\u2014 (his food-tray), vi. 80.\n\n \u2014\u2014 (his seal-ring), vi. 84.\n\n \u2014\u2014 (the Apostle of Allah), vi. 99.\n\n \u2014\u2014 (his Wazir Asaf), vi. 99.\n\n \u2014\u2014 (his trick upon Bilkis), vi. 113.\n\n \u2014\u2014 (oath by his seal-ring), vii. 317.\n\n \u2014\u2014 and David (their burial-place), v. 310.\n\n \u2014\u2014 and Al-Sakhr, ii. 97.\n\n Solomon\u2019s death fixing the date of a tale, i. 41.\n\n \u2014\u2014 prison (the copper cucurbites in which he imprisoned the rebellious\n Jinns), viii. 157.\n\n \u201cSon\u201d used for \u201cgrandson\u201d as more affectionate, i. 243.\n\n \u2014\u2014 (the lamp of a dark house), ii. 280.\n\n \u2014\u2014 (of a century = hundred years old), i. 126.\n\n \u2014\u2014 (of Persian Kings, not Prince but descendant), iii. 163.\n\n \u2014\u2014 (of ten years dieth not in the ninth), viii. 70.\n\n Sons of Adam = men, i. 130.\n\n \u2014\u2014 of S\u00e1s\u00e1n = Sassanides, i. 2.\n\n \u2014\u2014 (brought as servants unto Kings), ix. 43.\n\n \u2014\u2014 of the road = wayfarers, ii. 23.\n\n Sophia (Pr. N. and Mosque), ii. 79.\n\n Sortes Virgilian\u00e6, v. 44.\n\n Soul (Thou knowest what is in mine and I know not what is in Thine), v.\n 216.\n\n \u2014\u2014 (you may have his, but leave me his body), viii. 284.\n\n \u2014\u2014 (for lover), ix. 25.\n\n Souls (doctrine of the three), v. 218.\n\n Spartivento = mountain whereon the clouds split, viii. 19.\n\n Speaker puts himself first, i. 33.\n\n Speaking _en prince_, ii. 184.\n\n Speaking to the \u201cgallery,\u201d viii. 128.\n\n Spears and javelines, vi. 263.\n\n Speech (this my = the words I am about to speak), viii. 147.\n\n Speech (inverted), viii. 318.\n\n Speech (for prayers imprecating parting), viii. 347.\n\n Sperm (though it were a drop of marguerite), viii. 210.\n\n Spider-web, frailest of houses (Koranic), ix. 59.\n\n Spindle (thinner than a), iii. 260.\n\n Spiritual Sciences (Moslem form of Cabbala), ii. 151.\n\n Spiritualism (the religion of the nineteenth century), ix. 86.\n\n Spittle dried up from fear, i. 285.\n\n Spoon (Ar. Mi\u2019lakah), ix. 141.\n\n Spurring = kicking with the shovel-stirrup ii. 89.\n\n Squatting against a wall, iv. 119.\n\n Squeeze of the tomb (Fish\u00e1s), v. 111.\n\n Staff broken in the first bout = failure in the first attempt, i. 64.\n\n Stages (ten, of love-sickness), iii. 36.\n\n Stallion (I am not one to be struck on the nose), vi. 262.\n\n Standards reversed in sign of defeat, ii. 259.\n\n Stations of the Moon (Ar. Man\u00e1zil), v. 228.\n\n Stature (Alif-like), iv. 249.\n\n Steel (Ar. Bul\u00e1d), vi. 115.\n\n Steward (pendant to the parable of the unjust), ix. 66.\n\n St. George (posture), iii. 304.\n\n Stirrup (walking by the), vi. 234.\n\n \u201cStone-bow\u201d _not_ \u201ccross-bow,\u201d iii. 116.\n\n Stoning (of the devil at Mina), v. 203.\n\n Stones (precious), v. 312.\n\n \u2014\u2014 (ditto, and their mines), vi. 18.\n\n \u2014\u2014 (removed from the path by the pious), vi. 190.\n\n Story-teller (picture of the), x. 164.\n\n Strangers (treated with kindly care), v. 171.\n\n \u201cStrangers yet\u201d (Lord Houghton quoted), v. 284.\n\n Street (the, called Yellow), iv. 93.\n\n \u2014\u2014 (-watering), iv. 107.\n\n Street-cries of Cairo, vii. 172.\n\n Street-melodies changing with fashion, i. 311.\n\n Striking the right hand upon the left in sign of vexation, i. 298.\n\n Striking with the shoe, the pipe-stick, etc. highly insulting, i. 110.\n\n Stuff his mouth with jewels (reward for poetry), iv. 103.\n\n Stuff a dead man\u2019s mouth with cotton, iv. 193.\n\n Style (of a Cairene public scribe) vii. 134.\n\n \u2014\u2014 (intended to be worthy of a statesman) ix. 42.\n\n Su\u2019ad\u00e1 = Beatrice, iv. 267.\n\n Sub\u00e1n = dragon, ix. 277.\n\n Subh\u00e1n a\u2019llah pronounced to keep off the evil eye, iii. 224.\n\n Subhat-hu = in company with him, vii. 262.\n\n Subh-i-k\u00e1zib = false dawn, i. 78.\n\n Subh-i-s\u00e1dik = true dawn, i. 78.\n\n Submission (Ar. Khafz al-Jin\u00e1h = lowering the wings) ix. 74.\n\n Sucking the tongue = \u201ckissing with th\u2019 inner lip\u201d i. 270.\n\n Sucking the dead mother\u2019s breast, touch of Arab pathos, ii. 128.\n\n S\u00fad\u00e1n = our Soudan, iii. 75.\n\n S\u00fad\u00e1n-men = Negroes, viii. 266.\n\n Suez (Ar. Al-Suways) vi. 80.\n\n S\u00faf (wool); S\u00faf\u00ed (Gnostic) iii. 140.\n\n Sufiism (rise of) x. 128.\n\n S\u00faf\u00eds (stages of their journey) v. 264.\n\n \u2014\u2014 (address Allah as a lover would his beloved) iv. 263, 298.\n\n Suffah = \u201csofa\u201d (shelf) iv. 275.\n\n Sufrah (provision-bag and table-cloth) i. 178; v. 8; viii. 269; ix.\n 141.\n\n Sufy\u00e1n al-Thaur\u00ed, ii. 202; v. 81.\n\n Sugar-stick = German Zuckerp\u00fcppchen, i. 167.\n\n Sughr (Thughr) _see_ Saghr.\n\n Suha, star in the Great Bear, i. 167; iii. 28.\n\n Suj\u00fad = prostration, iv. 248.\n\n Suk\u00e1t (pl. of S\u00e1k\u00ed = cup-bearer) v. 66.\n\n Sukita f\u00ed ayd\u00edhim = it repented them, v. 191.\n\n Suk\u00fab (Pr. N.) = flowing, pouring, viii. 209.\n\n Sul\u00e1f al-Khandar\u00eds\u00ed (a contradiction) viii. 203.\n\n Sul\u00e1fah = ptisane of wine, must, iv. 258; v. 158.\n\n Sulam\u00ed = belonging to the Banu Sulaym tribe, vii. 93.\n\n Sulaym\u00e1, dim. of Salma = any beautiful woman, iii. 263.\n\n Sulaym\u00e1n and Sakhr al-Jinn\u00ed, i. 42.\n\n Sulaym\u00e1n bin Abd al-Malik (Caliph) ii. 167; vii. 99.\n\n Sulaym\u00e1n\u00edyah = Afgh\u00e1ns, vii. 171.\n\n Sullam = ladder; whipping-post, i. 331.\n\n Sult\u00e1n (anachronistic use of the title) v. 88, 179.\n\n \u2014\u2014 (fit for the service of = for the service of a temporal monarch)\n viii. 325.\n\n Sulus = engrossing hand, i. 128.\n\n Sumbul al-\u2019Anbari = spikenard, viii. 273.\n\n Sumr = brown, black, iv. 251.\n\n Sums of large amount weighed, i. 281.\n\n Sun (greeting Mohammed) i. 45.\n\n \u2014\u2014 (likened to a bride displaying her charms to man) x. 38.\n\n Sun and Moon (luminaries for day and night) v. 228.\n\n \u2014\u2014 (do not outstrip each other) v. 228.\n\n Sunan (used for Rasm) = usage, customs, ix. 74.\n\n Sundus = brocade, v. 57.\n\n Sunnah = practice of the Prophet, etc., v. 36, 167.\n\n Sunni (versus Sh\u00ed\u2019ah) iv. 82.\n\n Suns (for fair-faced boys and women) viii. 242.\n\n Superiority of man above woman, iii. 332.\n\n Supernaturalismus (has a material basis) viii. 31.\n\n Superstitious practices not confined to the lower orders, i. 40.\n\n Sur\u00e1h\u00edyah (vulg. Sul\u00e1h\u00edyah) = glass-bottle, vii. 370.\n\n Surayy\u00e1 = Stars of Wealth (lit. moderately rich) viii. 303.\n\n Suritu = I was possessed of a Jinn, ix. 27.\n\n Surrah = purse, pouch, viii. 71.\n\n Surriyah = concubine, i. 27.\n\n Susannah and the Elders in Moslem garb, v. 97.\n\n Sutures of the skull, iii. 123.\n\n Su\u2019ub\u00e1n = dragon, cockatrice = Tamm\u00edm, i. 172; vii. 322.\n\n Su\u2019ud used as a counter-odour, i. 279.\n\n Suw\u00e1n = syenite, i. 238; ix. 316.\n\n Suways (Al-) = Suez, vi. 80; ix. 10.\n\n Swan-maidens, v. 346; viii. 30.\n\n Swearing (on Blade and Book) ii. 332.\n\n \u2014\u2014 (by Allah, forbidden) iv. 175.\n\n Sweet (the, slang for fire) ii. 163.\n\n Sweetmeat of Safety, iv. 60; viii. 105.\n\n Swevens (an they but prove true) ix. 284.\n\n Swimming (studied in Baghdad) vi. 134.\n\n Sword (making invisible) iv. 176; vi. 230.\n\n \u2014\u2014 (between sleepers represents only the man\u2019s honour) vii. 353.\n\n Sycamore fig (for anus) iii. 302.\n\n Syene (town on the Nile) iv. 152.\n\n Syphilis (origin of) x. 89.\n\n \u2014\u2014 (hippic) x. 90.\n\n Syria (Sh\u00e1m) = left-hand land, ii. 224.\n\n\n Taakh\u00edr = acting with deliberation, ix. 328.\n\n Ta\u2019\u00e1l\u00edk = hanging lamps, ix. 320.\n\n Ta\u2019\u00e1m = meat; millet, ii. 67.\n\n T\u00e1b (game) = tip-cat, ii. 314.\n\n Tabannuj = drugging with Bhang, iv. 71.\n\n Tabban lahu = perdition on him! iv. 142.\n\n T\u00e1bik = coffer, vii. 350.\n\n Tabl = kettledrum, viii. 18.\n\n Tablet (Ar. Lauh) v. 37.\n\n \u2014\u2014 (the Preserved), v. 322.\n\n T\u00e1b\u00fat = bier, ark, etc., ii. 46; vii. 207, 350.\n\n Tabz\u00edr = female circumcision, ii. 234.\n\n Tadm\u00farah (founds Tadmur or Palmyra) vi. 116.\n\n Tafazzal = favorisca (have the kindness) ii. 103.\n\n Tagg\u00e1a, ii. 88.\n\n Taghadd\u00e1 = he dined, vii. 180.\n\n Tagh\u00fam, a kind of onomatopoetic grunt, i. 228.\n\n T\u00e1gh\u00fat (idol) iii. 217.\n\n Tahl\u00edl = Refrain of Unity, ii. 236.\n\n T\u00e1if (Al-), town famous for scented leather, viii. 273.\n\n T\u00e1if\u00ed leather, viii. 303.\n\n Tail (wagging of, a sign of anger with felid\u00e6) ix. 72.\n\n T\u00e1i\u2019li \u2019llah (Caliph) iii. 51, 307.\n\n Tailor made to cut out the cloth in owner\u2019s presence, i. 321.\n\n T\u00e1\u00edr al-bayn = parting-bird, vii. 226.\n\n T\u00e1j al-Mul\u00fak Kh\u00e1r\u00e1n = crown of the kings of amorous blandishment, ii.\n 291.\n\n T\u00e1j Kisraw\u00ed = Chosroan crown, ix. 319.\n\n T\u00e1j\u00edr Alf\u00ed = a merchant worth a thousand (left indefinite) ix. 313.\n\n Takaddum and Tak\u00e1dum (difference between) iv. 171.\n\n T\u00e1kah = arched hollow in the wall, niche, vii. 361.\n\n Takh\u00edl = adorning with Kohl, iii. 57.\n\n Takhm\u00edsh = tearing the face in grief, ix. 10.\n\n Takht (sitting accommodation from a throne to a saddle, capital), v.\n 322; vii. 55.\n\n \u2014\u2014 (more emphatical than Sar\u00edr), vii. 328.\n\n Takht-raw\u00e1n = moving throne (mule-litter), ii. 180; v. 175.\n\n T\u00e1kiyah = calotte worn under the Fez, skull-cap, i. 224; viii. 120.\n\n Takl\u00edd = baldricking, not girding, a sword, vii. 3.\n\n Takliyah = onion-sauce, vii. 322.\n\n Takr\u00far\u00ed = Moslem from Central and Western North Africa, ii. 15.\n\n Taks\u00edm = distribution, analysis, ix. 77.\n\n Takw\u00edm = Tacu\u00edno (for Almanac), vii. 296.\n\n Tal\u00e1k bi \u2019l-Sal\u00e1sah = triple divorce, iii. 292.\n\n Talbiyah = the cry Labbayka, i. 226; ii. 227.\n\n Talking birds (watching over wives), vi. 132.\n\n Tamar al-Hind\u00ed (Tamarind) = the Indian date, iii. 297.\n\n Tamar Hann\u00e1 = flower of privet, i. 83; viii. 176.\n\n Tam M\u00faz = July, i. 53.\n\n Ta\u2019m\u00edm = crowning with turband or tiara; covering, wetting, v. 199.\n\n Tams\u00edr (derived from Misr) = founding a military cantonment, vii. 371.\n\n Tanjah = Tanjiers, vi. 106.\n\n Tanw\u00edn al-Iz\u00e1fah = the nunnation in construction, ix. 272.\n\n T\u00e1r = tambourine, i. 215.\n\n Tar\u00e1ib = breast-bone, v. 132.\n\n Tarb\u00fash = Pers. Sar-p\u00fash, head cover, i. 215.\n\n Target (Ar. Darakah), vi. 9.\n\n T\u00e1rhah = head-veil, ii. 52.\n\n T\u00e1r\u00edk = clear the way, i. 66.\n\n T\u00e1rik (Jabal al-) = Gibraltar, iv. 100.\n\n Tar\u00edkah = musical mode, modulation, ix. 27.\n\n Tar\u00edkat = (mystic) path to knowledge, v. 111.\n\n Ta\u2019r\u00eds-ak = thy going between (pimping), vi. 196.\n\n Tarjum\u00e1n = truchman, i. 100.\n\n Tarn-Kappe (Siegfried\u2019s), iv. 176; viii. 120.\n\n Tars Daylam\u00ed = Median Targe, viii. 291.\n\n T\u00e1s (from Pers. T\u00e1sah), = tasse, viii. 224.\n\n Tasawwuf (rise of), x. 128.\n\n Tasb\u00edh = saying Subh\u00e1n Allah; Rosary, i. 258; iii. 125.\n\n Tasmeh-p\u00e1 = strap-legs, vi. 51.\n\n Tasn\u00edm (from sanam) = a fountain in Paradise, ii. 100; v. 264.\n\n T\u00e1s\u00famah = sandal, slipper, ii. 197.\n\n Tasw\u00edf = saying \u201cSauf,\u201d _q.v._, ii. 296.\n\n Taub (Saub, Tobe) = loose garment, ii. 206.\n\n Taubah (Bi\u2019l-) = by means or on account of penitence, ix. 83.\n\n Tauf\u00edk (Pr. N. = causing to be prosperous), iv. 1.\n\n Taur (Thaur, Saur), a venerable remnant of an un-split speech, i. 16.\n\n Taverns, vii. 324.\n\n Taw\u00e1f = circumambulation of the Ka\u2019abah, ii. 327; vi. 242.\n\n Taw\u00e1sh\u00ed, obnoxious name for a Eunuch, i. 235.\n\n Tawashshuh = shoulder-cut, ii. 107.\n\n Taw\u00e1f = Ka\u2019abah-circuit, v. 203.\n\n Tawakkul \u2019al\u00e0 \u2019llah = trust in Allah, v. 208.\n\n Taw\u00edl (and Abt Vogler), viii. 96.\n\n Taw\u00edlan jiddan, now a Cairenism, vii. 13.\n\n Tayammum = washing with sand, v. 197.\n\n Tayf = ghost, phantom, iii. 252.\n\n Taylas\u00e1n (turband worn by a preacher), iv. 286.\n\n Tayr = any flying thing, bird, vii. 227.\n\n Tayrab (Al-) a city, iii. 259.\n\n Taysh = vertigo, giddiness, x. 9.\n\n Tayy (noble Arab tribe), iv. 94.\n\n Tazr\u00edb = quilting, vii. 330.\n\n Tears shed over past separation, i. 283.\n\n \u2014\u2014 (pouring blood like red wine), iii. 169.\n\n Teeth (their cleansing enjoined by Mohammed), v. 44.\n\n \u201cTell the truth!\u201d way of taking an Eastern liar, vii. 183.\n\n Ten stages of love-sickness, iii. 36.\n\n Tent (signs of a Shaykh\u2019s), iii. 104.\n\n \u2014\u2014 (how constructed), vii. 109.\n\n Testicles (names for), ii. 55.\n\n \u2014\u2014 (curdling in fear), ii. 233.\n\n \u2014\u2014 (beating and bruising of, female mode of killing a man), iii. 3.\n\n Testimonies (the two = Shah\u00e1datayn), ii. 10.\n\n Thak\u00edlata-k Ummak = be thy mother bereaved of thee, iv. 156.\n\n Tham\u00fad (prehistoric Arab tribe), iii. 294.\n\n Thank you (Eastern equivalent for), iv. 6; v. 171.\n\n Theft (penalty of), viii. 164.\n\n \u201cThem\u201d for \u201cher,\u201d viii. 35.\n\n \u201cThere is no Majesty,\u201d etc. as ejaculation of impatience, vii. 73.\n\n \u201cThey\u201d for \u201cshe,\u201d v. 41, 140; viii. 281.\n\n Thigh-bite allowed in wrestling, ii. 93.\n\n Third = Tuesday, vii. 349.\n\n Thirst (affecting plea; why?), iv. 199.\n\n Thongs (of the water skins cut, preparatory to departure), ix. 302.\n\n Thorn of lance = eyelash, iii. 331.\n\n Thou fillest mine eyes = I find thy beauty all-sufficient, viii. 57.\n\n Thousand din\u00e1rs and five thousand dirhams = \u00a3500 and \u00a3125 respectively,\n i. 281.\n\n Thousand thousand = a million, vi. 98.\n\n Three days, term of hospitality, i. 3.\n\n Three hundred and three score rooms = one for each day of the Moslem\n year, ix. 61.\n\n Three things (are better than other three), vi. 5.\n\n \u2014\u2014 (not to be praised before death), ix. 39.\n\n Threshold (of marble in sign of honour), ix. 238.\n\n Throne-verse, v. 211.\n\n Throwing one = bastinado on the back, i. 243.\n\n \u201cThrowing the handkerchief,\u201d vi. 285.\n\n Thrusting (applied to spear and lance), ii. 231.\n\n Thursday night (in Moslem parlance = Friday night), v. 324.\n\n Tibn = crushed straw, i. 16; ix. 106.\n\n Tigris (Ar. Dajlah, Dijlah), viii. 150.\n\n Timb\u00e1k (Tumb\u00e1k) = stronger variety of Tobacco, ix. 136.\n\n Time (distribution of), ix. 71.\n\n Time-measurers (of very ancient date), x. 85.\n\n Timsah = crocodile, vii. 343.\n\n Tin (Kazd\u00edr) iv. 274; vi. 39.\n\n T\u00edn = fig, simile for a woman\u2019s parts, iii. 302.\n\n \u2014\u2014 = clay puddled with chaff, v. 112.\n\n Tinder (a styptic), iv. 108.\n\n Tingis = Tanjah (Tangiers), vi. 106.\n\n Tip-cat stick, ii. 314.\n\n T\u00edry\u00e1k = theriack, treacle (antidote), iii. 65.\n\n Title (used by a Sovereign in addressing a person confers the rank),\n ix. 119.\n\n Tob = Span. Adobe (unbaked brick), ii. 17.\n\n Tobacco (its mention inserted by some scribe), ix. 136.\n\n \u2014\u2014 (first mention of), x. 91.\n\n Tobba (Himyaritic) = the Great or Chief, i. 216.\n\n Tohfah = rarity, present, viii. 55.\n\n Tongue (of the case = words suggested by circumstances), i. 121.\n\n \u2014\u2014 (made to utter (?) what is in the heart of man), v. 218.\n\n \u2014\u2014 (my, is under thy feet), vii. 239.\n\n Too much for him (to come by lawfully), ix. 174.\n\n Tooth-pick (Ar. Khil\u00e1l), v. 44.\n\n Topothesia (designedly made absurd), viii. 338.\n\n Tor (Mount Sinai), ii. 242.\n\n \u2014\u2014 (its shaking), ii. 281.\n\n Torrens quoted, i. 56, 147, 203, 206, 225, 228, 251, 271; ii. 4, 19,\n 38, 93; iii. 218, 235, 249, 289; iv. 187, 189, 236; v. 80, 96, 188;\n viii. 280, 305, 309, 319, 321, 327; ix. 278.\n\n Torrents (Ar. Sayl), a dangerous feature in Arabia, vi. 164.\n\n Tortoise (the colossal), vi. 33.\n\n Torture easier than giving up cash, viii. 189.\n\n Tossing upon coals of fire, iii. 61.\n\n Touch of nature (making all the world kin), x. 24.\n\n Toujours perdrix, vi. 130.\n\n Toutes putes, ix. 298.\n\n Traditionists:\n Al-Zuhr\u00ed, ii. 198.\n Ibn Ab\u00ed Auf\u00e1, _ib._ 200.\n Sa\u2019id bin Jubayr, _ib._ 201.\n Sufy\u00e1n al-Thaur\u00ed, _ib._ 202.\n Bishr al-H\u00e1f\u00ed, _ib._ 203.\n Mans\u00far bin Amm\u00e1r, _ib._ 204.\n\n Trafalgar = Taraf al-Gharb (edge of the West), ix. 50.\n\n Trailing the skirts = humbly, ii. 165; viii. 301.\n\n Trances and faintings (common in romances of chivalry), viii. 118.\n\n Transformation (sudden of character frequent in Eastern stories), viii.\n 178.\n\n Translators (should be \u201cbould\u201d), ix. 244.\n\n Traveller (a model one tells the truth when an untruth would not serve\n him), vi. 7.\n\n Travelling at night, ii. 286.\n\n Treasure (resembling one from which the talismans had been loosed), ix.\n 287.\n\n Treasures (enchanted in some one\u2019s name and nature), iv. 296.\n\n Tr\u00e9butien quoted, iv. 268; vii. 91, 98, 139, 314, 318, 324, 331, 346,\n 353, 361; ix. 33, 63; x. 9, 54, 69, 80, 98.\n\n Tree of Paradise (Ar. T\u00fab\u00e0), v. 237.\n\n Tribade (Ar. Sah\u00edkah, Mus\u00e1hikah), viii. 130.\n\n Tribadism, iv. 234.\n\n Tribe (one fortuneth another), ix. 342.\n\n Tribes (relations between), vi. 267.\n\n Tribulum (thrashing sledge), ii. 108.\n\n Tricks (two = before and behind), v. 161.\n\n Triregno (denoted by the Papal Tiara), ii. 236.\n\n Trouser-string, ii. 60.\n\n Truth (most worthy to be followed), v. 145.\n\n \u2014\u2014 (is becoming manifest), v. 159.\n\n \u2014\u2014 (told so as to be more deceptive than a lie), ix. 223.\n\n \u2014\u2014 prevailing, falsehood failing, iv. 80.\n\n T\u00fab\u00e0 (tree of Paradise), v. 237.\n\n Tubah (fifth Coptic month), v. 231.\n\n Tufah = felis caracal, lynx, vi. 260.\n\n T\u00faf\u00e1n (Typhoon, etc.), iv. 156.\n\n T\u00faf\u00e1n = Deluge of Noah, viii. 346.\n\n Tufayl (proverbial intruder), iv. 123.\n\n Tufayl\u00ed = parasite, v. 130.\n\n Tulf = Sordes unguinum (fie!), viii. 195.\n\n Tughr\u00e0 = imperial cypher, v. 184.\n\n Tughr\u00e1i (Al-), poet, iii. 143.\n\n Tughy\u00e1n = Kufr, rejection of the True Religion, i. 169.\n\n T\u00fam\u00e1r = uncial letters, i. 129.\n\n Tuning (peculiar fashions of Arab musicians with regard to it), ix. 27.\n\n Turband (not put upon the ground out of respect), i. 223.\n\n \u2014\u2014 (white, distinctive of Moslems), iv. 214.\n\n \u2014\u2014 (substitute for a purse), viii. 190.\n\n \u2014\u2014 (worn large by the learned), v. 120.\n\n \u2014\u2014 (inclining from the head-tops), ix. 221.\n\n \u201cTurk\u201d probably a late addition, i. 52.\n\n Turk (= Turkoman, nomade), ii. 218.\n\n \u2014\u2014 (= plunderer, robber), ii. 304.\n\n \u2014\u2014 (provoked to hunger by beauties of nature), iii. 32.\n\n \u2014\u2014 (appears under the Abbasides), iii. 81.\n\n Turkey (Future of), ix. 94.\n\n Turks (fair boy-slaves abounding in Baghd\u00e1d), v. 66.\n\n \u2014\u2014 (forming the body-guard of the Abbasides), ix. 245.\n\n Turning round in despair against an oppressor, i. 246.\n\n Turt\u00far (an Arab\u2019s bonnet), ii. 143.\n\n Tusks (of elephants, not teeth), vi. 82.\n\n Tuwuffiya = he was received (into the grace of God), ix. 54.\n\n Two sayings (double entendre), viii. 153.\n\n Tyrant (from, to tyrant = from official to official), vi. 214.\n\n\n \u2019Ubb = breast-pocket (poche au sein), viii. 205.\n\n Ubi aves ibi angeli, iii. 280.\n\n Ubullah (canal leading from Bassorah to Ubullah-town), ix. 31.\n\n \u2019\u00dad Jalak\u00ed = Damascus lute, ii. 100.\n\n Udah, properly Uta = private room of a concubine, i. 286.\n\n Udm = \u201ckitchen\u201d (see Adm), ix. 213.\n\n Uff \u2019alayka = fie upon thee (Uff = sordes aurium), viii. 195.\n\n Uhn\u00fakh = Enoch (Idris?), v. 210.\n\n Ujb = arrogance (in the Spanish sense of gaiety, etc.), vi. 164.\n\n Uk\u00e1b = eagle, vulture, iv. 177.\n\n Uk\u00e1b al-k\u00e1sir = the breaker eagle, ix. 69.\n\n Ukayl (Ak\u00edl?), iv. 22.\n\n Ukhuw\u00e1n = camomile, iii. 58.\n\n Ukiyyah (pl. Aw\u00e1k) = ounce, ix. 216.\n\n \u2019Ulbah = box, viii. 71.\n\n Ultra-Shakespearean geography \u201cFars of Roum,\u201d i. 45.\n\n Ulysses (the Arabian), vi. 40.\n\n Um\u00e1mah and \u2019\u00c1sikah, tale of two women now forgotten, i. 61.\n\n Umm al-ban\u00e1t wa \u2019l-ban\u00edn = mother of daughters and sons, ix. 175.\n\n Umm al-raas = crown of the head, x. 44.\n\n Umm al Su\u2019\u00fad (Pr. N.) = Mother of Prosperities, ix. 173.\n\n Umm \u2019\u00c1mir = mother of Amir, nickname for the hyena, i. 43.\n\n Umm Amru (mother of \u2019Amr) and the ass, v. 118.\n\n Umm Kulsum (one of the Ams\u00e1l of the Arabs for debauchery), x. 194.\n\n \u2019Umm\u00e1l (pl. of \u2019\u00c1mil = governor), ix. 26.\n\n \u2019Umrah = lesser Pilgrimage, ii. 169; v. 205.\n\n \u201cUnberufen,\u201d ix. 180.\n\n Underground rivers, vi. 63.\n\n Unguinum fulgor, iv. 252.\n\n Unhappy thou! vi. 285.\n\n \u2019Unn\u00e1b\u00ed = between dark yellow and red (jujube-colour), ix. 143.\n\n Union opposed to \u201cSeverance,\u201d vii. 120.\n\n Uns al-Wuj\u00fad (Pr. N.) = Delight of existing things, v. 33.\n\n Unveiling the face a sign of being a Christian, ii. 119.\n\n Upakosh\u00e1 (Vararuchi\u2019s wife), vi. 172.\n\n \u2019Urb = Arabs of pure race, ix. 293.\n\n \u2019Urb\u00e1n = wild Arabs, i. 112.\n\n Urine (pollutes), iii. 229.\n\n Urining, ii. 326.\n\n \u2014\u2014 (wiping after), iii. 229.\n\n Urk\u00fab = tendon Achilles, hough, viii. 185.\n\n \u2019Urrah = dung, x. 1.\n\n Urwah = handle, button-hole, v. 227.\n\n \u201cUse this\u201d (_i.e._ for thy daily expenses), vii. 298.\n\n Usf\u00far = safflower, i. 219.\n\n Ush\u00e1ri = camel travelling ten days, iii. 67.\n\n Usir\u00e1t (Al-), island, vi. 57.\n\n Us\u00fal (= fundamentals), ii. 15.\n\n \u2014\u2014 (= forbears, ancestors), ix. 246.\n\n Usury (Ar. Rib\u00e1), v. 201.\n\n \u2014\u2014 (verset of), v. 215.\n\n Usus = os sacrum, v. 219.\n\n \u2019Utb\u00ed (Al-), poet, v. 133.\n\n Uzayr = Esdras, i. 257.\n\n Uzn al-Kuffah = ear (handle) of the basket, viii. 161.\n\n Uzrah = Azariyah, vii. 158.\n\n\n Varieties of handwriting, i. 129.\n\n Veil, _see_ Lis\u00e1m, ii. 31.\n\n Veiling her honour = saving her from being ravished, ix. 330.\n\n Vellication, iv. 256.\n\n Vengeance (of a disappointed suitor apprehended), vi. 286.\n\n Verses (purposely harsh), viii. 337.\n\n \u2014\u2014 (aforementioned, distinguishing formula of \u201cHasan of Bassorah\u201d),\n viii. 126.\n\n Versets (number of the Koranic), v. 110.\n\n View (gorgeous description of), viii. 30.\n\n \u201cVigilance Committees\u201d (for abating scandals), ix. 98.\n\n Vile water (Koranic term for semen), vii. 213.\n\n Violent temper (frequent amongst Eastern princesses), vii. 254.\n\n Virgil (a magician), v. 44.\n\n Virginity of slave-girls (respected by the older slave-trader, rarely\n by the young), vii. 267.\n\n Visit (confers a blessing in polite parlance), ix. 185.\n\n Visits (in dreamland), v. 47.\n\n \u2014\u2014 (to the tombs), vii. 124.\n\n \u2014\u2014 (should not be overfrequent), ix. 273.\n\n Visvakarma = anti-creator, v. 320; x. 131.\n\n Vivisepulture, vi. 41.\n\n Voice (thickened by leprosy), iv. 50.\n\n\n Wa = and (introducing a parenthetic speech), ix. 282.\n\n Wa\u2019ar = rough (ground unfit for riding), vi. 140.\n\n Wa ba\u2019ad (_see_ Amm\u00e1 ba\u2019ad, vol. ii. 34) = and afterwards, iii. 181.\n\n Wada\u2019a, _see_ Cowrie, iv. 77.\n\n Wadd, Suw\u00e1\u2019a and Yag\u00fas (idols), vi. 282.\n\n Waddle of \u201cArab ladies,\u201d iii. 37.\n\n W\u00e1dy = valley; slayer, i. 51; ii. 85; iii. 234.\n\n W\u00e1dy al-Naml = Valley of the Emmets, v. 337.\n\n Wady al-Ward = Vale of Roses, vi. 276.\n\n W\u00e1dy Zahr\u00e1n = Valley Flowery, v. 360.\n\n Waggid (Hebr. speaker in a dream), iv. 289.\n\n Wahk, Wahak = Lasso, vii. 61.\n\n Wahsh = wild beast and synonyms, i. 242.\n\n Wahtah (Al-) = quasi-epileptic fit, vii. 127.\n\n Wailing over the past, iv. 239.\n\n Waist (slender, hips large), iii. 278.\n\n Wak\u00e1lah, described in Pilgrimage (i. 60), i. 266.\n\n Wak\u00edl = agent (_see_ Pashas), iv. 182.\n\n Wakites (number their islands), viii. 88.\n\n Wakk\u00e1d = stoker, i. 312; ii. 134.\n\n W\u00e1k W\u00e1k (Islands of), viii. 60.\n\n Walad = son (more ceremonious than \u201cibn\u201d), v. 386.\n\n Walgh = lapping of a dog, iii. 319.\n\n Walh\u00e1n (Al-) = the distracted, iii. 226; viii. 33; ix. 6.\n\n W\u00e1li = (civil) Governor, i. 259.\n\n Wal\u00ed = Saint, Santon, v. 112.\n\n \u2014\u2014 \u2019ahd = heir-presumptive, ix. 87.\n\n Wal\u00edd (Al-) bin Abd al-Malik, Caliph, iv. 100.\n\n \u2014\u2014 bin Marw\u00e1n (Caliph), ii. 167; iii. 69.\n\n \u2014\u2014 bin Sahl (Caliph), vii. 106.\n\n W\u00e1lidati = my mother, speaking to one not of the family, iii. 208.\n\n Wal\u00edmah = marriage-feast, vi. 74; viii. 231.\n\n Walking afoot (not dignified), vi. 227.\n\n Wa \u2019ll\u00e1hi = I swear by Allah, viii. 310.\n\n \u2014\u2014 tayyib = by Allah, good! ii. 34.\n\n Wa \u2019l-Sal\u00e1m = and here ends the matter, i. 102.\n\n \u2014\u2014 (used in a variety of senses), viii. 74.\n\n Wanderer in the mountains = a recluse avoiding society, vi. 158.\n\n W\u00e1rahmat\u00e1h = Alas, the pity of it, v. 42.\n\n Ward = rose; Wardah = a single rose, viii. 274.\n\n \u2014\u2014 (Al-) f\u00ed \u2019l-Akm\u00e1m (Pr. N.) = Rose in Hood, v. 32.\n\n \u2014\u2014 Shah = Rose King, vii. 70.\n\n Ward\u00e1n (a Fellah name, also of a village), iv. 293.\n\n W\u00e1rid = resorting to the water, iii. 56.\n\n War\u00edd (jugular vein), iv. 92.\n\n Warm one\u2019s self at a man\u2019s fire, ii. 76.\n\n Wars (caused by trifles, frequent in Arab history), vi. 142.\n\n \u2014\u2014 (Al-) = carthamus tinctorius, vii. 92.\n\n Wartah = precipice, quagmire, etc., x. 81.\n\n Washing the dead _without doors_ only in case of poverty, ii. 10.\n\n Washings after evacuation, i. 220.\n\n Was\u00edf = servant; fem. Was\u00edfah = concubine, iii. 171.\n\n W\u00e1sik (Al-) Caliph, iii. 81.\n\n W\u00e1sit = Middle (town of Ir\u00e1k Arabi), ix. 26.\n\n Wasm = tribal sign, vi. 163.\n\n Watad = tent-peg (also a prosodical term), viii. 279.\n\n Water (sight of running, makes a Persian long for strong drink), iv.\n 75.\n\n \u2014\u2014 (had no taste in his mouth), v. 39.\n\n \u2014\u2014 (-carrier = Sakk\u00e1), v. 89.\n\n Watering the streets, iv. 107.\n\n Water-melons (eaten with rice and meat), vi. 208.\n\n Waters flowing in Heaven, iii. 65.\n\n Watw\u00e1t = bat, v. 226.\n\n Way of Allah = common property, i. 91.\n\n Waybah = six to seven English gallons, iv. 86.\n\n Wayha = Alas! v. 258.\n\n Wayha-k, equivalent to Wayla-k, vii. 127.\n\n Wayla-k = Woe to thee! iii. 82.\n\n Waz\u00edr = Minister, i. 2.\n\n \u2014\u2014 (the sharp-witted in the tales), ii. 246.\n\n Weal (I see naught but), ix. 180.\n\n Weapons (carried under the thigh), vii. 56.\n\n \u2014\u2014 magic, vii. 59.\n\n \u2014\u2014 new forms of, vii. 62.\n\n Web and pin (eye-disease of horses), viii. 341.\n\n Week-days (only two names for), iii. 249.\n\n \u2014\u2014 (old names for), vi. 190.\n\n Weeping (not for form and face alone), iii. 318.\n\n \u2014\u2014 (over dead friends), ix. 187.\n\n Whale (still common off the East African coast), vi. 11.\n\n What calamity is upon thee = what a bother thou art, viii. 177.\n\n What happened, happened = fortune so willed it, iii. 68.\n\n \u201cWhat is it compared with,\u201d popular way of expressing great difference,\n i. 37.\n\n What manner of thing is Al-Rash\u00edd? = What has he to do here? viii. 176.\n\n \u201cWhatso thou wouldest do, that do,\u201d = Do what thou wilt, vii. 324.\n\n Where is\u2014and where? = What a difference is there between, etc., v. 65.\n\n \u201cWhere lies China-land?\u201d = it is a far cry to Loch Awe, vii. 344.\n\n Whistling (Sifr), iv. 206.\n\n \u2014\u2014 (held to be the devil\u2019s speech), v. 333.\n\n \u2014\u2014 (to call animals to water), viii. 278.\n\n White as milk (opposed to black as mud, etc.), iv. 140.\n\n \u2014\u2014 (hand, symbol of generosity, etc.), iv. 185.\n\n \u2014\u2014 (turband, distinctive of Moslems), iv. 214.\n\n \u2014\u2014 hand of Moses (sign to Pharao), iv. 249.\n\n \u2014\u2014 and black faces on the Day of Judgment, iv. 249.\n\n \u2014\u2014 (colour of the Ommiades), vi. 86.\n\n \u2014\u2014 robes (denote grace and mercy), vi. 250.\n\n \u2014\u2014 (mourning colour under the Abbasides), viii. 200.\n\n Whiteness (for lustre, honour), viii. 295.\n\n Whitening and blackening of the faces on Judgment-Day, ii. 312.\n\n \u201cWho art thou?\u201d etc. (meaning \u201cyou are nobodies\u201d), vii. 286.\n\n \u201cWhoso beguileth folk, him shall Allah beguile,\u201d viii. 143.\n\n \u201cWhoso loveth me, let him bestow largesse upon this man,\u201d vii. 323.\n\n \u201cWhoso praiseth and then blameth lieth twice,\u201d x. 15.\n\n \u201cWhy don\u2019t (_can\u2019t_) you buy me?\u201d viii. 300.\n\n Wicket (small doorway at the side of a gate), ix. 320.\n\n Wife (euphemistically spoken of in the masculine), i. 67.\n\n \u2014\u2014 (Aurat), vi. 30.\n\n \u2014\u2014 (called \u201cFamily\u201d), vi. 75.\n\n \u2014\u2014 (contrast between vicious servile and virtuous of noble birth), ix.\n 302.\n\n Will he not care? = he shall answer for this! vi. 245.\n\n Window-gardening, old practice in the East, i. 301.\n\n Windows (looking out of, a favourite occupation in the East and South),\n vi. 167.\n\n Wine (why strained), i. 27.\n\n \u2014\u2014 (boiled) = vinum coctum, i. 132.\n\n \u2014\u2014 (flying to the head, effect of the cold after a heated room), i.\n 224.\n\n \u2014\u2014 (kahwah), ii. 261.\n\n \u2014\u2014 (table and service), ii. 122.\n\n \u2014\u2014 (a sun, with cupbearer for East and the drinker\u2019s mouth for West),\n iii. 263.\n\n \u2014\u2014 (its prohibition not held absolute), v. 224.\n\n \u2014\u2014 (breeds gladness, etc.), viii. 202.\n\n \u2014\u2014 (in cup, or cup in wine?), viii. 276.\n\n \u2014\u2014 (Mohammed makes up his mind about it by slow degrees), viii. 277.\n\n Wird = the last twenty-five chapters of the Koran, v. 185.\n\n \u2014\u2014 (Pers.) = pupil, disciple, ix. 61.\n\n Wis\u00e1dah = pillow, ii. 70.\n\n Wish\u00e1h = belt, scarf, viii. 209.\n\n Wishes (tale of the three), vi. 180.\n\n Wisw\u00e1s = diabolical temptation or suggestion, i. 106.\n\n Witches (and their vehicles), vi. 158.\n\n Witness (bear, against me, _i.e._ in case of my denial), vi. 286; viii.\n 22.\n\n Witnesses (one man = two women), v. 155.\n\n Wittol (pictured with driest Arab humour), ix. 269.\n\n Wives have their night in turns, ii. 78.\n\n \u2014\u2014 (why four, _see_ Women), iii. 212.\n\n \u2014\u2014 (a man\u2019s tillage), iii. 304.\n\n \u2014\u2014 (and their suitors), vi. 172.\n\n Wolf (wicked man); fox (cunning one), iii. 132.\n\n Woman, Women (debauched prefer Blackamoors), i. 6.\n\n \u2014\u2014 (their depravity goes hand in hand with perversity of taste), i. 73.\n\n \u2014\u2014 (old must not be called Aj\u00faz but Shaybah), i. 174.\n\n \u2014\u2014 (bastinadoed), i. 183.\n\n \u2014\u2014 (chaff and banter allowed to), i. 267.\n\n \u2014\u2014 (of Damascus famed for sanguinary jealousy), i. 295.\n\n \u2014\u2014 (Cairene held exceedingly debauched), i. 298.\n\n \u2014\u2014 mourning, i. 311.\n\n \u2014\u2014 (high-born and their frolics), i. 328.\n\n \u2014\u2014 (cries of), ii. 6.\n\n \u2014\u2014 weeping and wailing before cenotaphs, ii. 68.\n\n \u2014\u2014 maltreated under the Caliphate, ii. 69.\n\n \u2014\u2014 Women captives, ii. 94.\n\n \u2014\u2014 of the blue-stocking type, ii. 156.\n\n \u2014\u2014 created of a crooked rib, ii. 161.\n\n \u2014\u2014 (consult them and do the contrary), ii. 184.\n\n \u2014\u2014 (peculiar waddle of), iii. 37.\n\n \u2014\u2014 (proposing extreme measures), iii. 39.\n\n \u2014\u2014 (are tinder, men fire), iii. 59.\n\n \u2014\u2014 (monkish horror of), iii. 126.\n\n \u2014\u2014 (Laylah, name of), iii. 135.\n\n \u2014\u2014 (true seducers), iii. 166.\n\n \u2014\u2014 (W\u00e1lidat\u00ed = my mother), iii. 208.\n\n \u2014\u2014 (four wives, and why), iii. 212.\n\n \u2014\u2014 (compared to an inn), iii. 216.\n\n \u2014\u2014 (large hips and thighs), iii. 226.\n\n \u2014\u2014 (small fine foot), iii. 227.\n\n \u2014\u2014 (names of), iii. 239; 263.\n\n \u2014\u2014 (more passionate than men), iii. 241.\n\n \u2014\u2014 (head must always be kept covered), iii. 275.\n\n \u2014\u2014 (slender-waisted but full of hips, etc.), iii. 278.\n\n \u2014\u2014 (Sodomy with), iii. 304.\n\n \u2014\u2014 (all charges laid upon them), iii. 335.\n\n \u2014\u2014 (old bawd), iv. 4.\n\n \u2014\u2014 (names of), iv. 12.\n\n \u2014\u2014 (less handsome than man), iv. 15.\n\n \u2014\u2014 (walk and gait), iv. 16.\n\n \u2014\u2014 (bride night), iv. 30.\n\n \u2014\u2014 (oath of a), iv. 49.\n\n \u2014\u2014 (insolence of princesses), iv. 145.\n\n \u2014\u2014 (inner, her meanings), iv. 146.\n\n \u2014\u2014 (answering question by counterquestion), iv. 148.\n\n \u2014\u2014 (Abyssinian famous as \u201cholders\u201d), iv. 227.\n\n \u2014\u2014 (slave-names), iv. 232.\n\n \u2014\u2014 (intercourse between), iv. 234.\n\n \u2014\u2014 (white-skinned supposed to be heating and unwholesome), iv. 253.\n\n \u2014\u2014 (sleep naked in hot weather), v. 8.\n\n \u2014\u2014 (making the first advances), v. 34.\n\n \u2014\u2014 (and secrets), v. 35, 83.\n\n \u2014\u2014 (wives of eunuchs), v. 46.\n\n \u2014\u2014 (visiting their lovers in a dream), v. 47.\n\n \u2014\u2014 (thought to be Jinn or Gh\u00fal), v. 51.\n\n \u2014\u2014 (called Zaur\u00e0, the crooked), v. 66.\n\n \u2014\u2014 (allowed to absent themselves from the house of father or husband),\n v. 96.\n\n \u2014\u2014 (instructed in \u201cmotitations\u201d), v. 80.\n\n \u2014\u2014 (apt for two tricks), v. 161.\n\n \u2014\u2014 (old, polite equivalents for), v. 163.\n\n \u2014\u2014 (in their prime at fourteen to fifteen), v. 192.\n\n \u2014\u2014 (inferior to man), v. 155.\n\n \u2014\u2014 (unveiling to a man, if not slaves, insult him), v. 194.\n\n \u2014\u2014 (in Hindostan\u00ed jargon = Aurat), vi. 30.\n\n \u2014\u2014 (her shame extends from head to toes), vi. 118.\n\n \u2014\u2014 (their cunning and malice), vi. 144.\n\n \u2014\u2014 (corrupts woman more than men do), vi. 152.\n\n \u2014\u2014 (knowing enough without learning to read and write), vi. 168.\n\n \u2014\u2014 (of Kashm\u00edr), vi. 156.\n\n \u2014\u2014 (her female visitors unknown to the husband except by hearsay), vi.\n 199.\n\n \u2014\u2014 (words used only by them, not by men), vi. 233.\n\n \u2014\u2014 (blue-eyed of good omen), vii. 164.\n\n \u2014\u2014 (stealing of their clothes), viii. 30.\n\n \u2014\u2014 (her heart the only bond known by her), viii. 54.\n\n \u2014\u2014 (reasons for their ageing in the East), viii. 86.\n\n \u2014\u2014 (always to be addressed Umm\u00ed = my mother), viii. 87.\n\n \u2014\u2014 (often hide their names from the husband), viii. 100.\n\n \u2014\u2014 (semi-maniacal rancour of a good one against an erring sister),\n viii. 118.\n\n \u2014\u2014 (when old, the most vindictive of her kind), viii. 137.\n\n \u2014\u2014 (who are neither thine nor another\u2019s), viii. 208.\n\n \u2014\u2014 (their bodies impregnated with scents), viii. 279.\n\n \u2014\u2014 (to be respected by the King), ix. 73.\n\n \u2014\u2014 (\u201cgreat is their malice\u201d), ix. 119.\n\n \u2014\u2014 (a case of \u201chard lines\u201d for them), ix. 134.\n\n \u2014\u2014 (their marrying a second time reckoned disgraceful), ix. 246.\n\n \u2014\u2014 (the sin lieth with them), ix. 297.\n\n \u2014\u2014 (fail in wit and faith), ix. 298.\n\n \u2014\u2014 (practically only two ways of treating them), ix. 303.\n\n \u2014\u2014 (delicacy of their skin), ix. 321.\n\n \u2014\u2014 (treated leniently in a K\u00e1zi\u2019s court), x. 4.\n\n Womankind (seven ages of), ix. 175.\n\n \u2014\u2014 (their status in Al-Islam), x. 195.\n\n Wonder (= cause) in every death, i. 351.\n\n Word (the creative \u201cKun\u201d), ix. 78.\n\n Words (divided in a couplet), iii. 166.\n\n Worlds (the three = Triloka), ii. 236.\n\n Wreckers, ii. 111.\n\n Wrestling and Wrestlers, ii. 93.\n\n \u2014\u2014 (amongst the Egyptian Fellah), viii. 199.\n\n Writer of The Nights careless, iv. 155.\n\n Writing (styles of), iv. 196.\n\n Writing without fingers = (being unable to answer for what is written),\n iii. 181.\n\n Wuld\u00e1n = Ghilm\u00e1n, the beautiful youths of Paradise, i. 211.\n\n Wuzu-ablution = lesser ablution, i. 142.\n\n \u2014\u2014 (necessary before joining in prayers), ii. 46.\n\n \u2014\u2014 (Koranic order for), v. 198.\n\n \u2014\u2014 (angels and devils at the side of a man who prepares for it), v.\n 198.\n\n\n Xisisthrus = Noah, ii. 20, 25.\n\n\n Y\u00e1 A\u2019awaz = O, one eye (obscene meaning of the phrase), viii. 185.\n\n Y\u00e1 Abati = O dear father mine, ix. 88.\n\n Y\u00e1 Ab\u00fa al-Lith\u00e1mayn = O sire of the chin-veils twain, x. 20.\n\n Y\u00e1 Ab\u00fa Libdah = O father of a felt-calotte, iii. 62.\n\n Y\u00e1 Ab\u00fa Sumrah = O father of brownness, iii. 40.\n\n Y\u00e1 Ahmak = O fool, ix. 271.\n\n Y\u00e1 \u2019Aj\u00faz = O old woman (now insulting), v. 163.\n\n Y\u00e1 Bunayya = O dear (lit. little) my son, ix. 79.\n\n Y\u00e1 Ba\u2019\u00edd = thou distant one, euphemism for gross abuse, i. 41.\n\n Y\u00e1 B\u00e1rid = O fool, i. 313.\n\n Y\u00e1 D\u00e1dat\u00ed = O my nurse, \u201cma mie,\u201d vii. 372.\n\n Y\u00e1 Ful\u00e1n = O certain person, iii. 191; ix. 334.\n\n Y\u00e1 Ful\u00e1nah = O certain person (fem.), ix. 270.\n\n Y\u00e1 H\u00e1jj = O Pilgrim, ii. 15.\n\n Y\u00e1 h\u00e1z\u00e1 = O this one, somewhat slightingly, i. 240.\n\n Y\u00e1 h\u00fa = O he! Swift\u2019s Yahoo? i. 240.\n\n Y\u00e1 J\u00e1hil = O ignorant, ix. 52.\n\n Y\u00e1 Kaww\u00e1d = O pimp, v. 129.\n\n Y\u00e1 Kh\u00e1lat\u00ed = O mother\u2019s sister, in addressing the old, i. 303.\n\n Y\u00e1 Khawand = O Master, vii. 315.\n\n Y\u00e1 Khw\u00e1jah = O Master, viii. 18.\n\n Y\u00e1 Kisrawi = O subject of the Kisr\u00e0, v. 26.\n\n Y\u00e1 layta = would to heaven, viii. 48.\n\n Y\u00e1 Ma\u2019ashar al-Muslim\u00edn = Ho Moslems! iv. 149.\n\n Y\u00e1 Mash\u00fam = O unlucky one, i. 221.\n\n Y\u00e1 Maul\u00e1ya = O, my lord, ix. 228.\n\n Y\u00e1 Misk\u00edn = O poor devil, vi. 219.\n\n Y\u00e1 Mum\u00e1til = O Slow o\u2019 Pay, viii. 169.\n\n Y\u00e1 Nasr\u00e1n\u00ed = O Nazarene, iv. 199.\n\n Y\u00e1 S\u00e1ki \u2019al-Dakan = O frosty-beard, v. 99.\n\n Y\u00e1 S\u00e1ki \u2019al-Wajh = O false face, vii. 353.\n\n Y\u00e1 Sal\u00e1m = O safety (a vulgar ejaculation), viii. 98.\n\n Y\u00e1 S\u00e1tir = O veiler (of sins), iii. 41.\n\n Y\u00e1 Satt\u00e1r = O Thou who veilest the discreditable secrets of Thy\n creatures, i. 258.\n\n Y\u00e1 Sh\u00e1tir = O clever one! (in a bad sense), iv. 209.\n\n Y\u00e1 Shukayr = O little Tulip, viii. 168.\n\n Y\u00e1 Talj\u00ed = O snowy one, iii. 40.\n\n Y\u00e1 Tayyib al-Kh\u00e1l = O thou nephew of a good uncle, i. 303.\n\n Y\u00e1 Ust\u00e1 (for Ust\u00e1z) = O my master, vii. 192.\n\n Y\u00e1 Wad\u00fad = O loving one, iv. 54.\n\n Y\u00e1 S\u00edn (heart of the Koran, chapt. xxxvi.), iv. 50.\n\n Ya\u2019arub (eponymus of an Oman tribe), vi. 260; vii. 25.\n\n Y\u00e1fis, Y\u00e1fat = Japhet, vii. 40.\n\n Yaftah All\u00e1h = Allah will open, an offer being insufficient, ii. 149.\n\n Yah\u00fad\u00ed for Jew, less polite than Ban\u00fa Isr\u00e1il, i. 210.\n\n Yaj\u00ed miat khw\u00e1njah = near a hundred chargers, vii. 345.\n\n Y\u00e1j\u00faj and M\u00e1j\u00faj, v. 318.\n\n Yakhn\u00ed = stew, broth, vii. 186.\n\n Y\u00e1k\u00fat = ruby, garnet, etc., v. 342.\n\n Yaman (Al-) = right-hand region, ii. 179.\n\n \u2014\u2014 (lightning on the hills of), ii. 179.\n\n Y\u00e1sam\u00edn = Jessamine (name of a slave-girl), viii. 176.\n\n Yashmak (chin-veil for women), ii. 31.\n\n Yasrib (ancient name of Al-Med\u00ednah), iv. 114.\n\n Yastagh\u00edb\u00fan\u00ed = they take advantage of my absence, ix. 224.\n\n Yauh (conversationally Yehh) expression of astonishment, ii. 321.\n\n Yauh! Yauh! = Alas! vi. 235.\n\n Yathrib (old name of Al-Medinah), ix. 177, _see_ Yasrib.\n\n Yaum al-\u00cdd = the great festival, i. 317.\n\n Yaum al-Tan\u00e1d\u00ed = Resurrection Day, iii. 74.\n\n Yaum-i-Alast = Day of \u201cam-I-not\u201d (your Lord)? ii. 91.\n\n Yaum mub\u00e1rak = a blessed day, vi. 215.\n\n Yellow girl (for light-coloured wine), x. 39.\n\n Yes, Yes! and No, No! trifles common amongst the Arabs, ii. 60; ix.\n 250.\n\n Youth described in terms applying to women, i. 144.\n\n Yohann\u00e1 = John, iv. 87.\n\n Yuhann\u00e1 (Greek Physician), v. 154.\n\n Y\u00fan\u00e1n Y\u00fan\u00e1n\u00edyah = Greece, ii. 82; iv. 100.\n\n Y\u00fasuf bin Omar, ii. 170.\n\n Y\u00fasuf (Grand Vizier, and his pelisse), vii. 323.\n\n\n Za\u2019ar = a man with fair skin, red hair and blue eyes (Marocco), viii.\n 297.\n\n Zabbah = lizard; bolt, vi. 247; vii. 182.\n\n Zabb\u00e1l = dung-drawer, etc., i. 312; iii. 51.\n\n Z\u00e1b\u00edt = Prefect of Police, i. 259.\n\n Zabiyah (Pr. N.) = roe, doe, v. 147.\n\n Zaff\u00fa (in the sense of \u201cthey displayed her\u201d), ix. 245.\n\n Zaghab = the chick\u2019s down, v. 165.\n\n Zaghzagh\u00e1n (Ab\u00fa Mass\u00e1h = Father of the Sweeper), = magpie, vi. 182.\n\n Z\u00e1hir bi \u2019llah (Al-) = one prominent by the decree of Allah, i. 317.\n\n Z\u00e1hir\u00ed = plain honest Moslem, ii. 29.\n\n Zahra = the flowery, vi. 145.\n\n Zahr Sh\u00e1h (Pr. N.), ii. 284.\n\n Zahraw\u00edyah = lovely as the Venus-star, viii. 251.\n\n Zahwah = mid-time between sunrise and noon, vi. 35.\n\n Z\u00e1ka = he tasted, iv. 188.\n\n Zakar (penis) = that which betokens masculinity, iii. 3.\n\n Zakariy\u00e1 and Zakar, iv. 51.\n\n Zak\u00e1t = legal alms, i. 339.\n\n Zakhmah (Zukhmah) = strap, stirrup-leather, viii. 18.\n\n Zakk\u00fam (Al-) tree of Hell, iv. 259.\n\n Zakz\u00fak = young of the Sh\u00e1l, viii. 185.\n\n Zal\u00e1biyah bi- \u2019Asal = honey-fritters, vii. 164.\n\n Zalamah (Al-) = tyrants, oppressors (police and employ\u00e9s), i. 273; vi.\n 214.\n\n Zalz\u00e1l, son of Muzalzil = Earthquake, son of Ennosigaius, vii. 79.\n\n Zamb\u00far = clitoris, i. 90; v. 279.\n\n Zamiy\u00e1d = guardian angel of Bihisht, _see_ Rizw\u00e1n, iii. 20, 233.\n\n Zanab Sirh\u00e1n (wolf\u2019s tail) = early dawn, iii. 146.\n\n Zand and Zandah = fire-sticks, v. 52.\n\n Zanj = negroes of Zanzibar, ii. 5; vi. 104.\n\n Zanzibar (cannibals etc.), iv. 168.\n\n Zar\u00e1b\u00edn = slaves\u2019 shoes, x. 1.\n\n Zarbu \u2019l-Naw\u00e1k\u00eds\u00ed = striking of gongs (pun on the word), viii. 329.\n\n Zardah = rice dressed with honey and saffron, ii. 313; vii. 185.\n\n Zardakh\u00e1nah = Zarad (Ar. for hauberk), Khan\u00e1h (Pers. for house), vii.\n 363.\n\n Zark\u00e1 = the blue-eyed (Cassandre of Yam\u00e1mah), ii. 103.\n\n Zarr wa \u2019urwah = button and button-hole, v. 227.\n\n Zarr\u00e1f = giraffe, vii. 51.\n\n Zarrat (vulg. Durrah) = co-wife, sister-wife, iii. 308.\n\n Z\u00e1t al-Daw\u00e1h\u00ed = Lady of Calamities, ii. 87.\n\n Zau al-Mak\u00e1n = Light of the Place, ii. 81.\n\n Zaur\u00e0 = the crooked, for woman, v. 66.\n\n Zaur\u00e1 (Al-) = the bow (name of Baghdad), ix. 13.\n\n Zaw\u00ed al-fur\u00faj = habentes rimam, ii. 49.\n\n Z\u00e1wiyah = oratory, vi. 259; vii. 328.\n\n Zaybak (Al-) = the quicksilver, iv. 75.\n\n Zayn al-Abid\u00edn (grandson of Ali), ii. 202.\n\n Zayn al-Maw\u00e1sif (Pr. N.) = Adornment of (good) qualities, viii. 205.\n\n Zaynab and Zayd (generic names for women and men), ix. 250.\n\n Zebra (daughter of Sa\u2019adah), iii. 65.\n\n Zemzem (its water saltish), i. 284; ii. 272.\n\n Z\u00ed\u2019ah = village, hamlet, farm, ix. 27.\n\n Zibl = dung, iii. 51.\n\n Zibl Kh\u00e1n = Le Roi Crotte, iii. 99.\n\n Zidd = opposite, contrary, v. 206.\n\n Zikr = litanies, i. 124.\n\n \u2014\u2014 (and Edwin Arnold\u2019s Pearls of Faith), ii. 28.\n\n Zimb\u00edl (Zamb\u00edl) = limp basket of palm-leaves, iv. 119.\n\n Zimm\u00ed = a (Christian, Jewish or Maj\u00fas\u00ed) tributary, iv. 199.\n\n Zin\u00e1d = fire-sticks, viii. 80.\n\n Zind\u00edk = Agnostic, atheist, v. 230; viii. 27.\n\n Zirb\u00e1jah = meat dressed with cumin-seed, etc., i. 278.\n\n Zirt = broken wind; derivatives, ii. 88; ix. 291.\n\n Ziy\u00e1d bin Ab\u00ed Sufy\u00e1n, ii. 163.\n\n Ziy\u00e1rat = visit to a pious person or place, i. 125.\n\n \u2014\u2014 = visiting the Prophet\u2019s tomb, ix. 178.\n\n Zobabah (Zauba\u2019ah?) = sand-storm in the desert, i. 114.\n\n Z\u00fa al-Aut\u00e1d = the contriver of the stakes (Pharaoh), vi. 118.\n\n Z\u00fa al-Kur\u00e1\u2019a (Pr. N.) = Lord of cattle feet, iv. 95.\n\n Zubaydah (Pr. N.) = creamkin, iv. 48; viii. 56, 158.\n\n Zubb = penis, i. 92.\n\n \u201cZug\u201d (draught) feared by Orientals, ii. 9.\n\n Zuhal = Saturn, ii. 75.\n\n Zuhr\u00ed (Al-), traditionist, ii. 198; v. 81.\n\n Zuj\u00e1j bikr = unworked glass, viii. 342.\n\n Zuk\u00e1k al-Nak\u00edb = Syndic street, ii. 325.\n\n Zukhruf = glitter, tinsel, ix. 86.\n\n Zulf = side-lock, i. 308.\n\n Zulm, injustice, tyranny; worst of a monarch\u2019s crimes, i. 190.\n\n Zunn\u00e1r = \u03b6\u03c9\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd confounded with the \u201cJaneo,\u201d ii. 215.\n\n Zur ghibban tazid hubban = call rarely that friendship last fairly, ix.\n 273.\n\n Zurayk (dim. of Azrak = blue-eyed), viii. 195.\n\n Zurk = blue-eyed, dim-sighted, purblind, vii. 164.\n\n Zuwaylah gate, more correctly B\u00e1b Zawilah i. 269.\n\n\n _INDEX III._\u2014A.\n _ALPHABETICAL TABLE OF FIRST LINES (METRICAL PORTION) IN ENGLISH._\n\n _Prepared by_ DR. STEINGASS.\n\n A beloved familiar o\u2019erreigns my heart, viii. 70.\n\n A boy of twice ten is fit for a king!, iii. 303.\n\n A breeze of love on my soul did blow, viii. 222.\n\n A damsel \u2019twas the tirer\u2019s art had decked with snares and sleight, i.\n 219; x. 59.\n\n A dancer whose figure is like a willow-branch, ix. 222.\n\n A dancer whose form is like branch of B\u00e1n!, ix. 221.\n\n A dog, dog-fathered, by dog-grandsire bred, viii. 15.\n\n A fan whose breath is fraught with fragrant scent, viii. 273.\n\n A fair one, to idolaters if she her face should show, ix. 197.\n\n A friend in need is he who, ever true, iii. 149.\n\n A guest hath stolen on my head and honour may he lack, viii. 295.\n\n A hag to whom th\u2019 unlawful lawfullest, i. 174.\n\n A heart bore thee off in chase of the fair, ix. 282.\n\n A heart by Allah! never soft to loverwight, vii. 222.\n\n A Houri, by whose charms my heart is moved to sore distress, vii. 105.\n\n A house where flowers from stones of granite grow, iii. 19.\n\n A Jinniyah this, with her Jinn, to show, v. 149.\n\n A King who when hosts of the foe invade, ii. 1.\n\n A lutanist to us inclined, viii. 283.\n\n A maiden \u2019twas, the dresser\u2019s art had decked with cunning sleight,\n viii. 32.\n\n A merchant I spied whose lovers, viii. 264.\n\n A messenger from thee came bringing union-hope, iii. 188.\n\n A moon she rises, willow-wand she waves, iii. 237; viii. 303.\n\n A moon, when he bends him those eyes lay bare, viii. 284.\n\n A moon which blights you if you dare behold, ii. 4.\n\n A night whose stars refused to run their course, iii. 299.\n\n A palace whereon be blessings and praise, iv. 134.\n\n A place secure from every thought of fear, i. 114.\n\n A sage, I feel a fool before thy charms, iii. 272.\n\n A slave of slaves there standeth at thy door, i. 89.\n\n A sun on wand in knoll of sand she showed, i. 217; x. 58.\n\n A thin-waist maid who shames the willow-wand, ii. 285.\n\n A term decreed my lot I \u2019spy, viii. 83.\n\n A trifle this an his eyes be sore, v. 127.\n\n A tree whilere was I the Bulbul\u2019s home, viii. 281.\n\n A wand uprising from a sandy knoll, ix. 250.\n\n A warrior showing such open hand, iv. 97.\n\n A wasted body, heart empierced to core, ii. 314.\n\n A youth slim waisted from whose locks and brow, i. 68.\n\n A zephyr bloweth from the lover\u2019s site, viii. 90.\n\n Above the rose of cheek is thorn of lance, iii. 331.\n\n Act on sure grounds, nor hurry fast, iv. 189.\n\n Add other wit to thy wit, counsel craving, iv. 189.\n\n Affright me funerals at every time, v. 111.\n\n After thy faring never chanced I \u2019spy, viii. 142.\n\n Ah, fare thee not; for I\u2019ve no force thy faring to endure, viii. 63.\n\n Ah! for lowe of love and longing suffer ye as suffer we?, viii. 68.\n\n Ah Khalid! this one is a slave of love distraught, iv. 158.\n\n Ah, often have I sought the fair! how often lief and fain, vii. 138.\n\n Alack and alas! Patience taketh flight, viii. 263.\n\n Alas, alack and wellaway for blamer\u2019s calumny!, viii. 285.\n\n Albe by me I had through day and night, iii. 267.\n\n Albe to lover adverse be his love, iii. 266.\n\n Albeit my vitals quiver \u2019neath this ban, iii. 62.\n\n Alexandria\u2019s a frontier, viii. 289.\n\n All crafts are like necklaces strung on a string, i. 308.\n\n All drinks wherein is blood the Law unclean Doth hold, i. 89.\n\n All sons of woman albe long preserved, iv. 63.\n\n \u201cAllah assain those eyne! What streams of blood they shed!,\u201d ii. 100.\n\n Allah be good to him that gives glad tidings of thy steps, i. 239.\n\n Allah holds Kingship! Whoso seeks without Him victory, iii. 86.\n\n Allah, my patience fails: I have no word, iii. 344.\n\n Allah save the rose which yellows amorn, viii. 276.\n\n Allah, where\u2019er thou be, His aid impart, ii. 148.\n\n Allah\u2019s peace on thee, House of Vacancy!, viii. 237.\n\n Although the Merciful be doubtless with me, ix. 278.\n\n Al-Yaman\u2019s leven-gleam I see, ii. 179.\n\n An but the house could know who cometh \u2019twould rejoice, i. 176.\n\n An, by thy life, pass thee my funeral train, v. 70.\n\n An fail I of my thanks to thee, i. 56.\n\n An Fate afflict thee, with grief manifest, viii. 146.\n\n An Fate some person \u2019stablish o\u2019er thy head, iii. 89.\n\n An faulty of one fault the beauty prove, ii. 96.\n\n An I be healed of disease in frame, viii. 70.\n\n An I quit Cairo and her pleasaunces, i. 290.\n\n An we behold a lover love-foredone, v. 73.\n\n An my palm be full of wealth and my wealth I ne\u2019er bestow, ii. 11.\n\n An say I:\u2014Patient I can bear his faring, iii. 187.\n\n An tears of blood for me, friend, thou hast shed, i. 89.\n\n An there be one who shares with me her love, i. 180.\n\n An thou but deign consent, A wish to heart affied, iv. 247.\n\n An thou of pious works a store neglect, ii. 202.\n\n An thou wouldst know my name, whose day is done, vi. 94.\n\n An through the whole of life, iv. 190.\n\n An Time my lover restore me I\u2019ll blame him fain, ix. 192.\n\n An were it asked me when by hell-fire burnt, iii. 279.\n\n An what thou claimest were the real truth, v. 151.\n\n An wouldst be life-long safe, vaunt not delight, viii. 94.\n\n And Almond apricot suggesting swain, viii. 268.\n\n And dweller in the tomb whose food is at his head, v. 238.\n\n And eater lacking mouth and even maw, v. 240.\n\n And fairest Fawn, we said to him Portray, viii. 272.\n\n And haply whenas strait descends on lot of generous youth, iii. 131.\n\n And in brunettes is mystery, couldst thou but read it right, iv. 258.\n\n And in my liver higher flames the fire, vii. 366.\n\n And loveling weareth on his cheek a mole, v. 65.\n\n And pity one who erst in honour throve, ii. 149.\n\n And shaddock mid the garden paths, on bough, viii. 272.\n\n And Solomon, when Allah to him said, vi. 86.\n\n And the lips of girls, that are perfume sweet, v. 79.\n\n And the old man crept o\u2019er the worldly ways, iv. 41.\n\n And trees of orange fruiting ferly fair, viii. 271.\n\n And wand-like Houri who can passion heal, v. 149.\n\n And \u2019ware her scorpions when pressing them, viii. 209.\n\n And when birdies o\u2019er-warble its lakelet, it gars, ix. 6.\n\n And, when she announceth the will to sing, viii. 166.\n\n Albeit this thy case lack all resource, v. 69.\n\n Allah watered a land, and upsprang a tree, v. 244.\n\n Answer, by Allah! Sepulchre, are all his beauties gone?, i. 239.\n\n Appeared not my excuse till hair had clothed his cheek, iii. 57.\n\n Apple which joins hues twain and brings to mind, viii. 268.\n\n Apple whose hue combines in union mellow, i. 158.\n\n As a crescent-moon in the garth her form, viii. 207.\n\n As for me, of him I feel naught affright, vi. 98.\n\n As long as palms shall shift the flower, v. 136.\n\n As love waxt longer less met we tway, v. 78.\n\n As one of you who mounted mule, viii. 297.\n\n As she willed she was made, and in such a way that when, iv. 191.\n\n As the Sage watched the stars, the semblance clear, i. 206.\n\n As though ptisane of wine on her lips honey dew, iii. 57.\n\n Ask (if needs thou ask) the compassionate, ix. 29.\n\n Ask of my writ, what wrote my pen in dole, iii. 274.\n\n Ass and Umm Amr\u2019 went their way, v. 118.\n\n\n Bare hills and camp-ground desolate, v. 130.\n\n Baulks me my Fate as tho\u2019 she were my foe, viii. 130.\n\n Be as thou wilt, for Allah is bountiful, viii. 277.\n\n Be as thou wilt, for Allah still is bounteous Lord, ii. 202.\n\n Be mild to brother mingling, iv. 110.\n\n Be mild what time thou\u2019rt ta\u2019en with anger and despite, iv. 221.\n\n Be mild when rage shall come to afflict thy soul, iv. 54.\n\n Be praises mine to all-praiseworthy Thee, ii. 261.\n\n Be proud; I\u2019ll crouch! Bully; I\u2019ll bear! Despise; I\u2019ll pray!, iii. 188.\n\n Be sure all are villains and so bide safe, iii. 142.\n\n Bear our salams, O Dove, from this our stead, viii. 236.\n\n Beareth for love a burden sore this soul of me, viii. 66.\n\n Beauty they brought with him to make compare, i. 144.\n\n Beguiled as Fortune who her guile displays, iv. 22.\n\n Behind the veil a damsel sits with gracious beauty dight, viii. 210.\n\n Behold a house that\u2019s like the Dwelling of Delight, viii. 183.\n\n Behold this lovely garden! \u2019tis as though, ii. 240.\n\n Belike my Fortune may her bridle turn, i. 152.\n\n Belike Who Y\u00fasuf to his kin restored, iv. 103.\n\n Beloved, why this strangeness, why this hate?, iv. 234.\n\n Bethink thee not of worldly state, iii. 328.\n\n Bid thou thy phantom distance keep, vii. 108.\n\n Better ye \u2019bide and I take my leave, i. 154.\n\n Beware her glance I rede thee \u2019tis like wizard wight, ii. 295.\n\n Beware of losing hearts of men by thine injurious deed, x. 50.\n\n Beware that eye-glance which hath magic might, iii. 252.\n\n Black girls in acts are white, and \u2019tis as though, iv. 251.\n\n Black girls not white are they, iv. 251.\n\n Blame not! said I to all who blam\u00e8d me, viii. 95.\n\n Blest be his beauty; blest the Lord\u2019s decree, i. 177.\n\n Blighted by her yet am I not to blame, viii. 255.\n\n Blows from my lover\u2019s land a zephyr cooly sweet, ii. 311.\n\n Boon fortune sought him in humblest way, viii. 301.\n\n Boy-like of back side, in the deed of kind, v. 157,\n\n Breeze of East who bringest me gentle air, vii. 122.\n\n Brighter than moon at full with kohl\u2019d eyes she came, viii. 279.\n\n Bring gold and gear an a lover thou, viii. 214.\n\n By Allah, by th\u2019 Almighty, by his right, vii. 366.\n\n By Allah, couldst thou but feel my pain, v. 77.\n\n By Allah, glance of mine, thou hast opprest, vii. 140.\n\n By Allah, heal, O my lords, the unwhole, viii. 144.\n\n By Allah, O thou house, if my beloved amorn go by, v. 38.\n\n By Allah, O tomb, have her beauties ceased, viii. 168.\n\n By Allah, set thy foot upon my soul, i. 222.\n\n By Allah this is th\u2019 only alchemy, x. 40.\n\n By Allah! while the days endure ne\u2019er shall forget her I, iv. 146.\n\n By Allah, wine shall not disturb me, while this soul of mine, iv. 190.\n\n By craft and sleight I snared him when he came, ii. 44.\n\n By his cheeks\u2019 unfading damask and his smiling teeth I swear, viii.\n 282.\n\n By his eyelash tendril curled, by his slender waist I swear, iii. 217.\n\n By his eyelids shedding perfume and his fine slim waist I swear, i.\n 168.\n\n By His life who holds my guiding rein, I swear, iv. 2.\n\n By Love\u2019s right! naught of farness thy slave can estrange, viii. 76.\n\n By means of toil man shall scale the height, vi. 5.\n\n By rights of you, this heart of mine could ne\u2019er aby, viii. 110.\n\n By stress of parting, O beloved one, iii. 166.\n\n By th\u2019 Abyssinian Pond, O day divine!, i. 291.\n\n By the Compassionate, I\u2019m dazed about my case, for lo!, vii. 337.\n\n By the Five Shayks, O Lord, I pray deliver me, iii. 30.\n\n By the life o\u2019 thy face, O thou life o\u2019 my sprite!, viii. 284.\n\n By what thine eyelids show of kohl and coquetry!, ii. 296.\n\n\n Came a merchant to pay us a visit, viii. 265.\n\n Came Rayya\u2019s phantom to grieve thy sight, vii. 91.\n\n Came the writ whose contents a new joy revealed, viii. 222.\n\n Came to match him in beauty and loveliness rare, viii. 298.\n\n Came to me care when came the love of thee, vii. 366.\n\n Came your writ to me in the dead of the night, ix. 2.\n\n Captured me six all bright with youthful blee, iv. 260.\n\n Carry the trust of him whom death awaits, v. 114.\n\n Cease then to blame me, for thy blame doth anger bring, x. 39.\n\n Cease ye this farness; \u2019bate this pride of you, iv. 136.\n\n Chide not the mourner for bemourning woe, iii. 291.\n\n Choice rose that gladdens heart to see her sight, viii. 275.\n\n Clear\u2019s the wine, the cup\u2019s fine, i. 349.\n\n Cleave fast to her thou lovest and let the envious rail amain, iv. 198.\n\n Close prest appear to him who views th\u2019 inside, viii. 267.\n\n Clove through the shades and came to me in night so dark and sore, vii.\n 138.\n\n Come back and so will I! i. 63.\n\n Come with us, friend, and enter thou, viii. 267.\n\n Confide thy case to Him, the Lord who made mankind, i. 68.\n\n Consider but thy Lord, His work shall bring, viii. 20.\n\n Consider thou, O man, what these places to thee showed, vi. 112.\n\n Console thy lover, fear no consequence, v. 74.\n\n Consort not with the Cyclops e\u2019en a day, iv. 194.\n\n Containeth time a twain of days, i. 25.\n\n Converse with men hath scanty weal except, iv. 188.\n\n Count not that I your promises forgot, iii. 238.\n\n Cut short this strangeness, leave unruth of you, v. 245.\n\n Culvers of Liwa! to your nests return, vii. 115.\n\n\n Dark falls the night: my tears unaided rail, iii. 11.\n\n Dark falls the night and passion comes sore pains to gar me dree, ii.\n 140.\n\n Daughter of nobles, who thine aim shalt gain, v. 54.\n\n Dawn heralds daylight: so wine pass round, viii. 276.\n\n Dear friend! ah leave thy loud reproach and blame, iii. 110.\n\n Dear friend, ask not what burneth in my breast, i. 265.\n\n Dear friend, my tears aye flow these cheeks adown, iii. 14.\n\n Deep in mine eyeballs ever dwells the phantom form of thee, viii. 61.\n\n Deign grant thy favours; since \u2019tis time I were engraced, v. 148.\n\n Describe me! a fair one said, viii. 265.\n\n Did Azzah deal behest to sun o\u2019 noon, ii. 102.\n\n Did not in love-plight joys and sorrows meet, iii. 182.\n\n Dip thou with spoons in saucers four and gladden heart and eye, viii.\n 223.\n\n Displaying that fair face, iv. 195.\n\n Divinely were inspired his words who brought me news of you, iv. 207.\n\n Do you threaten me wi\u2019 death for my loving you so well?, vii. 221.\n\n Drain not the bowl, save from dear hand like thine, i. 88.\n\n Drain not the bowl but with lovely wight, viii. 209.\n\n Drain not the bowl save with a trusty friend, i. 88.\n\n Drawn in thy shoulders are and spine thrust out, viii. 297.\n\n Drink not pure wine except from hand of slender youth, ix. 198.\n\n Drink not strong wine save at the slender dearling\u2019s hand, v. 66.\n\n Drink not upon thy food in haste but wait awhile, v. 222.\n\n Drink the clear draught, drink free and fain, i. 88.\n\n Drive off the ghost that ever shows, vii. 109.\n\n Dumb is my tongue and scant my speech for thee, viii. 258.\n\n\n Each portion of her charms we see, vii. 131.\n\n Each thing of things hath his appointed tide, v. 294.\n\n Easy, O Fate! how long this wrong, this injury, iii. 329.\n\n Eight glories meet, all, all conjoined in thee, iii. 271.\n\n Enough for lovers in this world their ban and bane, iv. 205.\n\n Enough of tears hath shed the loverwight, iii. 206.\n\n Enrobes with honour sands of camp her foot-step wandering lone, iv.\n 204.\n\n Escape with thy life if oppression betide thee, i. 209.\n\n Even not beardless one with girl, nor heed, iii. 303.\n\n Ever thy pomp and pride, O House! display, viii. 207.\n\n\n Face that with Sol in Heaven lamping vies, iii. 167.\n\n Fain had I hid thy handwork, but it showed, iii. 280.\n\n Fain leaving life that fleets thou hast th\u2019 eternal won, ii. 281.\n\n Fair youth shall die by stumbling of the tongue, iii. 221.\n\n Familiar with my heart are woes and with them I, vii. 340.\n\n Far is the fane and patience faileth me, v. 41.\n\n Fare safely, Masr\u00far! an her sanctuary, viii. 237.\n\n Farewell thy love, for see, the Cafilah\u2019s on the move, iv. 254.\n\n Farewelling thee indeed is like to bidding life farewell, viii. 62.\n\n Fate the wolf\u2019s soul snatched up from worldly stead, iii. 146.\n\n Fate frights us when the thing is past and gone, iii. 318.\n\n Fate hath commanded I become thy fere, iii. 312.\n\n Fie on this wretched world an so it be, i. 40.\n\n Fight for my mother (an I live) I\u2019ll take, ii. 239.\n\n Fire is cooler than fires in my breast, iv. 245.\n\n Fly, fly with life whenas evils threat, vi. 62.\n\n Fly, fly with thy life if by ill overtaken, ii. 19.\n\n Folk have made moan of passion before me, of past years, viii. 65.\n\n For cup friends cup succeeding cup assign, v. 66.\n\n For eaters a table they brought and set, viii. 208.\n\n For her sins is a pleader that brow, ii. 97.\n\n For joys that are no more I want to weep, iii. 185.\n\n For Layla\u2019s favour dost thou greed?, iii. 135.\n\n For loss of lover mine and stress of love I dree, viii. 75.\n\n For not a deed the hand can try, v. 188.\n\n For others these hardships and labours I bear, i. 17.\n\n For your love my patience fails, i. 74.\n\n Forbear, O troubles of the world, i. 39.\n\n Forgive me, thee-ward sinned I, but the wise, ii. 9.\n\n Forgive the sin \u2019neath which my limbs are trembling, iii. 249.\n\n Fortune had mercy on the soul of me, iii. 135.\n\n Fortune had ruth upon my plight, viii. 50.\n\n Four things that meet not, save they here unite, i. 116.\n\n Four things which ne\u2019er conjoin, unless it be, iii. 237.\n\n Freest am I of all mankind fro\u2019 meddling wight, ii. 200.\n\n Fro\u2019 them inhale I scent of Attar of B\u00e1n, viii. 242.\n\n From her hair is night, from her forehead noon, viii. 303.\n\n From Love-stupor awake, O Masrur, \u2019twere best, viii. 214.\n\n From that liberal hand on his foes he rains, iv. 97.\n\n From the plain of his face springs a minaret, viii. 296.\n\n From wine I turn and whoso wine-cups swill, i. 208.\n\n Full many a reverend Shaykh feels sting of flesh, v. 64.\n\n Full many laugh at tears they see me shed, iii. 193.\n\n Full moon if unfreckled would favour thee, iv. 19.\n\n Full moon with sun in single mansion, i. 264.\n\n\n Gainsay women; he obeyeth Allah best, who saith them nay, ix. 282.\n\n Garb of Fakir, renouncement, lowliness, v. 297.\n\n Garth Heaven-watered wherein clusters waved, viii. 266.\n\n Get thee provaunt in this world ere thou wend upon thy way, ii. 139.\n\n Give back mine eyes their sleep long ravished, i. 99.\n\n Give me brunettes, so limber, lissom, lithe of sway, iv. 258.\n\n Give me brunettes; the Syrian spears so limber and so straight, viii.\n 158.\n\n Give me the Fig sweet-flavoured, beauty clad, viii. 269.\n\n Give thou my message twice, iii. 166.\n\n Gladsome and gay forget thine every grief, i. 57.\n\n Glory to Him who guides the skies, vii. 78.\n\n Gnostic\u2019s heart-hom\u00e8d in the heavenly Garth, v. 264.\n\n Go, gossip! re-wed thee, for Prime draweth near, v. 135.\n\n Go, visit her thou lovest, and regard not, iii. 235; viii. 305.\n\n God make thy glory last in joy of life, viii. 99.\n\n Gone is my strength, told is my tale of days, iii. 55.\n\n Goodly of gifts is she, and charm those perfect eyes, iii. 57.\n\n Granados of finest skin, like the breasts, viii. 267.\n\n Grant me the kiss of that left hand ten times, iv. 129.\n\n Grape-bunches likest as they sway, viii. 266.\n\n Grapes tasting with the taste of wine, viii. 266.\n\n Grief, cark and care in my heart reside, iv. 19.\n\n Grow thy weal and thy welfare day by day, i. 204.\n\n\n Had I known of love in what fashion he, vii. 330.\n\n Had I wept before she did in my passion for Su\u2019ada, vii. 275.\n\n Had she shown her shape to idolator\u2019s sight, viii. 279.\n\n Hadst thou been leal in love\u2019s loyalty, iii. 77.\n\n Had we known of thy coming we fain had dispread, i. 117.\n\n Had we wist of thy coming, thy way had been strown, i. 271.\n\n Haply and happily may Fortune bend her rein, viii. 67.\n\n Haply shall Allah deign us twain unite, viii. 141.\n\n Haply shall Fortune draw her rein, iii. 251.\n\n Happy is Eloquence when thou art named, i. 47.\n\n Hast quit the love of Moons or dost persist?, iv. 240.\n\n Hast seen a Citron-copse so weighed adown, viii. 272.\n\n Haste to do kindness thou dost intend, iv. 181.\n\n Haste to do kindness while thou hast the power, iii. 136.\n\n Have the doves that moan in the lotus-tree, vii. 91.\n\n He blames me for casting on him my sight, viii. 283.\n\n He came and cried they, Now be Allah blest!, iii. 215.\n\n He came in sable hued sacque, iv. 263.\n\n He came to see me, hiding \u2019neath the shirt of night, iv. 252.\n\n He comes; and fawn and branch and moon delight these eyne, iv. 142.\n\n He cometh robed and bending gracefully, ii. 287.\n\n He heads his arrows with piles of gold, iv. 97.\n\n He is Caliph of Beauty in Yusuf\u2019s lieu, ii. 292.\n\n He is gone who when to this gate thou go\u2019st, ii. 14.\n\n He is to thee that daily bread thou canst nor loose nor bind, i. 39.\n\n He\u2019ll offer sweetmeats with his edg\u00e8d tongue, iii. 115.\n\n He made me drain his wine of honeyed lips, v. 72.\n\n He missed not who dubbed thee, \u201cWorld\u2019s delight,\u201d v. 33.\n\n He pluckt fruits of her necklace in rivalry, ii. 103.\n\n He prayeth and he fasteth for an end he doth espy, ii. 264.\n\n He seized my heart and freed my tears to flow, viii. 259.\n\n He showed in garb anemone-red, iv. 263.\n\n He thou trustedst most is thy worst unfriend, iii. 143.\n\n He whom the randy motts entrap, iii. 216.\n\n Hearkening, obeying, with my dying mouth, ii. 321.\n\n Heavy and swollen like an urine-bladder blown, iv. 236.\n\n Her fair shape ravisheth, if face to face she did appear, v. 192.\n\n Her fore-arms, dight with their bangles, show, v. 89.\n\n Her golden yellow is the sheeny sun\u2019s, iv. 257.\n\n Her lip-dews rival honey-sweets, that sweet virginity, viii. 33.\n\n Her smiles twin rows of pearls display, i. 86.\n\n Here! Here! by Allah, here! Cups of the sweet, the dear!, i. 89.\n\n Here the heart reads a chapter of devotion pure, iii. 18.\n\n Hind is an Arab filly purest bred, vii. 97.\n\n His cheek-down writeth (O fair fall the goodly scribe!), ii. 301.\n\n His cheek-down writeth on his cheek with ambergris on pearl, ii. 301.\n\n His eyelids sore and bleared, viii. 297.\n\n His face as the face of the young moon shines, i. 177.\n\n His honey-dew of lips is wine; his breath, iv. 195.\n\n His looks have made me drunken, not his wine, iii. 166.\n\n His lovers said, Unless he deign to give us all a drink, viii. 285.\n\n His lovers\u2019 souls have drawn upon his cheek, iii. 58.\n\n His mole upon plain of cheek is like, viii. 265.\n\n His scent was musk and his cheek was rose, i. 203.\n\n Ho, lovers all! by Allah say me fair and sooth, ii. 309.\n\n Ho, lovers all! by Allah say me sooth, ii. 320.\n\n Ho say to men of wisdom, wit and lere, v. 239.\n\n Ho thou, Abrizah, mercy! leave me not for I, ii. 127.\n\n Ho, those heedless of Time and his sore despight!, vii. 221.\n\n Ho thou hound who art rotten with foulness in grain, iii. 108.\n\n Ho thou lion who broughtest thyself to woe, vii. 123.\n\n Ho thou my letter! when my friend shall see thee, iv. 57.\n\n Ho thou o\u2019 the tabret, my heart takes flight, viii. 166.\n\n Ho thou the House! Grief never home in thee, viii. 206.\n\n Ho thou, the house, whose birds were singing gay, v. 57.\n\n Ho thou who grovellest low before the great, ii. 235.\n\n Ho thou, who past and bygone risks regardest with uncare!, iii. 28.\n\n Ho thou whose heart is melted down by force of Amor\u2019s fire, v. 132.\n\n Ho ye mine eyes let prodigal tears go free, iv. 248.\n\n Ho ye my friends draw near, for I forthright, viii. 258.\n\n Hola, thou mansion! woe ne\u2019er enter thee, iv. 140.\n\n Hold fast thy secret and to none unfold, i. 87.\n\n Hold to nobles, sons of nobles, ii. 2.\n\n Honour and glory wait on thee each morn, iv. 60.\n\n Hope not of our favours to make thy prey, viii. 208.\n\n Houris and high-born Dames who feel no fear of men, v. 148.\n\n How bitter to friends is a parting, iv. 222.\n\n How comes it that I fulfilled my vow the while that vow brake you?, iv.\n 241.\n\n How dear is our day and how lucky our lot, i. 293.\n\n How fair is ruth the strong man deigns not smother, i. 103.\n\n How good is Almond green I view, viii. 270.\n\n How is this? Why should the blamer abuse thee in his pride, iii. 232.\n\n How joyously sweet are the nights that unite, v. 61.\n\n How long, rare beauty! wilt do wrong to me, ii. 63.\n\n How long shall I thy coyness and thy great aversion see, iv. 242.\n\n How long shall last, how long this rigour rife of woe, i. 101.\n\n How long this harshness, this unlove shall bide?, i. 78.\n\n How manifold nights have I passed with my wife, x. 1.\n\n How many a blooming bough in glee-girls hand is fain, viii. 166.\n\n How many a joy by Allah\u2019s will hath fled, i. 150.\n\n How many a lover with his eyebrows speaketh, i. 122.\n\n How many a night have I spent in woes, ix. 316.\n\n How many a night I\u2019ve passed with the beloved of me, iv. 252.\n\n How many boons conceals the Deity, v. 261.\n\n How many by my labours, that evermore endure, vi. 2.\n\n How oft bewailing the place shall be this coming and going, viii. 242.\n\n How oft have I fought and how many have slain!, vi. 91.\n\n How oft in the mellay I\u2019ve cleft the array, ii. 109.\n\n How patient bide, with love in sprite of me, iv. 136.\n\n How shall he taste of sleep who lacks repose, viii. 49.\n\n How shall youth cure the care his life undo\u2019th, ii. 320.\n\n Hunger is sated with a bone-dry scone, iv. 201.\n\n Hurry not, Prince of Faithful Men! with best of grace thy vow, vii.\n 128.\n\n\n I am he who is known on the day of fight, vi. 262.\n\n I am distraught, yet verily, i. 138.\n\n I am going, O mammy, to fill up my pot, i. 311.\n\n I am not lost to prudence, but indeed, ii. 98.\n\n I am taken: my heart burns with living flame, viii. 225.\n\n I am the wone where mirth shall ever smile, i. 175.\n\n I am when friend would raise a rage that mote, iv. 109.\n\n I and my love in union were unite, viii. 247.\n\n I ask of you from every rising sun, i. 238.\n\n I asked of Bounty, \u201cArt thou free?,\u201d v. 93.\n\n I asked the author of mine ills, ii. 60.\n\n I bade adieu, my right hand wiped my tears away, ii. 113.\n\n I attained by my wits, x. 44.\n\n I bear a hurt heart, who will sell me for this, vii. 115.\n\n I call to mind the parting day that rent our loves in twain, viii. 125.\n\n I can\u2019t forget him, since he rose and showed with fair design, ix. 253.\n\n I ceased not to kiss that cheek with budding roses dight, viii. 329.\n\n I clipt his form and wax\u2019d drunk with his scent, ii. 292.\n\n I came to my dear friends door, of my hopes the goal, v. 58.\n\n I craved of her a kiss one day, but soon as she beheld, iv. 192.\n\n I cried, as the camels went off with them, viii. 63.\n\n I\u2019d win good will of everyone, but whoso envies me, ix. 342.\n\n I deemed my brethren mail of strongest steel, i. 108.\n\n I deemed you coat-o\u2019-mail that should withstand, i. 108.\n\n I die my death, but He alone is great who dieth not, ii. 9.\n\n I drank the sin till my reason fled, v. 224.\n\n I drink, but the draught of his glance, not wine, i. 100.\n\n I drooped my glance when seen thee on the way, iii. 331.\n\n I dyed what years have dyed, but this my staining, v. 164.\n\n I embrace him, yet after him yearns my soul, ix. 242.\n\n I\u2019ve lost all patience by despite of you, i. 280.\n\n I ever ask for news of you from whatso breezes pass, viii. 53.\n\n I feed eyes on their stead by the valley\u2019s side, iii. 234.\n\n I fix my glance on her, whene\u2019er she wends, viii. 158.\n\n I fly the carper\u2019s injury, ii. 183.\n\n I gave her brave old wine that like her cheeks blushed red, i. 89.\n\n I had a heart and with it lived my life, v. 131.\n\n I have a friend with a beard, viii. 298.\n\n I have a friend who hath a beard, iv. 194.\n\n I have a friend, whose form is fixed within mine eyes, iv. 246.\n\n I have a froward yard of temper ill, viii. 293.\n\n I have a lover and when drawing him, iv. 247.\n\n I have a sorrel steed, whose pride is fain to bear the rein, ii. 225.\n\n I have borne for thy love what never bore, iii. 183.\n\n I have fared content in my solitude, iii. 152.\n\n I have no words though folk would have me talk, ix. 276.\n\n I have won my wish and my need have scored, vii. 59.\n\n I have wronged mankind, and have ranged like wind, iii. 74.\n\n I have a yard that sleeps in base and shameful way, viii. 293.\n\n I have sorrowed on account of our disunion, viii. 128.\n\n I heard a ringdove chanting plaintively, v. 47.\n\n I hid what I endured of him and yet it came to light, i. 67.\n\n I hope for union with my love which I may ne\u2019er obtain, viii. 347.\n\n I kissed him: darker grew those pupils, which, iii. 224.\n\n I lay in her arms all night, leaving him, v. 128.\n\n I\u2019ll ransom that beauty-spot with my soul, v. 65.\n\n I long once more the love that was between us to regain, viii. 181.\n\n I longed for him I love; but, when we met, viii. 347.\n\n I longed for my beloved but when I saw his face, i. 240.\n\n I look to my money and keep it with care, ii. 11.\n\n I looked at her one look and that dazed me, ix. 197.\n\n I looked on her with longing eyne, v. 76.\n\n I love a fawn with gentle white-black eyes, iv. 50.\n\n I love a moon of comely shapely form, viii. 259.\n\n I love her madly for she is perfect fair, vii. 265.\n\n I love not black girls but because they show, iv. 251.\n\n I love not white girls blown with fat who puff and pant, iv. 252.\n\n I love Su\u2019\u00e1d and unto all but her my love is dead, vii. 129.\n\n I love the nights of parting though I joy not in the same, ix. 198.\n\n I loved him, soon as his praise I heard, vii. 280.\n\n I\u2019m Al-Kurajan, and my name is known, vii. 20.\n\n I\u2019m estranged fro\u2019 my folk and estrangement\u2019s long, iii. 71.\n\n I\u2019m Kurajan, of this age the Knight, vii. 23.\n\n I\u2019m the noted Knight in the field of fight, vii. 18.\n\n I made my wrist her pillow and I lay with her in litter, vii. 243.\n\n I marvel at its pressers, how they died, x. 39.\n\n I marvel hearing people questioning, ii. 293.\n\n I marvel in Iblis such pride to see, vii. 139.\n\n I marvel seeing yon mole, ii. 292.\n\n I mind our union days when ye were nigh, vi. 278.\n\n I number nights; indeed I count night after night, ii. 308.\n\n I offered this weak hand as last farewell, iii. 173.\n\n I passed a beardless pair without compare, v. 64.\n\n I past by a broken tomb amid a garth right sheen, ii. 325.\n\n I plunge with my braves in the seething sea, vii. 18.\n\n I pray in Allah\u2019s name, O Princess mine, be light on me, iv. 241.\n\n I pray some day that we reunion gain, iii. 124.\n\n I roam, and roaming hope I to return, iii. 64.\n\n I saw him strike the gong and asked of him straightway, viii. 329.\n\n I saw thee weep before the gates and \u2019plain, v. 283.\n\n I saw two charmers treading humble earth, iii. 18.\n\n I say to him, that while he slings his sword, ii. 230.\n\n I see all power of sleep from eyes of me hath flown, ii. 151.\n\n I see not happiness lies in gathering gold, ii. 166.\n\n I see the woes of the world abound, i. 298.\n\n I see thee and close not mine eyes for fear, ix. 221.\n\n I see thee full of song and plaint and love\u2019s own ecstasy, iii. 263.\n\n I see their traces and with pain I melt, i. 230.\n\n I see you with my heart from far countrie, vii. 93.\n\n I sent to him a scroll that bore my plaint of love, ii. 300.\n\n I show my heart and thoughts to Thee, and Thou, v. 266.\n\n I sight their track and pine for longing love, viii. 103.\n\n I sooth my heart and my love repel, v. 35.\n\n I sought of a fair maid to kiss her lips, viii. 294.\n\n I speak and longing love upties me and unties me, ii. 104.\n\n I still had hoped to see thee and enjoy thy sight, i. 242.\n\n I stood and bewailed who their loads had bound, ix. 27.\n\n I swear by Allah\u2019s name, fair Sir! no thief was I, i. 274.\n\n I swear by swayings of that form so fair, iv. 143.\n\n I swear by that fair face\u2019s life I\u2019ll love but thee, iv. 246.\n\n I thought of estrangement in her embrace, ix. 198.\n\n I\u2019ve been shot by Fortune, and shaft of eye, iii. 175.\n\n I\u2019ve sent the ring from off thy finger ta\u2019en, iii. 274.\n\n I\u2019ve sinned enormous sin, iv. 109.\n\n I view their traces and with pain I pine, viii. 320.\n\n I visit them and night black lendeth aid to me, iv. 252.\n\n I vow to Allah if at home I sight, ii. 186.\n\n I walk for fear of interview the weakling\u2019s walk, v. 147.\n\n I wander \u2019mid these walls, my Layla\u2019s walls, i. 238.\n\n I wander through the palace but I sight there not a soul, iv. 291.\n\n I was in bestest luck, but now my love goes contrary, v. 75.\n\n I was kind and \u2019scaped not, they were cruel and escaped, i. 58.\n\n I waved to and fro and he leaned to and fro, v. 239.\n\n I weep for one to whom a lonely death befel, v. 115.\n\n I weep for longing love\u2019s own ardency, vii. 369.\n\n I weet not, whenas to a land I fare, ix. 328.\n\n I went to my patron some blood to let him, i. 306.\n\n I went to the house of the keeper-man, iii. 20.\n\n I will bear in patience estrangement of friend, viii. 345.\n\n I wot not, whenas to a land I fare, x. 53.\n\n I write thee, love, the while my tears pour down, iii. 24.\n\n I write to thee, O fondest hope, a writ, iii. 24.\n\n I write with heart devoted to thy thought, iii. 273.\n\n Ibn S\u00edn\u00e1 in his canon doth opine, iii. 34.\n\n If a fool oppress thee bear patiently, vi. 214.\n\n If a man from destruction can save his head, ix. 314.\n\n If a man\u2019s breast with bane he hides be straitened, ix. 292.\n\n If a sharp witted wight mankind e\u2019er tried, iv. 188.\n\n If another share in the thing I love, iv. 234.\n\n If any sin I sinned, or did I aught, iii. 132.\n\n If aught I\u2019ve sinned in sinful way, viii. 119.\n\n If generous youth be blessed with luck and wealth, ix. 291.\n\n If he of patience fail the truth to hide, ii. 320.\n\n If I liken thy shape to the bough when green, i. 92.\n\n If I to aught save you, O lords of me incline, vii. 369.\n\n If ill betide thee through thy slave, i. 194.\n\n If Kings would see their high emprize preserved, v. 106.\n\n If Naomi bless me with a single glance, iv. 12.\n\n If not master of manners or aught but discreet, i. 235.\n\n If thereby man can save his head from death, iv. 46.\n\n If thou crave our love, know that love\u2019s a loan, v. 127.\n\n If thou should please a friend who pleaseth thee, v. 150.\n\n If Time unite us after absent while, i. 157.\n\n If your promise of personal call prove untrue, iii. 252.\n\n If we \u2019plain of absence what shall we say?, i. 100.\n\n If we saw a lover who pains as he ought, v. 164.\n\n Ill-omened hag! unshriven be her sins nor mercy visit her on dying bed,\n i. 174.\n\n In dream I saw a bird o\u2019er speed (meseem\u2019d), viii. 218.\n\n In her cheek cornered nine calamities, viii. 86.\n\n In his face-sky shineth the fullest moon, i. 205.\n\n In love they bore me further than my force would go, ii. 137.\n\n In patience, O my God, I endure my lot and fate, i. 77.\n\n In patience, O my God, Thy doom forecast, viii. 17.\n\n In ruth and mildness surety lies, ii. 160.\n\n In sleep came Su\u2019ad\u00e1s shade and wakened me, iv. 267.\n\n In sooth the Nights and Days are charactered, iii. 319.\n\n In spite of enviers jealousy, at end, v. 62.\n\n In the morn I am richest of men, x. 40.\n\n In the towering forts Allah throned him King, ii. 291.\n\n In this world there is none thou mayst count upon, i. 207.\n\n In thought I see thy form when farthest far or nearest near, ii. 42.\n\n In thy whole world there is not one, iv. 187.\n\n In vest of saffron pale and safflower red, i. 219.\n\n Incline not to parting, I pray, viii. 314.\n\n Indeed afflicted sore are we and all distraught, viii. 48.\n\n Indeed I am consoled now and sleep without a tear, iv. 242.\n\n Indeed I deem thy favours might be bought, iii. 34.\n\n Indeed I hourly need thy choicest aid, v. 281.\n\n Indeed I\u2019ll bear my love for thee with firmest soul, iv. 241.\n\n Indeed I longed to share unweal with thee, iii. 323.\n\n Indeed I\u2019m heart-broken to see thee start, viii. 63.\n\n Indeed I\u2019m strong to bear whatever befal, iii. 46.\n\n Indeed my heart loves all the lovely boys, ix. 253.\n\n Indeed, ran my tears on the severance day, vii. 64.\n\n Indeed, to watch the darkness-moon he blighted me, iii. 277.\n\n Irks me my fate and clean unknows that I, viii. 130.\n\n \u201cIs Abu\u2019s-Sakr of Shayb\u00e1n\u201d they asked, v. 100.\n\n Is it not strange one house us two contain, iv. 279.\n\n Is not her love a pledge by all mankind confest?, ii. 186.\n\n It behoveth folk who rule in our time, viii. 294.\n\n It happed one day a hawk pounced on a bird, iv. 103.\n\n It runs through every joint of them as runs, x. 39.\n\n It seems as though of Lot\u2019s tribe were our days, iii. 301.\n\n It was as though the sable dye upon her palms, iii. 105.\n\n\n Jamil, in Holy War go fight! to me they say, ii. 102.\n\n Jahannam, next Laz\u00e1, and third Hatim, v. 240.\n\n Jamrkan am I! and a man of might, vii. 23.\n\n Joy from stroke of string doth to me incline, viii. 227.\n\n Joy is nigh, O Masr\u00far, so rejoice in true rede, viii. 221.\n\n \u201cJoy needs shall come,\u201d a prattler \u2019gan to prattle, iii. 7.\n\n Joy of boughs, bright branch of Myrobalan!, viii. 213.\n\n Joy so o\u2019ercometh me, for stress of joy, v. 355.\n\n Joyance is come, dispelling cark and care, v. 61.\n\n\n Kingdom with none endures; if thou deny this truth, where be the Kings\n of earlier earth?, i. 129.\n\n Kinsmen of mine were those three men who came to thee, iv. 289.\n\n Kisras and C\u00e6sars in a bygone day, ii. 41.\n\n Kiss then his fingers which no fingers are, iv. 147.\n\n\n Lack of good is exile to man at home, ix. 199.\n\n Lack-gold abaseth man and doth his worth away, ix. 290.\n\n Lady of beauty, say, who taught thee hard and harsh design, iii. 5.\n\n Laud not long hair, except it be dispread, ii. 230.\n\n Laud to my Lord who gave thee all of loveliness, iv. 143.\n\n Leave this blame, I will list to no enemy\u2019s blame!, iii. 61.\n\n Leave this thy design and depart, O man!, viii. 212.\n\n Leave thou the days to breed their ban and bate, ii. 41.\n\n Leave thy home for abroad an wouldest rise on high, ix. 138.\n\n Let days their folds and plies deploy, ii. 309.\n\n Let destiny with slackened rein its course appointed fare!, viii. 70.\n\n Let Fate with slackened bridle fare her pace, iv. 173.\n\n Let Fortune have her wanton way, i. 107.\n\n Let thy thought be ill and none else but ill, iii. 142.\n\n Leyla\u2019s phantom came by night, viii. 14.\n\n Life has no sweet for me since forth ye fared, iii. 177.\n\n Like are the orange hills when zephyr breathes, viii. 272.\n\n Like a tree is he who in wealth doth wone, ii. 14.\n\n Like fullest moon she shines on happiest night, v. 347.\n\n Like moon she shines amid the starry sky, v. 32.\n\n Like peach in vergier growing, viii. 270.\n\n Like the full moon she shineth in garments all of green, viii. 327.\n\n Lion of the wold wilt thou murder me, v. 40.\n\n Long as earth is earth, long as sky is sky, ix. 317.\n\n Long have I chid thee, but my chiding hindereth thee not, vii. 225.\n\n Long have I wept o\u2019er severance ban and bane, i. 249.\n\n Long I lamented that we fell apart, ii. 187.\n\n Long, long have I bewailed the sev\u2019rance of our loves, iii. 275.\n\n Long was my night for sleepless misery, iv. 263.\n\n Longsome is absence; Care and Fear are sore, ii. 295.\n\n Longsome is absence, restlessness increaseth, vii. 212.\n\n Look at the Lote-tree, note on boughs arrayed, viii. 271.\n\n Look at the apricot whose bloom contains, viii. 268.\n\n Look on the Pyramids and hear the twain, v. 106.\n\n Love, at first sight, is a spurt of spray, vii. 280.\n\n Love, at the first, is a spurt of spray, vii. 330.\n\n Love for my fair they chide in angry way, iii. 233.\n\n Love in my breast they lit and fared away, iii. 296.\n\n Love in my heart they lit and went their ways, i. 232.\n\n Love-longing urged me not except to trip in speech o\u2019er free, ix. 322.\n\n Love smote my frame so sore on parting day, ii. 152.\n\n Love\u2019s tongue within my heart speaks plain to thee, iv. 135.\n\n Love\u2019s votaries I ceased not to oppose, iii. 290.\n\n Lover with his beloved loseth will and aim, v. 289.\n\n Lover, when parted from the thing he loves, viii. 36.\n\n Luck to the Rubber, whose deft hand o\u2019erflies, iii. 17.\n\n\n Make me not (Allah save the Caliph!) one of the betrayed, vii. 129.\n\n Make thy game by guile for thou\u2019rt born in a time, iii. 141.\n\n Man is known among men as his deeds attest, ix. 164.\n\n Man wills his wish to him accorded be, iv. 157.\n\n Many whose ankle rings are dumb have tinkling belts, iii. 302.\n\n Masrur joys life made fair by all delight of days, viii. 234.\n\n May Allah never make you parting dree, v. 74.\n\n May coins thou makest joy in heart instil, ix. 69.\n\n May God deny me boon of troth if I, viii. 34.\n\n May that Monarch\u2019s life span a mighty span, ii. 75.\n\n Mazed with thy love no more I can feign patience, viii. 321.\n\n Melted pure gold in silvern bowl to drain, v. 66.\n\n Men and dogs together are all gone by, iv. 268.\n\n Men are a hidden malady, iv. 188.\n\n Men craving pardon will uplift their hands, iii. 304.\n\n Men have \u2019plained of pining before my time, iii. 183.\n\n Men in their purposes are much alike, vii. 169.\n\n Men\u2019s turning unto bums of boys is bumptious, v. 162.\n\n Methought she was the forenoon sun until she donned the veil, viii.\n 284.\n\n Mine ear forewent mine eye in loving him, ix. 222.\n\n Mine eyes I admire that can feed their fill, viii. 224.\n\n Mine eyes ne\u2019er looked on aught the Almond like, viii. 270.\n\n Mine eyes were dragomans for my tongue betied, i. 121.\n\n Mine is a Chief who reached most haught estate, i. 253.\n\n \u2019Minish this blame I ever bear from you, iii. 60.\n\n Morn saith to Night, \u201cwithdraw and let me shine,\u201d i. 132.\n\n Most beautiful is earth in budding bloom, ii. 86.\n\n Muawiyah, thou gen\u2019rous lord, and best of men that be, vii. 125.\n\n My best salam to what that robe enrobes of symmetry, ix. 321.\n\n My blamers instant chid that I for her become consoled, viii. 171.\n\n My blamers say of me, He is consoled, And lie!, v. 158.\n\n My body bides the sad abode of grief and malady, iv. 230.\n\n My censors say, What means this pine for him?, v. 158.\n\n My charmer who spellest my piety, ix. 243.\n\n My coolth of eyes, the darling child of me, v. 260.\n\n My day of bliss is that when thou appearest, iii. 291.\n\n My friend I prithee tell me, \u2019neath the sky, v. 107.\n\n My friend who went hath returned once more, vi. 196.\n\n My friends, despite this distance and this cruelty, viii. 115.\n\n My friends, I yearn in heart distraught for him, vii. 212.\n\n My friends! if ye are banisht from mine eyes, iii. 340.\n\n My friends, Rayy\u00e1 hath mounted soon as morning shone, vii. 93.\n\n My fondness, O my moon, for thee my foeman is, iii. 256.\n\n My heart disheartened is, my breast is strait, ii. 238.\n\n My heart is a thrall: my tears ne\u2019er abate, viii. 346.\n\n My life for the scavenger! right well I love him, i. 312.\n\n My life is gone but love-longings remain, viii. 345.\n\n My longing bred of love with mine unease for ever grows, vii. 211.\n\n My Lord hath servants fain of piety, v. 277.\n\n My lord, this be the Sun, the Moon thou hadst before, vii. 143.\n\n My lord, this full moon takes in Heaven of thee new birth, vii. 143.\n\n My love a meeting promised me and kept it faithfully, iii. 195.\n\n My loved one\u2019s name in cheerless solitude aye cheereth me, v. 59.\n\n My lover came in at the close of night, iv. 124.\n\n My lover came to me one night, iv. 252.\n\n My mind\u2019s withdrawn from Zaynab and Naw\u00e1r, iii. 239.\n\n My patience failed me when my lover went, viii. 259.\n\n My patience fails me and grows anxiety, viii. 14.\n\n My prickle is big and the little one said, iii. 302.\n\n My Sal\u00e1m to the Fawn in the garments concealed, iv. 50.\n\n My sin to thee is great, iv. 109.\n\n My sister said, as saw she how I stood, iii. 109.\n\n My sleeplessness would show I love to bide on wake, iii. 195.\n\n My soul and my folk I engage for the youth, vii. 111.\n\n My soul for loss of lover sped I sight, viii. 67.\n\n My soul be sacrifice for one, whose going, iii. 292.\n\n My soul thy sacrifice! I chose thee out, iii. 303.\n\n My soul to him who smiled back my salute, iii. 168.\n\n My tale, indeed, is tale unlief, iv. 265.\n\n My tears thus flowing rival with my wine, iii. 169.\n\n My tribe have slain that brother mine, Umaym, iv. 110.\n\n My wish, mine illness, mine unease! by Allah, own, viii. 68.\n\n My wrongs hide I, withal they show to sight, viii. 260.\n\n My yearning for thee though long is fresh, iv. 211.\n\n\n Naught came to salute me in sleep save his shade, vii. 111.\n\n Naught garred me weep save where and when of severance spake he, viii.\n 63.\n\n Nears my parting fro\u2019 my love, nigher draws the severance-day, viii.\n 308.\n\n Need drives a man into devious roads, ii. 14.\n\n Needs must I bear the term by Fate decreed, ii. 41.\n\n Ne\u2019er cease thy gate be Ka\u2019abah to mankind, iv. 148.\n\n Ne\u2019er dawn the severance-day on any wise, viii. 49.\n\n Ne\u2019er incline thee to part, ii. 105.\n\n Ne\u2019er was a man with beard grown overlong, viii. 298.\n\n News my wife wots is not a locket in a box!, i. 311.\n\n News of my love fill all the land, I swear, iii. 287.\n\n No breeze of Union to the lover blows, viii. 239.\n\n No! I declare by Him to whom all bow, v. 152.\n\n No longer beguile me, iii. 137.\n\n \u201cNo ring-dove moans from home on branch in morning light,\u201d ii. 152.\n\n None but the good a secret keep And good men keep it unrevealed, i. 87.\n\n None but the men of worth a secret keep, iii. 289.\n\n None keepeth a secret but a faithful person, iv. 233.\n\n None other charms but thine shall greet mine eyes, i. 156.\n\n None wotteth best joyance but generous youth, v. 67.\n\n Not with his must I\u2019m drunk, but verily, v. 158.\n\n Now an, by Allah, unto man were fully known, iii. 128.\n\n Now, an of woman ask ye, I reply, iii. 214.\n\n Now blame him not; for blame brings only vice and pain, ii. 297.\n\n Now, by my life, brown hue hath point of comeliness, iv. 258.\n\n Now, by thy life, and wert thou just my life thou hadst not ta\u2019en, i.\n 182.\n\n Now, by your love! your love I\u2019ll ne\u2019er forget, viii. 315.\n\n Now I indeed will hide desire and all repine, v. 267.\n\n Now is my dread to incur reproaches, which, iii. 59.\n\n Now love hast banished all that bred delight, iii. 259.\n\n Now with their says and said no more vex me the chiding race, iv. 207.\n\n\n O Adornment of beauties to thee write I, vii. 176.\n\n O beauty\u2019s Union! love for thee\u2019s my creed, iii. 303.\n\n O best of race to whom gave Haww\u00e1 boon of birth, v. 139.\n\n O bibber of liquor, art not ashamed, v. 224.\n\n O breeze that blowest from the land Irak, viii. 103.\n\n O child of Adam let not hope make mock and flyte at thee, vi. 116.\n\n O culver of the copse, with salams I greet, v. 49.\n\n O day of joys to either lover fain!, v. 63.\n\n O dwelling of my friends, say is there no return, viii. 319.\n\n O fair ones forth ye cast my faithful love, ix. 300.\n\n O fertile root and noble growth of trunk, ii. 43.\n\n O fisherman no care hast thou to fear, v. 51.\n\n O flier from thy home when foes affright!, v. 290.\n\n O friends of me one favour more I pray, v. 125.\n\n O glad news bearer well come!, ii. 326.\n\n O hail to him whose locks his cheeks o\u2019ershade, x. 58.\n\n O Hay\u00e1t al-Nuf\u00fas be gen\u2019rous and incline, vii. 217.\n\n O heart, an lover false thee, shun the parting bane, viii. 94.\n\n O heart! be not thy love confined to one, iii. 232.\n\n O hope of me! pursue me not with rigour and disdain, iii. 28.\n\n O joy of Hell and Heaven! whose tormentry, iii. 19.\n\n O Keener, O sweetheart, thou fallest not short, i. 311.\n\n O Kings of beauty, grace to prisoner ta\u2019en, viii. 96.\n\n O Lord, by the Five Shaykhs, I pray deliver me, vii. 226.\n\n O Lord, how many a grief from me hast driven, v. 270.\n\n O Lord, my foes are fain to slay me in despight, viii. 117.\n\n O Lords of me, who fared but whom my heart e\u2019er followeth, iv. 239.\n\n O Love, thou\u2019rt instant in thy cruellest guise, iv. 204.\n\n O lover thou bringest to thought a tide, v. 50.\n\n O Maryam of beauty return for these eyne, viii. 321.\n\n O Miriam thy chiding I pray, forego, ix. 8.\n\n O moon for ever set this earth below, iii. 323.\n\n O Moslem! thou whose guide is Alcor\u00e0n, iv. 173.\n\n O most noble of men in this time and stound, iv. 20.\n\n O my censor who wakest amorn to see, viii. 343.\n\n O my friend, an I rendered my life, my sprite, ix. 214.\n\n O my friend! reft of rest no repose I command, ii. 35.\n\n O my friends, have ye seen or have ye heard, vi. 174.\n\n O my heart\u2019s desire, grows my misery, vii. 248.\n\n O my Lord, well I weet thy puissant hand, vi. 97.\n\n O Night of Union, Time\u2019s virginal prize, viii. 328.\n\n O my lords, shall he to your minds occur, ix. 299.\n\n O Night here I stay! I want no morning light, iv. 144.\n\n O passing Fair I have none else but thee, vii. 365.\n\n O pearl-set mouth of friend, iv. 231.\n\n O pearly mouth of friend, who set those pretty pearls in line, iv. 231.\n\n O Rose, thou rare of charms that dost contain, viii. 275.\n\n O sire, be not deceived by worldly joys, v. 114.\n\n O son of mine uncle! same sorrow I bear, iii. 61.\n\n O spare me, thou Ghazban, indeed enow for me, ii. 126.\n\n O Spring-camp have ruth on mine overthrowing, viii. 240.\n\n O thou Badi\u2019a \u2019l-Jam\u00e1l, show thou some clemency, vii. 368.\n\n O thou of generous seed and true nobility, vi. 252.\n\n O thou sheeniest Sun who in night dost shine, viii. 215.\n\n O Thou, the One, whose grace doth all the world embrace, v. 272.\n\n O thou tomb! O thou tomb! be his horrors set in blight?, i. 76.\n\n O thou to whom sad trembling wights in fear complain!, iii. 317.\n\n O thou who barest leg-calf better to suggest, ii. 327.\n\n O thou who claimest to be prey of love and ecstasy, vii. 220.\n\n O thou who deignest come at sorest syne, iii. 78.\n\n O thou who dost comprise all Beauty\u2019s boons!, vii. 107.\n\n O thou who dyest hoariness with black, viii. 295.\n\n O Thou who fearest Fate, i. 56.\n\n O thou who for thy wakeful nights wouldst claim my love to boon, iii.\n 26.\n\n O thou who givest to royal state sweet savour, ii. 3.\n\n O thou who gladdenest man by speech and rarest quality, ix. 322.\n\n O thou who seekest innocence to \u2019guile, iii. 137.\n\n O thou who seekest parting, safely fare!, ii. 319.\n\n O thou who seekest separation, act leisurely, iv. 200.\n\n O thou who seekest severance, i. 118.\n\n O thou who shamest sun in morning sheen, viii. 35.\n\n O thou who shunnest him thy love misled!, viii. 259.\n\n O thou who wooest Severance, easy fare!, iii. 278.\n\n O thou who woo\u2019st a world unworthy learn, iii. 319.\n\n O thou whose boons to me are more than one, iii. 317.\n\n O thou whose favours have been out of compt, iii. 137.\n\n O thou whose forehead, like the radiant East, i. 210.\n\n O to whom I gave soul which thou torturest, iv. 19.\n\n O to whom now of my desire complaining sore shall I, v. 44.\n\n O toiler through the glooms of night in peril and in pain, i. 38.\n\n O turtle dove, like me art thou distraught?, v. 47.\n\n O waftings of musk from the Babel-land!, ix. 195.\n\n O who didst win my love in other date, v. 63.\n\n O who hast quitted these abodes and faredst lief and light, viii. 59.\n\n O who passest this doorway, by Allah, see, viii. 236.\n\n O who praisest Time with the fairest appraise, ix. 296.\n\n O who shamest the Moon and the sunny glow, vii. 248.\n\n O who suest Union, ne\u2019er hope such delight, viii. 257.\n\n O whose heart by our beauty is captive ta\u2019en, v. 36.\n\n O Wish of wistful men, for Thee I yearn, v. 269.\n\n O ye that can aid me, a wretched lover, ii. 30.\n\n O ye who fled and left my heart in pain low li\u2019en, iii. 285.\n\n O ye who with my vitals fled, have ruth, viii. 258.\n\n O you whose mole on cheek enthroned recalls, i. 251.\n\n O Zephyr of Morn, an thou pass where the dear ones dwell, viii. 120.\n\n O Zephyr of Najd, when from Najd thou blow, vii. 115.\n\n Of dust was I created, and man did I become, v. 237.\n\n Of evil thing the folk suspect us twain, iii. 305.\n\n Of my sight I am jealous for thee, of me, ix. 248.\n\n Of Time and what befel me I complain, viii. 219.\n\n Of wit and wisdom is Maym\u00fanah bare, i. 57.\n\n Oft hath a tender bough made lute for maid, v. 244.\n\n Oft hunchback added to his bunchy back, viii. 297.\n\n Oft times mischance shall straiten noble breast, viii. 117.\n\n Oft when thy case shows knotty and tangled skein, vi. 71.\n\n Oh a valiant race are the sons of Nu\u2019um\u00e1n, iii. 80.\n\n Oh soul of me, an thou accept my rede, ii. 210.\n\n Oh ye gone from the gaze of these lidded eyne, ii. 139.\n\n Old hag, of high degree in filthy life, v. 96.\n\n On earth\u2019s surface we lived in rare ease and joy, vii. 123.\n\n On her fair bosom caskets twain I scanned, i. 156.\n\n On me and with me bides thy volunty, viii. 129.\n\n On Sun and Moon of palace cast thy sight, i. 85.\n\n On the brow of the World is a writ; an thereon thou look, ix. 297.\n\n On the fifth day at even-tide they went away from me, ii. 10.\n\n On the fifth day I quitted all my friends for evermore, ii. 10.\n\n On the glancing racer outracing glance, ii. 273.\n\n On the shaded woody island His showers Allah deign, x. 40.\n\n On these which once were chicks, iv. 235.\n\n One, I wish him in belt a thousand horns, v. 129.\n\n One craved my love and I gave all he craved of me, iii. 210.\n\n One wrote upon her cheek with musk, his name was Ja\u2019afar hight, iv.\n 292.\n\n Open the door! the leach now draweth near, v. 284.\n\n Oppression ambusheth in sprite of man, ix. 343.\n\n Our aim is only converse to enjoy, iv. 54.\n\n Our Fort is Tor, and flames the fire of fight, ii. 242.\n\n Our life to thee, O cup-boy Beauty-dight!, iii. 169.\n\n Our trysting-time is all too short, iii. 167.\n\n\n Pardon my fault, for \u2019tis the wise man\u2019s wont, i. 126.\n\n Pardon the sinful ways I did pursue, ii. 38.\n\n Part not from one whose wont is not to part from you, iii. 295.\n\n Parting ran up to part from lover twain, iii. 209.\n\n Pass round the cup to the old and the young man, too, viii. 278.\n\n Pass o\u2019er my fault, for \u2019tis the wise man\u2019s wont, viii. 327.\n\n Patience hath fled, but passion fareth not, v. 358.\n\n Patience with sweet and with bitter Fate!, viii. 146.\n\n Patient I seemed, yet Patience shown by me, vii. 96.\n\n Patient, O Allah! to Thy destiny I bow, iii. 328.\n\n Pause ye and see his sorry state since when ye fain withdrew, viii. 66.\n\n Peace be to her who visits me in sleeping phantasy, viii. 241.\n\n Peace be to you from lover\u2019s wasted love, vii. 368.\n\n Peace be with you, sans you naught compensateth me, viii. 320.\n\n Perfect were lover\u2019s qualities in him was brought amorn, viii. 255.\n\n Pink cheeks and eyes enpupil\u2019d black have dealt me sore despight, viii.\n 69.\n\n Pleaseth me more the fig than every fruit, viii. 269.\n\n Pleaseth me yon Haz\u00e1r of mocking strain, v. 48.\n\n Pleasure and health, good cheer, good appetite, ii. 102.\n\n Ply me and also my mate be plied, viii. 203.\n\n Poverty dims the sheen of man whate\u2019er his wealth has been, i. 272.\n\n Pray\u2019ee grant me some words from your lips, belike, iii. 274.\n\n Pray, tell me what hath Fate to do betwixt us twain?, v. 128.\n\n Preserve thy hoary hairs from soil and stain, iv. 43.\n\n Prove how love can degrade, v. 134.\n\n\n Quince every taste conjoins; in her are found, i. 158.\n\n Quoth I to a comrade one day, viii. 289.\n\n Quoth our Imam Abu Nowas, who was, v. 157.\n\n Quoth she (for I to lie with her forbare), iii. 303.\n\n Quoth she, \u201cI see thee dye thy hoariness,\u201d iv. 194.\n\n Quoth she to me,\u2014and sore enraged, viii. 293.\n\n Quoth she to me\u2014I see thou dy\u2019st thy hoariness, viii. 295.\n\n Quoth they and I had trained my taste thereto, viii. 269.\n\n Quoth they, Black letters on his cheek are writ!, iv. 196.\n\n Quoth they, Maybe that Patience lend thee ease!, iii. 178.\n\n Quoth they, Thou rav\u2019st on him thou lov\u2019st, iii. 258.\n\n Quoth they, \u201cThou\u2019rt surely raving mad for her thou lov\u2019st,\u201d viii. 326.\n\n\n Racked is my heart by parting fro\u2019 my friends, i. 150.\n\n Rain showers of torrent tears, O Eyne, and see, viii. 250.\n\n Rebel against women and so shalt thou serve Allah the more, iii. 214.\n\n Red fruits that fill the hand, and shine with sheen, viii. 271.\n\n Rely not on women: Trust not to their hearts, i. 13.\n\n Reserve is a jewel, Silence safety is, i. 208.\n\n Restore my heart as \u2019twas within my breast, viii. 37.\n\n Right near at hand, Umaymah mine!, v. 75.\n\n Robe thee, O House, in richest raiment Time, viii. 206.\n\n Roll up thy days and they shall easy roll, iv. 220.\n\n Rosy red Wady hot with summer-glow, ix. 6.\n\n Round with big and little, the bowl and cup, ii. 29.\n\n\n Said I to slim-waist who the wine engraced, viii. 307.\n\n Salam from graces treasured by my Lord, iii. 273.\n\n Salams fro\u2019 me to friends in every stead, iii. 256.\n\n Say, cans\u2019t not come to us one momentling, iv. 43.\n\n Say, doth heart of my fair incline to him, v. 127.\n\n Say him who careless sleeps what while the shaft of Fortune flies, i.\n 68.\n\n Say me, on Allah\u2019s path has death not dealt to me, iv. 247.\n\n Say me, will Union after parting e\u2019er return to be, viii. 320.\n\n Say then to skin \u201cBe soft,\u201d to face \u201cBe fair,\u201d i. 252.\n\n Say thou to the she-gazelle, who\u2019s no gazelle, v. 130.\n\n Say to angry lover who turns away, v. 131.\n\n Say to the charmer in the dove-hued veil, i. 280.\n\n Say to the fair in the wroughten veil, viii. 291.\n\n Say to the pretty one in veil of blue, iv. 264.\n\n Say what shall solace one who hath nor home nor stable stead, ii. 124.\n\n Say, will to me and you the Ruthful union show, viii. 323.\n\n Scented with sandal and musk, right proudly doth she go, v. 192.\n\n Seeing thy looks wots she what thou desir\u2019st, v. 226.\n\n Seest not how the hosts of the Rose display, viii. 276.\n\n Seest not that Almond plucked by hand, viii. 270.\n\n Seest not that musk, the nut-brown musk, e\u2019er claims the highest price,\n iv. 253.\n\n Seest not that pearls are prized for milky hue, iv. 250.\n\n Seest not that rosery where Rose a-flowering displays, viii. 275.\n\n Seest not the bazar with its fruit in rows, iii. 302.\n\n Seest not the Lemon when it taketh form, viii. 272.\n\n Seest not we want for joy four things all told, i. 86.\n\n Semblance of full-moon Heaven bore, v. 192.\n\n Severance-grief nighmost, Union done to death, iv. 223.\n\n Shall I be consoled when Love hath mastered the secret of me, viii.\n 261.\n\n Shall man experience-lectured ever care, vii. 144.\n\n Shall the beautiful hue of the Basil fail, i. 19.\n\n Shall the world oppress me when thou art in\u2019t, ii. 18.\n\n Shall we e\u2019er be united after severance-tide, viii. 322.\n\n Shamed is the bough of B\u00e1n by pace of her, viii. 223.\n\n She bade me farewell on our parting day, ii. 35.\n\n She beamed on my sight with a wondrous glance, ii. 87.\n\n She came apparelled in an azure vest, i. 218.\n\n She came apparelled in a vest of blue, viii. 280.\n\n She came out to gaze on the bridal at ease, v. 149.\n\n She came thick veiled, and cried I, O display, viii. 280.\n\n She comes apparelled in an azure vest, x. 58.\n\n She comes like fullest moon on happy night, i. 218; x. 59.\n\n She cried while played in her side Desire, ix. 197.\n\n She dispread the locks from her head one night, iii. 226.\n\n She drew near whenas death was departing us, v. 71.\n\n She gives her woman\u2019s hand a force that fails the hand of me, iii. 176.\n\n She hath eyes whose babes wi\u2019 their fingers sign, viii. 166.\n\n She hath those hips conjoined by thread of waist, iii. 226.\n\n She hath wrists which, did her bangles not contain, iii. 226.\n\n She is a sun which towereth high asky, iii. 163.\n\n She joineth charms were never seen conjoined in mortal dress, vii. 104.\n\n She lords it o\u2019er our hearts in grass-green gown, ii. 318.\n\n She prayeth; the Lord of grace her prayer obeyed, v. 273.\n\n She proffered me a tender coynte, iii. 304.\n\n She rose like the morn as she shone through the night, i. 11.\n\n She saith sore hurt in sense the most acute, iii. 303.\n\n She shineth forth a moon, and bends a willow-wand, iv. 50.\n\n She shone out in the garden in garments all of green, v. 346.\n\n She shot my heart with shaft, then turned on heel, vii. 141.\n\n She sits it in lap like a mother fond, ix. 191.\n\n She \u2019spied the moon of Heaven reminding me, iv. 51.\n\n She split my casque of courage with eye-swords that sorely smite, iii.\n 179.\n\n She spread three tresses of unplaited hair, iv. 51.\n\n She wears a pair of ringlets long let down, v. 240.\n\n She who my all of love by love of her hath won, viii. 254.\n\n Shoulder thy tray and go straight to thy goal, i. 278.\n\n Showed me Sir Such-an-one a sight, and what a sight!, iv. 193.\n\n Silent I woned and never owned my love, v. 151.\n\n Silky her skin and silk that zon\u00e8d waist, iii. 163.\n\n Since my toper-friend in my hand hath given, iv. 20.\n\n Since none will lend my love a helping hand, vii. 225.\n\n Since our Imam came forth from medicine, v. 154.\n\n Sleep fled me, by my side wake ever shows, viii. 68.\n\n Slept in mine arms full moon of brightest blee, x. 39.\n\n Slim-waist and boyish wits delight, v. 161.\n\n Slim-waist craved wine from her companeer, viii. 307.\n\n Slim-waisted loveling, from his hair and brow, viii. 299.\n\n Slim-waisted loveling, jetty hair encrowned, i. 116.\n\n Slim-waisted one whose looks with down of cheek, v. 158.\n\n Slim-waisted one, whose taste is sweetest sweet, v. 241.\n\n Sojourn of stranger, in whatever land, vii. 175.\n\n Sought me this heart\u2019s dear love at gloom of night, vii. 253.\n\n Source of mine evils, truly, she alone\u2019s, iii. 165.\n\n Sow kindness-seed in the unfittest stead, iii. 136.\n\n Stand by and see the derring-do which I to-day will show, iii. 107.\n\n Stand by the ruined home and ask of us, iii. 328.\n\n Stand thou and hear what fell to me, viii. 228.\n\n Stand thou by the homes and hail the lords of the ruined stead, ii.\n 181.\n\n Stay! grant one parting look before we part, ii. 15.\n\n Steer ye your steps to none but me, v. 65.\n\n Still cleaves to this homestead mine ecstasy, viii. 243.\n\n Stint ye this blame, viii. 254.\n\n Straiten\u00e8d bosom; reveries dispread, iii. 182.\n\n Strange is my story, passing prodigy, iv. 139.\n\n Strange is the charm which dights her brows like Luna\u2019s disk that\n shine, ii. 3.\n\n Strive he to cure his case, to hide the truth, ii. 320.\n\n Such is the world, so bear a patient heart, i. 183.\n\n Suffer mine eye-babes weep lost of love and tears express, viii. 112.\n\n Suffice thee death such marvels can enhance, iii. 56.\n\n Sun riseth sheen from her brilliant brow, vii. 246.\n\n Sweetest of nights the world can show to me, ii. 318.\n\n Sweetheart! How long must I await by so long suffering tried?, ii. 178.\n\n Sweetly discourses she on Persian string, viii. 166.\n\n\n Take all things easy; for all worldly things, iv. 220.\n\n Take thy life and fly whenas evils threat; let the ruined house tell\n its owner\u2019s fate, i. 109.\n\n Take, O my lord to thee the Rose, viii. 275.\n\n Take patience which breeds good if patience thou can learn, iv. 221.\n\n Take warning, O proud, iv. 118.\n\n Tear-drops have chafed mine eyelids and rail down in wondrous wise, v.\n 53.\n\n Tell her who turneth from our love to work it injury sore, i. 181.\n\n Tell whoso hath sorrow grief never shall last, i. 15.\n\n That cheek-mole\u2019s spot they evened with a grain, i. 251.\n\n That jetty hair, that glossy brow, i. 203.\n\n That night th\u2019 astrologer a scheme of planets drew, i. 167.\n\n That pair in image quits me not one single hour, ii. 173.\n\n That rarest beauty ever bides my foe, vii. 366.\n\n That sprouting hair upon his face took wreak, v. 161.\n\n The birds took flight at eve and winged their way, viii. 34.\n\n The blear-eyed scapes the pits, i. 265.\n\n The boy like his father shall surely show, i. 310.\n\n The breeze o\u2019 morn blows uswards from her trace, viii. 206.\n\n The bushes of golden hued rose excite, viii. 276.\n\n The Bulbul\u2019s note, whenas dawn is nigh, v. 48.\n\n The caravan-chief calleth loud o\u2019 night, viii. 239.\n\n The chambers were like a bee-hive well stocked, ix. 292.\n\n The coming unto thee is blest, viii. 167.\n\n The company left with my love by night, ix. 27.\n\n The Compassionate show no ruth to the tomb where his bones shall lie,\n x. 47.\n\n The courser chargeth on battling foe, iii. 83.\n\n The day of my delight is the day when you draw near, i. 75.\n\n The day of parting cut my heart in twain, iii. 124.\n\n The fawn-like one a meeting promised me, iv. 195.\n\n The fawn of a maid hent her lute in hand, ii. 34.\n\n The feet of sturdy miscreants went trampling heavy tread, x. 38.\n\n The first in rank to kiss the ground shall deign, i. 250.\n\n The fragrance of musk from the breasts of the fair, viii. 209.\n\n The full moon groweth perfect once a month, vii. 271.\n\n The glasses are heavy when empty brought, x. 40.\n\n The hapless lover\u2019s heart is of his wooing weary grown, iv. 144.\n\n The hearts of lovers have eyes I ken, iv. 238.\n\n The hue of dusty motes is hers, iv. 257.\n\n The house, sweetheart, is now no home to me, v. 381.\n\n The jujube tree each day, viii. 271.\n\n The Kings who fared before us showed, iii. 318.\n\n The land of lamping moon is bare and drear, viii. 126.\n\n The least of him is the being free, v. 156.\n\n The life of the bath is the joy of man\u2019s life, iii. 19.\n\n The like of whatso feelest thou we feel, vii. 141.\n\n The longing of a Bedouin maid, whose folks are far away, iii. 172.\n\n The longing of an Arab lass forlorn of kith and kin, ii. 306.\n\n The Lord, empty House! to thee peace decree, viii. 238.\n\n The loved ones left thee in middle night, v. 150.\n\n The lover is drunken with love of friend, v. 39.\n\n The lover\u2019s heart for his beloved must meet, ii. 62.\n\n The lover\u2019s heart is like to break in twain, ii. 63.\n\n The mead is bright with what is on\u2019t, ii. 86.\n\n The messenger who kept our commerce hid, iii. 189.\n\n The Moon o\u2019 the Time shows unveil\u00e8d light, ix. 287.\n\n The Nadd is my wine-scented powder, my bread, viii. 209.\n\n The name of what drave me distraught, viii. 93.\n\n The Nile-flood this day is the gain you own, i. 290.\n\n The penis smooth and round was made with anus best to match it, iii.\n 303.\n\n The phantom of Soada came by night to wake me, viii. 337.\n\n The poor man fares by everything opposed, ix. 291.\n\n The Prophet saw whatever eyes could see, v. 287.\n\n The return of the friend is the best of all boons, ix. 287.\n\n The Rose in highest stead I rate, viii. 274.\n\n The signs that here their mighty works portray, vi. 90.\n\n The slanderers said There is hair upon his cheeks, v. 157.\n\n The slippers that carry these fair young feet, viii. 320.\n\n The smack of parting\u2019s myrrh to me, ii. 101.\n\n The solace of lovers is naught but far, viii. 143.\n\n The spring of the down on cheeks right clearly shows, v. 190.\n\n The stream\u2019s a cheek by sunlight rosy dyed, ii. 240.\n\n The streamlet swings by branchy wood and aye, viii. 267.\n\n The sun of beauty she to all appears, x. 59.\n\n The sun of beauty she to sight appears, i. 218.\n\n The sun yellowed not in the murk gloom lien, viii. 285.\n\n The sword, the sworder and the blood-skin waiting me I sight, ii. 42.\n\n The tears of these eyes find easy release, v. 127.\n\n The 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\n The tongue of love from heart bespeaks my sprite, iv. 261.\n\n The tongue of Love within my vitals speaketh, viii. 319.\n\n The tooth-stick love I not; for when I say, iii. 275.\n\n The road is longsome; grow my grief and need, iii. 13.\n\n The weaver-wight wrote with gold-ore bright, viii. 210.\n\n The whiskers write upon his cheek with ambergris on pearl, vii. 277.\n\n The wide plain is narrowed before these eyes, viii. 28.\n\n The wise have said that the white of hair, viii. 294.\n\n The world hath shot me with its sorrow till, vii. 340.\n\n The world sware that for ever \u2019twould gar me grieve, viii. 243.\n\n The world tears man to shreds, so be thou not, ix. 295.\n\n The world tricks I admire betwixt me and her, ix. 242.\n\n The world\u2019s best joys long be thy lot, my lord, i. 203.\n\n The zephyr breatheth o\u2019er its branches, like, viii. 267.\n\n Their image bides with me, ne\u2019er quits me, ne\u2019er shall fly, viii. 66.\n\n Their tracts I see, and pine with pain and pang, i. 151.\n\n There be no writer who from death shall fleet, i. 128.\n\n There be rulers who have ruled with a foul tyrannic sway, i. 60.\n\n There remaineth not aught save a fluttering breath, viii. 124.\n\n There remains to him naught save a flitting breath, vii. 119.\n\n They blamed me for causing my tears to well, ix. 29.\n\n They bore him bier\u2019d and all who follow\u00e8d wept, ii. 281.\n\n They find me fault with her where I default ne\u2019er find, v. 80.\n\n They have cruelly ta\u2019en me from him my beloved, v. 51.\n\n They\u2019re gone who when thou stoodest at their door, iv. 200.\n\n They ruled awhile and theirs was harsh tyrannic rule, iv. 220.\n\n They said, Thou ravest upon the person thou lovest, iv. 205.\n\n They say me, \u201cThou shinest a light to mankind,\u201d i. 187.\n\n They shine fullest moons, unveil crescent bright, viii. 304.\n\n They talked of three beauties whose converse was quite, vii. 112.\n\n Thine image ever companies my sprite, iii. 259.\n\n Thine image in these eyne, a-lip thy name, iii. 179.\n\n Think not from her, of whom thou art enamoured, viii. 216.\n\n Thinkest thou thyself all prosperous, in days which prosp\u2019rous be,\n viii. 309.\n\n This be his recompense who will, ix. 17.\n\n This day oppressor and oppress\u00e8d meet, v. 258.\n\n This garden and this lake in truth, viii. 207.\n\n This house, my lady, since you left is now a home no more, i. 211.\n\n This messenger shall give my news to thee, iii. 181.\n\n This is a thing wherein destruction lies, i. 118.\n\n This is she I will never forget till I die, viii. 304.\n\n This is thy friend perplexed for pain and pine, iv. 279.\n\n This one, whom hunger plagues, and rags enfold, vii. 129.\n\n Tho\u2019 \u2019tis thy wont to hide thy love perforce, iii. 65.\n\n Thou art the cause that castest men in ban and bane, viii. 149.\n\n Thou camest and green grew the hills anew, iii. 18.\n\n Thou deemedst well of Time when days went well, ii. 12; iii. 253.\n\n Thou hast a reed of rede to every land, i. 128.\n\n Thou hast failed who would sink me in ruin-sea, iii. 108.\n\n Thou hast granted more favours than ever I crave, ii. 32.\n\n Thou hast restored my wealth, sans greed and ere, iv. 111.\n\n Thou hast some art the hearts of men to clip, i. 241.\n\n Thou hast won my heart by cheek and eye of thee, viii. 256.\n\n Thou liest, O foulest of Satans, thou art, iii. 108.\n\n Thou liest when speaking of \u201cbenefits,\u201d while, iii. 108.\n\n Thou madest Beauty to spoil man\u2019s sprite, ix. 249.\n\n Thou madest fair thy thought of Fate, viii. 130.\n\n Thou pacest the palace a marvel-sight, i. 176.\n\n Thou present, in the Heaven of Heavens I dwell, iii. 268.\n\n Thou seekest my death; naught else thy will can satisfy?, ii. 103.\n\n Thou wast all taken up with love of other man not me, i. 182.\n\n Thou wast create of dust and cam\u2019st to life, iv. 190.\n\n Thou wast invested (woe to thee!) with rule for thee unfit, vii. 127.\n\n Though amorn I may awake with all happiness in hand, i. 75.\n\n Though now thou jeer, O Hind, how many a night, vii. 98.\n\n Three coats yon freshest form endue, viii. 270.\n\n Three lovely girls hold my bridle-rein, ix. 243.\n\n Three matters hinder her from visiting us, in fear, iii. 231.\n\n Three things for ever hinder her to visit us, viii. 279.\n\n Throne you on highmost stead, heart, ears and sight, viii. 258.\n\n Thy breast thou baredst sending back the gift, v. 153.\n\n Thy case commit to a Heavenly Lord and thou shalt safety see, viii.\n 151.\n\n Thy folly drives thee on though long I chid, iii. 29.\n\n Thy note came: long lost fingers wrote that note, iv. 14.\n\n Thy phantom bid thou fleet and fly, vii. 108.\n\n Thy presence bringeth us a grace, i. 175.\n\n Thy shape with willow branch I dare compare, iv. 255.\n\n Thy shape\u2019s temptation, eyes as Houri\u2019s fain, viii. 47.\n\n Thy sight hath never seen a fairer sight, ii. 292.\n\n Thy writ, O Masrur, stirred my sprite to pine, viii. 245.\n\n Time falsed our union and divided who were one in tway, x. 26.\n\n Time gives me tremble, Ah, how sore the baulk!, i. 144.\n\n Time has recorded gifts she gave the great, i. 128.\n\n Time hath for his wont to upraise and debase, ii. 143.\n\n Time hath shattered all my frame, ii. 4.\n\n Time 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. 45.\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\n To all who unknow my love for the May, viii. 332.\n\n To Allah will I make my moan of travail and of woe, iii. 106.\n\n To Allah\u2019s charge I leave that moon-like Beauty in your tents, iv. 145.\n\n To even her with greeny bough were vain, i. 156.\n\n To grief leave a heart that to love ne\u2019er ceased, viii. 215.\n\n To him I spake of coupling but he said to me, iii. 301.\n\n To him when the wine cup is near I declare, ix. 189.\n\n To Kar\u00edm, the cream of men thou gavest me, ii. 35.\n\n To kith and kin bear thou sad tidings of our plight, iii. 111.\n\n To me restore my dear, v. 55.\n\n To our beloveds we moaned our length of night, iv. 106.\n\n To Rose quoth I, What gars thy thorns to be put forth, viii. 276.\n\n To severance you doom my love and all unmoved remain, i. 181.\n\n To slay my foes is chiefest bliss I wist, ii. 239.\n\n To th\u2019 All-wise Subtle One trust worldly things, i. 56.\n\n To Thee be praise, O Thou who showest unremitting grace, viii. 183.\n\n To thee come I forth with my heart aflame, iii. 108.\n\n To win our favours still thy hopes are bent, vii. 224.\n\n Told us, ascribing to his Shaykhs, our Shaykh, iv. 47.\n\n Travel! and thou shalt find new friends for old ones left behind, i.\n 197.\n\n Troubles familiar with my heart are grown and I with them, viii. 117.\n\n Trust not to man when thou hast raised his spleen, iii. 145.\n\n Truth best befits thee albeit truth, i. 298.\n\n Turn 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, ii. 105.\n\n \u2019Twixt me and riding many a noble dame, v. 266.\n\n Two contraries and both concur in opposite charms, iv. 20.\n\n Two hosts fare fighting thee the livelong day, i. 132.\n\n Two lovers barred from every joy and bliss, v. 240.\n\n Two things there are, for which if eyes wept tear on tear, viii. 263.\n\n Two things there be, an blood-tears there-over, viii. 106.\n\n Two nests in one; blood flowing easiest wise, v. 239.\n\n Tyrannise not, if thou hast the power to do so, iv. 189.\n\n\n Umm Amr\u2019, thy boons Allah repay!, v. 118.\n\n Under my raiment a waste body lies, v. 151.\n\n Under these domes how many a company, vi. 91.\n\n Union, this severance ended, shall I see some day?, iii. 12.\n\n Unjust it were to bid the world be just, i. 237.\n\n Uns al-Wujud dost deem me fancy free, v. 43.\n\n Unto thee, As\u2019ad! I of passion pangs complain, iii. 312.\n\n Unto thy phantom deal behest, vii. 109.\n\n Upsprings from table of his lovely cheek, vii. 277.\n\n\n Veiling her cheeks with hair a-morn she comes, i. 218.\n\n Verily women are devils created for us, iii. 322.\n\n Vied the full moon for folly with her face, viii. 291.\n\n Virtue in hand of thee hath built a house, iv. 138.\n\n Visit thy lover, spurn what envy told, i. 223.\n\n Void are the private rooms of treasury, iv. 267.\n\n\n Wail for the little partridges on porringer and plate, i. 131.\n\n Wands 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\n Was\u2019t archer shot me, or was\u2019t mine eyes, v. 33.\n\n Watch some tall ship she\u2019ll joy the sight of thee, ii. 20.\n\n Watered steel-blade, the world perfection calls, vii. 173.\n\n Waters of beauty o\u2019er his cheeks flow bright, viii. 299.\n\n We joy in full Moon who the wine bears round, viii. 227.\n\n We left not taking leave of thee (when bound to other goal), viii. 63.\n\n We lived on earth a life of fair content, v. 71.\n\n We lived till saw we all the marvels Love can bear, v. 54.\n\n We\u2019ll drink and Allah pardon sinners all, viii. 277.\n\n We never heard of wight nor yet espied, viii. 296.\n\n We reck not, an our life escape from bane, vii. 99.\n\n We tread the path where Fate hath led, i. 107.\n\n We trod the steps appointed for us, x. 53.\n\n We trod the steps that for us were writ, ix. 226.\n\n We were and were the days enthralled to all our wills, ii. 182.\n\n We were like willow-boughs in garden shining, vii. 132.\n\n We wrought them weal, they met our weal with ill, i. 43.\n\n Welcome the Fig! To us it comes, viii. 269.\n\n Well Allah weets that since our severance-day, iii. 8.\n\n Well Allah wots that since my severance from thee, iii. 292.\n\n Well Allah wotteth I am sorely plagued, v. 139.\n\n Well learnt we, since you left, our grief and sorrow to sustain, iii.\n 63.\n\n Wend to that pious prayerful Emir, v. 274.\n\n Were I to dwell on heart-consuming heat, iii. 310.\n\n Were it said to me while the flame is burning within me, vii. 282.\n\n Were not the Murk of gender male, x. 60.\n\n What ails the Beauty, she returneth not?, v. 137.\n\n What ails the Raven that he croaks my lover\u2019s house hard by, viii. 242.\n\n What can the slave do when pursued by Fate, iii. 341.\n\n What fair excuse is this my pining plight, v. 52.\n\n What I left, I left it not for nobility of soul, vi. 92.\n\n What pathway find I my desire to obtain, v. 42.\n\n What sayest of one by a sickness caught, v. 164.\n\n What sayest thou of him by sickness waste, v. 73.\n\n What secret kept I these my tears have told, iii. 285.\n\n What\u2019s life to me, unless I see the pearly sheen, iii. 65.\n\n What\u2019s this? I pass by tombs, and fondly greet, iii. 46.\n\n What time Fate\u2019s tyranny shall oppress thee, i. 119.\n\n Whate\u2019er they say of grief to lovers came, iii. 33.\n\n Whatever needful thing thou undertake, i. 307.\n\n Whatso is not to be no sleight shall bring to pass, ii. 279.\n\n Whatso is not to be shall ne\u2019er become, iii. 162.\n\n When a nickname or little name men design, i. 350.\n\n When Allah willeth aught befal a man, i. 275.\n\n When comes she slays she; and when back she turns, iv. 232.\n\n When drew she near to bid adieu with heart unstrung, i. 158.\n\n Whene\u2019er the Lord \u2019gainst any man, viii. 314.\n\n When fails my wealth no friend will deign befriend, i. 208; iv. 189.\n\n When fortune weighs heavy on some of us, iii. 141.\n\n When forwards Allah\u2019s aid a man\u2019s intent, x. 53.\n\n When God upon a man possessed of reasoning, viii. 21.\n\n When he who is asked a favour saith \u201cTo-morrow,\u201d i. 196.\n\n When his softly bending shape bid him close to my embrace, iii. 306.\n\n When I drew up her shift from the roof of her coynte, ii. 331.\n\n When I far-parted patience call and tears, vi. 279.\n\n When I nighted and dayed in Damascus town, i. 233.\n\n When I think of my love and our parting smart, i. 250.\n\n When I took up her shift and discovered the terrace-roof of her kaze,\n viii. 32.\n\n When in thy mother\u2019s womb thou wast, viii. 119.\n\n When its birds in the lake make melody, vi. 277.\n\n When Khalid menaced off to strike my hand, iv. 156.\n\n When love and longing and regret are mine, ii. 34.\n\n When man keeps honour bright without a stain, iv. 106.\n\n When my blamer saw me beside my love, ix. 1.\n\n When oped the inkhorn of thy wealth and fame, i. 129.\n\n When saw I Pleiad-stars his glance escape, iii. 221.\n\n When shall be healed of thee this heart that ever bides in woe?, ii.\n 296.\n\n When shall disunion and estrangement end?, iv. 137.\n\n When shall the disappointed heart be healed of severance, iii. 58.\n\n When shall the severance-fire be quenched by union, love, with you,\n viii. 62.\n\n When she\u2019s incensed thou seest folk lie slain, viii. 165.\n\n When straitened is my breast I will of my Creator pray, viii. 149.\n\n When the Kings\u2019 King giveth, in reverence pause, x. 35.\n\n When the slanderers only to part us cared, iv. 19.\n\n When the tyrant enters the lieges land, iii. 120.\n\n When the World heaps favours on thee, pass on, ii. 13.\n\n When they made their camels yellow-white kneel down at dawning grey, v.\n 140.\n\n When they to me had brought the leach and surely showed, v. 286.\n\n When thou art seized of Evil Fate assume, i. 38.\n\n When thou seest parting be patient still, viii. 63.\n\n When to some parting Fate our love shall doom, to distant life by\n Destiny decreed, i. 129.\n\n When we drank the wine, and it crept its way, x. 37.\n\n When we met we complained, i. 249.\n\n When will time grant we meet, when shall we be, viii. 86.\n\n When wilt thou be wise and love-heat allay, v. 78.\n\n Whenas mine eyes behold her loveliness, vii. 244.\n\n Whenas on any land the oppressor doth alight, iii. 130.\n\n Where are the Kings earth-peopling, where are they?, vi. 103.\n\n Where be the Earth kings who from where they \u2019bode, vi. 105.\n\n Where be the Kings who ruled the Franks of old?, vi. 106.\n\n Where be the men who built and fortified, vi. 104.\n\n Where gone is Bounty since thy hand is turned to clay?, ii. 282.\n\n Where is the man who built the Pyramids?, v. 107.\n\n Where is the man who did those labours ply, vi. 105.\n\n Where is the way to Consolation\u2019s door, viii. 240.\n\n Where is the wight who peopled in the past, vi. 104.\n\n While girl with softly rounded polished cheeks, iv. 249.\n\n While slanderers slumber, longsome is my night, iii. 221.\n\n While that fair-faced boy abode in the place, ix. 250.\n\n While thou\u2019rt my lord whose bounty\u2019s my estate, iv. 2.\n\n Who doth kindness to men shall be paid again, v. 104.\n\n Who loves not swan-neck and gazelle-like eyes, iii. 34.\n\n Who made all graces all collected He, iv. 111.\n\n Who saith that love at first of free will came, ii. 302.\n\n Who seeketh for pearl in the Deep dives deep, ii. 208.\n\n Who shall save me from love of a lovely gazelle, vii. 282.\n\n Who shall support me in calamities, ii. 40.\n\n Who trusteth secret to another\u2019s hand, i. 87.\n\n Whom I irk let him fly fro\u2019 me fast and faster, viii. 315.\n\n Whoso ne\u2019er tasted of Love\u2019s sweets and bitter-draught, iv. 237.\n\n Whoso shall see the death-day of his foe, ii. 41.\n\n Whoso two dirhams hath, his lips have learnt, iv. 171.\n\n Why dost thou weep when I depart and thou didst parting claim, v. 295.\n\n Why not incline me to that show of silky down, iv. 258.\n\n Why then waste I my time in grief, until, i. 256.\n\n Will Fate with joy of union ever bless our sight, v. 128.\n\n Wilt thou be just to others in thy love, and do, iv. 264.\n\n Wilt turn thy face from heart that\u2019s all thine own, v. 278.\n\n Wilt tyrant play with truest friend who thinks of thee each hour, iii.\n 269.\n\n Wine cup and ruby wine high worship claim, x. 41.\n\n With all my soul I\u2019ll ransom him who came to me in gloom, vii. 253.\n\n With Allah take I refuge from whatever driveth me, iv. 254.\n\n With fire they boil\u00e8d me to loose my tongue, i. 132.\n\n With heavy back parts, high breasts delicate, ii. 98.\n\n With thee that pear agree, whose hue amorn, viii. 270.\n\n With you is my heart-cure a heart that goes, viii. 78.\n\n Wither thy right, O smith, which made her bear, viii. 246.\n\n Within my heart is fire, vii. 127.\n\n Witnesses unto love of thee I\u2019ve four, viii. 106.\n\n Woe\u2019s me! why should the blamer gar thee blaming trow?, ii. 305.\n\n Women are Satans made for woe o\u2019 man, iii. 318.\n\n Women for all the chastity they claim, iii. 216.\n\n Women Satans are, made for woe of man, ix. 282.\n\n Would he come to my bed during sleep \u2019twere delight, vii. 111.\n\n Would Heaven I knew (but many are the shifts of joy and woe), v. 75.\n\n Would Heaven I saw at this hour, iii. 134.\n\n Would Heaven I wot, will ever Time bring our beloveds back again?,\n viii. 320.\n\n Would Heaven the phantom spared the friend at night, v. 348.\n\n Would I wot for what crime shot and pierced are we, viii. 238.\n\n Would they the lover seek without ado, viii. 281.\n\n Wrong not thy neighbour even if thou have power, iii. 136.\n\n\n Ye are the wish, the aim of me, i. 98.\n\n Ye promised us and will ye not keep plight?, iii. 282.\n\n Yea, Allah hath joined the parted twain, ix. 205.\n\n Yea, I will laud thee while the ringdove moans, viii. 100.\n\n Yellowness, tincturing her tho\u2019 nowise sick or sorry, iv. 259.\n\n Yestre\u2019en my love with slaughter menaced me, iii. 27.\n\n You are my wish, of creatures brightest light, viii. 76.\n\n You have honoured us visiting this our land, ii. 34.\n\n You\u2019ve roused my desire and remain at rest, viii. 101.\n\n You\u2019re far, yet to my heart you\u2019re nearest near, viii. 111.\n\n Your faring on the parting day drew many a tear fro\u2019 me, viii. 61.\n\n\n _INDEX III._\u2014B.\n _ALPHABETICAL TABLE OF FIRST LINES (METRICAL PORTION) IN ARABIC._\n\n _Prepared by_ Dr. STEINGASS.\n\n NOTE.\u2014_The first numbers refer to vol. and p. of the Mac. Edit.; those\n in parentheses to the Translation._\n\n A-ahb\u00e1ban\u00e1 inn\u00ed \u2019al\u00e0 \u2019l-bu\u2019di wa \u2019l-jaf\u00e1 (Taw\u00edl) iv. 115 (viii. 115)\n\n A\u2019\u00e1nikuh\u00fa wa \u2019l-nafsu ba\u2019du mash\u00fakatun (Taw\u00edl) iv. 571 (ix. 242).\n\n A-arhalu \u2019an Misrin wa t\u00edbi na\u2019\u00edmihi (Taw\u00edl), i. 228 (i. 290).\n\n Aasl\u00fa \u2019llat\u00ed f\u00ed \u2019l-hubbi kad malakat asr\u00ed (Taw\u00edl) iv. 243 (viii. 261).\n\n A-ba\u2019da \u2019l-hibbi lazz\u00e1t\u00ed tat\u00edbu (W\u00e1fir) i. 855 (iii. 259).\n\n Ab\u00e0 \u2019l-kalbu l\u00ed \u2019l-hubba ill\u00e1 Su\u2019\u00e1d\u00e1 (Mutak\u00e1rib) iii. 402 (vii. 129).\n\n Abh\u00e0 mina \u2019l-badri kahl\u00e1u \u2019l-\u2019uy\u00fani badat (Bas\u00edt) iv. 260 (viii. 279).\n\n Abk\u00ed ghar\u00edban at\u00e1hu \u2019l-mautu munfaridan (Bas\u00edt) ii. 422 (v. 115).\n\n Abl\u00e0 \u2019l-haw\u00e0 asafan yauma \u2019l-naw\u00e0 badan\u00ed (Bas\u00edt) i. 424 (ii. 152).\n\n Abraz\u00fa wajhaka \u2019l-jam\u00edl (Khaf\u00edf) ii. 219 (iv. 195).\n\n A\u2019d\u00e0 \u2019aduwwika adn\u00e0 man wasikta bi-hi (Bas\u00edt) i. 743 (iii. 143).\n\n Ad\u00e1ma \u2019ll\u00e1hu \u2019izzaki f\u00ed sur\u00farin (W\u00e1fir) iv. 99 (viii. 99).\n\n \u2019Adimtu \u2019stib\u00e1r\u00ed f\u00ed \u2019l-haw\u00e0 (in?) asl\u00e1-kumu (Taw\u00edl) i. 219 (i. 280).\n\n \u2019Adimtu \u2019stib\u00e1r\u00ed f\u00ed \u2019l-haw\u00e0 in salautumu (Taw\u00edl) i. 49 (i. 74).\n\n \u2019Adimtu\u2019stib\u00e1r\u00ed yauma s\u00e1ra ahibbat\u00ed (Taw\u00edl) iv. 241 (viii. 259).\n\n Adirh\u00e1 bi \u2019l-kab\u00edri wa bi \u2019l-sagh\u00edri (W\u00e1fir) i. 304; iv. 259 (ii. 29;\n viii. 278).\n\n Ad\u00faru f\u00ed \u2019l-kasri l\u00e1 ar\u00e0 ahadan (Munsarih) ii. 311 (iv. 291).\n\n \u2019Af\u00e1 \u2019ll\u00e1hu \u2019an \u2019aynayka kam safakat daman (Taw\u00edl) i. 372 (ii. 100).\n\n A-f\u00ed \u2019l-\u2019ishki wa \u2019l-tabr\u00edhi dintum kam\u00e1 dinn\u00e1 (Taw\u00edl) iv. 65 (viii.\n 68).\n\n Agh\u00e1ru \u2019alayka min nazar\u00ed wa minn\u00ed (W\u00e1fir) iv. 575 (ix. 248).\n\n Ahb\u00e1bun\u00e1 in ghibtum\u00fa \u2019an n\u00e1zir\u00ed (K\u00e1mil) ii. 29 (iii. 340).\n\n Ahlan bi-t\u00ednin j\u00e1an\u00e1 (Rajaz) iv. 250 (viii. 269).\n\n Ahn\u00e0 lay\u00e1l\u00ed \u2019l-dahri \u2019indiya laylatun (K\u00e1m\u00edl) i. 587 (ii. 318).\n\n Ahrak\u00fan\u00ed bi \u2019l-n\u00e1ri yastantik\u00fan\u00ed (Khaf\u00edf) i. 96 (i. 132).\n\n Ahsanta zannaka bi\u2019l-ayy\u00e1mi iz hasunat (Bas\u00edt) i. 288; iv. 292 (ii. 12;\n viii. 309).\n\n Ahw\u00e0 kamaran \u2019\u00e1dila \u2019l-kaddi rash\u00edk (?) iv. 240 (viii. 259).\n\n A\u2019idi l-ris\u00e1lata s\u00e1niyah (K\u00e1mil) i. 764 (iii. 166).\n\n \u2019Aj\u00edbatu husnin wajhu-h\u00e1 badru kaukabin (Taw\u00edl) i. 280 (ii. 3).\n\n \u2019Ajibtu bi-kh\u00e1l\u00edn ya\u2019budu \u2019l-n\u00e1ra d\u00e1iman (Taw\u00edl) i. 561 (ii. 292).\n\n \u2019Ajibtu la-h\u00fa in z\u00e1ra f\u00ed \u2019l-naumi mazja\u2019\u00ed (Taw\u00edl) iii. 386 (vii. 111).\n\n \u2019Ajibtu li-\u2019\u00e1sir\u00edh\u00e1 kayfa m\u00e1t\u00fa (W\u00e1fir) iv. 715 (x. 39).\n\n \u2019Ajibtu li-\u2019ayn\u00ed an tamall\u00e0 bi-milih\u00e1 (Taw\u00edl) iv. 203 (viii. 224).\n\n \u2019Ajibtu li-sa\u2019\u00ed \u2019l-dahri bayn\u00ed wa baynah\u00e1 (Taw\u00edl) iv. 570 (ix. 242).\n\n \u2019Ajibtu min Ibl\u00edsa f\u00ed kibrih\u00ed (Sar\u00ed\u2019) iii. 411 (vii. 139).\n\n \u2019Ajjala \u2019l-baynu bayna-n\u00e1 bi \u2019l-fir\u00e1ki (Khaf\u00edf) i. 808 (iii. 209).\n\n Ajn\u00e0 rak\u00edb\u00ed min sim\u00e1ri kal\u00e1idi (K\u00e1mil) i. 375 (ii. 103).\n\n \u2019Aj\u00faza \u2019l-nahsi l\u00e1 yurham sib\u00e1h\u00e1 (W\u00e1fir) i. 130 (i. 174).\n\n \u2019Aj\u00fazun tawallat f\u00ed \u2019l-kab\u00e1ihi mansiban (Taw\u00edl) ii. 406 (v. 96).\n\n Akallu m\u00e1 f\u00edhi min faz\u00e1ilih\u00ed (Munsarih) ii. 458 (v. 156).\n\n Akamtum fir\u00e1q\u00ed f\u00ed \u2019l-haw\u00e0 wa qa\u2019adtumu (Taw\u00edl) i. 136 (i. 181).\n\n Akamtum ghar\u00e1m\u00ed f\u00ed \u2019l-haw\u00e0 wa ka\u2019adtumu (Taw\u00edl) iv. 100 (viii. 101).\n\n Ak\u00e1m\u00fa \u2019l-wajda f\u00ed kalb\u00ed wa s\u00e1r\u00fa (W\u00e1fir) i. 179; i. 891 (i. 218; iii.\n 296).\n\n A-kaz\u00e1 yuj\u00e1z\u00e0 wuddu kulli kar\u00ednin (K\u00e1mil) iv. 63 (viii. 66 verses from\n the Bresl. ed. instead).\n\n Akbalat f\u00ed ghil\u00e1latin zark\u00e1i (Khaf\u00edf) iv. 261 (viii. 280).\n\n Akbalat f\u00ed ghil\u00e1latin zurkatin (Khaf\u00edf) i. 167 (i. 218).\n\n Akbalta fa \u2019khzarrat ladayn\u00e1 \u2019l-rub\u00e0 (Sar\u00ed\u2019) i. 620 (iii. 18).\n\n Akbaltu amsh\u00ed \u2019al\u00e0 khaufin muj\u00e1lisatan (Bas\u00edt) ii. 449 (v. 147).\n\n A-Kh\u00e1lidu h\u00e1z\u00e1 mustah\u00e1mun mutayyamu (Taw\u00edl) ii. 184 (iv. 158).\n\n Akhfaytu m\u00e1 alk\u00e1hu minka wa-kad zahar (K\u00e1mil) i. 44; i. 876; iv. 242\n (i. 67; iii. 280; viii. 260).\n\n Akhta-ta iz aradta khauza bahr\u00ed (Rajaz) i. 710 (iii. 108).\n\n Akh\u00fazu bi-jaysh\u00ed bahra kulli \u2019aj\u00e1jatin (Taw\u00edl) iii. 288 (vii. 18).\n\n Akill\u00ed mina \u2019l-laumi \u2019llaz\u00ed l\u00e1 yuf\u00e1riku (Taw\u00edl) i. 662 (iii. 60).\n\n Ak\u00falu lah\u00fa lamm\u00e1 takallada zayfahu (Taw\u00edl) i. 497 (ii. 230).\n\n Ak\u00falu lah\u00fa wa kad hazara \u2019l-\u2019uk\u00e1ru (W\u00e1fir) iv. 517 (ix. 189).\n\n Ak\u00falu li-ahyafin huyy\u00ed bi-k\u00e1sin (W\u00e1fir) iv. 289 (viii. 307).\n\n Ak\u00falu wa \u2019l-wajdu yatw\u00edn\u00ed wa yanshurun\u00ed (Bas\u00edt) i. 375 (ii. 104).\n\n Ak\u00fatu ma\u2019hdahum bi-shatti \u2019l-w\u00e1d\u00ed (K\u00e1mil) i. 830 (iii. 234).\n\n Al\u00e1 ayyuh\u00e1 \u2019l-laysu \u2019l-mughirru bi-nafsihi (Taw\u00edl) iii. 397 (vii. 123).\n\n Al\u00e1 ayyuh\u00e1 \u2019l\u2019-ushsh\u00e1ku bi-\u2019ll\u00e1hi khabbir\u00fa (Taw\u00edl) i. 578, 588 (ii.\n 309, 320).\n\n Al\u00e1 f\u00ed sab\u00edli \u2019ll\u00e1hi m\u00e1 halla b\u00ed minka (Taw\u00edl) ii. 270 (iv. 247).\n\n \u2019Al\u00e0 fakdi hibb\u00ed ma\u2019 taz\u00e1yudi sabwat\u00ed (Taw\u00edl) iv. 73 (viii. 75).\n\n \u2019Al\u00e0 ghayzi \u2019l haw\u00e1sidi wa \u2019l-rak\u00edbi (W\u00e1fir) ii. 375 (v. 62).\n\n \u2019Al\u00e0 \u2019l-b\u00e1bi \u2019abdun min \u2019ab\u00eddika w\u00e1kifun (Taw\u00edl) i. 62.\n\n Al\u00e1 m\u00e1 li \u2019l-mal\u00edhati l\u00e1 ta\u2019\u00fadu (W\u00e1fir) ii. 440 (v. 137).\n\n Al\u00e1 man li-kalbin z\u00e1ibin bi \u2019l-naw\u00e1ibi (Taw\u00edl) ii. 437 (v. 132).\n\n Al\u00e1 rubbam\u00e1 zurtu \u2019l-mil\u00e1ha wa rubbam\u00e1 (Taw\u00edl) iii. 411 (vii. 138).\n\n Al\u00e1 y\u00e1 d\u00e1ru l\u00e1 yadkhulka huznun (W\u00e1fir) ii. 168; iv. 192 (iv. 140;\n viii. 206).\n\n Al\u00e1 y\u00e1 ham\u00e1ma \u2019l-dari balligh sal\u00e1man\u00e1 (Taw\u00edl) iv. 216 (viii. 236).\n\n Al\u00e1 y\u00e1 ham\u00e1m\u00e1tu \u2019l liw\u00e1 \u2019udna \u2019audatan (Taw\u00edl) iii. 390 (vii. 115).\n\n Al\u00e1 y\u00e1 nafsu an tarz\u00e0 bi-kaul\u00ed (W\u00e1fir) i. 478 (ii. 210).\n\n Al\u00e1 y\u00e1 sab\u00e1 Najdin mat\u00e0 hijta min Najdi (Taw\u00edl) iii. 390 (vii. 115).\n\n Al\u00e1 y\u00e1 usayh\u00e1b\u00ed ta\u2019\u00e1lau fa-innan\u00ed (Taw\u00edl) iv. 239 (viii. 258).\n\n Al-\u2019aklu li-ahli \u2019l-\u2019ilmi wa \u2019l-\u2019akli wa \u2019l-adab (Taw\u00edl) ii. 530 (v.\n 239).\n\n \u2019Al\u00e1m\u00e1tu zulli \u2019l-haw\u00e0 (Mutak\u00e1rib) ii. 439 (v. 134).\n\n \u2019Alayka bi \u2019l-sidki wa lau annahu (Sar\u00ed\u2019) iv. 698 (x. 23).\n\n Al-badru yakmulu kulla shahrin marratan (K\u00e1mil) (vii. 271).\n\n Al-badru wa \u2019l-shamsu f\u00ed burjin kad \u2019ij tama\u2019\u00e1 (Bas\u00edt) i. 205 (i. 264).\n\n Al-badru yahk\u00edka laul\u00e1 annah\u00fa kufalun (Bas\u00edt) ii. 54 (iv. 19).\n\n Al-dahru aksama l\u00e1 yaz\u00e1lu mukaddir\u00ed (K\u00e1mil) i. 457; iv. 245 (ii. 186;\n viii. 263; i. 457; ii. 186).\n\n Al-dahru m\u00e1 bayna matwiyyin wa-mabs\u00fatin (Bas\u00edt) i. 375 (ii. 105).\n\n Al-dahru yafja\u2019u ba\u2019da \u2019l-\u2019ayni bi \u2019l-asari (Bas\u00edt) ii. 7 (iii. 318).\n\n Al-dahru yaftarisu \u2019l-rij\u00e1la fa-l\u00e1 takun (K\u00e1mil) iv. 621 (ix. 295).\n\n Al-dahru yaum\u00e1ni z\u00e1 amnun wa z\u00e1 hazaru (Bas\u00edt) i. 11 (i. 25).\n\n Al-fakru f\u00ed aut\u00e1nin\u00e1 ghurbatun (Sar\u00ed\u2019) iv. 527 (ix. 199).\n\n Al-fakru yuzr\u00ed bi \u2019l-fat\u00e0 d\u00e1iman (Sar\u00ed\u2019) iv. 617 (ix. 290).\n\n Al-hammu mujtami\u2019un wa l-shamlu muftariku (Bas\u00edt) ii. 246 (iv. 223).\n\n Al-hisnu t\u00farun wa n\u00e1ru \u2019l-harbi m\u00fakadatun (Bas\u00edt) i. 509 (ii. 242).\n\n Al-hubbu awwalu m\u00e1 yak\u00fanu maj\u00e1jatun (K\u00e1mil) iii. 611 (vii. 330).\n\n Al-\u2019ishku awwalu m\u00e1 yak\u00fanu maj\u00e1jatun (K\u00e1mil) iii. 557 (vii. 280).\n\n Al-j\u00fa\u2019u yatruda bi \u2019l-ragh\u00edfi \u2019l-y\u00e1bisi (K\u00e1mil) ii. 224 (iv. 201).\n\n Al-kalbu maml\u00fakun wa \u2019ayn\u00ed j\u00e1riyah (Rajaz) iv. 332 (viii. 346).\n\n Al-kalbu min furkati \u2019l-ahb\u00e1bi munsadi\u2019un (Bas\u00edt) i. 111 (i. 150).\n\n Al-kalbu munkabizun wa \u2019l-fikru munbasitu (Bas\u00edt) i. 780 (iii. 182).\n\n Al-mar-u f\u00ed zamani \u2019l-ikb\u00e1li ka \u2019l-shajaru (Bas\u00edt) i. 290 (ii. 14).\n\n Al-mar-u yu\u2019rafu fi \u2019l-an\u00e1mi bi-fi\u2019lihi (K\u00e1mil) iv. 494 (ix. 164).\n\n Al-mulku li \u2019ll\u00e1hi man yazhur bi-nayli munan (Bas\u00edt) i. 687 (iii. 86).\n\n Al-nahru khaddun bi\u2019l-sha\u2019\u00e1\u2019i muwarradun (K\u00e1mil) i. 507 (ii. 240).\n\n Al-n\u00e1ru abiadu min n\u00edr\u00e1ni ahsh\u00e1\u00ed (Bas\u00edt) ii. 267 (iv. 245).\n\n Al-n\u00e1su d\u00e1un daf\u00ednun (Mujtass) ii. 213 (iv. 188).\n\n Al-samtu zaynun wa \u2019l-suk\u00fatu sal\u00e1matun (K\u00e1mil) i. 159 (i. 208).\n\n Al-shamsu min wajhih\u00e1 \u2019l-wazz\u00e1hi t\u00e1li\u2019atun (Bas\u00edt) iii. 520 (vii. 244).\n\n Al-sirru \u2019indiya f\u00ed baytin la-hu ghalakun (Bas\u00edt) i. 885 (iii. 289).\n\n Al-sumru d\u00fana \u2019l-b\u00edzi hum (Rajaz) ii. 274 (iv. 251).\n\n Al-t\u00ednu yu\u2019jibun\u00ed \u2019an kulli f\u00e1kihatin (Bas\u00edt) iv. 251 (viii. 269).\n\n Al-tul\u00falu \u2019l-daw\u00e1ris (Khaf\u00edf) ii. 436 (v. 130).\n\n Al-yauma yujma\u2019u mazl\u00famun wa man zalam\u00e1 (Bas\u00edt) ii. 546 (v. 258).\n\n Al-zulmu f\u00ed nafsi \u2019l-fat\u00e0 k\u00e1minun (Sar\u00ed\u2019) iv. 671 (ix. 343).\n\n All\u00e1hu khawwala minhu \u00e1j\u00e1ma \u2019l-\u2019ul\u00e0 (K\u00e1mil) i. 559 (ii. 291).\n\n Alam tara anna junda \u2019l-wardi yazh\u00fa (W\u00e1fir) iv. 257 (viii. 276).\n\n Alam tara anna \u2019l-durra yaghl\u00fa bi-launihi (Taw\u00edl) ii. 273 (iv. 250).\n\n Alam tara anna \u2019l-miska ya\u2019zumu kadruhu (Taw\u00edl) ii. 275 (iv. 253).\n\n \u2019Alayh\u00e1 \u2019sfir\u00e1run z\u00e1da min ghayri \u2019illatin (Taw\u00edl) ii. 281 (iv. 259).\n\n \u2019Alayka bi \u2019l-sidki walau annahu (Sar\u00ed\u2019) i. 234 (i. 298).\n\n \u2019Alayka sal\u00e1mu \u2019ll\u00e1hi y\u00e1 manzilan khal\u00e1 (Taw\u00edl) iv. 217, 218 (viii.\n 237, 238).\n\n A-laysa \u2019aj\u00edban anna baytun yazummun\u00e1 (Taw\u00edl) ii. 299 (iv. 279).\n\n \u2019Alayya wa \u2019ind\u00ed m\u00e1 tur\u00eddu mina \u2019l-riz\u00e0 (Taw\u00edl) iv. 131 (viii. 129).\n\n Alifa \u2019l-haw\u00e1disu muhjat\u00ed wa aliftuh\u00e1 (K\u00e1mil) iii. 622; iv. 118 (vii.\n 340; viii. 117).\n\n \u2019Alimn\u00e1 bi-ann\u00e1 ba\u2019da ghaybatikum nubl\u00e0 (Taw\u00edl) i. 664 (iii. 63).\n\n All\u00e1hu ya\u2019lamu annan\u00ed kamidun (K\u00e1mil) ii. 442 (v. 139).\n\n All\u00e1hu ya\u2019lamuann\u00ed ba\u2019da furkatikum (Bas\u00edt) i. 669; i. 188 (iii. 8;\n iii. 292).\n\n Am\u00e1 an\u00e1 fa-lastu minhu kh\u00e1if (Rajaz) iii. 95 (vi. 98).\n\n Am\u00e1 tar\u00e0 arba\u2019an li \u2019l-lahwi kad jumi\u2019at (Bas\u00edt) i. 59 (i. 86).\n\n Am\u00e1 tar\u00e0 aykata \u2019l-utrajji musmiratan (Bas\u00edt) iv. 254 (viii. 272).\n\n Am\u00e1 tar\u00e0 dauhata \u2019l-wardi \u2019llat\u00ed zaharat (Bas\u00edt) iv. 256 (viii. 275).\n\n Am\u00e1 tar\u00e0 \u2019l-lauza h\u00edna tuzhiruhu (Munsarih) iv. 252 (viii. 270).\n\n Am\u00e1 tar\u00e0 \u2019l-laym\u00fana lamm\u00e1 bad\u00e1 (Sar\u00ed\u2019) iv. 254 (viii. 272).\n\n Am\u00e1 tar\u00e0 \u2019l-s\u00faka kad suffat faw\u00e1kihuhu (Bas\u00edt) i. 897 (iii. 302).\n\n Am\u00e1 wa haw\u00e1h\u00e1 hilfatun \u2019inda z\u00ed wajdin (Taw\u00edl) i. 456 (ii. 186).\n\n Am\u00e1 wa \u2019ll\u00e1hi lau \u2019\u00e0lima \u2019l-an\u00e1mu (W\u00e1fir) i. 729 (iii. 128).\n\n Am\u00e1 wa \u2019ll\u00e1hi lau tajid\u00edna wajd\u00ed (W\u00e1fir) ii. 389 (v. 77).\n\n A-maul\u00e1ya h\u00e1z\u00e1 \u2019l-badru s\u00e1ra li-ufkika (Taw\u00edl) iii. 414 (vii. 143).\n\n A-maul\u00e1ya h\u00e1z\u00ed \u2019l-shamsu wa \u2019l-badru awwalan (Taw\u00edl) iii. 415 (vii.\n 143).\n\n Am\u00edlu il\u00e0 m\u00e1 k\u00e1na min-kum mina \u2019l-riz\u00e0 (Taw\u00edl) iv. 188 (viii. 181).\n\n Am\u00edlu ilaykum l\u00e1 am\u00edlu li-ghayrikum (Taw\u00edl) iii. 650.\n\n A-min ba\u2019di ihk\u00e1mi \u2019l-taj\u00e1ribi yanbagh\u00ed (Taw\u00edl) iii. 416 (vii. 144).\n\n Ammaltu wasla ahibbat\u00ed m\u00e1 niltuhu (K\u00e1mil) iv. 333 (viii. 347).\n\n Amsat tuhaddidun\u00ed bi \u2019l-katli w\u00e1 harab\u00ed (Bas\u00edt) i. 628 (iii. 27).\n\n A-mukhjilata \u2019l-shamsi \u2019l-mun\u00edrati f\u00ed \u2019l-zuh\u00e0 (Taw\u00edl) iv. 31 (viii.\n 35).\n\n Amurru \u2019al\u00e0 \u2019l-diy\u00e1ri diy\u00e1ri Layl\u00e0 (W\u00e1fir) i. 184 (i. 238).\n\n Ana \u2019\u00e1rifun bi-sif\u00e1ti husnika j\u00e1hilun (K\u00e1mil) i. 868 (iii. 272).\n\n Ana d\u00e1run bun\u00edtu li \u2019l-afr\u00e1hi (Khaf\u00edf) i. 131 (i. 175).\n\n Ana kad salautu wa luzza f\u00ed tarf\u00ed \u2019l-kar\u00e0 (K\u00e1mil) ii. 265 (iv. 242).\n\n \u2019An\u00e1k\u00eddun hakat lamm\u00e1 tadallat (W\u00e1fir) iv. 248 (viii. 266).\n\n \u2019\u00c1naktuhu fa-sakartu min t\u00edbi \u2019l-shaz\u00e0 (K\u00e1mil) i. 560 (ii. 292).\n\n An\u00e1 \u2019l-f\u00e1risu \u2019l-ma\u2019r\u00fafu f\u00ed haumati \u2019l-wagh\u00e0 (Taw\u00edl) iii. 290 (vii.\n 18).\n\n An\u00e1 \u2019l-ghar\u00edbu fa-l\u00e1 \u00e1w\u00ed il\u00e0 ahadin (Bas\u00edt) ii. 423 (v. 116).\n\n An\u00e1 \u2019l-Jamrak\u00e1nu kawiyyu \u2019l-jan\u00e1ni (Mutak\u00e1rib) iii. 296 (vii. 23).\n\n An\u00e1 \u2019l-K\u00faraj\u00e1nu shaj\u00ed\u2019u \u2019l-zam\u00e1n (Mutak\u00e1rib) iii. 296 (vii. 23).\n\n An\u00e1 \u2019l-K\u00faraj\u00e1nu wa zikr\u00ed \u2019shtahar (Mutak\u00e1rib) iii. 292 (vii. 20).\n\n An\u00e1 \u2019l-ma\u2019r\u00fafu f\u00ed yaumi \u2019l-maj\u00e1li (W\u00e1fir) iii. 241 (vi. 262).\n\n Ana maytun fa-jalla man l\u00e1 yam\u00fatu (Khaf\u00edf) i. 285 (ii. 9).\n\n An\u00e1n\u00ed ki \u00e1bun minkum\u00fa junha laylatin (Taw\u00edl), iv. 335 (ix. 2).\n\n Anat \u2019al\u00e0 \u2019l kasar\u00e1ti \u2019l-kaysar\u00edyy\u00e1ti (Bas\u00edt) i. 132 (i. 176).\n\n An\u2019im bi-t\u00ednin t\u00e1ba tam\u2019an wa \u2019ktas\u00e0 (K\u00e1mil), iv. 250 (viii. 269).\n\n Anta \u2019llaz\u00ed kad ramayta \u2019l-n\u00e1sa f\u00ed ta\u2019abin (Bas\u00edt) iv. 154 (viii. 149).\n\n Anta \u2019llaz\u00ed salaka \u2019l-i\u2019r\u00e1za lastu an\u00e1 (Bas\u00edt) ii. 20 (iii. 332).\n\n Antum mur\u00e1d\u00ed wa antum ahsanu \u2019l-bashari (Bas\u00edt), iv. 74 (viii. 76).\n\n Antum mur\u00e1d\u00ed wa qasd\u00ed (?) i. 69 (i. 98).\n\n Ar\u00e0 \u00e1s\u00e1rahum fa-az\u00fabu shaukan (W\u00e1fir) i. 112, 177; iv. 103, 305 (i.\n 151, 230; viii. 103, 320).\n\n Ar\u00e0 \u2019ilala \u2019l-duny\u00e1 \u2019alayya kas\u00edratan (Taw\u00edl) i. 234 (i. 298).\n\n Ar\u00e1ka \u2019al\u00e0 \u2019l-abw\u00e1bi tabk\u00ed wa tashtak\u00ed (Taw\u00edl) ii. 569 (v. 283).\n\n Ar\u00e1ka fa-l\u00e1 aruddu \u2019l-tarfa kay l\u00e1 (W\u00e1fir) iv. 549 (ix. 221).\n\n Ar\u00e1ka tar\u00faban z\u00e1 shajin wa tarannumin (Taw\u00edl) i. 859 (iii. 263).\n\n Ar\u00e1kum bi-kalb\u00ed min bil\u00e1din ba\u2019\u00eddatin (Taw\u00edl) iii. 369 (vii. 93).\n\n Ar\u00e0 \u2019l-nafsa-f\u00ed fikrin li-fakdi hab\u00edbih\u00e1 (Taw\u00edl) iv. 64 (viii. 67).\n\n (Inn\u00ed?) ar\u00e0 \u2019l-nauma min aynayya kad nafar\u00e1 (Bas\u00edt) i. 424 (ii. 151).\n\n Ar\u00e0 \u2019l-sayfa wa \u2019l-sayy\u00e1fa wa \u2019l-nit\u2019a ahzar\u00fa (Taw\u00edl) i. 317 (ii. 42).\n\n A-ram\u00e1n\u00edya \u2019l-kaww\u00e1su am jafn\u00e1ki (K\u00e1mil) ii. 346 (v. 33).\n\n Ar\u2019ashan\u00ed \u2019l-dahru ayya ra\u2019shin (Bas\u00edt) i. 280 (ii. 4).\n\n Arba\u2019atun m\u00e1 (\u2019jtama\u2019at) kattu iz\u00e1 (Munsarih) i. 83 (i. 116).\n\n Arba\u2019atun m\u00e1 \u2019jtama\u2019na kattu siw\u00e0 (Munsarih) i. 883 (iii. 237).\n\n Ariktu hatt\u00e0 ka-ann\u00ed a\u2019shiku \u2019l-araka (Bas\u00edt) i. 793 (iii. 195).\n\n Arsaltu kh\u00e1tamaka \u2019llaz\u00ed \u2019stabdaltuhu (K\u00e1mil) i. 870 (iii. 274).\n\n Asada \u2019l-bayd\u00e1i hal taktulun\u00ed (Ramal) ii. 352 (v. 40).\n\n A-salauta hubba Bud\u00fara am tatajalladu (K\u00e1mil) ii. 263 (iv. 240).\n\n \u2019As\u00e0 wa-la\u2019alla \u2019l-dahru yalw\u00ed \u2019in\u00e1nahu (Taw\u00edl) i. 113, 848; iv. 65 (i.\n 152; iii. 251; viii. 67).\n\n Asbahtu min aghn\u00e0 \u2019l-war\u00e0 (Rajaz) iv. 716 (x. 40).\n\n A-shaj\u00e1ka min Rayy\u00e1 khay\u00e1lun z\u00e1iru (K\u00e1mil) iii. 368 (vii. 91).\n\n A-shaj\u00e1ka nauhu ham\u00e1imi \u2019l-sidri (K\u00e1mil) iii. 327 (vii. 91).\n\n Ash\u00e1ra \u2019l-kalbu nahwaka wa \u2019l-zam\u00edru (W\u00e1fir) ii. 554 (v. 266).\n\n \u2019Ashiktuh\u00fa \u2019inda m\u00e1 aus\u00e1fuh\u00fa zukirat (Bas\u00edt) iii. 557 (vii. 280).\n\n Ashk\u00fa \u2019l-zam\u00e1na wa m\u00e1 kad halla b\u00ed wa jar\u00e0 (Bas\u00edt) iv. 198 (viii. 219).\n\n \u2019Ashrakat f\u00ed \u2019l-duj\u00e0 fa-l\u00e1ha \u2019l-nah\u00e1ru (Khaf\u00edf) i. 4 (i. 11).\n\n Astakhbiru \u2019l-shamsa \u2019ankum kullam\u00e1 tala\u2019at (Bas\u00edt) i. 184 (i. 238).\n\n As\u00fanu dar\u00e1him\u00ed wa azubbu \u2019anh\u00e1 (W\u00e1fir) i. 287 (ii. 11).\n\n A-tabk\u00ed \u2019al\u00e0 bu\u2019d\u00ed wa min-ka jar\u00e0 \u2019l-bu\u2019du (Taw\u00edl) ii. 580 (v. 295).\n\n A-tajf\u00fa muhibban m\u00e1 sal\u00e1 \u2019anka s\u00e1\u2019atan (Taw\u00edl) i. 865 (iii. 269).\n\n A-tar\u00e0 \u2019l-zam\u00e1na yasurrun\u00e1 bi-tal\u00e1k\u00ed (K\u00e1mil) ii. 433 (v. 128).\n\n Atathu \u2019l-sa\u2019\u00e1datu munk\u00e1datan (Mutak\u00e1rib) iv. 283 (viii. 301).\n\n A-tatma\u2019u min Layl\u00e0 bi-waslin wa-innam\u00e1 (Taw\u00edl) i. 735 (iii. 135).\n\n Ataytu il\u00e0 d\u00e1ri \u2019l-ahibbati r\u00e1jiyan (Taw\u00edl) ii. 470 (v. 58).\n\n Ataytu il\u00e0 \u2019l-maul\u00e0 li-ink\u00e1si al-dami (Taw\u00edl) i. 240 (i. 306).\n\n Ataytu zanban \u2019az\u00edman (Mujtass) ii. 138 (iv. 109).\n\n A-tunsifu ghayr\u00ed f\u00ed haw\u00e1ka wa tazlimu (Taw\u00edl) ii. 286 (iv. 264).\n\n A-tu\u2019rizu \u2019ann\u00ed wa \u2019l-fu\u00e1du lakum yasb\u00fa (Taw\u00edl) ii. 565 (v. 278).\n\n Atyabu \u2019l-tayyib\u00e1ti katlu \u2019l-a\u2019\u00e1d\u00ed (Khaf\u00edf) i. 506 (ii. 239).\n\n Aud\u00e0 \u2019l-zam\u00e1nu bi-nafsi \u2019l-z\u00edbi fa \u2019khtatafat (Bas\u00edt) i. 746 (iii.\n 146).\n\n A\u2019uddu \u2019l-lay\u00e1l\u00ed laylatan ba\u2019da laylatin (Taw\u00edl) i. 576 (ii. 308).\n\n Au laytan\u00ed nu\u2019m\u00e0 ab\u00fahu bi-shukrih\u00e1 (K\u00e1mil) i. 307 (ii. 32).\n\n A\u2019\u00fazu bi \u2019ll\u00e1hi min ashy\u00e1i tuhwijun\u00ed (Bas\u00edt) ii. 277 (iv. 254).\n\n \u2019Aww\u00e1datun m\u00e1lat bi-n\u00e1 (Rajaz) iv. 264 (viii. 283).\n\n Ay\u00e1 Abr\u00edzatan l\u00e1 tatruk\u00edn\u00ed (W\u00e1fir) i. 399 (ii. 127).\n\n Ay\u00e1 Bad\u00ed\u2019a \u2019l-j\u00e1m\u00e1li \u2019sta\u2019tif\u00ed bi-shajin (Bas\u00edt), iii. 652 (vii. 368).\n\n Ay\u00e1 bna \u2019l-\u2019ammi \u2019ind\u00ed min ghar\u00e1m\u00ed (W\u00e1fir), i. 663 (iii. 61).\n\n Ay\u00e1 gh\u00e1filan \u2019an h\u00e1dis\u00e1ti \u2019l-taw\u00e1riki (Taw\u00edl), i. 629; iii. 493 (iii.\n 28; vii. 221).\n\n Ay\u00e1 ghazb\u00e1nu da\u2019n\u00ed kad kaf\u00e1ni (W\u00e1fir), i. 399 (ii. 126).\n\n Ay\u00e1 layta shi\u2019r\u00ed wa \u2019l-haw\u00e1disu jammatun (Taw\u00edl), ii. 386 (v. 75).\n\n Ay\u00e1 man h\u00e1za kulla \u2019l-husni turran (W\u00e1fir), iii. 382 (vii. 107).\n\n Ay\u00e1 man kad tamallakan\u00ed kad\u00edman (W\u00e1fir), ii. 376 (v. 63).\n\n Ay\u00e1 man zak\u00e0 aslan wa-t\u00e1ba wil\u00e1datan (Taw\u00edl), i. 318 (ii. 43).\n\n Ay\u00e1 manzila \u2019l-ahb\u00e1bi hal laka \u2019audatun (Taw\u00edl), iv. 303 (viii. 319).\n\n Ay\u00e1 munyata \u2019l-kalbi z\u00e1da \u2019shtigh\u00e1l\u00ed (Mutak\u00e1rib), iii. 522 (vii. 248).\n\n Ay\u00e1 nafah\u00e1ti \u2019l-muski min arzi B\u00e1bilin (Taw\u00edl) iv. 524 (ix. 195).\n\n Ay\u00e1 rabbata \u2019l-husni \u2019llat\u00ed azhabat nusk\u00ed (Taw\u00edl) iv. 571 (ix. 243).\n\n Ay\u00e1 w\u00e1hidan ihs\u00e1nuh\u00fa shamala \u2019l-khalka (Taw\u00edl) ii. 559 (v. 272).\n\n Ay\u00e1 w\u00e1silan bi \u2019l-b\u00e1bi bi \u2019ll\u00e1hi fa\u2019nzur\u00e1 (Taw\u00edl) iv. 217 (viii. 236).\n\n Ay\u00e1 yauma \u2019l-sur\u00fari ma\u2019a \u2019l-tah\u00e1n\u00ed (W\u00e1fir) ii. 375 (v. 63).\n\n Ay\u00e1 z\u00e1 \u2019l-t\u00e1ri kalb\u00ed t\u00e1ra shaukan (W\u00e1fir) iv. 172 (viii. 166).\n\n A-yazlimun\u00ed \u2019l-zam\u00e1nu wa anta f\u00edhi (W\u00e1fir) i. 294 (ii. 18).\n\n Ayna \u2019l-ak\u00e1siratu \u2019l-jab\u00e1biratu \u2019l-ul\u00e0 (K\u00e1mil) i. 316 (ii. 41).\n\n Ayna \u2019l-\u2019at\u00e1u wa kaffu j\u00fadika f\u00ed \u2019l-sar\u00e0 (K\u00e1mil) i. 550 (ii. 282).\n\n Ayna ll\u2019az\u00ed \u2019amara \u2019l-bil\u00e1da bi-asrih\u00e1 (K\u00e1mil) iii. 100 (vi. 104).\n\n Ayna \u2019llaz\u00ed \u2019l-harm\u00e1ni min buny\u00e1nihi (K\u00e1mil) ii. 414 (v. 107).\n\n Ayna \u2019llaz\u00edna ban\u00fa li-z\u00e1ka wa shayyad\u00fa (K\u00e1mil) iii. 100 (vi. 104).\n\n Ayna \u2019l-mul\u00faku wa man bi \u2019l-arzi kad \u2019amar\u00fa (Bas\u00edt) iii. 99 (vi. 103).\n\n Ayna man assasa \u2019l-Zur\u00e0 wa ban\u00e1h\u00e1 (Khaf\u00edf) iii. 101 (vi. 104).\n\n \u2019Ayn\u00ed li-ghayri jam\u00e1likum l\u00e1 tanzuru (K\u00e1mil) i. 116 (i. 156).\n\n Ayr\u00ed kab\u00edrun wa \u2019l-sag\u00edru yak\u00falu l\u00ed (K\u00e1mil) i. 897 (iii. 302).\n\n A-yumkinu an taj\u00eda lan\u00e1 luhayzah (W\u00e1fir) ii. 77 (iv. 43).\n\n \u2019Ayyar\u00fan\u00ed bi-an sabaktu dum\u00fa\u2019\u00ed (Khaf\u00edf) iv. 362 (ix. 29).\n\n Ayyuh\u00e1 \u2019l-\u2019\u00e1shiku kad zakkartan\u00ed (Ramal) ii. 362 (v. 50).\n\n Ayyuh\u00e1 \u2019l-d\u00e1ru \u2019llat\u00ed aty\u00e1iuh\u00e1 (Ramal) ii. 369 (v. 57).\n\n Ayyuh\u00e1 \u2019l-gh\u00e1ib\u00edna an jafni \u2019ayn\u00ed (Khaf\u00edf) i. 411 (ii. 139).\n\n Ayyuh\u00e1 \u2019l-kamriyyu hal misl\u00ed tah\u00edm (Ramal) ii. 359 (v. 47).\n\n Az\u00e1ba \u2019l-tibra f\u00ed k\u00e1si \u2019l-lujayni (W\u00e1fir) i. 378 (v. 66).\n\n Azh\u00e0 li-Y\u00fasufa f\u00ed \u2019l-jam\u00e1li khal\u00edfatan (K\u00e1mil) i. 561 (ii. 292).\n\n Azh\u00fa \u2019alayya bi \u2019l-alh\u00e1zin bad\u00ed\u2019\u00e1ti (Bas\u00edt) i. 359 (ii. 87).\n\n Az\u00faruhum wa saw\u00e1du \u2019l-layli yashfa\u2019u l\u00ed (Bas\u00edt) ii. 274 (iv. 252).\n\n\n Ba\u2019astu ilayhi ashk\u00fa mina \u2019l-jaw\u00e0 (Taw\u00edl) i. 569 (ii. 300).\n\n Bad\u00e1 fa-ar\u00e1n\u00ed \u2019l-zabya wa \u2019l-ghusna wa \u2019l-badra (Taw\u00edl) ii. 170 (iv.\n 142).\n\n Bad\u00e1 fa-k\u00e1l\u00fa tab\u00e1raka \u2019ll\u00e1hu (Munsarih) i. 813 (iii. 215).\n\n Bad\u00e1 l\u00ed min ful\u00e1nin m\u00e1 bad\u00e1 l\u00ed (W\u00e1fir) ii. 217 (iv. 193).\n\n Bad\u00e1 \u2019l-sha\u2019ru f\u00ed wajhih\u00ed fa \u2019ntakam (Mutak\u00e1rib) ii. 462 (v. 161).\n\n Bad\u00e1 rab\u00ed\u2019u \u2019l-\u2019iz\u00e1ri li \u2019l-hudaki (Munsarih) ii. 490 (v. 190).\n\n Badat kamaran wa m\u00e1lat ghusna b\u00e1nin (W\u00e1fir) i. 833; ii. 84 (iii. 237;\n iv. 50).\n\n Badat kamaran wa m\u00e1sat ghusna b\u00e1nin (W\u00e1fir) iv. 286 (viii. 303).\n\n Badat li-tuh\u00e1k\u00ed husnah\u00fa wa jam\u00e1lahu (Taw\u00edl) iv. 281 (viii. 298).\n\n Badat liya f\u00ed \u2019l-bust\u00e1ni bi \u2019l-hulali \u2019l-khuzri (Taw\u00edl) ii. 639 (v.\n 346).\n\n Bad\u00ed \u2019al-husni kam h\u00e1z\u00e1 \u2019l-tajann\u00ed (W\u00e1fir) i. 338 (ii. 63).\n\n Bad\u00ed\u2019atu \u2019l-husni azhat bighyat\u00ed abadan (Bas\u00edt) iii. 649 (vii. 366).\n\n B\u00e1dir bi-khayrin iz\u00e1 m\u00e1 kunta muktadiran (Bas\u00edt) i. 737 (iii. 136).\n\n B\u00e1dir il\u00e0 ayyi ma\u2019r\u00fafin hamamta bi-hi (Bas\u00edt) ii. 207 (iv. 181).\n\n Bakaytu ghar\u00e1man wa \u2019shtiy\u00e1kan wa lau\u2019atan (Taw\u00edl) iii. 653 (vii. 369).\n\n Bak\u00edti f\u00ed \u2019l-izzi wa \u2019l-ikb\u00e1li y\u00e1 d\u00e1ru (Bas\u00edt) iv. 193 (viii. 207).\n\n Balaghtu \u2019l-mur\u00e1da wa z\u00e1la \u2019l-\u2019an\u00e1 (Mutak\u00e1rib) iii. 333 (vii. 59).\n\n Balligh am\u00e1nata man wafat maniyyatuhu (Bas\u00edt) ii. 421 (v. 114).\n\n B\u00e1na \u2019l-khal\u00edtu bi-man uhibbu fa-adlaj\u00fa (K\u00e1mil) iv. 360 (ix. 27).\n\n Banati \u2019l-mak\u00e1rimu wasta kaffika manzilan (K\u00e1m\u00edl) ii. 166 (iv. 138).\n\n Baniyya \u00c1dama l\u00e1 yahz\u00e1 bi-ka \u2019l-amalu (Bas\u00edt) iii. 110 (vi. 116).\n\n Bayz\u00e1u mask\u00falatu \u2019l-khaddayni n\u00e1\u2019imatun (Bas\u00edt) ii. 272 (iv. 249).\n\n Bi-akrabi d\u00e1rin y\u00e1 Umaymatu fa\u2019lam\u00ed (Taw\u00edl) ii. 386 (v. 75).\n\n Bi-\u2019ayshiki in marrat \u2019alayki jan\u00e1zat\u00ed (Taw\u00edl) ii. 382 (v. 70).\n\n Bi-bazlin wa hilmin s\u00e1da f\u00ed kaumihi \u2019l-fat\u00e0 (Taw\u00edl) i. 432 (ii. 159).\n\n Bi-ghar\u00e1m\u00ed ayyu \u2019uzrin w\u00e1zihin (Ramal) ii. 364 (v. 52).\n\n Bi-kadri \u2019l-kaddi tuktasibu \u2019l-ma\u2019\u00e1l\u00ed (W\u00e1fir) iii. 8 (vi. 5).\n\n Bi-\u2019ll\u00e1hi y\u00e1 d\u00e1ru in marra \u2019l-hab\u00edbu zuhan (Bas\u00edt) ii. 350 (v. 38).\n\n Bi \u2019ll\u00e1hi y\u00e1 kabru hai z\u00e1lat mah\u00e1sinuhu (Bas\u00edt) i. 185; iv. 174 (i.\n 239; viii. 168).\n\n Bi \u2019ll\u00e1hi y\u00e1 muntah\u00e0 sukm\u00ed wa amr\u00e1z\u00ed (Bas\u00edt) iv. 65 (viii. 68).\n\n Bi \u2019ll\u00e1hi y\u00e1 s\u00e1dati tibb\u00fa mar\u00edzakumu (Bas\u00edt) iv. 149 (viii. 144).\n\n Bi \u2019ll\u00e1hi y\u00e1 tarfiya \u2019l-j\u00e1n\u00ed \u2019al\u00e0 kabid\u00ed (Bas\u00edt) iii. 412 (vii. 140).\n\n Bi \u2019l-r\u00fahi asmaru nutkatun min launihi (K\u00e1mil) ii. 280 (iv. 258).\n\n Bi-m\u00e1 bi-jafnika min ghunjin wa min kahali (Bas\u00edt) i. 565 (ii. 296).\n\n Bi-ma \u2019l-ta\u2019allulu l\u00e1 ahlun wa l\u00e1 watanu (Bas\u00edt) i. 396 (ii. 124).\n\n Bi-n\u00e1 mislu m\u00e1 tashk\u00fa fa-sabran la\u2019allan\u00e1 (Taw\u00edl) iii. 413 (vii. 141).\n\n Bi-nafs\u00ed \u2019llaz\u00ed kad z\u00e1ra f\u00ed ghasaki \u2019l-zuj\u00e0 (Taw\u00edl) iii. 527 (vii.\n 253).\n\n Bi-nafs\u00ed wa ahl\u00ed man ar\u00e0 kulla laylatin (Taw\u00edl) iii. 386 (vii. 111).\n\n Bi-nafsiya man radda \u2019l-tahiyyata z\u00e1hikan (Taw\u00edl) i. 766 (iii. 168).\n\n Bi-r\u00fahiya afd\u00ed kh\u00e1la-h\u00fa fauka khaddihi (Taw\u00edl) ii. 378 (v. 65).\n\n Binta \u2019l-kir\u00e1mi balaghti \u2019l-kasda wa \u2019l-arab\u00e1 (Bas\u00edt) ii. 366 (v. 54).\n\n Bittu f\u00ed dir\u2019ih\u00e1 wa b\u00e1ta raf\u00edk\u00ed (Khaf\u00edf) ii. 434 (v. 128).\n\n Bul\u00edtu bi-h\u00e1 wa misl\u00ed l\u00e1 yul\u00e1mu (W\u00e1fir) iv. 236 (viii. 255).\n\n Bushr\u00e0 likayyimih\u00ed iz l\u00e1masat yaduhu (Bas\u00edt) i. 619 (iii. 17).\n\n\n Da\u2019at fa-aj\u00e1ba maul\u00e1h\u00e1 du\u2019\u00e1h\u00e1 (W\u00e1fir) ii. 560 (v. 273).\n\n Da\u2019 \u2019anka laum\u00ed fa-inna \u2019l-laumu ighr\u00e1u (Bas\u00edt) iv. 715 (x. 39).\n\n Dabbartu amraka \u2019indam\u00e1 (K\u00e1mil) iv. 120 (viii. 119).\n\n Da\u2019i \u2019l-ayy\u00e1ma ta\u2019fal m\u00e1 tash\u00e1u (W\u00e1fir) i. 316 (ii. 41).\n\n Da\u2019i \u2019l-mak\u00e1d\u00edra tajr\u00ed f\u00ed a\u2019innatih\u00e1 (Bas\u00edt) ii. 199; iv. 67 (iv. 173;\n viii. 70).\n\n Da\u2019 \u2019l-lauma l\u00e1 asgh\u00ed il\u00e0 kauli l\u00e1imi (Taw\u00edl) i. 663 (iii. 61).\n\n D\u00e1mat laka \u2019l-in\u2019\u00e1mu y\u00e1 sayyid\u00ed (Sar\u00ed\u2019) sayyidiya (Rajaz) i. 155 (i.\n 203).\n\n Da\u2019 muhjat\u00ed tazd\u00e1du f\u00ed khafak\u00e1nihi (K\u00e1mil) i. 663 (iii. 62).\n\n Dan\u00e1 fir\u00e1ku \u2019l-hab\u00edbi wa \u2019ktarab\u00e1 (Munsarih) iv. 291 (viii. 308).\n\n Dan\u00e1 \u2019l-waslu y\u00e1 Masr\u00faru fa-\u2019bshir bil\u00e0 matlin (Taw\u00edl) iv. 200 (viii.\n 221).\n\n Danat h\u00edna h\u00e1la \u2019l-mautu bayn\u00ed wa baynah\u00e1 (Taw\u00edl) ii. 383 (v. 71).\n\n Dariji \u2019l-ayy\u00e1ma tandarij (K\u00e1mil) i. 577 (ii. 309).\n\n Darriji \u2019l-ayy\u00e1ma tandariju (Mad\u00edd) ii. 244 (iv. 220).\n\n Da\u2019\u00fa muklat\u00ed tabk\u00ed \u2019al\u00e0 fakdi man ahw\u00e0 (Taw\u00edl) iv. 112 (viii. 112).\n\n Duj\u00fajiyyatu \u2019l-far\u2019ayni mahz\u00famatu \u2019l-hash\u00e1 (Taw\u00edl) i. 83 (i. 116).\n\n Dum\u00fa\u2019u \u2019ayn\u00ed bi-h\u00e1 \u2019nfiz\u00e1zu (Bas\u00edt) ii. 433 (v. 127).\n\n D\u00fanaka y\u00e1 sayyid\u00ed wardatan (Mujtass?) iv. 256 (viii. 275).\n\n\n Fa\u2019aln\u00e1 jam\u00edlan k\u00e1bal\u00fan\u00e1 biziddihi (Taw\u00edl) i. 25 (i. 43).\n\n Fa-baynam\u00e1 z\u00e1ka \u2019l-mal\u00edhu f\u00ed mahall (Rajaz) iv. 577 (ix. 250).\n\n Fadaytuka innam\u00e1 \u2019khtarn\u00e1ka \u2019amdan (W\u00e1fir) i. 898 (iii. 303).\n\n Fa-f\u00ed \u2019l-hilmi itk\u00e1nun wa f\u00ed \u2019l-\u2019afwi haybatun (Taw\u00edl) i. 432.\n\n Fa-hal ba\u2019da haz\u00e1 \u2019l-bu\u2019di \u2019ayn\u00ed tar\u00e1kumu (Taw\u00edl) iv. 305 (viii. 321).\n\n Fa-hal ba\u2019da h\u00e1z\u00e1 \u2019l-bu\u2019di yurj\u00e0 wis\u00e1luh\u00e1 (Taw\u00edl) iv. 306 (viii. 322).\n\n Fa-hal li-maul\u00e1ya \u2019itfu kalbin (Bas\u00edt) ii. 433 (v. 127).\n\n Fa-hal yajma\u2019u \u2019l-rahm\u00e1nu l\u00ed wa lakum shamlan (Taw\u00edl) iv. 307 (viii.\n 323).\n\n Fa-in lam yajid sabran li-kitm\u00e1ni sirrihi (Taw\u00edl) i. 589 (ii. 320).\n\n Fa-in tas-al\u00fan\u00ed bi \u2019l-nis\u00e1i fa-innan\u00ed (Taw\u00edl) i. 812 (iii. 214).\n\n Fa-in tazhak\u00ed y\u00e1 Hindu y\u00e1 rubba laylatin (Taw\u00edl) iii. 373 (vii. 98).\n\n Fa-ka-annah\u00e1 wa ka-anna h\u00e1mila k\u00e1sih\u00e1 (K\u00e1mil) iv. 714 (x. 38).\n\n Fa-kam kad wakaftu wa kam kad fataktu (Mutak\u00e1rib) iii. 88 (vi. 91).\n\n Fa-kam min shakiyyin bi-l\u00e0 r\u00e1hatin (Mutak\u00e1rib) iii. 6 (vi. 2).\n\n Fa-khada\u2019tuh\u00fa bikhad\u00ed\u2019atin lamm\u00e1 at\u00e0 (K\u00e1mil) i. 319 (ii. 44).\n\n Fakkartu s\u00e1\u2019ata waslih\u00e1 f\u00ed hajrih\u00e1 (K\u00e1mil) iv. 526 (ix. 198).\n\n Fakru \u2019l-gan\u00ed yuzhabu anw\u00e1rahu (Sar\u00ed\u2019) i. 213 (i. 272).\n\n Fa-kultu li-\u2019uzzal\u00ed l\u00e1 ta\u2019zil\u00fan\u00ed (W\u00e1fir) iv. 94 (viii. 95).\n\n Fa-kuntu bi-khayrin summa bittu bi-ziddihi (Taw\u00edl) ii. 386 (v. 75).\n\n Fa-la-asbiranna \u2019al\u00e0 haw\u00e1ka tajalludan (K\u00e1mil) ii. 264 (iv. 241).\n\n Fa-l\u00e1 rahima \u2019l-rahm\u00e1nu turbata \u2019azmihi (Taw\u00edl) iv. 722 (x. 47).\n\n Fa-l\u00e1 tas\u2019au il\u00e0 ghayr\u00ed (Hazaj) ii. 377 (v. 65).\n\n Fa-lau kabla mabk\u00e1h\u00e1 bakaytu sab\u00e1batan (Taw\u00edl) iii. 552 (vii. 275).\n\n Fa-li\u2019ll\u00e1hi kalbun l\u00e1 yal\u00ednu li-\u2019\u00e1shikin (Taw\u00edl) iii. 493 (vii. 222).\n\n Fa-l\u00ed sad\u00edkun wa la-h\u00fa lihyatun (Sar\u00ed\u2019) ii. 218 (iv. 194).\n\n Fa-m\u00e1 huwa ill\u00e1 an ar\u00e1hu faj\u00e1atan (Taw\u00edl) iv. 563 (ix. 235).\n\n Fa-min sha\u2019rih\u00e1 laylun wa min farkih\u00e1 fajru (Taw\u00edl) iv. 286 (viii.\n 303).\n\n Fa-r\u00edkuh\u00fa khamrun wa-anf\u00e1suh\u00fa (Sar\u00ed\u2019) ii. 219 (iv. 195).\n\n Fa-t\u00e1rat tuy\u00farun bi \u2019l-\u2019ash\u00e1i wa s\u00e1h\u00fa (Taw\u00edl) iv. 30 (viii. 34).\n\n Fa-wakaftu andubu z\u00e1\u2019in\u00edna tahammal\u00fa (K\u00e1mil) iv. 360 (ix. 27).\n\n Fa-y\u00e1 munyat\u00ed l\u00e1 tablagh\u00ed \u2019l-hajra wa \u2019l-jaf\u00e1 (Taw\u00edl) i. 629 (iii. 28).\n\n Fa-yaumu \u2019l-am\u00e1n\u00ed yaumu fauz\u00ed bi-kurbikum (Taw\u00edl) i. 50 (i. 75)\n\n Fa-yaumu am\u00e1n\u00ed yauma kurbikum\u00fa minn\u00ed (Taw\u00edl) i. 887 (iii. 291).\n\n Fa-y\u00e1 z\u00e1ir\u00ed min ba\u2019di farti sud\u00fadihi (Taw\u00edl) i. 679 (iii. 78).\n\n F\u00ed jabhati \u2019l-dahri satrun lau nazarta lahu (Bas\u00edt) iv. 623 (ix. 297).\n\n F\u00ed \u2019l-kalbi minniya n\u00e1ru (Mujtass) iii. 400 (vii. 127).\n\n F\u00ed \u2019l-z\u00e1hib\u00edna \u2019l-awwal\u00ed(na) (K\u00e1mil) ii. 7 (iii. 318).\n\n F\u00ed wajhih\u00e1 sh\u00e1fi\u2019un yamh\u00fa is\u00e1atah\u00e1 (Bas\u00edt) i. 368 (ii. 97).\n\n\n Ghadara \u2019l-zam\u00e1nu bi-shamlin\u00e1 fatafarrak\u00e1 (K\u00e1mil) iv. 702 (x. 26).\n\n Ghadara \u2019l-zam\u00e1nu wa lam yazal ghadd\u00e1ran (K\u00e1mil) ii. 57 (iv. 22).\n\n Ghammun wa huznun f\u00ed \u2019l-fu\u00e1di muk\u00edmu (Kam\u00edl) ii. 55 (iv. 19).\n\n Ghar\u00e1ibu \u2019l-dam\u2019i f\u00ed khaddayhi taztaribu (Bas\u00edt) i. 767 (iii. 169).\n\n Ghar\u00e1m\u00ed f\u00edka y\u00e1 kamar\u00ed ghar\u00edm\u00ed (W\u00e1fir) i. 852 (iii. 256).\n\n Ghar\u00e1m\u00ed mina \u2019l-ashw\u00e1ki wa \u2019l-sukmu z\u00e1idun (Taw\u00edl) iii. 482 (vii. 211).\n\n Ghul\u00e1miyyatu \u2019l-ard\u00e1fi tahtazzu f\u00ed \u2019l-sib\u00e1 (Taw\u00edl) ii. 459 (v. 157).\n\n\n Habas\u00fan\u00ed \u2019an hab\u00edb\u00ed kaswatan (Ramal) ii. 363 (v. 51).\n\n Habba r\u00edhun mina \u2019l-him\u00e0 wa nas\u00edmu (Khaf\u00edf) i. 580 (ii. 311).\n\n Hab\u00edbiya m\u00e1 h\u00e1z\u00e1 \u2019l-tab\u00e1\u2019udu wa \u2019l-kil\u00e1 (Taw\u00edl) ii. 257 (iv. 234).\n\n Hab\u00edbun kullam\u00e1 fakkartu f\u00edhi (W\u00e1fir) i. 196 (i. 250).\n\n Hab l\u00ed jan\u00e1yata m\u00e1 zallat bi-hi \u2019l-kadamu (Bas\u00edt) i. 313; iv. 311 (ii.\n 38; viii. 327).\n\n Habn\u00ed janaytu fa-lam yazal ahlu \u2019l-nuh\u00e0 (K\u00e1mil) i. 285 (ii. 9).\n\n Hab\u00fa l\u00ed had\u00edsan min had\u00edsikum\u00fa \u2019as\u00e0 (Taw\u00edl) i. 870 (iii. 274).\n\n Hadassan\u00e1 \u2019an ba\u2019zi ashy\u00e1khihi (Sar\u00ed\u2019) ii. 81 (iv. 47).\n\n Haddadan\u00ed Kh\u00e1lidun bi-kat\u2019i yad\u00ed (Munsarih) ii. 183 (iv. 156).\n\n Had\u00eds\u00ed \u2019aj\u00edbun f\u00e1ka kulla \u2019l-\u2019aj\u00e1ibi (Taw\u00edl) ii. 166 (iv. 139).\n\n Hajama \u2019l-sur\u00faru \u2019alayya hatt\u00e0 annahu (K\u00e1mil) ii. 651 (v. 355).\n\n Hajara \u2019l-man\u00e1mu wa w\u00e1sala \u2019l-tash\u00edlu (K\u00e1mil) iv. 65 (viii. 68).\n\n Hakama \u2019l-zam\u00e1nu bi-annan\u00ed laka \u2019\u00e1shikun (K\u00e1mil) i. 906 (iii. 312).\n\n Han\u00edan laka \u2019l-m\u00e1lu \u2019llaz\u00ed kad hawaytahu (Taw\u00edl) ii. 381 (v. 69).\n\n Han\u00edan mar\u00edan ghayra d\u00e1in mukh\u00e1mirin (Taw\u00edl) i. 373 (ii. 102).\n\n Has btukum\u00fa dir\u2019an has\u00edn\u00e1 li-tamna\u2019\u00fa (Taw\u00edl) i. 77 (i. 108).\n\n Hassanta zannaka bi \u2019l-ayy\u00e1mi iz hasunat (Bas\u00edt) i. 849; iv. 132 (iii.\n 253; viii. 130).\n\n Hatafa \u2019l-subhu bi \u2019l-duj\u00e0 fa\u2019skin\u00edh\u00e1 (Khaf\u00edf) i. 96 (i. 132).\n\n Hatafa \u2019l-fajru bi \u2019l-san\u00e1 fa\u2019ski khamran (Khaf\u00edf) iv. 258 (viii. 276).\n\n Hatakta \u2019l-zam\u00edra bi-raddi \u2019l-tuhaf (Mutak\u00e1rib) ii. 455 (v. 153).\n\n H\u00e1tih\u00e1 bi-\u2019ll\u00e1hi h\u00e1ti (Ramal) i. 62 (i. 89).\n\n Hatt\u00e0 mat\u00e0 haz\u00e1 \u2019l-sud\u00fadu wa z\u00e1 \u2019l-jaf\u00e1 (K\u00e1mil) i. 53; 71 (i. 78; 101).\n\n Hatt\u00e0 mat\u00e0 yamz\u00ed \u2019l-tah\u00e1juru wa \u2019l-kil\u00e1 (K\u00e1mil) ii. 165 (iv. 137).\n\n Hawat mina \u2019l-husni m\u00e1 lam yahwih\u00ed basharun (Bas\u00edt) iii. 379 (vii.\n 104).\n\n Hawwin \u2019alayka fa-inna \u2019l-am\u00faru (Mutak\u00e1rib aslam) ii. 244 (iv. 220).\n\n Hayf\u00e1u tukhjilu ghusna \u2019l-b\u00e1ni k\u00e1matuh\u00e1 (Bas\u00edt) i. 553 (ii. 285).\n\n Haysum\u00e1 kunta kad wak\u00e1ka il\u00e1h\u00ed (Khaf\u00edf) i. 420 (ii. 148).\n\n H\u00e1z\u00e1 jaz\u00e1u man \u2019as\u00e0 (K\u00e1mil) iv. 351 (ix. 17).\n\n H\u00e1z\u00e1 \u2019l-safarjalu lazz\u00e1ti \u2019l-war\u00e0 fa-ghad\u00e1 (Bas\u00edt) i. 118 (i. 158).\n\n H\u00e1z\u00e1 muhibbuka matwiyyun \u2019al\u00e0 kabadih (Bas\u00edt) ii. 300 (iv. 279).\n\n H\u00e1z\u00e1 wa in k\u00e1na f\u00ed j\u00fa\u2019in wa izz\u00e1ri (Bas\u00edt) iii. 403 (vii. 129).\n\n H\u00e1zihi rauzatun wa haz\u00e1 ghad\u00edrun (Khaf\u00edf) iv. 193 (viii. 207).\n\n Haz\u00ed \u2019llat\u00ed l\u00e1 \u2019na t\u00fala \u2019l-dahri n\u00e1s\u00edh\u00e1 (Bas\u00edt) iv. 287 (viii. 304).\n\n Himamu \u2019l-mul\u00faki iz\u00e1 ar\u00e1d\u00fa zikrah\u00e1 (K\u00e1mil) ii. 414 (v. 106).\n\n Hiya \u2019l-mak\u00e1d\u00edru fa-m\u00e1 yughn\u00ed \u2019l-hazar (Rajaz) iv. 298 (viii. 314).\n\n Hiya \u2019l-shamsu maskanuh\u00e1 f\u00ed \u2019l-sam\u00e1i (Mutak\u00e1rib) i. 761 (iii. 163).\n\n Hum hammal\u00fan\u00ed f\u00ed \u2019l-haw\u00e0 ghayra t\u00e1kat\u00ed (Taw\u00edl aslam) i. 409 (ii. 137).\n\n Hum rahhal\u00fa yauma \u2019l-kham\u00edsi \u2019ashiyyatan (Taw\u00edl) i. 286 (ii. 10).\n\n Hurimtu waf\u00e1a \u2019l-\u2019ahdi in kuntu ba\u2019dakum (Taw\u00edl) iv. 29 (viii. 34).\n\n H\u00fariyyatun h\u00e1ra kalb\u00ed f\u00ed mah\u00e1sinih\u00e1 (Bas\u00edt) iii. 379 (vii. 105).\n\n H\u00farun har\u00e1iru m\u00e1 hamamna bi-r\u00edbatin (K\u00e1mil) ii. 450 (v. 148).\n\n Huwa \u2019l-kalbu wa \u2019bnu \u2019l-kalbi wa \u2019l-kalbu jadduhu (Taw\u00edl) iv. 11\n (viii. 15).\n\n Huwa \u2019l-rizku l\u00e0 hallun ladayka wa l\u00e1 rabtu (Taw\u00edl) i. 22 (i. 39)\n\n Huyy\u00edta min malakin \u2019az\u00edmi \u2019l-sh\u00e1ni (K\u00e1mil) i. 349 (ii. 75).\n\n Huz\u00farukum la-n\u00e1 sharafun (W\u00e1fir) i. 131 (i. 175).\n\n\n Ibnn \u2019l-li\u00e1mi wa \u2019bnu kalbin m\u00e1ridu (Rajaz) iv. 11 (viii. 15, not\n translated).\n\n Iftah\u00fa \u2019l-b\u00e1ba fa-kad j\u00e1a \u2019l-tab\u00edb (Ramal) ii. 570 (v. 284).\n\n Ihfaz mash\u00edbaka min \u2019aybin yudannisuhu (Bas\u00edt) ii. 77 (iv. 43).\n\n Ihris \u2019al\u00e0 farti \u2019l-kul\u00fabi mina \u2019l-az\u00e0 (K\u00e1mil) i. 468; iv. 726 (ii.\n 197; x. 50).\n\n Ij\u2019al nad\u00edmaka akd\u00e1han tuw\u00e1siluh\u00e1 (Bas\u00edt) ii. 378 (v. 66).\n\n Ik\u00e1matu \u2019l-ghar\u00edbi bi kulli arzin (W\u00e1fir) iii. 447 (vii. 175).\n\n Ikran bi-r\u00e1yika r\u00e1ya ghayrika wa \u2019stashir (K\u00e1mil) ii. 214 (iv. 189).\n\n Il\u00e0 kam z\u00e1 \u2019l-dal\u00e1lu wa z\u00e1 \u2019l-tajann\u00ed (W\u00e1fir) ii. 265 (iv. 242).\n\n Il\u00e0 \u2019l-ahli balligh inna z\u00e1 ash-amu \u2019l-khabar (Taw\u00edl) i. 712 (iii.\n 111).\n\n Il\u00e0 \u2019ll\u00e1h\u00ed askk\u00fa mihnatan wa ka\u00e1batan (Taw\u00edl) i. 708 (iii. 106)\n\n Il\u00e1h\u00ed kalla sabr\u00ed wa \u2019htiy\u00e1l\u00ed (W\u00e1fir) ii. 43 (iii. 344).\n\n Ilayka akbaltu wa f\u00ed kalb\u00ed lahab (Rajaz) i. 710 (iii. 108).\n\n Ilayka As\u2019adu ashk\u00fa min lah\u00edbi jawan (Bas\u00edt) i. 907 (iii. 312).\n\n Ill\u00e1 y\u00e1 \u2019aynu bi \u2019l\u2019-abar\u00e1ti j\u00fad\u00ed (W\u00e1fir) ii. 271 (iv. 248).\n\n Ilsim an\u00e1milah\u00fa fa-lasna an\u00e1milan (K\u00e1mil) ii. 175 (iv. 147).\n\n Ilzam yak\u00ednaka s\u00faa\u2019l-zanni tanju bihi (Bas\u00edt) i. 743 (iii. 142).\n\n In akbalat fatanat bi-husni kiw\u00e1mih\u0227 (Bas\u00edt) ii. 492 (v. 192).\n\n In akbalat katalat wa in hiya adbarat (K\u00e1mil) ii. 254 (iv. 232).\n\n In j\u00eda bi \u2019l-husni kay yuk\u00e1yisahu (Munsarih) i. 107, 155 (i. 144).\n\n In kalla m\u00e1l\u00ed fa-l\u00e1 khillun yus\u00e1hibun\u00ed (Bas\u00edt) i. 160; ii. 214 (i. 208;\n iv. 189).\n\n In k\u00e1na kasd\u00ed ghayrukum y\u00e1 s\u00e1dat\u00ed (K\u00e1mil) iii. 652 (vii. 369).\n\n In k\u00e1na l\u00ed f\u00ed-man ahibbu mush\u00e1rikun (Taw\u00edl) i. 135 (i. 180).\n\n In k\u00e1na wa\u2019dukum\u00fa bi-\u2019l-wasli tazw\u00edru (Bas\u00edt) i. 48 (iii. 252).\n\n In kistu kaddaka bi-\u2019l-gusni \u2019l-rat\u00edbi fakad (Bas\u00edt) i. 64 (i. 92).\n\n In kunta dahraka kullahu (K\u00e1mil) ii. 215 (iv. 190).\n\n In kunta tahw\u00e0 \u2019l-wid\u00e1da minn\u00e1 (Bas\u00edt) ii. 433 (v. 127).\n\n In kunta tazmaru m\u00e1 f\u00ed \u2019l-hubbi ishf\u00e1kan (Bas\u00edt) i. 667 (iii. 65).\n\n In kunta y\u00e1 s\u00e1hi min ajl\u00ed bakayta daman (Bas\u00edt) i. 62 (i. 89).\n\n In kuntu kad aznabtu zanban s\u00e1lifan (K\u00e1mil) i. 733; 844 (iii. 132;\n 249).\n\n In sahha minka \u2019l-raz\u00e0 y\u00e1 man huwa \u2019l-talabu (Bas\u00edt) ii. 270 (iv. 247).\n\n In shakaun\u00e1 bu\u2019dan fa-m\u00e1 z\u00e1 nak\u00falu (Khaf\u00edf) i. 70, 158 (i. 100).\n\n In tazkur\u00fan\u00ed ba\u2019da t\u00fali zam\u00e1n\u00ed (K\u00e1mil) iii. 91 (vi. 94).\n\n In sh\u00edta taslam bi-t\u00fali \u2019l-dahri m\u00e1 tabrah (Bas\u00edt) iv. 93 (viii. 94).\n\n In \u2019udti \u2019udn\u00e1 wa-in w\u00e1fayta w\u00e1fayn\u00e1 (Bas\u00edt) i. 40, 41; 42 (i. 62, 64;\n 65).\n\n In yabghi z\u00fa jahlin \u2019alayka fa-khallih\u00ed (K\u00e1mil) iii. 196 (vi. 214).\n\n \u2019Inabun ta\u2019muh\u00fa ka-ta\u2019m\u2019i \u2019l-shar\u00e1bi (Khaf\u00edf) iv. 248 (viii. 266).\n\n In\u2019am bi-waslika l\u00ed fa-h\u00e1z\u00e1 waktuhu (K\u00e1mil) ii. 451 (v. 148).\n\n \u2019Ind\u00ed \u2019mina \u2019l-shauki wa\u2019l-tizk\u00e1r\u00ed wa\u2019l-burah\u00e1 (Bas\u00edt) i. 310 (ii. 34).\n\n Inna \u2019aysha \u2019l-hamm\u00e1mi atyabu \u2019ayshin (Khaf\u00edf) i. 620 (iii. 19).\n\n Inna h\u00e1z\u00ed hiya \u2019btit\u00e1u sak\u00e1m\u00ed (Khaf\u00edf) i. 763 (iii. 165).\n\n Inna kalb\u00ed yahw\u00e0 \u2019l-mil\u00e1ha zuk\u00faran (Khaf\u00edf) iv. 580 (ix. 253).\n\n Inna \u2019l-haz\u00e1ra lat\u00edfu \u2019l-sauti ya\u2019jibun\u00ed (Bas\u00edt) ii. 360 (v. 48).\n\n Inna li \u2019l-bulbuli sautan f\u00ed \u2019l-sahar (Ramal) ii. 361 (v. 48).\n\n Inna \u2019l-khil\u00e1fata l\u00e1 tad\u00famu li-w\u00e1hidin (K\u00e1mil) i. 94 (i. 129).\n\n Inna \u2019llat\u00ed malakatn\u00ed f\u00ed \u2019l-haw\u00e0 malakat (Bas\u00edt) iv. 235 (viii. 254).\n\n Inna \u2019l-lay\u00e1liya wa\u2019l-ayy\u00e1ma kad tubi\u2019at (Bas\u00edt) ii. 7 (iii. 319).\n\n Inna \u2019llazi khalaka \u2019l-mak\u00e1rima h\u00e1zah\u00e1 (K\u00e1mil) ii. 140 (iv. 111).\n\n Inna \u2019l-nis\u00e1a shay\u00e1t\u00ednun khulikna la-n\u00e1 (Bas\u00edt) ii. 6, 11; iv. 609\n (iii. 318, 322; ix. 282).\n\n Inna \u2019l-nisaa wa-in du\u2019\u00edna li-\u2019iffatin (K\u00e1mil) i. 814 (iii. 216).\n\n Inna \u2019l-ras\u00fala \u2019llaz\u00ed k\u00e1nat ras\u00e1ilun\u00e1 (Bas\u00edt) i. 787 (iii. 189).\n\n Inna \u2019l-rij\u00e1la \u2019l-ul\u00e0 j\u00e1\u00faka min nasab\u00ed (Bas\u00edt) ii. 309 (iv. 289).\n\n Inna Maym\u00fanata l\u00e1 \u2019akla lah\u00e1 sikah (?) i. 35 (i. 57).\n\n Inna sad\u00edka \u2019l-hakki man k\u00e1na ma\u2019ak (Rajaz) i. 748 (iii. 149).\n\n Inna shay-an hal\u00e1ku nafsika f\u00edhi (Khaf\u00edf) i. 85 (i. 118).\n\n Inna yauma \u2019l-fir\u00e1ki katta\u2019a kalb\u00ed (Khaf\u00edf) i. 726 (iii. 124).\n\n Inn\u00ed ilayka mud\u00e0 l-s\u00e1\u2019\u00e1ti muht\u00e1ju (Bas\u00edt) ii. 567 (v. 281).\n\n Inn\u00ed la-a\u2019jubu min su\u00e1li \u2019l-n\u00e1si \u2019an (K\u00e1mil) i. 561 (ii. 293).\n\n Isali \u2019l-\u2019urfa in saalta kar\u00edman (Khaf\u00edf) iv. 363 (ix. 29).\n\n Isbir \u2019al\u00e0 hulwi \u2019l-zam\u00e1ni wa murrihi (K\u00e1mil) iv. 151 (viii. 146).\n\n Isbir fa-f\u00ed \u2019l-sabri khayrun lau \u2019alimta bi-hi (Bas\u00edt) ii. 244 (iv.\n 221).\n\n \u2019Ish bi \u2019l-khid\u00e1\u2019i fa-anta f\u00ed (K\u00e1mil) i. 741 (iii. 141).\n\n \u2019Ishn\u00e1 il\u00e0 an raayn\u00e1 f\u00ed \u2019l-haw\u00e1 \u2019ajab\u00e1 (Bas\u00edt) ii. 366 (v. 54).\n\n Ishrab haniyyan mumti\u2019an bi-\u2019l-\u2019aw\u00e1f\u00ed (Mad\u00edd makhz\u00fam) i. 61 (i. 88).\n\n I\u2019si \u2019l-nis\u00e1a fa-tilka \u2019l-\u2019t\u00e1\u2019atu \u2019l-hasanah (Bas\u00edt) i. 812; iv. 600\n (iii. 214; ix. 282).\n\n Ismu \u2019llaz\u00ed hayyaran\u00ed (Rajaz) iv. 93 (viii. 93).\n\n I\u2019tabir v\u00e1 ayyuh\u00e1 \u2019l-maghr\u00faru (Ramal) ii. 146 (iv. 118).\n\n Iz\u00e1 an\u2019amat Nu\u2019mun \u2019alayya bi-nazratin (Taw\u00edl) ii. 47 (iv. 12).\n\n Iz\u00e1 anhat il\u00e0 \u2019l-qasdi \u2019l-agh\u00e1n\u00ed (W\u00e1fir) iv. 172 (viii. 166).\n\n Iz\u00e1 anta lam yashibka z\u00e1dun mina \u2019l-tuk\u00e0 (Taw\u00edl) i. 472 (ii. 202).\n\n Iz\u00e1 ar\u00e1da \u2019ll\u00e1hu amran li\u2019mriin (Rajaz) i. 215; iv. 17 (i. 275; viii.\n 21).\n\n Iz\u00e1 fatahta daw\u00e1ta \u2019l-izzi wa\u2019l-ni\u2019am (Bas\u00edt) i. 95 (i. 129).\n\n Iz\u00e1 ghazabat raayta \u2019l-n\u00e1sa katl\u00e0 (W\u00e1fir) iv. 172 (viii. 165).\n\n Iz\u00e1 halla \u2019l-sak\u00edlu bi-arzi kaumin (W\u00e1fir) i. 721; 731 (iii. 120; 130).\n\n Iz\u00e1 j\u00e1a \u2019l-mus\u00edbatu f\u00ed ghul\u00e1min (W\u00e1fir) i. 148 (i. 194).\n\n Iz\u00e1 j\u00e1dati \u2019l-duny\u00e1 \u2019alayka fa-jud bi-h\u00e1 (Taw\u00edl) i. 289 (ii. 13).\n\n Iz\u00e1 k\u00e1na \u2019aunu \u2019ll\u00e1hi li \u2019l-mari musi\u2019an (Taw\u00edl) iv. 729 (x. 53).\n\n Iz\u00e1 k\u00e1na f\u00ed \u2019l-h\u00e1j\u00e1ti mahlan il\u00e0 ghadin (Taw\u00edl) i. 150 (i. 196).\n\n Iz\u00e1 k\u00e1na l\u00ed f\u00ed man uhibbu mush\u00e1rikun (Taw\u00edl) ii. 257 (iv. 234).\n\n Iz\u00e1 k\u00e1na sadru \u2019l-mari bi \u2019l-sirri zayyikun (Taw\u00edl) iv. 619 (ix. 292).\n\n Iz\u00e1 kharaja \u2019l-im\u00e1mu min\u2019a \u2019l-daw\u00e1i (W\u00e1fir) ii. 456 (v. 154).\n\n Iz\u00e1 khiftu yauman \u2019it\u00e1ba \u2019llat\u00ed (Mutakarib) i. 660 (iii. 59).\n\n Iz\u00e1 kunta l\u00ed maulan a\u2019\u00edshu bi-fazlihi (Taw\u00edl) ii. 38 (iv. 2).\n\n Iz\u00e1 kunta turz\u00edhu wa yurz\u00edka s\u00e1hibun (Taw\u00edl) ii. 453 (v. 150).\n\n Iz\u00e1 lam akum f\u00ed ba\u2019zi hakkika bi\u2019l-shukri (Taw\u00edl) i. 34 (i. 56).\n\n Iz\u00e1 lam yakun f\u00ed \u2019l-hubbi sukhtun wa l\u00e1 rizan (Taw\u00edl) i. 780 (iii.\n 182.)\n\n Iz\u00e1 lam yakun l\u00ed f\u00ed \u2019l-haw\u00e1 man yuj\u00edrunf (Taw\u00edl) iii. 496 (vii. 225).\n\n Iz\u00e1 lam yakun li \u2019l-amri \u2019indaka h\u00edlatun (Taw\u00edl) ii. 381 (v. 69).\n\n Iz\u00e1 \u2019l-maru lam yudnis mina \u2019l-laumi \u2019irzahu (Taw\u00edl) ii. 135 (iv. 106).\n\n Iz\u00e1 \u2019ltakayn\u00e1 \u2019shtakayn\u00e1 (Mujtass) i. 194 (i. 249).\n\n Iz\u00e1 m\u00e1 at\u00e1ka \u2019l-dahru yauman bi-nakbatin (Taw\u00edl) i. 87 (i. 119).\n\n Iz\u00e1 m\u00e1 \u2019azamta \u2019al\u00e0 h\u00e1jatin (Mutak\u00e1rib) i. 241 (i. 307).\n\n Iz\u00e1 malakati \u2019l-m\u00e1la kaff\u00ed wa-lam ajud (Taw\u00edl) i. 287 (ii. 11).\n\n Iz\u00e1 m\u00e1 \u2019l-dahru jarra \u2019al\u00e0 un\u00e1sin (W\u00e1f\u00edr) i. 741 (iii. 141).\n\n Iz\u00e1 m\u00e1 \u2019l-n\u00e1su jarrabahum lab\u00edbun (W\u00e1f\u00edr) ii. 213 (iv. 188).\n\n Iz\u00e1 m\u00e1 nad\u00edm\u00ed \u2019allan\u00ed summa \u2019allan\u00ed (Taw\u00edl) ii. 56 (iv. 20).\n\n Iz\u00e1 m\u00e1 ram\u00e1ka \u2019l-dahru minhu bi-nakbatin (Taw\u00edl) iv. 151 (viii. 146).\n\n Iz\u00e1 raayn\u00e1 muhibban kad azarra bi-hi (Bas\u00edt) ii. 385, 465 (v. 73, 164).\n\n Iz\u00e1 raayta \u2019l-wad\u00e1\u2019a fa\u2019sbir (Basit) iv. 60 (viii. 63).\n\n Iz\u00e1 rafa\u2019u \u2019l-zam\u00e1nu \u2019alayka shakhsan (W\u00e1fir) i. 690 (iii. 89).\n\n Iz\u00e1 sad\u00edkun sadda \u2019an ilfihi (Sar\u00ed\u2019) i. 862 (iii. 266).\n\n Iz\u00e1 sahiba \u2019l-fat\u00e0 \u2019izzan wa sa\u2019dan (W\u00e1f\u00edr) iv. 617 (ix. 291).\n\n Iz\u00e1 salimat h\u00e1mu \u2019l-rij\u00e1li mina \u2019l-rad\u00e0 (Taw\u00edl) ii. 80; iv. 641 (iv.\n 46; ix. 314).\n\n Iz\u00e1 z\u00e1ka sadr\u00ed asta\u2019\u00ednu bi-kh\u00e1likin (Taw\u00edl) iv. 154 (viii. 149).\n\n Izra\u2019 jam\u00edlan wa lau f\u00ed ghayri mauzi\u2019ihi (Bas\u00edt) i. 737 (iii. 136).\n\n Izrib bi-khanjarika \u2019l-\u2019an\u00eddi wa l\u00e1 takhaf (K\u00e1mil) iii. 445 (_see_ vii.\n 173).\n\n\n J\u00e1a \u2019l-ras\u00falu bi-waslin minka yatma\u2019un\u00ed (Bas\u00edt) i. 785 (iii. 188).\n\n J\u00e1a \u2019l-sur\u00faru az\u00e1ia \u2019l-hamma wa \u2019l-hazan\u00e1 (Bas\u00edt) ii. 373 (v. 61).\n\n J\u00e1at bi-l\u00e1 mau\u2019idin f\u00ed zulmati \u2019l-ghasaki (Bas\u00edt) ii. 322 (not\n translated).\n\n J\u00e1at mubarki\u2019atan fakultu lah\u00e1 \u2019sfir\u00ed (K\u00e1mil) iv. 261 (viii. 280).\n\n J\u00e1da \u2019l-zam\u00e1nu bi-man uhibbu fa-a\u2019tab\u00e1 (K\u00e1mil), iv. 520 (ix. 192).\n\n J\u00e1dat bi-kussin n\u00e1\u2019imin (Rajaz) i. 898 (iii. 304).\n\n Jahannamun wa lazan summa \u2019l-hat\u00edmu kaz\u00e1 (Bas\u00edt), ii. 532 (v. 240).\n\n Jam\u00ed\u2019u l-san\u00e1i\u2019i mislu \u2019l-\u2019uk\u00fad (Mutakarib) i. 242 (i. 308).\n\n Jam\u00ed\u2019u m\u00e1 k\u00e1lati \u2019l-\u2019ushsh\u00e1ku min kamadin (Bas\u00edt) i. 635 (iii. 33).\n\n Janna\u2019l-zal\u00e1mu wa h\u00e1ja \u2019l-wajdu bi \u2019l-sakami (Bas\u00edt), i. 413, 612; ii.\n 357 (ii. 140; iii. 11; v. 45).\n\n Jasadun n\u00e1hilun wa kalbun jar\u00edhu (Khaf\u00edf) i. 582 (ii. 314).\n\n Jaysh\u00e1ni yaktatil\u00e1ni t\u00fala nah\u00e1rihim (K\u00e1mil) i. 97 (i. 132).\n\n Jinniyyatun wa lah\u00e1 Jinnun tu\u2019allimuh\u00e1 (Bas\u00edt) ii. 452 (v. 149).\n\n Jism\u00ed ghad\u00e1 manzilu\u2019l-ask\u00e1mi wa\u2019l-mihani (Basit) Mukhammas ii. 253 (iv.\n 230).\n\n\n Kaannah\u00e1 misla m\u00e1 tahw\u00e1hu kad khulikat (Bas\u00edt) iv. 272 (viii. 291).\n\n Kaannam\u00e1 al-khaukhu f\u00ed rauzihi (Sar\u00ed\u2019) iv. 252 (viii. 270).\n\n Kaanna \u2019l-khiz\u00e1bu \u2019al\u00e0 kaffih\u00e1 (Mutak\u00e1rib) i. 707 (iii. 105).\n\n Kaannam\u00e1 \u2019l-tinu yabd\u00fa min-hu abyazuhu (Bas\u00edt) iv. 250 (viii. 268).\n\n Kaannam\u00e1 tabsimu \u2019an l\u00faluin (Sar\u00ed\u2019) i. 58 (i. 86).\n\n Kaanna rub\u00e0 \u2019l-n\u00e1rinji iz habbati \u2019l-sab\u00e1 (Taw\u00edl) iv. 253 (viii. 272).\n\n Ka-anna sul\u00e1fa \u2019l-khamri min m\u00e1i r\u00edkih\u00e1 (Taw\u00edl) i. 659 (iii. 57).\n\n Kaanna zam\u00e1nan\u00e1 min kaumi L\u00fatin (W\u00e1fir) i. 896 (iii. 301).\n\n Kabbaltuh\u00fa faswaddati \u2019l-mukulu \u2019llat\u00ed (K\u00e1mil) i. 821 (iii. 224).\n\n Kabid\u00ed uk\u00e1biduhu wa sadr\u00ed zayyiku (K\u00e1mil) i. 505 (ii. 238).\n\n Kad afsahat bi \u2019l-watari \u2019l-a\u2019jam\u00ed (Sar\u00ed\u2019) iv. 173 (viii. 166).\n\n Kad ar\u2019asha \u2019l-dahru ayya ra\u2019shin (Bas\u00edt) i. 107 (i. 144).\n\n Kad \u2019\u00e1raza \u2019l-badru jahlan husna s\u00faratih\u00e1 (Bas\u00edt) iv. 273 (viii. 291.)\n\n Kad bak\u00edn\u00e1 muwaswis\u00edna hay\u00e1r\u00e0 (Khaf\u00edf) iv. 44 (viii. 48).\n\n Kad hayyajatn\u00ed \u2019l-khud\u00fadu \u2019l-humru wa \u2019l-hadaku (Bas\u00edt) iv. 66 (viii.\n 69).\n\n Kad j\u00e1aka \u2019l-muhru \u2019llaz\u00ed nazala \u2019l-wagh\u00e0 (K\u00e1mil) i. 684 (iii. 83).\n\n Kad karraha \u2019l-dam\u2019u jafn\u00ed fa\u2019ktaz\u00e0 \u2019ajaban (Bas\u00edt) ii. 365 (v. 53).\n\n Kad kultu muz s\u00e1ra \u2019l-siy\u00e1ku bi-him (K\u00e1mil) iv. 60 (viii. 63).\n\n Kad kultu yauman li-khillin (Muytass) iv. 270 (viii. 289).\n\n Kad kuntu abk\u00ed \u2019al\u00e0 m\u00e1 f\u00e1ta min farahin (Bas\u00edt) i. 783 (iii. 185).\n\n Kad kuntu ahsibu anna waslaka yushtar\u00e0 (K\u00e1mil) i. 635 (iii. 34).\n\n Kad kuntu ahw\u00e0 an ush\u00e1tiraka \u2019l-rad\u00e0 (K\u00e1mil) ii. 12 (iii. 323).\n\n Kad kuntu arj\u00fa bi-anna \u2019al-shamla yajtami\u2019u (Bas\u00edt) i. 188 (i. 242).\n\n Kad kuntu f\u00ed watan\u00ed wa \u2019l-shamlu mujtami-*\u2019un (Bas\u00edt) iv. 228 (viii.\n 247).\n\n Kad m\u00e1la l\u00ed tarabun mina \u2019l-aut\u00e1ri (K\u00e1mil) iv. 206 (viii. 227).\n\n Kad s\u00e1baka \u2019l-tarfa bi-tirfin s\u00e1bikin (Rajaz) i. 541 (ii. 273).\n\n Kad s\u00e1ra sirr\u00ed bi \u2019l-dum\u00fa\u2019i \u2019al\u00e1niyah (K\u00e1mil) i. 887 (iii. 285).\n\n Kad yaslamu \u2019l-mutmasu min hufratin (Sar\u00ed\u2019) i. 207 (i. 265).\n\n Kadamun \u2019alayka mub\u00e1rakun (K\u00e1mil) iv. 173 (viii. 167).\n\n Kaf\u00e1ka bi-anna \u2019l-mauta b\u00e1d\u00ed \u2019l-\u2019aj\u00e1ibi (Taw\u00edl) i. 657 (iii. 56).\n\n Kaf\u00e0 \u2019l-muhibb\u00edna f\u00ed \u2019l-duny\u00e1 \u2019az\u00e1buhumu (Bas\u00edt) ii. 228 (iv. 205).\n\n Kaffa \u2019l\u2019-aw\u00e1zilu \u2019an k\u00edlin wa \u2019an k\u00e1lin (Bas\u00edt) ii. 230 (iv. 207).\n\n Kaff\u00fa \u2019l-mal\u00e1ma kaf\u00e1n\u00ed m\u00falimu \u2019l-sakami (Bas\u00edt) iv. 235 (viii. 254).\n\n K\u00e1la \u2019l-\u2019aw\u00e1zilu \u2019ann\u00ed kad sal\u00e1 kazab\u00fa (Bas\u00edt) ii. 460 (v. 158).\n\n K\u00e1la \u2019l-\u2019aw\u00e1zilu m\u00e1 h\u00e1z\u00e1 \u2019l-ghar\u00e1mu bi-hi (Bas\u00edt) ii. 459 (v. 158).\n\n K\u00e1la \u2019l-im\u00e1mu Ab\u00fa Nuw\u00e1sin wa-hwa f\u00ed (K\u00e1mil) ii. 458 (v. 157).\n\n K\u00e1la \u2019l-wush\u00e1tu bad\u00e1 f\u00ed \u2019l-khaddi \u2019\u00e1rizuhu (Bas\u00edt) ii. 459 (v. 157).\n\n K\u00e1lat ar\u00e1ka khazabta \u2019l-shayba kultu la-h\u00e1 (Bas\u00edt) ii. 218; iv. 277\n (iv. 194; viii. 295).\n\n K\u00e1lat wa kad \u2019araztu \u2019an ghishy\u00e1nih\u00e1 (K\u00e1mil) i. 898 (iii. 303).\n\n K\u00e1lat wa kad la\u2019iba \u2019l-ghar\u00e1mu bi-\u2019itfih\u00e1 (K\u00e1mil), iv. 525 (ix. 197).\n\n K\u00e1lati \u2019l-\u2019ushsh\u00e1ku in lam yuskin\u00e1 (K\u00e1mil) makhz\u00fam, iv. 267 (viii.\n 285).\n\n Kalbu \u2019l-muhibbi \u2019al\u00e0 \u2019l-ahb\u00e1bi mat\u2019\u00fabu (Bas\u00edt), i. 336; ii. 172 (ii.\n 62; iv. 144).\n\n Kalbu \u2019l-mutayyimi k\u00e1da an yatafattat\u00e1 (K\u00e1mil), i. 337 (ii. 63).\n\n Kaliftu bi-h\u00e1 fatt\u00e1nata \u2019l-Turki wa \u2019l-\u2019Arab (Taw\u00edl), ii. 345 (v. 32,\n replaced by lines from Bresl. ed.).\n\n Kaliftu bi-h\u00e1 wa kad tammat bi-husnin (W\u00e1fir) iii. 540 (vii. 265).\n\n K\u00e1l\u00fa Ab\u00fa \u2019l-\u2019Sakri min Shayb\u00e1na kultu lahum (Bas\u00edt) ii. 409 (v. 100).\n\n K\u00e1l\u00fa bad\u00e1 khattu \u2019l-\u2019iz\u00e1ri bi-khaddihi (K\u00e1mil) ii. 219 (iv. 196).\n\n K\u00e1l\u00fa bay\u00e1zu \u2019l-sha\u2019ri n\u00farun s\u00e1ti\u2019un (K\u00e1mil) iv. 276 (viii. 295).\n\n K\u00e1l\u00fa juninta bi-man tahw\u00e0 fa-kultu lahum (Bas\u00edt) i. 854; ii. 228; iv.\n 311 (iii. 258; iv. 205; viii. 326).\n\n K\u00e1l\u00fa wa kad alifat nafs\u00ed tafakkuhah\u00e1 (Bas\u00edt) iv. 251 (viii. 269).\n\n Kam \u2019\u00c1shikin haddasa bi-ajf\u00e1nihi (? second half is Mutak\u00e1rib) i. 88 (i.\n 122).\n\n Kam laylatin kad bittu ma\u2019zaujat\u00ed (Sar\u00ed\u2019) iv. 677 (x. 1).\n\n Kam ma\u2019sharin f\u00ed kub\u00e1bih\u00e1 nazal\u00fa (Munsarih) iii. 88 (vi. 91).\n\n Kam z\u00e1 \u2019l-taraddudu f\u00ed \u2019l-aut\u00e1ni tabk\u00edh\u00e1 (Bas\u00edt) iv. 223 (viii. 242).\n\n Kam\u00e1 rak\u00e1 ahadukum baghlah (Sar\u00ed\u2019) iv. 279 (viii. 297).\n\n Kam\u00e1 \u2019shtahat khulikat hatt\u00e0 iz\u00e1 kamalat (Bas\u00edt) ii. 216 (iv. 191).\n\n Kam\u00e1 \u2019shtahat khulikat hatt\u00e0 iz\u00e1 \u2019tadalat (Bas\u00edt) iv. 549 (ix. 221).\n\n Kamaru \u2019l-z\u00e1mani yal\u00fahu f\u00ed isf\u00e1rihi (K\u00e1mil) iv. 614 (ix. 287).\n\n Kamarun tabadd\u00e0 f\u00ed bad\u00ed\u2019i mah\u00e1sini (K\u00e1mil) iv. 193 (viii. 207).\n\n Kamarun tak\u00e1mala f\u00ed sam\u00e1i jam\u00e1lihi (K\u00e1mil) i. 157 (i. 205).\n\n Kamarun yasullu mina \u2019l-juf\u00fani iz\u00e0 \u2019nsan\u00e0 (K\u00e1mil) iv. 265 (viii. 284).\n\n Kamarun yufattiku bi \u2019l-law\u00e1hizi in ran\u00e1 (K\u00e1mil) i. 281 (ii. 4).\n\n Kamulat sif\u00e1tu \u2019l-\u2019\u00e1shik\u00edna li-man ghad\u00e1 (K\u00e1mil) iv. 236 (viii. 255).\n\n K\u00e1na l\u00ed kalbun a\u2019\u00edshu bi-hi (Mad\u00edd) ii. 437 (v. 131).\n\n K\u00e1na \u2019llaz\u00ed khiftu an yak\u00fan\u00e1 (Bas\u00edt) i. 460 (ii. 189).\n\n K\u00e1nat khaliyyatu nahlin wa\u2019hya \u2019\u00e1miratun (Bas\u00edt) iii. 226; iv. 618 (vi.\n 246; ix. 292).\n\n K\u00e1nat la-h\u00fa arjulu \u2019l-a\u2019l\u00e1ji d\u00e1iratan (Bas\u00edt) iv. 714 (x. 38).\n\n Kasaman bi-l\u00edni kiw\u00e1mika \u2019l-mayy\u00e1si (K\u00e1mil) ii. 170 (iv. 143).\n\n Kasaman bi-nishwati jafnihi wa bi-khasrihi (K\u00e1mil) i. 125 (i. 168).\n\n Kasaman bi-wajnatihi wa b\u00e1simi saghrihi (Kam\u00edl) i. 815; iv. 263 (iii.\n 217; viii. 282).\n\n Kasaman la-kad malaat ah\u00e1d\u00eds\u00ed \u2019l-faz\u00e1 (K\u00e1mil) i. 883 (iii. 287).\n\n Kasrun alayhi tahiyyatun wa sal\u00e1mu (K\u00e1mil) ii. 162 (iv. 134).\n\n Kasurat man\u00e1kibuh\u00fa wa t\u00e1la fak\u00e1ruhu (K\u00e1mil) iv. 279 (viii. 297).\n\n Kataba \u2019l-\u2019iz\u00e1ru-bi-\u2019anbarin f\u00ed l\u00faluin (K\u00e1mil) i. 569; iii. 553 (ii.\n 301; vii. 277).\n\n Kataba \u2019l-\u2019iz\u00e1ru wa y\u00e1 lahu min k\u00e1tibin (Kam\u00ecl) i. 569 (ii. 301).\n\n Katabtu ilayka y\u00e1 z\u00edna \u2019l-mil\u00e1hi (W\u00e1fir) iii. 448 (vii. 176).\n\n Katabtu ilayka wa\u2019l-\u2019abar\u00e1tu tajr\u00ed (W\u00e1fir) i. 625 (iii. 24).\n\n Katabtu ilayka y\u00e1 s\u00fal\u00ed kit\u00e1ban (W\u00e1fir) i. 625 (iii. 24).\n\n Katabtu wal\u00ed kalbun bi-zikriki m\u00fala\u2019un (Taw\u00edl) i. 869 (iii. 293).\n\n Kaum\u00ed hum\u00fa kalal\u00fa Umayma akh\u00ed (K\u00e1mil) ii. 139 (iv. 110).\n\n Kaumun tar\u00e1hum ba\u2019da m\u00e1 sana\u2019\u00fa (Sar\u00ed\u2019) iii. 88.\n\n Kayf\u00e1 \u2019l-jul\u00fasu \u2019al\u00e0 n\u00e1rin wa l\u00e1 khamidat (Bas\u00edt) i. 200 (i. 256).\n\n Kayfa \u2019l-sab\u00edlu il\u00e0 an ablugha \u2019l-arab\u00e1 (Bas\u00edt) ii. 354 (v. 42).\n\n Kayfa \u2019l-tar\u00edku il\u00e0 abw\u00e1bi sulw\u00e1ni (Bas\u00edt) iv. 221 (viii. 240).\n\n Kayfa \u2019stib\u00e1r\u00ed wa n\u00e1ru \u2019l-shauki f\u00ed kibad\u00ed (Bas\u00edt) ii. 164 (iv. 136).\n\n Kazabta b\u00edsa anta min shayt\u00e1ni (Rajaz) i. 710 (iii. 108).\n\n Kazabta f\u00ed kaulika min bil\u00e1li (Rajaz) i. 709 (iii. 108).\n\n Khafarat bi-sayfi \u2019l-lahzi zimmata mighfar\u00ed (K\u00e1mil) i. 778 (iii. 179).\n\n Khajalat ghus\u00fanu \u2019l-b\u00e1ni min khutw\u00e1tih\u00e1 (K\u00e1mil) iv. 202 (viii. 223).\n\n Khala\u2019at hay\u00e1kiluh\u00e1 bi-jar\u2019\u00e1i \u2019l-him\u00e0 (K\u00e1mil) ii. 227 (iv. 240).\n\n Khalakta \u2019l-jam\u00e1la la-n\u00e1 fitnatan (Mutak\u00e1rib) iv. 576 (ix. 249).\n\n Khalati\u2019l-diy\u00e1ru mina l-sir\u00e1ji \u2019l-t\u00e1li\u2019i (K\u00e1mil) iv. 128 (viii. 126).\n\n Khalati \u2019l-zaw\u00e1y\u00e1 min khab\u00e1y\u00e1h\u00e1 kam\u00e1 (K\u00e1mil) ii. 289 (iv. 267).\n\n Khal\u00edl\u00e1ni mamn\u00fa\u2019\u00e1ni min kulli lazzatin (Taw\u00edl) ii. 531 (v. 240).\n\n Khal\u00edlayya hal absartum\u00e1 au sami\u2019tum\u00e1 (Taw\u00edl) iii. 160 (vi. 174).\n\n Khal\u00edlayya hal tahta \u2019l-sam\u00e1i baniyyatun (Taw\u00edl) ii. 414 (v. 107).\n\n Khal\u00edlayya k\u00e1ma \u2019l-kalbu wa \u2019l-dam\u2019u s\u00e1jimu (Taw\u00edl) i. 615 (iii. 14).\n\n Khal\u00edlayya inn\u00ed mughrimu \u2019l-kalbi h\u00e1imu (Taw\u00edl) iii. 483 (vii. 212).\n\n Khal\u00edlayya Rayy\u00e1 kad ajadda bi-kaurih\u00e1 (Taw\u00edl) iii. 369 (vii. 93).\n\n Khal\u00edl\u00ed kuffa \u2019an laum\u00ed wa \u2019azl\u00ed (W\u00e1fir) i. 711 (iii. 110).\n\n Khal\u00edliya kam h\u00e1z\u00e1 \u2019l-taann\u00ed wa-asbiru (Taw\u00edl) i. 448 (ii. 178).\n\n Khal\u00edliya l\u00e1 tas-al \u2019al\u00e0 m\u00e1 bi-muhjat\u00ed (Taw\u00edl) i. 206 (i. 264).\n\n Kharajat tashhudu \u2019l-rif\u00e1ka ruwaydan (Khaf\u00edf) ii. 451 (v. 149).\n\n Kharajtu wa f\u00ed amal\u00ed \u2019audatun (Mutak\u00e1rib) i. 666 (iii. 64).\n\n Kharaj\u00fa bi-hi wa li-kulli b\u00e1kin khalfahu (K\u00e1mil) i. 541 (ii. 281).\n\n Kharasa \u2019l-lis\u00e1nu wa kalla f\u00ed-ki kal\u00e1m\u00ed (K\u00e1mil) iv. 240 (viii. 258).\n\n Khay\u00e1luhum\u00e1 m\u00e1 laysa yabrihu s\u00e1\u2019atan (Taw\u00edl) i. 443 (ii. 173)\n\n Khay\u00e1luka bayna t\u00e1bakati \u2019l-juf\u00fani (W\u00e1fir) iv. 58 (viii. 61).\n\n Khay\u00e1luka f\u00ed \u2019ayn\u00ed wa zikruka f\u00ed fam\u00ed (Taw\u00edl) i. 778 (iii. 179).\n\n Khay\u00e1luka f\u00ed \u2019l-tab\u00e1\u2019udi wa \u2019l-tad\u00e1n\u00ed (W\u00e1fir) i. 318 (ii. 42).\n\n Khay\u00e1luki \u2019ind\u00ed laysa yabrahu s\u00e1\u2019atan (Taw\u00edl) iv. 64 (viii. 66).\n\n Khazanathu ka \u2019l-ummi \u2019l-shaf\u00edkati bi-*\u2019bnih\u00e1 (K\u00e1mil) iv. 519 (ix.\n 191).\n\n Khulikta min \u2019al-tur\u00e1bi fa-sirta hayyan (W\u00e1fir) ii. 215 (iv. 190).\n\n Khuliktu mina \u2019l-tur\u00e1bi fa-sirtu shakhsan (W\u00e1fir) ii. 529 (v. 237).\n\n Khuz mal\u00edkan fauka katfika wa \u2019rtahil (K\u00e1mil) i. 218 (i. 278).\n\n Khuz\u00fa hizrakum min tarfih\u00e1 fa-hwa s\u00e1hirun (Taw\u00edl) i. 564; i. 848; (ii.\n 295; iii. 252).\n\n Kif bi \u2019l-diy\u00e1ri wa hayyi \u2019l-arbu\u2019a \u2019l-durus\u00e1 (Bas\u00edt) i. 452 (ii. 181).\n\n Kif wa \u2019stami\u2019 m\u00e1 jar\u00e0 l\u00ed (Mujtass) iv. 207 (viii. 228).\n\n Kif\u00ed wa \u2019nzur\u00ed minn\u00ed wak\u00fa\u2019a \u2019aj\u00e1ibi (Taw\u00edl) i. 708 (iii. 107).\n\n Kif\u00fa bi-rus\u00fami \u2019l-d\u00e1ri wa \u2019stakhbir\u00fa \u2019an-n\u00e1 (Taw\u00edl) ii. 16 (iii. 328).\n\n Kif\u00fa wa \u2019nzur\u00fa h\u00e1la \u2019llaz\u00ed tahjur\u00fanahu (Taw\u00edl) iv. 63 (viii. 66).\n\n Kif\u00fa zawwid\u00fan\u00ed nazratan kabla baynikum (Taw\u00edl) i. 290 (ii. 15).\n\n Kil\u00e1n\u00e1 saw\u00e1un f\u00ed \u2019l-haw\u00e0 ghayra annah\u00e1 (Taw\u00edl) i. 457.\n\n Kissat\u00ed a\u2019zamu kissah (Ramal) ii. 287 (iv. 265).\n\n Kit\u00e1buka y\u00e1 Masr\u00faru kad hayyaja \u2019l-balw\u00e0 (Taw\u00edl) iv. 225 (viii. 245).\n\n Kiw\u00e1muka fatt\u00e1nun wa tarfuka ahwaru (Taw\u00edl) iv. 43 (viii. 47).\n\n Kul li-kaumin hum li-\u2019ishk\u00ed jahil\u00fa (Ramal) iv. 317 (viii. 332).\n\n Kul li \u2019l-ghaz\u00e1lati wa-hya ghayru ghaz\u00e1lati (K\u00e1mil) ii. 436 (v. 130).\n\n Kul li \u2019l-mal\u00edhati f\u00ed \u2019l-khim\u00e1ri \u2019l-f\u00e1khit\u00ed (K\u00e1mil) i. 219 (i. 280).\n\n Kul li \u2019l-mal\u00edhati f\u00ed \u2019l-khim\u00e1ri \u2019l-muzhabi (K\u00e1mil) iv. 273 (viii.\n 291).\n\n Kul li \u2019l-mal\u00edhati f\u00ed \u2019l-kin\u00e1\u2019i \u2019l-azraki (K\u00e1mil) ii. 286 (iv. 264).\n\n Kul li-man malla waslan\u00e1 wa jaf\u00e1n\u00e1 (Khaf\u00edf) i. 136 (i. 181).\n\n Kul li-man sadda \u2019\u00e1tiban (Khaf\u00edf) ii. 436 (v. 131).\n\n Kul li-man yahmilu kamman (Ramal) i. 7 (i. 15).\n\n K\u00fal\u00ed li-tayfiki yansan\u00ed \u273f \u2019An mazja\u2019\u00ed wakta \u2019l-huj\u00fa\u2019 (K\u00e1mil) iii. 385\n (vii. 109).\n\n K\u00fal\u00ed li-tayfiki yansan\u00ed \u273f \u2019An mazja\u2019\u00ed wakta \u2019l-man\u00e1m (K\u00e1mil) iii. 383\n (vii. 108).\n\n K\u00fal\u00ed li-tayfiki yansan\u00ed \u273f \u2019An mazja\u2019\u00ed wakta \u2019l-ruk\u00e1d (K\u00e1mil) iii. 383\n (vii. 109).\n\n K\u00fal\u00ed li-tayfiki yansan\u00ed \u273f \u2019An mazja\u2019\u00ed wakta \u2019l-wasan (K\u00e1mil) iii. 383\n (vii. 108).\n\n Kullu \u2019bni uns\u00e0 wa in t\u00e1lat sal\u00e1matuhu (Bas\u00edt) ii. 96 (iv. 63).\n\n Kullu juz-in min mah\u00e1sinih\u00e1 (Mad\u00edd) iii. 404 (vii. 131).\n\n Kullu shay-in mina \u2019l-dim\u00e1-i har\u00e1mun (Khaf\u00edf) i. 61 (i. 89).\n\n Kultu li \u2019l-wardi m\u00e1 li-shaukika y\u00faz\u00ed (Khaf\u00edf) iv. 257 (viii. 276).\n\n K\u00fal\u00fa li-man n\u00e1wama \u2019l-ayy\u00e1mu lah r\u00e1mat (Bas\u00edt) i. 45 (i. 68).\n\n Kul\u00fabu \u2019l-\u2019\u00e1shik\u00edna la-h\u00e1 \u2019uy\u00fanu (W\u00e1fir) ii. 261 (iv. 238).\n\n Kun \u2019an hum\u00famika mu\u2019rizan (K\u00e1mil) i. 34 (i. 56).\n\n Kun \u2019an um\u00farika mu\u2019rizan (K\u00e1mil) ii. 17 (iii. 328).\n\n Kun hal\u00edman iz\u00e1 bul\u00edta bi-ghayzin (Khaf\u00edf) ii. 86, 244 (iv. 54, 221).\n\n Kun kayfa sh\u00edta fa-inna \u2019ll\u00e1ha z\u00fa karamin (Bas\u00edt) i. 472; iv. 258 (ii.\n 202; viii. 277).\n\n Kunn\u00e1 \u2019al\u00e0 zahrih\u00e1 wa\u2019l \u2019ayshu f\u00ed raghadin (Bas\u00edt) ii. 383; iii. 398\n (v. 71; vii. 123).\n\n Kunn\u00e1 wa k\u00e1nat la-n\u00e1 \u2019al-ayy\u00e1mu kh\u00e1dimatan (Bas\u00edt) i. 452 (ii. 182).\n\n Kurratu \u2019l-\u2019ayni hab\u00edb\u00ed walad\u00ed (Ramal) ii. 548 (v. 260).\n\n Kuzubu \u2019l-zabarjadi kad humilna wa innam\u00e1 (K\u00e1mil) iv. 257 (viii. 275).\n\n\n L\u00e1 a\u2019shiku \u2019l-abyaza \u2019l-manf\u00fakha min simani (Bas\u00edt) ii. 275 (iv. 252).\n\n L\u00e1 budda l\u00ed min muddatin maht\u00famatin (K\u00e1mil) i. 317; iv. 86 (ii. 41;\n viii. 83).\n\n L\u00e1 farraka \u2019ll\u00e1hu t\u00fala\u2019l-dahri baynakum\u00e1 (Bas\u00edt) ii. 385 (v. 74).\n\n L\u00e1 k\u00e1na yaumu \u2019l-fir\u00e1ki aslan (Bas\u00edt) iv. 45 (viii. 49).\n\n L\u00e1 tahjur\u00fa man l\u00e1 ta\u2019awwada hajrakum (K\u00e1mil) i. 890 (iii. 295).\n\n L\u00e1 tahsib\u00fa inn\u00ed nasaytu \u2019uh\u00fadakum (K\u00e1mil) i. 835 (iii. 238).\n\n L\u00e1 tahsunu\u2019l-wafratu ill\u00e1 wa-h\u00ed (Sar\u00ed\u2019) i. 497 (ii. 230).\n\n L\u00e1 ta\u2019jalanna am\u00edra \u2019l-mu-min\u00edna fa-kad (Bas\u00edt) iii. 401 (vii. 128).\n\n L\u00e1 taj\u2019alann\u00ed fad\u00e1ka \u2019ll\u00e1hu min malikin (Bas\u00edt) iii. 402 (vii. 129).\n\n L\u00e1 takis amradan bi-uns\u00e0 wa l\u00e0 tus(ghi) (Khaf\u00edf) i. 898 (iii. 303).\n\n L\u00e1 talka ill\u00e1 bi-laylin man tuw\u00e1siluhu (Bas\u00edt) ii. 275 (not\n translated).\n\n L\u00e1 tamananna \u2019al\u00e0 l-nis\u00e1i (K\u00e1mil) i. 6 (i. 13).\n\n L\u00e1 tamananna fatan askanta muhjatahu (Bas\u00edt) i. 746 (iii. 145).\n\n L\u00e1 tarhalanna fa-m\u00e1 l\u00ed \u2019an-kum\u00fa jaladun (Bas\u00edt) iv. 59 (viii. 63).\n\n L\u00e1 tarkunanna il\u00e0 \u2019l-fir\u00e1ki (K\u00e1mil) i. 376 (ii. 105).\n\n L\u00e1 tartaj\u00ed wasla \u2019llat\u00ed \u2019ulliktah\u00e1 (K\u00e1mil) iv. 194 (viii. 208).\n\n L\u00e1 tas-ali \u2019l-dahra ins\u00e1fan fa-tazlimuhu (Bas\u00edt) i. 183 (i. 237).\n\n L\u00e1 tashribi \u2019l-r\u00e1ha ill\u00e1 min yaday rashain (Bas\u00edt) i. 61; ii. 378; iv.\n 527 (i. 88; v. 66; ix. 198).\n\n L\u00e1 tashriban min ba\u2019da aklika \u2019\u00e1jilan (K\u00e1mil) ii. 516 (v. 222).\n\n L\u00e1 tazlimanna iz\u00e1 m\u00e1 kunta muktadiran (Bas\u00edt) i. 737; ii. 214 (iii.\n 136; iv. 189).\n\n L\u00e1 ta\u2019zul\u00edhi fa-inna \u2019l-\u2019azla y\u00faji\u2019uhu (Bas\u00edt) i. 566 (ii. 297).\n\n L\u00e1 ta\u2019zul\u00fa \u2019l-mahz\u00fana f\u00ed ahz\u00e1nihi (K\u00e1mil) i. 886 (iii. 291).\n\n L\u00e1 tuksiranna khid\u00e1\u2019\u00ed (Mujtass) i. 737 (iii. 137).\n\n L\u00e1 tushibi \u2019l-a\u2019wara yauman wa kun (Sar\u00ed\u2019) ii. 218 (iv. 194).\n\n L\u00e1 uhibbu \u2019l-siw\u00e1ka min ajli ann\u00ed (Khaf\u00edf) i. 871 (iii. 275).\n\n L\u00e1 wa \u2019llaz\u00ed sajada \u2019l-jib\u00e1hu la-hu (Munsarih) ii. 455 (v. 152).\n\n L\u00e1 yaktumu \u2019l-sirra ill\u00e1 kullu z\u00ed sikatin (Bas\u00edt) ii. 256 (iv. 233).\n\n L\u00e1 yakun zannuka ill\u00e0 sayyian (Ramal) i. 743 (iii. 142).\n\n L\u00e1 z\u00e1la b\u00e1buka ka\u2019batan maks\u00fadatan (K\u00e1mil) ii. 175 (iv. 148).\n\n L\u00e1 ziltu mu\u2019tarizan \u2019al\u00e0 ahli \u2019l-haw\u00e0 (K\u00e1mil) i. 885 (iii. 290).\n\n L\u00e1 ziltu alsama warda khaddin ghazzin (K\u00e1mil) iv. 314 (viii. 329).\n\n La-akhf\u00e0 hubbahum m\u00e1 k\u00e1na yakhf\u00e0 (W\u00e1fir) iv. 61 (not translated).\n\n La\u2019alla \u2019ll\u00e1ha yajma\u2019un\u00e1 kar\u00edban (W\u00e1fir) iv. 149 (viii. 141).\n\n La-\u2019amriya l\u00e1 yahl\u00fa liya \u2019l-\u2019ayshu ba\u2019dakum (Taw\u00edl) i. 776 (iii. 177).\n\n La-ashkurannaka m\u00e1 n\u00e1hat mutawwakatun (Bas\u00edt) iv. 100 (viii. 100).\n\n La-atrukanna il\u00e0 \u2019l-fir\u00e1k (K\u00e1mil) iv. 298 (viii. 314).\n\n Ladaykum daw\u00e1u \u2019l-kalbi wa \u2019l-kalbu z\u00e1hibun (Taw\u00edl) iv. 76 (viii. 78).\n\n La-h\u00e1 a\u2019yunun ins\u00e1nuh\u00e1 bi-as\u00e1bi\u2019in (Taw\u00edl) iv. 172 (viii. 166).\n\n La-h\u00e1 basharun m\u00edslu \u2019l-har\u00edri wa mantiku (Taw\u00edl) i. 761 (iii. 163).\n\n La-h\u00e1 f\u00ed zaw\u00e1y\u00e1 \u2019l-wajhi tis\u2019u mas\u00e1ibi (Taw\u00edl) iv. 85 (viii. 86).\n\n La-h\u00e1 kafalun ta\u2019allaka f\u00ed za\u2019\u00edfin (W\u00e1fir) i. 823 (iii. 226).\n\n La-h\u00e1 \u2019sfir\u00e1run ka-launi \u2019l-shamsi mubtahijun (Bas\u00edt) ii. 279 (iv.\n 257).\n\n La-h\u00e1jatu \u2019l-mari f\u00ed \u2019l-idb\u00e1ri idb\u00e1ru (Bas\u00edt) ii. 463 (v. 162).\n\n L\u00e1hat \u2019alayka siy\u00e1bu \u2019l-sa\u2019di y\u00e1 d\u00e1ru (Bas\u00edt) iv. 192 (viii. 206).\n\n La-h\u00fa kalamun \u2019amma \u2019l-ak\u00e1l\u00edma naf\u2019uhu (Taw\u00edl) i. 94 (i. 128).\n\n La-h\u00fa kh\u00e1lun \u2019al\u00e0 safh\u00e1ti khaddin (W\u00e1fir) iv. 247 (viii. 265).\n\n La-hu wajhun kawajhi \u2019l-hil\u00e1li (?) i. 133 (i. 177).\n\n La-in \u2019uf\u00edtu min marazin bi-jism\u00ed (W\u00e1fir) iv. 67 (viii. 70).\n\n La-in zamman\u00e1 ba\u2019da \u2019l-tan\u00e1\u00ed takarrubun (Taw\u00edl) i. 117 (i. 157).\n\n La-ka f\u00ed \u2019l-kul\u00fabi sar\u00edratun l\u00e1 tazharu (K\u00e1mil) i. 187 (i. 241).\n\n La-ka \u2019l-hamdu y\u00e1 man fazluh\u00fa mutaw\u00e1tirun (Taw\u00edl) iv. 190 (viii. 183).\n\n La-ka \u2019l-hamdu y\u00e1 mustaujiba \u2019l-hamdi wa \u2019l-shukri (Taw\u00edl) i. 528 (ii.\n 261).\n\n La-kad \u2019\u00e1sha Masr\u00farun zam\u00e1nan muna\u2019-\u2019aman (Taw\u00edl) iv. 214 (viii. 234).\n\n La-kad kaf\u00e0 m\u00e1 jar\u00e0 li \u2019l-sabbi madma\u2019uhu (Bas\u00edt) i. 804 (iii. 206).\n\n La-kad kalla sabr\u00ed summa z\u00e1da tamalmul\u00ed (Taw\u00edl) iv. 10 (viii. 14).\n\n La-kad khiltuh\u00e1 shamsa \u2019l-zuh\u00e0 fa-tukhuyyilat (Taw\u00edl) iv. 265 (viii.\n 284).\n\n La-kad kataba \u2019l-dahru fazla \u2019l-kir\u00e1mi (Mutak\u00e1rib) i. 94 (i. 128).\n\n La-kad kuntu \u2019\u00fadan li \u2019l-bal\u00e1bili manzilan (Taw\u00edl) iv. 262 (viii. 281).\n\n La-kad r\u00e1\u2019an\u00ed badru \u2019l-duj\u00e0 bi-sud\u00fadihi (Taw\u00edl) i. 873 (iii. 277).\n\n La-kad t\u00e1la layl\u00ed wa \u2019l-wush\u00e1tu huj\u00fa\u2019u (Taw\u00edl) i. 818 (iii. 221).\n\n La-kad zahaba \u2019l-him\u00e1ru bi-ummi \u2019Amrin (W\u00e1fir) ii. 424 (v. 118).\n\n Lam a\u2019dimi \u2019l-hazma wa l\u00e1kinnan\u00ed (Sar\u00ed\u2019) i. 369 (ii. 98).\n\n Lam adri kaulan iz\u00e1 habb\u00fa muk\u00e1lamat\u00ed (Bas\u00edt) iv. 604 (ix. 276).\n\n Lam ansah\u00fa muz k\u00e1ma yakshifu \u2019\u00e1midan (K\u00e1mil) iv. 580 (ix. 253).\n\n Lam a\u2019shiki \u2019l-sumra ill\u00e0 min hiy\u00e1zatihim (Bas\u00edt) ii. 274 (iv. 251).\n\n Lam yabka ill\u00e1 nafasun h\u00e1fitun (Sar\u00ed\u2019) iv. 126; iii. 393 (vii. 119;\n viii. 124).\n\n Lam yubkin\u00ed ill\u00e1 had\u00edsu fir\u00e1kihi (K\u00e1mil) iv. 59 (viii. 63).\n\n Lam\u00e1 ra\u00e1n\u00ed l\u00e1im\u00ed f\u00ed \u2019l-haw\u00e0 (Sar\u00ed\u2019) iv. 334 (ix. 1).\n\n Lama\u2019a \u2019l-barku \u2019l-yam\u00e1n\u00ed (Ramal) i. 449 (ii. 179).\n\n Lamm\u00e1 an\u00e1kh\u00fa kubayla \u2019l-subhi \u2019\u00edsahumu (Bas\u00edt) ii. 442 (v. 140).\n\n Lamm\u00e1 da\u2019athu il\u00e0 wis\u00e1l\u00ed \u2019itfatun (K\u00e1mil) i. 900 (iii. 306).\n\n Lamm\u00e1 nub\u00edn\u00e1 bi \u2019l-fir\u00e1ki wa hakkamat (K\u00e1mil) i. 94 (i. 129).\n\n Lamm\u00e1 raaytu \u2019l-najma s\u00e1hin tarfahu (K\u00e1mil) i. 819 (iii. 221).\n\n L\u00e1m\u00fa \u2019al\u00e0 hubbi \u2019l-mal\u00edhi wa \u2019annaf\u00fa (K\u00e1mil) i. 870 (iii. 233).\n\n La-n\u00e1 \u2019indakum wa\u2019dun fa-hall\u00e1 wafaytumu (Taw\u00edl) i. 878 (iii. 282).\n\n La-n\u00e1 sad\u00edkun wa la-h\u00fa lihyatun (Sar\u00ed\u2019) iv. 280 (viii. 298).\n\n Lau \u2019alimn\u00e1 kud\u00famakum la-nasharn\u00e1 (Khaf\u00edf) i. 85, 211 (i. 117, 271).\n\n Lau anna \u2019azzata h\u00e1kamat shamsa \u2019l-zuh\u00e0 (K\u00e1mil) i. 373 (ii. 102).\n\n Lau annahum janah\u00fa li \u2019l-sabbi au z\u00e1r\u00fa (Bas\u00edt) iv. 263 (viii. 281).\n\n Lau annan\u00ed asbahtu f\u00ed kulli ni \u2019matin (Taw\u00edl) i. 50 (i. 75).\n\n Lau k\u00e1na m\u00e1 tadda\u2019\u00edhi hakkan (Bas\u00edt) ii. 454 (v. 151).\n\n Lau k\u00edla l\u00ed wa lah\u00edbu \u2019l-n\u00e1ri muttakidun (Bas\u00edt) iii. 559 (vii. 282).\n\n Lau k\u00edla l\u00ed wa zaf\u00edru \u2019l-harri yattakidu (Bas\u00edt) i. 874 (iii. 279).\n\n Lau kunta tasduku f\u00ed \u2019l-mahab(bati) (K\u00e1mil) i. 678 (iii. 77).\n\n Lau kuntu adr\u00ed bi \u2019l-mahabbati h\u00e1kaz\u00e1 (K\u00e1mil) iii. 611 (vii. 330).\n\n Lau kuntu ashrahu m\u00e1 alk\u00e1hu min huraki (Bas\u00edt) i. 904 (iii. 310).\n\n Lau ta\u2019lamu \u2019l-d\u00e1ru man kad z\u00e1rah\u00e1 farahat (Bas\u00edt) i. 132 (i. 176).\n\n Laul\u00e1 t\u00e1dabuh\u00fa wa husnu sik\u00e1tihi (K\u00e1mil) i. 182 (i. 235).\n\n Launu \u2019l-hab\u00e1bi la-h\u00e1 launun wa ghubratuh\u00e1 (Bas\u00edt) ii. 279 (iv. 257).\n\n Laysa f\u00ed kulli s\u00e1\u2019atin wa aw\u00e1nin (Khaf\u00edf) ii. 213 (iv. 188).\n\n Layta \u2019l-khay\u00e1lu \u2019al\u00e0 \u2019l-ahb\u00e1bi m\u00e1 tarak\u00e1 (Bas\u00edt) ii. 641 (v. 348).\n\n Layta shir\u2019\u00ed bi-ayy\u00ed zanbin rum\u00edn\u00e1 (Khaf\u00edf) iv. 219 (viii. 238).\n\n Laytan\u00ed absartu h\u00e1z\u00e1\u2019 (\u2019l-wakta) (Ramal) i. 735 (iii. 134).\n\n L\u00ed ashrakun samhu \u2019l\u2019-in\u00e1ni mugh\u00e1irun (K\u00e1mil) i. 493 (ii. 225).\n\n L\u00ed f\u00ed mahabbatikum shuh\u00fadun arba\u2019un (K\u00e1mil) iv. 106 (viii. 106).\n\n L\u00ed hab\u00edbun iz\u00e1 zahartu ilayhi (Khaf\u00edf) ii. 270 (iv. 247).\n\n L\u00ed hab\u00edbun khay\u00e1luh\u00fa nusbu \u2019ayni (Khaf\u00edf) ii. 269 (iv. 246).\n\n L\u00ed hum\u00e1mun kad sam\u00e1 auja\u2019l-\u2019ul\u00e0 (Ramal) i. 198 (i. 253).\n\n Lik\u00e1u \u2019l-n\u00e1si laysa yuf\u00eddu shay-an (W\u00e1fir) ii. 213 (iv. 188).\n\n Li-kulli shay-in mina \u2019l-ashy\u00e1i m\u00edk\u00e1tu (Bas\u00edt) ii. 579 (v. 294).\n\n Li \u2019ll\u00e1hi darru mubashshar\u00ed bi-kud\u00famihim (K\u00e1mil) i. 185; ii. 230 (i.\n 239; iv. 207).\n\n Li \u2019l-wardi \u2019ind\u00ed mahallun (Mujtass) iv. 256 (viii. 274).\n\n Lima l\u00e1 am\u00edlu il\u00e0 \u2019l-iz\u00e1ri iz\u00e1 bad\u00e1 (K\u00e1mil) ii. 280 (iv. 258).\n\n Lis\u00e1nu \u2019l-haw\u00e0 f\u00ed muhjat\u00ed la-ka n\u00e1tikun (Taw\u00edl) ii. 163, 283; iv. 303\n (iv. 135, 261; viii. 319).\n\n Liya ayrun yan\u00e1mu lauman wa sh\u00faman (Khaf\u00edf) iv. 275 (viii. 293).\n\n Luz bi \u2019l-kir\u00e1mi ban\u00ed \u2019l-kir\u00e1m\u00ed fa-innam\u00e1 (K\u00e1mil) i. 279 (ii. 2).\n\n\n M\u00e1 absarat \u2019ayn\u00e1ka ahsana manziran (K\u00e1mil) i. 561 (ii. 292).\n\n M\u00e1 absarat \u2019ayn\u00e1ya misla \u2019l-lauzi f\u00ed (K\u00e1mil) iv. 252 (viii. 270).\n\n M\u00e1 ahsana \u2019l-\u2019afwa mina \u2019l-k\u00e1diri (Sar\u00ed\u2019) i. 73 (i. 103).\n\n M\u00e1 amarra \u2019l-fir\u00e1ka li \u2019l-ahb\u00e1bi (Khaf\u00edf) ii. 246 (iv. 222).\n\n M\u00e1 asfarat \u2019an muhayy\u00e1 \u2019l-shamsi fi \u2019l-ghasaki (Bas\u00edt) iv. 266 (viii.\n 285).\n\n M\u00e1 atyaba waktan\u00e1 wa ahn\u00e0 (W\u00e1fir) i. 230 (i. 293).\n\n M\u00e1 b\u00e1na \u2019uzr\u00ed f\u00edhi hatt\u00e0 \u2019azzar\u00e1 (K\u00e1mil) i. 659 (iii. 57).\n\n M\u00e1 d\u00e1mat al-arzu arzan wa \u2019l-sam\u00e1u sam\u00e1 (Bas\u00edt) iv. 644 (ix. 317).\n\n M\u00e1 f\u00ed zam\u00e1nika man tarj\u00fa muwaddatahu (Bas\u00edt) i. 159; ii. 213 (i. 207;\n iv. 187).\n\n M\u00e1 gharradat saharan wark\u00e1u f\u00ed fananin (Bas\u00edt) i. 424 (ii. 152).\n\n M\u00e1 habba r\u00edhu \u2019l-kurbi li \u2019l-musht\u00e1ki (K\u00e1mil) iv. 220 (viii. 239).\n\n M\u00e1 hazzan\u00ed \u2019l-shauku hatt\u00e0 tihtu \u2019an kalim\u00ed (Bas\u00edt) iv. 741 (ix. 322).\n\n M\u00e1 h\u00edlatu \u2019mar-i wa \u2019l-akd\u00e1ru j\u00e1riyatun (Bas\u00edt) ii. 40 (iii. 341)\n\n M\u00e1 kad taraktu fa-m\u00e1 khallaftuh\u00fa karaman (Bas\u00edt) iii. 89 (vi. 92).\n\n M\u00e1 kh\u00e1ba man samm\u00e1ka Unsa \u2019l-wuj\u00fad (Sar\u00ed\u2019) ii. 346 (v. 33).\n\n M\u00e1 l\u00e1 yak\u00fanu fa-l\u00e1 yak\u00fanu bi-h\u00edlatin (K\u00e1mil) i. 548, 760 (ii. 279; iii.\n 162).\n\n M\u00e1 l-\u2019ayshu ill\u00e1 an yar\u00e0 laka b\u00e1riku (K\u00e1mil) i. 666 (iii. 65).\n\n M\u00e1 \u2019l-d\u00e1ru muz ghibtum\u00fa y\u00e1 s\u00e1dat\u00ed d\u00e1run (Bas\u00edt) i. 162; ii. 682 (i.\n 211; v. 381).\n\n M\u00e1 li \u2019l-ghur\u00e1bi bi-d\u00e1ri \u2019l-hibbi yabk\u00edh\u00e1 (Bas\u00edt) iv. 223 (viii. 242).\n\n M\u00e1 li \u2019l-muhibbi ma\u2019a \u2019l-hab\u00edbi mar\u00e1mu (K\u00e1mil) ii. 574 (ii. 289).\n\n M\u00e1 li \u2019l-zam\u00e1ni wa \u2019li \u2019l-tahakkumi baynan\u00e1 (K\u00e1mil) ii. 434 (v. 128).\n\n M\u00e1 l\u00ed marartu \u2019al\u00e0 \u2019l-kub\u00fari musalliman (K\u00e1mil) i. 648 (iii. 46).\n\n M\u00e1 l\u00ed usalliya nafs\u00ed bi \u2019l-muh\u00e1li il\u00e0 (Bas\u00edt) i. 199.\n\n M\u00e1 l\u00ed wafaytu bi-\u2019ahdikum fa-ghadartum\u00fa (K\u00e1mil) ii. 264 (iv. 241).\n\n M\u00e1 l\u00ed wa-li \u2019l-l\u00e1h\u00ed \u2019alayka yu\u2019annifu (K\u00e1mil) i. 572, 829 (ii. 304;\n iii. 232).\n\n M\u00e1 min sul\u00e1fatih\u00ed sakartu wa innam\u00e1 (K\u00e1mil) ii. 460 (v. 158).\n\n M\u00e1 raayn\u00e1 wa l\u00e1 sami\u2019n\u00e1 bi-shakhsin (Khaf\u00edf) iv. 278 (viii. 296).\n\n M\u00e1 rajulun t\u00e1lat la-h\u00fa lihyatun (Sar\u00ed\u2019) iv. 280 (viii. 298).\n\n M\u00e1 salwatu \u2019l-\u2019ushsh\u00e1ki ill\u00e1 ba\u2019\u00eddun (Sar\u00ed\u2019) iv. 148 (viii. 143).\n\n M\u00e1\u2019stakmala \u2019l-lazz\u00e1ti ill\u00e1 fatan (Sar\u00ed\u2019) ii. 379 (v. 67).\n\n M\u00e1 tahsunu \u2019l-arzu ill\u00e1 \u2019inda zahratih\u00e1 (Bas\u00edt) i. 358 (ii. 86).\n\n M\u00e1 tarakn\u00e1 \u2019l-wad\u00e1\u2019a yauma \u2019ftarakn\u00e1 (Khaf\u00edf) iv. 59 (viii. 63).\n\n M\u00e1 tushrabu \u2019l-k\u00e1su ill\u00e1 ma\u2019 akh\u00ed sikatin (Bas\u00edt) i. 61 (i. 88).\n\n M\u00e1 uhayl\u00e1h\u00e1 luyayl\u00e1ti \u2019l-waf\u00e1 (Ramal) ii. 374 (v. 61).\n\n M\u00e1 yaktumu \u2019l-sirra ill\u00e1 kullu z\u00ed sikatin (Bas\u00edt) i. 60 (i. 87).\n\n M\u00e1 z\u00e1 tak\u00fal\u00edna f\u00ed-man shaffah\u00fa sakamun (Bas\u00edt) ii. 385, 465 (v. 73,\n 164).\n\n Madadtu il\u00e0 \u2019l-taud\u00ed\u2019i kaffan za\u00edfatan (Taw\u00edl) i. 771 (iii. 173).\n\n Ma \u00ednatun m\u00e1 bi-h\u00e1 li-s\u00e1kinih\u00e1 (Munsarih) i. 82 (i. 114).\n\n Mahm\u00e1 lahazta ta\u2019allamat m\u00e1 tabtagh\u00ed (K\u00e1mil) ii. 519 (v. 226).\n\n Maj\u00e1lu kul\u00fabi \u2019l-\u2019\u00e1rif\u00edna bi-rauzatin (Taw\u00edl) ii. 552 (v. 264).\n\n Makkin\u00edn\u00ed min b\u00fasi yusr\u00e1ki \u2019ashran (Khaf\u00edf) ii. 157 (iv. 129).\n\n Malaka \u2019l-sal\u00e1su \u2019l-gh\u00e1niy\u00e1tu \u2019in\u00e1n\u00ed (K\u00e1mil) iv. 571 (ix. 243).\n\n Malakti kalb\u00ed bi-alh\u00e1zin wa wajn\u00e1ti (Bas\u00edt) iv. 238 (viii. 256).\n\n Mal\u00edhatu \u2019l-wasfi kad tammat mah\u00e1sinuh\u00e1 (Bas\u00edt) i. 659 (iii. 57).\n\n Maliku \u2019l-mul\u00faki iz\u00e1 wahab (K\u00e1mil) iv. 711 (x. 35).\n\n Malikun iz\u00e1 j\u00e1lat \u2019alayhi maw\u00e1kibun (K\u00e1mil) i. 278 (ii. 1).\n\n Mamsh\u00fakatu l-khasri ghul\u00e1miyyatun (Sar\u00ed\u2019) ii. 462 (v. 161).\n\n Man\u2019\u00e1sha ba\u2019da \u2019aduwwihi (K\u00e1mil) i. 316 (ii. 41).\n\n Man atla\u2019a \u2019l-n\u00e1sa \u2019al\u00e0 sirrihi (Sar\u00ed\u2019) i. 60 (i. 87).\n\n Man k\u00e1dahu \u2019l\u2019-\u00e1hir\u00e1tu (Mujtass) i. 813 (iii. 216).\n\n Man k\u00e1la awwalu \u2019l-haw\u00e0 \u2019khtiy\u00e1ru (Rajaz) i. 570 (ii. 302).\n\n Man k\u00e1na l\u00e1 ya\u2019shiku \u2019l-ajy\u00e1da wa \u2019l-hudaka (Bas\u00edt) i. 635 (iii. 34).\n\n Man k\u00e1na yamliku dirhamayni ta\u2019allamat (K\u00e1mil) ii. 197 (iv. 171).\n\n Man la-h\u00fa f\u00ed hiz\u00e1mihi alfu kamin (Khaf\u00edf) ii. 434 (v. 129).\n\n Man lam yazuk hulwa \u2019l-ghar\u00e1mi wa murrahu (K\u00e1mil) ii. 259 (iv. 237).\n\n Man l\u00ed bi-asmara turw\u00e0 \u2019an ma\u2019\u00e1tifihi (Bas\u00edt) iv. 164; ii. 280 (iv.\n 258; viii. 158).\n\n Man l\u00ed yus\u00e1\u2019idun\u00ed \u2019al\u00e0 balw\u00e1\u00ed (K\u00e1mil) i. 315 (ii. 40).\n\n Man mallan\u00ed fa\u2019lyumzi \u2019ann\u00ed \u2019\u00e1midan (K\u00e1mil) iv. 299 (viii. 315).\n\n Man muj\u00edr\u00ed min \u2019ishki zabyati insi (Khaf\u00edf) iii. 559 (vii. 282).\n\n Man yasna\u2019i \u2019l-khayra bayna \u2019l-khulki yujza bi-hi (Bas\u00edt) ii. 412 (v.\n 104).\n\n Man\u00e1ratu \u2019l-j\u00e1mi\u2019i f\u00ed wajhihi (Sar\u00ed\u2019) iv. 278 (viii. 296).\n\n Marartu bi-amradayni fa-kultu inn\u00ed (W\u00e1fir) ii. 376 (v. 64).\n\n Marartu bi-kabrin d\u00e1risin wasta rauzatin (Taw\u00edl) i. 593 (ii. 325).\n\n Mashayn\u00e1h\u00e1 khuttan kutibat \u2019alayn\u00e1 (W\u00e1fir) i. 77; iv. 554, 729 (i. 107;\n ix. 226; x. 53).\n\n Mat\u00e0 \u2019l-ayy\u00e1mu tasmahu bi \u2019l-tal\u00e1k\u00ed (W\u00e1fir) iv. 85 (viii. 86).\n\n Mat\u00e0 tantaf\u00ed n\u00e1ru \u2019l-fir\u00e1ki bi-kurbikum (Taw\u00edl) iv. 59 (viii. 62).\n\n Mat\u00e0 tas-h\u00fa wa kabluka mustat\u00e1ru (W\u00e1fir) ii. 389 (v. 78).\n\n Mat\u00e0 yashtaf\u00ed minka \u2019l-fu\u00e1du \u2019l-mu \u2019azzabu (Taw\u00edl) i. 565 (ii. 296).\n\n Mat\u00e0 yashtaf\u00ed kalbu \u2019l-ka\u00edbi mina \u2019l-bu\u2019di (Taw\u00edl) i. 660 (iii. 58).\n\n Maz\u00e0 \u2019umr\u00ed wa \u2019umru \u2019l-wajdi b\u00e1ki (W\u00e1fir) iv. 331 (viii. 345).\n\n Min \u2019\u00e1dati \u2019l-dahri idb\u00e1run wa ikb\u00e1lun (Bas\u00edt) i. 415 (ii. 143).\n\n Min ba\u2019di yaum\u00ed f\u00ed Dimiskka wa laylat\u00ed (K\u00e1mil) i. 180 (i. 233).\n\n Min kasrati \u2019l-bu\u2019di y\u00e1 hab\u00edb\u00ed (Bas\u00edt) i. 764 (iii. 166).\n\n Min mak\u00e1ni \u2019l-hab\u00edbi habba nas\u00edmu (Khaf\u00edf) iv. 89 (viii. 90).\n\n Mu\u2019\u00e1wiya y\u00e1 z\u00e1 \u2019l-j\u00fadi wa \u2019l-hilmi wa \u2019l-fazli (Taw\u00edl) iii. 399 (vii.\n 125).\n\n Muhafhafatu \u2019l-azy\u00e1li \u2019azbu maz\u00e1kih\u00e1 (Taw\u00edl) ii. 533 (v. 241).\n\n Muhibbun iz\u00e1 m\u00e1 b\u00e1na \u2019anhu hab\u00edbuhu (Taw\u00edl) iv. 32 (viii. 36).\n\n Mulamlamatun tubd\u00ed li-k\u00e1sidi jaufih\u00e1 (Taw\u00edl) iv. 249 (viii. 267).\n\n Mulamlamatu \u2019l-jaybayni maur\u00fadatu \u2019l-dami (Taw\u00edl) ii. 530 (v. 239).\n\n\n N\u00e1d\u00e1 \u2019l-rah\u00edla suhayran f\u00ed \u2019l-duj\u00e0 \u2019l-h\u00e1d\u00ed (K\u00e1mil) iv. 219 (viii. 239).\n\n Nafs\u00ed \u2019l-fid\u00e1u li-z\u00e1i-n\u00edna rah\u00edluhum (K\u00e1mil) i. 887 (iii. 292).\n\n N\u00e1lat \u2019al\u00e0 yadih\u00e1 m\u00e1 lam tanalhu yad\u00ed (Bas\u00edt) i. 774 (iii. 176).\n\n Nasahtu fa-lam uflah wa kh\u00e1n\u00fa fa-aflah\u00fa (Taw\u00edl) i. 35 (i. 58).\n\n Nasakhat nuf\u00fasu \u2019l-\u2019\u00e1shik\u00edna bi-khaddihi (K\u00e1mil) i. 659 (iii. 58).\n\n Nasharat sal\u00e1sa zaw\u00e1-ibin min sba\u2019rih\u00e1 (K\u00e1mil) i. 823; ii. 84 (iii.\n 226; iv. 51).\n\n Nas\u00edmu \u2019l-sab\u00e1 habbat la-n\u00e1 min rus\u00famih\u00e1 (Taw\u00edl) iv. 191 (viii. 206).\n\n Nas\u00edma \u2019l-sab\u00e1 in juzta arza ahibbat\u00ed (Taw\u00edl) iv. 120 (viii. 120).\n\n N\u00e1waltah\u00e1 shibha khaddayh\u00e1 mu\u2019attakatan (Bas\u00edt) i. 62 (i. 89).\n\n Nazarat \u2019ayn\u00ed li-hayn\u00ed (Ramal) ii. 388 (v. 76).\n\n Nazartu, ilayh\u00e1 nazratan fa-tahayyarat (Taw\u00edl) iv. 526 (ix. 197).\n\n Nub\u00edtu anna \u2019l-b\u00e1za \u2019allaka marratan (K\u00e1mil) ii. 132 (iv. 103).\n\n Nushabbihu bi \u2019l-ghusni \u2019l-rat\u00edbi jah\u00e1latan (Taw\u00edl) i. 116 (i. 156).\n\n\n Ra\u00e0 \u2019ll\u00e1hu wardan ghad\u00e1 asfar\u00e1 (Mutak\u00e1rib) iv. 257 (viii. 276).\n\n Ra\u00e0 \u2019l-nabiyyu \u2019llaz\u00ed kad k\u00e1na bi \u2019l-basari (Bas\u00edt) ii. 573 (v. 289).\n\n Ra\u00e0\u2019snayni \u2019ayn\u00ed yamshiy\u00e1n\u00ed \u2019al\u00e0 \u2019l-sar\u00e0 (Taw\u00edl) i. 619 (iii. 18).\n\n Raat kamara \u2019l-sam\u00e1i fa-azkaratn\u00ed (W\u00e1fir) ii. 84 (iv. 51).\n\n Raaytu bi-\u2019ayn\u00ed n\u00e1imayni \u2019al\u00e0 \u2019l-sar\u00e0 (W\u00e1fir) i. 828 (iii. 232).\n\n Raaytu f\u00ed sadrih\u00e1 hukkayni kad khutim\u00e1 (Bas\u00edt) i. 116 (i. 156).\n\n Raaytu ghusnan \u2019al\u00e0 kas\u00edbin (Bas\u00edt) iv. 577 (ix. 250).\n\n Raaytu tayran marra b\u00ed f\u00ed \u2019l-man\u00e1m (Sar\u00ed\u2019) iv. 196.\n\n Raaytuh\u00fa y\u0227zribu \u2019l-n\u00e1k\u00fasa kultu la-hu (Bas\u00edt) iv. 313 (viii. 329).\n\n Raaytuka mukbilan fa-ghazaztu tarf\u00ed (W\u00e1fir) ii. 20 (iii. 331).\n\n Radadta m\u00e1l\u00ed wa lam tabkhal \u2019alayya bi-hi (Bas\u00edt) ii. 140 (iv. iii).\n\n Rakka \u2019l-zam\u00e1nu li-h\u00e1lat\u00ed (K\u00e1mil) i. 136; iv. 46 (iii. 135; viii. 50).\n\n Rakka \u2019l-zuj\u00e1ju wa-rakkati \u2019l-khamru (K\u00e1mil) i. 276 (i. 349).\n\n Ram\u00e1n\u00ed \u2019l-dahru bi \u2019l-azr\u00e1i hatt\u00e0 (W\u00e1fir) iii. 622 (vii. 340).\n\n Ramatn\u00ed bi-sahmin afsada \u2019l-kalba wa \u2019nsanat (Taw\u00edl) iii. 413 (vii.\n 141).\n\n Ramidun bi-h\u00ed amr\u00e1zuhu (K\u00e1mil) iv. 280 (viii. 297).\n\n Rasada \u2019l-munajjimu laylatan fa-bad\u00e1 lahu (K\u00e1mil) i. 125; 157 (i. 167;\n 206).\n\n Ras\u00fala \u2019l-riz\u00e0 ahlan wa sahlan wa marhab\u00e1 (Taw\u00edl) i. 595 (ii. 326).\n\n R\u00edha \u2019l-sab\u00e1 tuhd\u00ed ilayya nas\u00edman (K\u00e1mil) iii. 396 (vii. 122).\n\n Rudd\u00fa \u2019alayya hab\u00edb\u00ed (Mujtass) ii. 367 (v. 55).\n\n Rudd\u00fa \u2019l-fu\u00e1da kam\u00e1 \u2019ahidtu il\u00e0 \u2019l-hash\u00e0 (K\u00e1mil) iv. 42 (viii. 37).\n\n R\u00fah\u00ed \u2019l-fid\u00e1u li-zabb\u00e1li shagiftu bi-hi (Bas\u00edt) i. 244 (i. 312).\n\n Rum\u00edtu mina \u2019l-zam\u00e1ni bi-sahmi lahzin (W\u00e1fir) i. 773 (iii. 175).\n\n Ruwaydaka y\u00e1 Masr\u00faru in zurta d\u00e1rah\u00e1 (Taw\u00edl) iv. 217 (viii. 237).\n\n\n Sa\u2019\u00e1d\u00e1tun tujaddidu kulla yaumin (W\u00e1fir) i. 156 (i. 204).\n\n Sa-aktamu m\u00e1 b\u00ed min ghar\u00e1m\u00ed wa ashj\u00e1n\u00ed (Taw\u00edl) ii. 555 (v. 267).\n\n Saaltuh\u00e1 kublatan yauman wa kad nazarat (Bas\u00edt) ii. 217 (iv. 192).\n\n Saaltukum\u00fa bi \u2019ll\u00e1hi y\u00e1 s\u00e1dat\u00ed mahlan (Taw\u00edl) ii. 263 (iv. 241).\n\n Saaltu \u2019llaz\u00ed hal anta hurrun fa-k\u00e1la l\u00e1 (Taw\u00edl) ii. 402 (v. 93).\n\n Saaltu man amrazan\u00ed (Rajaz) i. 334 (ii. 60).\n\n Sa-asbiru taut\u00ednan \u2019al\u00e0 hajri s\u00e1hib\u00ed (Taw\u00edl) iv. 331 (viii. 345).\n\n Sab\u00e1hatun li \u2019l-wajhi kul wa \u2019l-basharah (Rajaz) i. 196 (i. 252).\n\n Sabran li-hukmika y\u00e1 Il\u00e1h\u00ed f\u00ed \u2019l-kaz\u00e0 (K\u00e1mil) i. 51; ii. 16; iv. 13 (i.\n 77; iii. 328; viii. 17).\n\n Saf\u00e1 f\u00ed wajhih\u00ed m\u00e1u \u2019l-jam\u00e1li (W\u00e1fir) iv. 282 (viii. 299).\n\n Safarna bud\u00faran wa \u2019njalayna ahillatan (Taw\u00edl) iv. 286 (viii. 304).\n\n S\u00e1fir tajid \u2019iwazan \u2019amman tuf\u00e1rikuhu (Bas\u00edt) i. 151 (i. 197).\n\n Sajana \u2019l-fu\u00e1da wa dam\u2019a \u2019ayn\u00ed atlak\u00e1 (K\u00e1mil) iv. 241 (viii. 259).\n\n Sak\u00e0 \u2019l-jaz\u00edrata z\u00e1ta \u2019l-zilli wa \u2019l-shajari (Bas\u00edt) iv. 715 (x. 40).\n\n Sak\u00e0 \u2019ll\u00e1hu arzan anbatat \u2019\u00fada mutribin (Taw\u00edl) ii. 535 (v. 244).\n\n Sak\u00e0 \u2019ll\u00e1hu bust\u00e1nan tadallat kut\u00fafuhu (Taw\u00edl) iv. 248 (viii. 266).\n\n Sak\u00e1n\u00ed khamratan min r\u00edki f\u00edhi (W\u00e1fir) ii. 384 (v. 72).\n\n Sakara \u2019l-\u2019\u00e1shiku f\u00ed hubbi \u2019l-hab\u00edb (Ramal) ii. 351 (v. 39).\n\n Sakartu min lahzih\u00ed l\u00e1 min mud\u00e1matihi (Bas\u00edt) i. 764 (iii. 166).\n\n Sakattu wa lam akul inn\u00ed muhibbun (W\u00e1fir) ii. 454 (v. 151).\n\n Sak\u00edlatu \u2019l-ard\u00e1fi m\u00e1ilatun (Sar\u00ed\u2019) i. 370 (ii. 98).\n\n Sak\u00edlatun mislu zakki \u2019l-bauli muntafikhun (Bas\u00edt) ii. 274 (iv. 256).\n\n Sakulat zuj\u00e1j\u00e1tun atayn\u00e1 furraghan (K\u00e1mil) iv. 716 (x. 40).\n\n Salabatn\u00ed sittu mil\u00e1hin his\u00e1ni (Khaf\u00edf) ii. 282 (iv. 260).\n\n Sal\u00e0 kh\u00e1tir\u00ed \u2019an Zaynabin wa Naw\u00e1r\u00ed (Taw\u00edl) i. 835 (iii. 239).\n\n Salaktu \u2019l-kan\u00e1\u2019ata wa \u2019l-infir\u00e1da (Mutak\u00e1rib) i. 751 (iii. 152).\n\n Sal\u00e1m\u00ed \u2019al\u00e0 \u2019l-ahb\u00e1bi f\u00ed kulli manzalin (Taw\u00edl) i. 853 (iii. 256).\n\n Sal\u00e1m\u00ed \u2019al\u00e0 man f\u00ed \u2019l-siy\u00e1bi mina \u2019l-kaddi (Taw\u00edl) ii. 83 (iv. 50).\n\n Sal\u00e1mun \u2019al\u00e0 m\u00e1 f\u00ed \u2019l-siy\u00e1bi mina \u2019l-kaddi (Taw\u00edl) iv. 648 (ix. 321).\n\n Sal\u00e1mun \u2019al\u00e0 man z\u00e1ra f\u00ed \u2019l-naumi tayfuh\u00e1 (Taw\u00edl) iv. 221 (viii. 241).\n\n Sal\u00e1mun \u2019alaykum laysa l\u00ed \u2019ankum\u00fa ghin\u00e0 (Taw\u00edl) iv. 305 (viii. 320).\n\n Sal\u00e1mun \u2019alaykum min muhibbin mutayyamin (Taw\u00edl) iii. 652 (vii. 368).\n\n Sal\u00e1mun min khaz\u00e1ini lutfi rabb\u00ed (W\u00e1fir) i. 869 (iii. 273).\n\n Sal\u00e1satu asw\u00e1bin \u2019al\u00e0 jasadin ratbi (Taw\u00edl) iv. 252 (viii. 270).\n\n Sal\u00e1satun mana\u2019ath\u00e1 \u2019an ziy\u00e1ratin\u00e1 (Bas\u00edt) i. 828; iv. 260 (iii. 231;\n viii. 279).\n\n Sal\u00ed kit\u00e1biya \u2019amm\u00e1 khattah\u00fa kalam\u00ed (Bas\u00edt) i. 870 (iii. 274).\n\n Sall\u00e0 wa-s\u00e1ma li-amrin k\u00e1na yatlubuhu (Bas\u00edt) i. 532 (ii. 264).\n\n Sallim um\u00faraka li \u2019l-lat\u00edfi \u2019l-\u00e1limi (K\u00e1mil) i. 34 (i. 56).\n\n Sallim um\u00farak il\u00e0 rabbi \u2019l-sam\u00e1 taslam (Bas\u00edt) iv. 156 (viii. 151).\n\n Sallimi \u2019l-amra il\u00e0 rabbi \u2019l-bashar (Ramal) i. 45 (i. 68).\n\n Sam\u00e1niyatun f\u00ed \u2019l-majdi huzta jam\u00ed\u2019ah\u00e1 (Taw\u00edl) i. 866 (iii. 271).\n\n Samati \u2019l-faz\u00e1ilu iz du\u2019\u00edta lah\u00e1 ab\u00e1 (K\u00e1mil) i. 28 (i. 47).\n\n S\u00e1mih akh\u00e1ka iz\u00e1 khalat (K\u00e1mil) ii. 139 (iv. 110)\n\n Sami\u2019n\u00e1 ata\u2019n\u00e1 summa mutn\u00e1 fa-balligh\u00fa (Taw\u00edl) i. 589 (ii. 321).\n\n Sar\u00e0 tayfu Su\u2019d\u00e0 t\u00e1rikan fa \u2019stafazzan\u00ed (Taw\u00edl) iv. 323 (viii. 337).\n\n Sar\u00e0 tayfu Su\u2019d\u00e0 t\u00e1rikan yastafizzun\u00ed (Taw\u00edl) ii. 28 (iv. 267).\n\n Sar\u00e0 tayfu Layl\u00e0 \u2019inda m\u00e1 ghalaba \u2019l-kar\u00e0 (Taw\u00edl) iv. 10 (viii. 14).\n\n Sarati \u2019l-nas\u00edmu \u2019al\u00e0 \u2019l-ghus\u00fani fa-sh\u00e1bahat (K\u00e1mil) iv. 249 (viii.\n 267).\n\n Sar\u00e0 yakta\u2019u \u2019l-zalm\u00e1a wa \u2019l-laylu \u2019\u00e1kifun (Taw\u00edl) iii. 410 (vii. 138).\n\n Saud\u00e1u bayz\u00e1u \u2019l-fi\u2019\u00e1li kaannah\u00e1 (K\u00e1mil) ii. 274 (iv. 251).\n\n Shabbahtu kaddaka bi \u2019l-kaz\u00edbi (K\u00e1mil) ii. 277 (iv. 255).\n\n Shab\u00edhatu \u2019l-badri iz\u00e1 m\u00e1 maz\u00e0 (Sar\u00ed\u2019) ii. 492 (v. 192).\n\n Shajar\u00e1tu wardin asfarin jazabat (K\u00e1mil) iv. 257 (viii. 276).\n\n Shak\u00e1 alama \u2019l-fir\u00e1ki \u2019l-n\u00e1su kabl\u00ed (W\u00e1fir) iv. 61 (viii. 65).\n\n Shak\u00e1 alama \u2019l-ghar\u00e1mi \u2019l\u2019-n\u00e1su kabl\u00ed (W\u00e1fir) i. 781 (iii. 183).\n\n Shakaun\u00e1 il\u00e0 ahb\u00e1bin\u00e1 t\u00fala laylin\u00e1 (Taw\u00edl) ii. 135 (iv. 106).\n\n Shallat yam\u00ednuka y\u00e1 kaynun bi-m\u00e1 wasakat (Bas\u00edt) iv. 227 (viii. 246).\n\n Sharibn\u00e1 wa \u2019afwu \u2019ll\u00e1hi min kulli j\u00e1nibin (Taw\u00edl) iv. 259 (viii. 277).\n\n Sharibtu \u2019l-isma hatt\u00e0 z\u00e1la \u2019akl\u00ed (Rajaz) ii. 518 (v. 224).\n\n Shatta \u2019l-maz\u00e1ru wa \u2019anhum kalla mustabar\u00ed (Bas\u00edt) ii. 353 (v. 41).\n\n Shauk\u00ed ilayka \u2019al\u00e0 \u2019l-zam\u00e1ni jad\u00eddu (K\u00e1mil) ii. 235 (iv. 211).\n\n Shay\u00e1ni lau bakati \u2019l-d\u00edm\u00e1a \u2019alayhim\u00e1 (K\u00e1mil) iv. 106, 245 (viii. 206,\n 263).\n\n Sil\u00ed muhibbaki l\u00e1 takhsh\u00e0 mu\u2019\u00e1kibatan (Bas\u00edt) ii. 385 (v. 74).\n\n Subh\u00e1na jabb\u00e1ri \u2019l-sam\u00e1 (K\u00e1mil) iv. 76 (viii. 78).\n\n Subh\u00e1na rabbi jam\u00ed\u2019a \u2019l-husni a\u2019t\u00e1ki (Bas\u00edt) ii. 171 (iv. 143).\n\n Suni \u2019l-sirra jahdak wa l\u00e1 t\u00fadi\u2019ih (Mutak\u00e1rib) i. 59 (i. 86).\n\n\n Ta\u2019allakati \u2019l-\u00e1m\u00e1lu min-ka bi-waslina (Taw\u00edl) iii. 496 (vii. 224).\n\n Taammul sun\u2019a rabbika kayfa y\u00e1t\u00ed (W\u00e1fir) iv. 16 (viii. 20).\n\n Taanna wa l\u00e1 ta\u2019jal li-amrin tur\u00edduhu (Taw\u00edl) i. 159, 242; ii. 214 (i.\n 207; iv. 189).\n\n Ta\u2019ashshaktu zabyan n\u00e1\u2019isa \u2019l-tarfi ahwar\u00e1 (Taw\u00edl) ii. 83 (iv. 50).\n\n Tabadd\u00e0 f\u00ed kam\u00edsin min bay\u00e1zin (W\u00e1fir) ii. 284 (iv. 262).\n\n Tabadd\u00e0 f\u00ed kam\u00edsin min saw\u00e1din (W\u00e1fir) ii. 285 (iv. 263).\n\n Tabadd\u00e0 f\u00ed kam\u00edsin min shak\u00edki (W\u00e1fir) ii. 284 (iv. 263).\n\n Tabaddat ka-badri \u2019l-timmi f\u00ed laylati \u2019l-sa\u2019di (Taw\u00edl) i. 168; ii. 640\n (i. 218; v. 347).\n\n Tabaddat ka-badri \u2019l-timmi f\u00ed \u2019l-hulali \u2019l-khuzri (Taw\u00edl) iv. 312\n (viii. 327).\n\n Tab\u00e1raka bi-husnin tab\u00e1raka \u2019ll\u00e1hu (?) i. 133 (i. 133).\n\n Tabu\u2019dtum wa antum akrabu \u2019l-n\u00e1si f\u00ed \u2019l-hash\u00e0 (Taw\u00edl) iv. 111 (viii.\n 111).\n\n Taf\u00e1n\u00e0 kuwwat\u00ed \u1e83a maz\u00e0 zam\u00e1n\u00ed (W\u00e1fir) i. 656 (iii. 55).\n\n Tagharrab \u2019an al-aut\u00e1ni f\u00ed talabi \u2019l-\u2019ul\u00e0 (Taw\u00edl) iv. 467 (ix. 138).\n\n Tagharrabtu \u2019an ahl\u00ed fa-y\u00e1 t\u00fala ghurbat\u00ed (Taw\u00edl) i. 672 (iii. 71).\n\n Tah\u00e1 bi-ka kalbun f\u00ed \u2019l-his\u00e1ni tar\u00e1bu (Taw\u00edl) iv. 609 (ix. 282).\n\n Tahaddad\u00fan\u00ed bi-k\u00e1tl\u00ed f\u00ed mahabbatikum (Bas\u00edt) iii. 492 (vii. 221).\n\n Tahakkam\u00fa wa \u2019stat\u00e1l\u00fa f\u00ed tahakkumihim (Bas\u00edt) i. 37; ii. 243 (i. 60;\n iv. 220).\n\n Tahayyartu wa \u2019l-Rahm\u00e1ni l\u00e1 shakka f\u00ed amr\u00ed (Taw\u00edl) i. 102; iv. 605 (i.\n 138; ix. 278).\n\n Tahta siy\u00e1b\u00ed jasadun n\u00e1hilun (Sar\u00ed\u2019) ii. 454 (v. 151).\n\n Takht\u00e1lu bayna mu\u2019asfarin wa mudannirin (K\u00e1mil) ii. 492 (v. 192).\n\n Tak\u00falu l\u00ed wahya ghazb\u00e0 min tazallulih\u00e1 (Bas\u00edt) i. 898; iv. 274; (iii.\n 303; viii. 293).\n\n Tak\u00falu wa kad raat f\u00ed \u2019l-harbi ukht\u00ed (W\u00e1fir) i. 711 (iii. 109).\n\n Tala\u2019a \u2019l-\u2019\u00edz\u00e1ru \u2019al\u00e0 saf\u00edhati khaddihi (K\u00e1mil) iii. 553 (vii. 277).\n\n Talabtu kublatah\u00e1 f\u00ed \u2019l-saghri k\u00e1ilatan (Basit) iv. 276 (viii. 294).\n\n T\u00e1la layl\u00ed bi \u2019l-\u2019aw\u00e1d\u00ed wa \u2019l-sahar (Ramal) ii. 285 (iv. 263).\n\n T\u00e1la \u2019l-bi\u2019\u00e1du wa z\u00e1da \u2019l-hammu wa \u2019l-kalaku (Bas\u00edt) iii. 482 (vii.\n 212).\n\n T\u00e1la \u2019l-fir\u00e1ku wa-d\u00e1ma \u2019l-hammu wa \u2019l-wajalu (Bas\u00edt) i. 564 (ii. 295).\n\n T\u00e1la \u2019l-\u2019it\u00e1bu wa fartu \u2019l-jahli aghr\u00e1k\u00e1 (Bas\u00edt) i. 630 (iii. 29).\n\n T\u00e1la \u2019l-\u2019it\u00e1bu wa lam tamna\u2019ka ma\u2019tibatun (Bas\u00edt) iii. 497 (vii. 225).\n\n T\u00e1la \u2019l-mas\u00edru wa z\u00e1da \u2019l-hammu wa \u2019l-kalaku (Bas\u00edt) i. 615 (iii. 13).\n\n Ta\u2019ll\u00e1hi l\u00e1 kh\u00e1marat-n\u00ed \u2019l-khamru m\u00e1 \u2019alikat (Bas\u00edt) ii. 214 (iv. 190).\n\n Ta\u2019ll\u00e1h\u00ed m\u00e1 \u2019l-k\u00edmiy\u00e1 f\u00ed ghayrih\u00e1 wujidat (Bas\u00edt) iv. 716 (x. 40).\n\n Tam\u00e1d\u00e0 \u2019l-hubbu\u2019 wa\u2019nkata\u2019a \u2019l-maz\u00e1ru (W\u00e1fir) ii. 389 (v. 78).\n\n Tamakkana min kalb\u00ed hab\u00edbun aliftuhu (Taw\u00edl) iv. 68 (viii. 70).\n\n Tamannaytu \u2019l-wis\u00e1la ya\u2019\u00fadu yauman (W\u00e1fir) i. 726 (iii. 124).\n\n Tamannaytu man ahw\u00e0 fa-lamm\u00e1 raaytuhu (Taw\u00edl) i. 186 (i. 240).\n\n Tamannaytu man ahw\u00e0 fa-lamm\u00e1 lakaytuhu (Taw\u00edl) iv. 334 (viii. 347).\n\n Ta\u2019mu \u2019l-tafarruki murrun (Mujtass) i. 372 (ii. 101).\n\n Tanakkaran\u00ed dahr\u00ed wa lam yadri annan\u00ed (Taw\u00edl) iv. 132 (viii. 130).\n\n Tanashshaktu min-hum f\u00e1iha \u2019l-\u2019itri wa \u2019l-b\u00e1ni (Taw\u00edl) iv. 222 (viii.\n 242).\n\n Tar\u00e0 hal la-n\u00e1 ba\u2019da \u2019l bi\u2019\u00e1di wus\u00falu (Taw\u00edl) i. 614 (iii. 12).\n\n Tar\u00e0 hal ya\u2019\u00fadu \u2019l-shamlu ba\u2019da tashattut\u00ed (Taw\u00edl) iv. 304 (viii. 320).\n\n Tarahhal \u2019an mak\u00e1nin f\u00ed-hi zaymun (W\u00e1fir) iii. 28 (vi. 62).\n\n Tarahhala sabr\u00ed wa \u2019l-ghar\u00e1mu muk\u00edmu (Taw\u00edl) ii. 654 (v. 358).\n\n Tarakta \u2019llaz\u00ed yafn\u00e1 wa-nilta \u2019llaz\u00ed yabk\u00e0 (Taw\u00edl) i. 550 (ii. 281).\n\n Taraktu hab\u00edba \u2019l-kalbi l\u00e1 \u2019an mal\u00e1latin (Tawil) i. 136 (i. 181).\n\n Taraktu kulla l\u00e1imin (Rajaz) i. 454 (ii. 183).\n\n Taraktu \u2019l-nab\u00edza wa shurr\u00e1bahu (Mutak\u00e1rib) i. 160 (i. 208).\n\n Taribn\u00e1 \u2019al\u00e0 badrin yud\u00edru mud\u00e1matan (Taw\u00edl) iv. 217 (viii. 227).\n\n Tasabbartu l\u00e1 ann\u00ed sabartu wa-innam\u00e1 (Taw\u00edl) iii. 371 (vii. 96).\n\n Tash\u00e1galtum\u00fa \u2019ann\u00e1 bi-suhbati gayrin\u00e1 (Taw\u00edl) i. 137 (i. 182).\n\n Tash\u00e1kala dam\u2019\u00ed iz jar\u00e0 wa mud\u00e1mat\u00ed (Taw\u00edl) i. 767 (iii. 169).\n\n Tatafadd\u00e1ka s\u00e1kiyan kad kas\u00e1ka (Khaf\u00edf) i. 767 (iii. 169).\n\n Tat\u00edhu \u2019al\u00e0 \u2019l-\u2019ushsh\u00e1ki f\u00ed hulalin khuzrin (Taw\u00edl) i. 586 (ii. 318).\n\n Tawahhama f\u00edn\u00e1 \u2019l-n\u00e1su shay-an wa sammamat (Taw\u00edl) i. 899 (iii. 305).\n\n Tawassadtuh\u00e1 zand\u00ed wa bittu zaj\u00ed\u2019ah\u00e1 (Taw\u00edl) iii. 517 (vii. 243).\n\n Tawwaktuh\u00fa tauka \u2019l-ham\u00e1mi bi-s\u00e1\u2019id\u00ed (K\u00e1mil) ii. 171 (iv. 144).\n\n Tazakkartu ayy\u00e1ma \u2019l-wis\u00e1li bi-kurbikum (Taw\u00edl) iii. 255 (vi. 278).\n\n Tazawwid mina \u2019l-duny\u00e0 fa-innaka r\u00e1hilun (Taw\u00edl) i. 412 (ii. 139).\n\n Tazh\u00fa \u2019alayya bi-alh\u00e1zin bad\u00ed\u2019\u00e1ti (Bas\u00edt) i. 359.\n\n Tib wa \u2019nsharih wa \u2019nsa \u2019l-hum\u00fama jam\u00ed\u2019ah\u00e1 (K\u00e1mil) i. 34 (i. 57).\n\n Tih ahtamil wa \u2019statil asbir wa \u2019azzi ahun (Bas\u00edt) i. 786 (iii. 188).\n\n Tuff\u00e1hatun jama\u2019at launaini kad hakay\u00e1 (Bas\u00edt) iv. 250 (viii. 268).\n\n Tuff\u00e1hatun jama\u2019at launayni khulkatuh\u00e1 (Bas\u00edt) i. 118 (i. 158).\n\n Tukallifun\u00ed \u2019l-sulw\u00e1na \u2019anh\u00e1 \u2019aw\u00e1zil\u00ed (Taw\u00edl) iv. 177 (viii. 171).\n\n Tulj\u00ed \u2019l-zar\u00far\u00e1tu f\u00ed \u2019l-um\u00fari il\u00e0 (Munsar\u00edh) i. 290 (ii. 14).\n\n Turawwi\u2019un\u00ed \u2019l-jan\u00e1izu kulla waktin (W\u00e1fir) ii. 418 (v. 111).\n\n Tusabbihuka \u2019l-sa\u2019\u00e1datu kulla yaumin (W\u00e1f\u00edr) ii. 93 (iv. 60).\n\n\n Udkhul bi-n\u00e1 y\u00e1 s\u00e1hi f\u00ed rauzatin (Sar\u00ed\u2019) iv. 248 (viii. 267).\n\n Uffa li-\u2019l-duny\u00e1 iz\u00e1 k\u00e1nat kaz\u00e1 (Ramal) i. 22 (i. 40).\n\n Uhaddisu \u2019an kh\u00fadin tahaddasna marratan (Taw\u00edl) iii. 386 (vii. 112).\n\n Uhibbu lay\u00e1l\u00ed \u2019l-hajri l\u00e1 farahan bi-h\u00e1 (Taw\u00edl) iv. 526 (ix. 198).\n\n U\u2019illalu kalb\u00ed f\u00ed \u2019l-ghar\u00e1mi wa aktumu (Taw\u00edl) ii. 348 (v. 35).\n\n Uj bi \u2019l-far\u00e1r\u00edji f\u00ed rab\u2019i \u2019l-sak\u00e1r\u00edji (Bas\u00edt) i. 96 (i. 131).\n\n \u2019Uj bi \u2019l-ghar\u00e1n\u00edki f\u00ed rab\u2019i \u2019l-sak\u00e1r\u00edji (Bas\u00edt) ii. 258 (iv. 235).\n\n \u2019Uj bi \u2019l-mal\u00e1\u2019iki f\u00ed rab\u2019i \u2019l-sak\u00e1r\u00edj\u00ed (Bas\u00edt) iv. 203 (viii. 223).\n\n Uksud il\u00e0 \u2019l-s\u00e1lihi \u2019l-am\u00edri (Bas\u00edt) ii. 561 (v. 274).\n\n Uksur\u00fa hajrakum wa kall\u00fa jaf\u00e1kum (Khaf\u00edf) ii. 164, 536 (iv. 136; v.\n 245).\n\n Unsa l-wuj\u00fadi khal\u00edy-ya \u2019l-b\u00e1li tahsibun\u00ed (Bas\u00edt) ii. 355 (v. 43).\n\n Unzur il\u00e0 \u2019l-haramayni wa \u2019sma\u2019 minhum\u00e1 (K\u00e1mil) ii. 414 (v. 106).\n\n Unzur il\u00e0 \u2019l-mishmishi f\u00ed zahrihi (Sar\u00ed\u2019) iv. 250 (viii. 268).\n\n Unzur il\u00e0 \u2019l-nabki f\u00ed \u2019l-aghs\u00e1ni muntaziman (Bas\u00edt) iv. 252 (viii.\n 271).\n\n Unzur il\u00e0 \u2019l-rauzi \u2019l-naz\u00edri kaannam\u00e1 (K\u00e1m\u00edl) i. 507 (ii. 240).\n\n Unzur il\u00e0 markabin yasb\u00edka manziruhu (Bas\u00edt) i. 296 (ii. 20).\n\n Unzur il\u00e0 m\u00e1 tar\u00e0 y\u00e1 ayyuh\u00e1 \u2019l-rajulu (Bas\u00edt) iii. 106 (vi. 112).\n\n Unzur il\u00e0 shamsi \u2019l-kus\u00fari wa badrih\u00e1 (K\u00e1mil) i. 58 (i. 85).\n\n Unzur li-d\u00e1rin shibhi d\u00e1ri \u2019l-na\u2019\u00edmi (Sar\u00ed\u2019) iv. 189 (viii. 183).\n\n Uraddidu \u2019l-tarfa f\u00ed-h\u00e1 kullam\u00e1 safarat (Bas\u00edt) iv. 163 (viii. 158).\n\n Usirtu wa f\u00ed kalb\u00ed lah\u00edbun tazarram\u00e1 (Taw\u00edl) iv. 204 (viii. 225).\n\n Uww\u00e1hu w\u00e1 asafan kad kh\u00e1nan\u00ed jalad\u00ed (Bas\u00edt) iv. 245 (viii. 263).\n\n Uzn\u00ed la-kad sabakat f\u00ed\u2019ishkih\u00ed basar\u00ed (Bas\u00edt) iv. 550 (ix. 222).\n\n\n Wa\u2019ada \u2019l-hab\u00edbu bi-waslihi wa waf\u00e0 l\u00ed (Kamil) i. 793 (iii. 195).\n\n Wa ahwara ka \u2019l-ghusni yashfi \u2019l-jaw\u00e0 (Mutak\u00e1rib) ii. 451 (v. 149).\n\n Wa \u00e1kilatin bi-ghayri famin wa batnin (W\u00e1f\u00edr) ii. 531 (v. 240).\n\n Wa \u00e1li Nu\u2019m\u00e1na nahnu z\u00fa \u2019l-himami (Munsarih) i. 681 (iii. 80).\n\n Wa \u2019as\u00e0 \u2019llaz\u00ed ahd\u00e0 li-Y\u00fasufa ahlahu (K\u00e1mil) ii. 135 (iv. 105).\n\n Wa asalu \u2019l-r\u00edha \u2019ankum kullam\u00e1 khatarat (Bas\u00edt) iv. 50 (viii. 53).\n\n Wa ashj\u00e1ri n\u00e1rinjin ka-anna sim\u00e1rah\u00e1 (Taw\u00edl) iv. 253 (viii. 271).\n\n Wa b\u00e1ta badru tam\u00e1mi \u2019l-husni mu\u2019tanik\u00ed (Bas\u00edt) iv. 715 (x. 39).\n\n Wa baytin lah\u00fa min jalmadi \u2019l-sakhri azh\u00e1ru (Taw\u00edl) i. 621 (iii. 19).\n\n Wa d\u00e1\u2019in da\u2019\u00e1n\u00ed li \u2019l-haw\u00e0 fa-ajabtuhu (Taw\u00edl) i. 809 (iii. 210).\n\n Wa d\u00e1raytu kulla \u2019l-n\u00e1sa l\u00e1kinna h\u00e1sid\u00ed (Taw\u00edl) iv. 670 (ix. 342).\n\n Wa f\u00e1khitin kad k\u00e1la f\u00ed nauhihi (Sar\u00ed\u2019) ii. 357 (v. 49).\n\n Wa f\u00ed \u2019l-hilmi itk\u00e1nun wa f\u00ed \u2019l-afwi haybatun (Taw\u00edl) i. 432 (ii. 160).\n\n Wa f\u00ed \u2019l-sumri ma\u2019nan lau\u2019alimta bay\u00e1nahu (Taw\u00edl) ii. 280 (iv. 258).\n\n Wa f\u00ed Sulaym\u00e1na iz k\u00e1la \u2019l-il\u00e1hu la-hu (Bas\u00edt) iii. 85 (vi. 86).\n\n Wa gh\u00e1datin masakat li \u2019l-\u2019\u00fadi anmuluh\u00e1 (Bas\u00edt) i. 309 (ii. 34).\n\n Wa ghusnin rat\u00edbin \u2019\u00e1da \u2019\u00fadan li-kaynatin (Taw\u00edl) ii. 536; iv. 172 (v.\n 244; viii. 166).\n\n Wa habba \u2019al\u00e0 kalb\u00ed nas\u00edmun mina \u2019l-jaw\u00e1 (Taw\u00edl) iv. 201 (viii. 222).\n\n Wa habi \u2019l-jun\u00e1ta fa-lam tazal ahlu \u2019l-nuh\u00e0 (K\u00e1mil) i. 92 (i. 126).\n\n Wa hakki haw\u00e1kum m\u00e1 salautu wid\u00e1dakum (Taw\u00edl) iv. 299 (viii. 315).\n\n Wa hakkika lau insaftan\u00ed m\u00e1 kataltan\u00ed (Taw\u00edl) i. 147 (i. 182).\n\n Wa hakkikum inna kalb\u00ed lam yutik jaladan (Bas\u00edt) iv. 111 (viii. 110).\n\n Wa hakki \u2019l-haw\u00e0 m\u00e1 ghayyara \u2019l-bu\u2019du ahdakum (Taw\u00edl) iv. 74 (viii.\n 76).\n\n Wa hamr\u00e1a milu \u2019l-kaffi tazh\u00fa bi-husnih\u00e1 (Taw\u00edl) iv. 253 (viii. 271).\n\n Wa hay\u00e1ti man malakat yad\u00e1hu kiy\u00e1d\u00ed (K\u00e1mil) ii. 38 (iv. 2).\n\n Wa hay\u00e1ti wajhika l\u00e1 uhibbu siw\u00e1ka (K\u00e1mil) ii. 269 (iv. 246).\n\n Wa hay\u00e1ti wajhika y\u00e1 hay\u00e1ta \u2019l-anfusi (K\u00e1mil) iv. 266 (viii. 284).\n\n Wa hayf\u00e1a tahw\u00ed \u2019l-r\u00e1ha k\u00e1lat li-sabbih\u00e1 (Taw\u00edl) iv. 290 (viii. 307).\n\n Wa-ikhw\u00e1nun hasibtuhum\u00fa dur\u00fa\u2019an (W\u00e1fir) i. 78 (i. 108).\n\n Wa inna li-rabb\u00ed safwatun min \u2019ab\u00eddihi (Taw\u00edl) ii. 564 (v. 277).\n\n Wa inn\u00ed la-aghn\u00e0 \u2019l-n\u00e1si \u2019an mutakallifin (Taw\u00edl) i. 471 (ii. 200).\n\n Wa \u00ednn\u00ed la-sabb\u00e1run \u2019al\u00e0 kulli h\u00e1disin (Taw\u00edl) i. 648 (iii. 46).\n\n Wa-in \u2019umirtu ja\u2019altu \u2019l-harba w\u00e1lidata (Bas\u00edt) i. 506.\n\n Wa iz\u00e1 bul\u00edta bi\u2019-usratin fa-\u2019lbas lah\u00e1 (K\u00e1mil) i. 21 (i. 38).\n\n Wa iz\u00e1 janaytu jin\u00e1yatan (K\u00e1mil) iv. 119 (viii. 119).\n\n Wa iz\u00e1 \u2019l-mal\u00edhu at\u00e0 bi-zanbin w\u00e1hidi (K\u00e1mil) i. 368 (ii. 96).\n\n Wa iz\u00e1 tarannama tayruh\u00fa bi-ghad\u00edrihi (K\u00e1mil) iii. 254 (vi. 277).\n\n Wa iz\u00e1 tarannama tayruh\u00fa wa ghad\u00edruhu (K\u00e1mil) iv. 340 (ix. 6).\n\n Wa j\u00e1riyatin addabath\u00e1 \u2019l-shat\u00e1rah (Mutak\u00e1rib) i. 169 (i. 219).\n\n Wa j\u00e1riyatin f\u00ed nash\u00e1tin badat (Mutak\u00e1rib) iv. 27 (viii. 32).\n\n Wa kad yajma\u2019u \u2019ll\u00e1hu \u2019l-shat\u00edtayni ba\u2019dam\u00e1 (Taw\u00edl) iv. 534 (ix. 205).\n\n Wa k\u00e1ilin k\u00e1la l\u00ed l\u00e1 budda min farajin (Bas\u00edt) i. 609 (iii. 7).\n\n Wa kallam\u00e1 absarat ayn\u00e1ka z\u00e1 lakabin (Bas\u00edt) i. 277 (i. 350).\n\n Wa k\u00e1l\u00fa kad dan\u00e1 minn\u00e1 rah\u00edlu (W\u00e1fir) ii. 566 (v. 280).\n\n Wa k\u00e1l\u00fa la\u2019alla \u2019l-sabra ya\u2019kibu r\u00e1hatan (Taw\u00edl) i. 776 (iii. 178).\n\n Wa kam farraktu f\u00ed \u2019l-hayj\u00e1i jam\u2019an (W\u00e1fir) i. 380 (ii. 109).\n\n Wa kam laylatin b\u00e1ta \u2019l hab\u00edbu mu\u2019\u00e1nis\u00ed (Tawil) ii. 274 (iv. 252).\n\n Wa kam laylatin bittu f\u00ed kurbatin (Mutak\u00e1rib) iv. 644 (ix. 316).\n\n Wa kam li \u2019ll\u00e1hi min lutfin khafiyyin (W\u00e1fir) i. 111; ii. 549 (i. 150;\n v. 261).\n\n Wa k\u00e1nin lafhatu \u2019l-ramz\u00e1\u2019i w\u00e1din (W\u00e1fir) iv. 340 (ix. 6).\n\n Wa k\u00e1tibatin bi \u2019l-miski f\u00ed \u2019l-khaddi Ja\u2019faran (Taw\u00edl) ii. 312 (iv.\n 292).\n\n Wa kayfa yaz\u00faku \u2019l-nauma man \u2019adima \u2019l-kar\u00e0 (Taw\u00edl) iv. 46 (viii. 49).\n\n Wa kayfa yud\u00e1r\u00ed wa \u2019l-haw\u00e0 k\u00e1tilu \u2019l-fat\u00e0 (Taw\u00edl) i. 589.\n\n Wa khaud\u00e1a azh\u00e0 r\u00edkuh\u00e1 h\u00e1kiya \u2019l-shuhdi (Taw\u00edl) iv. 29 (viii. 33).\n\n Wa kubb\u00e1datin bayna \u2019l-riy\u00e1zi nazartuh\u00e1 (Taw\u00edl) iv. 254 (viii. 272).\n\n Wa kunn\u00e1 ka-ghusnay b\u00e1natin fauka rauzatin (Tawil) iii. 405 (vii. 132).\n\n Wa kuntu iz\u00e1 \u2019l-sad\u00edku ar\u00e1da ghayz\u00ed (W\u00e1fir) ii. 138 (iv. 109).\n\n Wa kurbu \u2019l-hab\u00edbi tam\u00e1mu \u2019l-sur\u00far (Mutak\u00e1rib) iv. 614 (ix. 287).\n\n Wa la-kad bakaytu \u2019al\u00e0 tafarruki shamlin\u00e1 (K\u00e1mil) i. 194 (i. 249).\n\n Wa la-kad balaghtu bih\u00edlat\u00ed (K\u00e1mil) iv. 720 (x. 44).\n\n Wa la-kad jaza\u2019tu li-bu\u2019dikum wa fir\u00e1kikum (K\u00e1mil) iv. 60 (viii. 63).\n\n Wa la-kad jarat yauma \u2019l-fir\u00e1ki saw\u00e1fih\u00ed (K\u00e1mil) iv. 60 (viii. 64).\n\n Wa la-kad nadimtu \u2019al\u00e0 tafarruki shamlin\u00e1 (K\u00e1mil) i. 871; iv. 130 (iii.\n 275; viii. 128).\n\n Wa la-kad shurifn\u00e1 iz nazaltum arzan\u00e1 (K\u00e1mil) i. 310 (ii. 34).\n\n Wa lakaytu min hubb\u00edka m\u00e1 lam yalkahu (K\u00e1mil) i. 781.\n\n Wa lamm\u00e1 ab\u00e0 \u2019l-w\u00e1sh\u00fana ill\u00e1 fir\u00e1kan\u00e1 (Taw\u00edl) ii. 54 (iv. 19).\n\n Wa lamm\u00e1 ataun\u00ed bi \u2019l-tab\u00edbi wa kad badat (Taw\u00edl) ii. 571 (v. 286).\n\n Wa lamm\u00e1 da\u2019autu \u2019l-sabra ba\u2019daka wa \u2019l-buk\u00e0 (Taw\u00edl) iii. 256 (vi.\n 279).\n\n Wa lamm\u00e1 kashaftu \u2019l-sauba \u2019an sathi k\u00e1fih\u00e1 (Taw\u00edl) iv. 27 (viii. 32).\n\n Wa lamm\u00e1 kashaftu \u2019l-sauba \u2019an sathi kussih\u00e1 (Taw\u00edl) i. 600 (ii. 331).\n\n Wa lamm\u00e1 raat \u2019ayn\u00ed bad\u00ed\u2019a jam\u00e1lih\u00e1 (Taw\u00edl) iii. 518 (vii. 244).\n\n Wa lamm\u00e1 sharibn\u00e1h\u00e1 wa dabba dab\u00edbuh\u00e1 (Taw\u00edl) iv. 712 (x. 37).\n\n Wa lamm\u00e1 tad\u00e1nat li \u2019l-fir\u00e1ki wa kalbuh\u00e1 (Taw\u00edl) i. 117 (i. 158).\n\n Wa la-rubba ahdaba z\u00e1da f\u00ed hadab\u00e1tihi (K\u00e1mil) iv. 279 (viii. 297).\n\n Wa la-rubba n\u00e1zilatin yaz\u00edku lah\u00e1 \u2019l-fat\u00e0 (K\u00e1mil) i. 732; iv. 118 (iii.\n 131; viii. 117).\n\n Wa lastu ar\u00e0 \u2019l-sa\u2019\u00e1data jam\u2019a m\u00e1lin (W\u00e1fir) i. 436 (ii. 166).\n\n Wa lau annah\u00e1 li \u2019l-mushrik\u00edna ta\u2019arrazat (Taw\u00edl) iv. 260, 526 (viii.\n 279; ix. 197).\n\n Wa lau anna l\u00ed f\u00ed kulli yaumin wa laylatin (Taw\u00edl) i. 863 (iii. 267).\n\n Wa lau kultu inn\u00ed s\u00e1birun ba\u2019da bu\u2019dihi (Taw\u00edl) i. 784 (iii. 187).\n\n Wa laylin kaw\u00e1kibuh\u00fa l\u00e1 tas\u00edru (Mutak\u00e1rib) i. 894 (iii. 299).\n\n Wa l\u00ed ayru s\u00fain kas\u00edru \u2019l-jaf\u00e1 (Mutak\u00e1rib) iv. 275 (viii. 293).\n\n Wa l\u00ed kabidun makr\u00fahatun man yab\u00ed\u2019un\u00ed (Taw\u00edl) iii. 389 (vii. 115).\n\n Wa li \u2019l-k\u00e1si wa \u2019l-sahb\u00e1i hakkun mu-*\u2019azzamun (Taw\u00edl) iv. 716 (x. 41).\n\n Wa \u2019ll\u00e1hi m\u00e1 kuntu lissan y\u00e1 akh\u00e1 sikatin (Bas\u00edt) i. 214 (i. 274).\n\n Wa \u2019ll\u00e1hi m\u00e1 kuntu t\u00fala \u2019l-dahri n\u00e1s\u00edh\u00e1 (Bas\u00edt) ii. 174 (iv. 146).\n\n Wa \u2019ll\u00e1hi wa \u2019ll\u00e1hi \u2019l-\u2019az\u00edmi wa hakki man (K\u00e1mil) iii. 650 (vii. 366).\n\n Wa \u2019l-mishmishu \u2019l-lauziyyu yahk\u00ed \u2019\u00e1shikan (K\u00e1mil) iv. 250 (viii. 268).\n\n Wa \u2019l-nahru mudda \u2019al\u00e0 \u2019l-ghus\u00fani wa lam yazal (K\u00e1mil) iv. 249 (viii.\n 267).\n\n Wa \u2019l-n\u00e1su mushtabih\u00fana f\u00ed \u00edr\u00e1dihim (K\u00e1mil) iii. 441 (vii. 169).\n\n Wa m\u00e1 adr\u00ed iz\u00e1 yammamtu arzan (W\u00e1fir) iv. 654, 729 (ix. 328; x. 53).\n\n Wa m\u00e1 Hindu ill\u00e1 muhratun \u2019arabiyyatun (Taw\u00edl) iii. 372 (vii. 97).\n\n Wa m\u00e1 hubban sa\u2019at kadam\u00ed ilayhim (W\u00e1fir) ii. 206 (iv. 180).\n\n Wa m\u00e1 \u2019l dahru ill\u00e1 h\u00e1kaz\u00e1 fa \u2019stabir bihi (Taw\u00edl) i. 138 (i. 183).\n\n Wa m\u00e1 \u2019l-kasdu ill\u00e1 an yak\u00fana \u2019jtim\u00e1\u2019un\u00e1 (Taw\u00edl) ii. (iv. 54).\n\n Wa mal\u00edhin k\u00e1la sifn\u00ed (Ramal) iv. 247 (viii. 265).\n\n Wa m\u00e1 min k\u00e1tibin ill\u00e0 sayafn\u00e0 (W\u00e1fir) i. 94 (i. 128).\n\n Wa m\u00e1 min yadin ill\u00e1 yadu \u2019ll\u00e1hi faukah\u00e1 (Taw\u00edl) ii. 489 (i. 207; v.\n 188).\n\n Wa m\u00e1 nazarat min ba\u2019di bu\u2019dika muklat\u00ed (Taw\u00edl) iv. 147 (viii. 142).\n\n Wa m\u00e1 nub\u00e1liya iz arw\u00e1hun\u00e1 salimat (Bas\u00edt) iii. 373 (vii. 99).\n\n Wa m\u00e1 wajdu A\u2019r\u00e1biyyatin b\u00e1na ahluh\u00e1 (Taw\u00edl) i. 574, 771 (ii. 306; iii.\n 172).\n\n Wa m\u00e1 z\u00e1ran\u00ed f\u00ed \u2019l-naumi ill\u00e1 khay\u00e1luhu (Taw\u00edl) iii. 386 (vii. 111).\n\n Wa ma\u2019sh\u00fakin lah\u00fa f\u00ed \u2019l-khaddi kh\u00e1lun (W\u00e1fir) ii. 378 (v. 65).\n\n Wa min j\u00fadihi yarm\u00ed \u2019l-\u2019id\u00e1ta bi-ashumin (Taw\u00edl) ii. 128 (iv. 97).\n\n Wa mirwahatin mu\u2019attarati \u2019l-nas\u00edmi (W\u00e1fir) iv. 255 (viii. 273).\n\n Wa muhafhafin alh\u00e1zuh\u00fa wa \u2019iz\u00e1ruhu (K\u00e1mil) ii. 460 (v. 158).\n\n Wa muhafhafin min sha\u2019rihi wa jab\u00ednihi (K\u00e1mil) i. 44, 155; iv. 281 (i.\n 68, 203; viii. 299).\n\n Wa muh\u00e1ribin min farti j\u00fadi ban\u00e1nihi (K\u00e1mil) ii. 127 (iv. 97).\n\n Wa multammin (multamamin) bi \u2019l-sha\u2019ri min fauki wajnatih (Taw\u00edl) i.\n 168 (i. 218).\n\n Wa nafsaka fuz bi-h\u00e1 in sibta zayman (W\u00e1fir) i. 78, 161, 295 (i. 109,\n 209; ii. 19).\n\n Wa nuktati kh\u00e1lin shabbah\u00fah\u00e1 bi-habbatin (Taw\u00edl) i. 196 (i. 251).\n\n W\u00e1 rahmat\u00e1 li-\u2019az\u00edzatin (K\u00e1mil) i. 421 (ii. 149).\n\n Wa r\u00e1kisin misli ghusni \u2019l-b\u00e1ni k\u00e1matuhu (Bas\u00edt) iv. 550 (ix. 221).\n\n Wa rubba kab\u00edratin m\u00e1 h\u00e1la bayn\u00ed (W\u00e1fir) ii. 553 (v. 266).\n\n Wa rumm\u00e1nin rak\u00edki \u2019l-kishri yahk\u00ed (W\u00e1fir) iv. 249 (viii. 267).\n\n Wa sabaghtu m\u00e1 sabagha \u2019l-zam\u00e1nu fa-lam yadum (K\u00e1mil) ii. 465 (v. 164).\n\n Wa saghru \u2019l-ban\u00e1ti la-h\u00fa nakhatun (Mutak\u00e1rib) ii. 390 (v. 79).\n\n Wa s\u00e1kini ramsin ta\u2019mu-h\u00fa \u2019inda r\u00e1sihi (Taw\u00edl) ii. 530 (v. 238).\n\n Wa s\u00e1mitati \u2019l-khalkh\u00e1li rannat wush\u00e1huh\u00e1 (Taw\u00edl) i. 897 (iii. 302).\n\n Wa saw\u00e1 \u2019idin tazh\u00fa bi-husni as\u00e1w\u00edrin (K\u00e1mil) ii. 399 (v. 89).\n\n Wa sh\u00e1dinin bi-wis\u00e1lin minhu w\u00e1\u2019adan\u00ed (Bas\u00edt) ii. 219 (iv. 195).\n\n Wa sh\u00e1dinin kuln\u00e1 lah\u00fa sif la-n\u00e1 (Sar\u00ed\u2019) iv. 253 (viii. 272).\n\n Wa shamsin f\u00ed kaz\u00edbin f\u00ed kas\u00edbin (W\u00e1fir) i. 167 (i. 217).\n\n Wa shamsu husnin badat li \u2019l-n\u00e1si tanzuruh\u00e1 (Bas\u00edt) i. 168 (i. 218).\n\n Wa shaykhin fi jih\u00e1ti \u2019l-arzi yamsh\u00ed (W\u00e1fir) ii. 75 (iv. 41).\n\n Wa shaykhin kab\u00edrin lah\u00fa sabwatun (Mutak\u00e1rib) ii. 377 (v. 64).\n\n Wa sidratin kulla yaumin (Mujtass) iv. 253 (viii. 271).\n\n Wa t\u00e1jirin \u2019\u00e1yantu \u2019ushsh\u00e1kahu (Sar\u00ed\u2019) iv. 246 (viii. 264).\n\n Wa t\u00e1jirin f\u00ed wasli-h\u00ed z\u00e1ran\u00e1 (Sar\u00ed\u2019) iv. 246 (viii. 265).\n\n Wa tamashshat f\u00ed maf\u00e1silihim (K\u00e1mil) iv. 715 (x. 39).\n\n Wa tam\u00edsu bayna muza\u2019farin wa mu\u2019asfarin (K\u00e1mil) i. 169 (i. 219).\n\n Wa yakht\u00fa l\u00ed khay\u00e1luka f\u00ed zam\u00edr\u00ed (W\u00e1fir) i. 856 (iii. 259).\n\n Wa z\u00e1hikin min bak\u00e1\u00ed h\u00edna absaran\u00ed (Bas\u00edt) i. 790 (iii. 193).\n\n Wa z\u00e1 kal\u00edlun li-man da \u2019athu (Bas\u00edt) ii. 433 (v. 127).\n\n Wa zakartu yauma \u2019l-bayni ba\u2019da muwwad\u2019\u00ed (K\u00e1mil) iv. 127 (viii. 125).\n\n Wa z\u00e1ran\u00ed f\u00ed kam\u00edsi \u2019l-layli mustatiran (Bas\u00edt) ii. 274 (iv. 252).\n\n Wa z\u00e1tu zaw\u00e1ibin tanjarru t\u00falan (W\u00e1fir) ii. 532 (v. 240).\n\n Wa zand\u00e1ni lau-l\u00e1 umsik\u00e1 bi-as\u00e1wirin (Taw\u00edl) i. 823 (iii. 226).\n\n Wad\u00e1\u2019uka mislu wad\u00e1\u2019i \u2019l-hay\u00e1ti (Mutak\u00e1rib) iv. 59 (viii. 62).\n\n Wadda\u2019atn\u00ed yauma \u2019l-fir\u00e1ki wa-k\u00e1lat (Khaf\u00edf) i. 310 (ii. 35).\n\n Wadda\u2019tuh\u00e1 wa yad\u00ed \u2019l-yam\u00ednu li \u2019admu\u2019\u00ed (K\u00e1mil) i. 384 (ii. 113).\n\n Waddi\u2019 hab\u00edba ka inna \u2019l-rakba murtahilu (Bas\u00edt) ii. 276 (iv. 254).\n\n W\u00e1f\u00e0 wa akbala f\u00ed \u2019l-ghal\u00e1ili yansan\u00ed (K\u00e1mil) i. 556 (ii. 287).\n\n W\u00e1faytu manzilahu fa-lam ara h\u00e1jiban (K\u00e1mil) i. 621.\n\n Wajd\u00ed \u2019al\u00e0 tilka \u2019l-man\u00e1zili b\u00e1ki (K\u00e1mil) iv. 224 (viii. 243).\n\n Wajhun li-misb\u00e1hi \u2019l-sam\u00e1i mub\u00e1hi (K\u00e1mil) i. 764 (iii. 167).\n\n Warada \u2019l-kit\u00e1bu fa-l\u00e1 \u2019adimta an\u00e1milan (K\u00e1mil) ii. 49 (iv. 14).\n\n Warada \u2019l-kit\u00e1bu fa-sarran\u00e1 mazm\u00fanuhu (K\u00e1mil) iv. 201 (viii. 222).\n\n Wardu \u2019l-khud\u00fadi wa d\u00fanah\u00e1 shauku \u2019l-kan\u00e1 (K\u00e1mil) ii. 20 (iii. 331).\n\n Wardun naf\u00edsun tusirru \u2019l-kalba r\u00fayatuhu (Bas\u00edt) iv. 256 (viii. 275).\n\n Wassalatn\u00ed \u2019l-hum\u00famu wasla haw\u00e1ki (Khaf\u00edf) iii. 650 (vii. 366).\n\n Wayka inna \u2019l-mal\u00e1ma yakw\u00ed \u2019l-mal\u00fam\u00e1 (Khaf\u00edf) i. 6 (i. 13).\n\n Wayl\u00e1hu wayl\u00ed min mal\u00e1mati \u2019\u00e1zilin (K\u00e1mil) iv. 267 (viii. 285).\n\n Wis\u00e1luka \u2019ind\u00ed na\u2019\u00edmun na\u2019\u00edm (Mutak\u00e1rib) i. 864 (iii. 268).\n\n Wull\u00edta wayhaka amran lasta tudrikuhu (Bas\u00edt) iii. 401 (vii. 127).\n\n\n Y\u00e1 ashrafa \u2019l-n\u00e1si fi h\u00e1z\u00e1 \u2019l-zam\u00e1ni wa m\u00e1 (Bas\u00edt) ii. 56 (iv. 20).\n\n Y\u00e1 as\u00edlu \u2019l-jud\u00fad\u00ed samha \u2019l-saj\u00e1y\u00e1 (Khaf\u00edf) iii. 232 (vi. 252.)\n\n Y\u00e1 \u2019aynu suhh\u00ed \u2019l-dam\u2019a ka \u2019l-t\u00faf\u00e1ni (K\u00e1mil) iv. 231 (viii. 250).\n\n Y\u00e1 ayyuh\u00e1 \u2019l-kalbu rakh\u00edmu \u2019l-rijsi (Rajaz) i. 710 (iii. 108).\n\n Y\u00e1 ayyuh\u00e1 \u2019l-multamisu \u2019l-khad\u00ed\u2019ah (Rajaz) i. 738 (iii. 137).\n\n Y\u00e1 ayyuh\u00e1 \u2019l-sayy\u00e1du l\u00e1 takhsh\u00e0 \u2019l-kadar (Rajaz) ii. 363 (v. 51).\n\n Y\u00e1 \u2019\u00e1zilan asbaha f\u00ed z\u00e1tihi (Sar\u00ed\u2019) iv. 329 (viii. 343).\n\n Y\u00e1 Bad\u00ed\u2019a \u2019l-jam\u00e1li m\u00e1 l\u00ed siw\u00e1ki (Khaf\u00edf) iii. 649 (vii. 365).\n\n Y\u00e1 dahru mahlan kam taj\u00faru wa ta\u2019tad\u00ed (K\u00e1mil) ii. 17 (iii. 329).\n\n Y\u00e1 durra saghri hab\u00edb\u00ed (Mujtass) ii. 254 (iv. 231).\n\n Y\u00e1 durra saghri \u2019l-hab\u00edbi man nazamak (Munsarih) ii. 254 (iv. 231).\n\n Y\u00e1 far\u00edda \u2019l-jam\u00e1li hubbuka d\u00edn\u00ed (Khaf\u00edf) i. 898 (iii. 303).\n\n Y\u00e1 gh\u00e1ib\u00edna wa kalb\u00ed z\u00e1idu \u2019l-kalaki (Bas\u00edt) i. 881 (iii. 285).\n\n Y\u00e1 ham\u00e1ma\u2019l-ayki ukri-ka\u2019l-sal\u00e1m (Ramal) ii. 361 (v. 49).\n\n Y\u00e1 Hay\u00e1ta \u2019l-nuf\u00fas\u00ed j\u00fad\u00ed bi-waslin (Khaf\u00edf) iii. 488 (vii. 217).\n\n Y\u00e1 hurkata \u2019l dahri kuff\u00ed (Mujtass) i. 22 (i. 39).\n\n Y\u00e1 husna lauzin akhzari (Rajaz) iv. 252 (viii. 270).\n\n Y\u00e1 husna n\u00e1rin wa \u2019l-na\u2019\u00edmu \u2019az\u00e1buh\u00e1 (K\u00e1mil) i. 621 (iii. 19).\n\n Y\u00e1 kabru y\u00e1 kabru hal z\u00e1lat mah\u00e1sinuhu (Bas\u00edt) i. 50 (i. 76) (twice).\n\n Y\u00e1 kalbu in kh\u00e1naka \u2019l-mahb\u00fabu l\u00e1 tudbir (Bas\u00edt) iv. 93 (viii. 94).\n\n Y\u00e1 kalbu l\u00e1 ta\u2019shak mal\u00edhan w\u00e1hidan (K\u00e1mil) i. 828 (iii. 232).\n\n Y\u00e1 kamaran kad gh\u00e1ba tahta \u2019l-sar\u00e0 (Sar\u00ed\u2019) ii. 12 (iii. 323).\n\n Y\u00e1 kh\u00e1ifan min dahrihi kun \u00e1minan (K\u00e1mil) i. 33 (i. 56).\n\n Y\u00e1 kh\u00e1izan f\u00ed zal\u00e1mi \u2019l-layli wa \u2019l-halakah (Bas\u00edt) i. 21 (i. 38).\n\n Y\u00e1 khal\u00edlayya zidtum\u00e1 tays\u00edran (Khaf\u00edf) ii. 431 (v. 125).\n\n Y\u00e1 khal\u00edl\u00ed inn\u00ed hajartu ruk\u00e1d\u00ed (Khaf\u00edf) i. 311 (ii. 35).\n\n Y\u00e1 kh\u00e1rijan khaufa \u2019l-\u2019id\u00e0 min d\u00e1rihi (K\u00e1mil) ii. 575 (v. 290).\n\n Y\u00e1 khayra man waladat Haww\u00e1u min basharin (Bas\u00edt) ii. 442 (v. 139).\n\n Y\u00e1 kit\u00e1b\u00ed iz\u00e1 ra\u00e1ka hab\u00edb\u00ed (Khaf\u00edf) ii. 90 (iv. 57).\n\n Y\u00e1 laylata \u2019l-wasli wa bikra \u2019l-dahri (Rajaz) iv. 313 (viii. 328).\n\n Y\u00e1 li-man ashtak\u00ed \u2019l-ghar\u00e1ma \u2019llaz\u00ed bi (Khaf\u00edf) ii. 356 (v. 44).\n\n Y\u00e1 man a\u2019\u00e1da rus\u00fama \u2019l-mulki mansh\u00faran (Bas\u00edt) i. 279 (ii. 3).\n\n Y\u00e1 man ay\u00e1d\u00edhi \u2019ind\u00ed ghayru w\u00e1hidatin (Bas\u00edt) i. 738; ii. 6 (iii. 137,\n 317).\n\n Y\u00e1 man hak\u00e0 \u2019l-kh\u00e1lu \u2019al\u00e0 khaddihi (Sar\u00ed\u2019) i. 196 (i. 251).\n\n Y\u00e1 man khal\u00e1 \u2019an x\u00ed \u2019l-diy\u00e1ri wa s\u00e1r\u00e1 (K\u00e1mil) iv. 56 (viii. 59).\n\n Y\u00e1 man lah\u00fa wajhun shar\u00edkun (K\u00e1mil) i. 161 (i. 210).\n\n Y\u00e1 man tasaffala li \u2019l-ghaniyyi mazillatan (K\u00e1mil) i. 501 (ii. 235).\n\n Y\u00e1 man tawalla\u2019a kalbuh\u00fa bi-jam\u00e1lin\u00e1 (K\u00e1mil) ii. 348 (v. 36).\n\n Y\u00e1 man wahabtu la-h\u00fa r\u00fah\u00ed fa-\u2019azzabah\u00e1 (Bas\u00edt) ii. 55 (iv. 19).\n\n Y\u00e1 man yukhazzibu bi \u2019l-saw\u00e1di mash\u00edbahu (K\u00e1mil) iv. 277 (viii. 295).\n\n Y\u00e1 man yushammiru \u2019an s\u00e1kin li-ya\u2019rizahu (Bas\u00edt) i. 596 (ii. 327).\n\n Y\u00e1 Maryama \u2019l-husni \u2019\u00fad\u00ed inna l\u00ed mukalan (Bas\u00edt) iv. 306 (viii. 321).\n\n Y\u00e1 Maryamu \u2019trah\u00ed al\u00edma \u2019it\u00e1b\u00ed (K\u00e1mil) iv. 342 (ix. 8).\n\n Y\u00e1 mil\u00e1han azhabtum\u00fa sidka wudd\u00ed (Khaf\u00edf) iv. 626 (ix. 300).\n\n Y\u00e1 mudda\u2019\u00ed \u2019l-hubbi wa \u2019l-balw\u00e0 ma\u2019a \u2019l-sahari (Bas\u00edt) i. 627; iii. 491\n (iii. 26; vii. 220).\n\n Y\u00e1 muhsinan bi \u2019l-zam\u00e1ni zannan (Bas\u00edt) iv. 622 (ix. 296).\n\n Y\u00e1 mukhjila \u2019l-badri wa shamsi \u2019l-nah\u00e1r (Sar\u00ed\u2019) iii. 521 (vii. 248).\n\n Y\u00e1 mutlif\u00ed f\u00ed \u2019l-hubbi farta sud\u00fadihi (K\u00e1mil) iv. 240 (viii. 259).\n\n Y\u00e1 mul\u00faka \u2019l-jam\u00e1li rifkan bi-asr\u00e0 (Khaf\u00edf) iv. 95 (viii. 96).\n\n Y\u00e1 mur\u00e1da \u2019l-mur\u00eddi anta mur\u00e1d\u00ed (Khaf\u00edf) ii. 556 (v. 269).\n\n Y\u00e1 Musliman im\u00e1muhu \u2019l-kur\u00e1nu (Rajaz) ii. 199 (iv. 173).\n\n Y\u00e1 mutriban bi-lugh\u00e1tih\u00ed wa sil\u00e1tihi (K\u00e1mil) iv. 741 (ix. 322).\n\n Y\u00e1 nas\u00edman habba min arzi \u2019l-\u2019Ir\u00e1k (Ramal) iv. 102 (viii. 103).\n\n Y\u00e1 n\u00e1sir\u00edna mas\u00e1k\u00ednan muhibb\u00edn\u00e1 (Basit) i. 306 (ii. 30).\n\n Y\u00e1 rabbata \u2019l-husni man bi \u2019l-saddi aghr\u00e1ki (Bas\u00edt) i. 606 (iii. 5).\n\n Y\u00e1 rabbi bi \u2019l-khamsati \u2019l-ashy\u00e1khi tunkizun\u00ed (Bas\u00edt) i. 631; iii. 498\n (iii. 30; viii. 226.)\n\n Y\u00e1 rabbi inna \u2019l-id\u00e0 yas\u2019auna f\u00ed talaf\u00ed (Bas\u00edt) iv. 118 (viii. 117).\n\n Y\u00e1 rabbi \u00ednn\u00ed \u2019\u00e1rifun bi-kadrik (Rajaz) iii. 95 (vi. 97).\n\n Y\u00e1 rabbi kam min bal\u00e1in kad zahabta bi-hi (Bas\u00edt) ii. 557 (v. 270).\n\n Y\u00e1 rab\u2019u rikka li-zillat\u00ed wa khuz\u00fa\u2019\u00ed (K\u00e1mil) iv. 220 (viii. 240).\n\n Y\u00e1 r\u00e1hil\u00edna bi-muhjat\u00ed rifkan \u2019al\u00e0 (K\u00e1mil) iv. 240 (viii. 258).\n\n Y\u00e1 s\u00e1datan rahal\u00fa wa \u2019l-kalbu yatba\u2019ahum (Bas\u00edt) ii. 262 (iv. 239).\n\n Y\u00e1 s\u00e1dat\u00ed hal yakhturanna bi-b\u00e1likum (K\u00e1mil) iv. 626 (ix. 299).\n\n Y\u00e1 s\u00e1hib\u00ed lau badaltu \u2019l-r\u00faha mujtahidan (Bas\u00edt) iv. 542 (ix. 214).\n\n Y\u00e1 sh\u00e1ribu \u2019l-khamri am\u00e1 tastah\u00ed (Sar\u00ed\u2019) ii. 517 (v. 224).\n\n Y\u00e1 t\u00e1liba \u2019l-duny\u00e1 \u2019l-daniyyati innah\u00e1 (K\u00e1mil) ii. 8 (iii. 319).\n\n Y\u00e1 t\u00e1liba \u2019l-wasli l\u00e1 yaghrurka b\u00ed amalu (Bas\u00edt) iv. 238 (viii. 257).\n\n Y\u00e1 t\u00e1liban li \u2019l-fir\u00e1ki mahlan (Bas\u00edt) i. 85, 588, 874; ii. 223 (i.\n 118; ii. 319; iii. 278; iv. 200).\n\n Y\u00e1 umma \u2019Amrin jaz\u00e1ki \u2019ll\u00e1hu makrumatan (Bas\u00edt) ii. 424 (v. 118).\n\n Y\u00e1 wajdu l\u00e1 tubk\u00ed \u2019alayya wa l\u00e1 tazar (K\u00e1mil) ii. 227 (iv. 204).\n\n Y\u00e1 w\u00e1lid\u00ed l\u00e1 taghtarir bi-tana\u201dumin (K\u00e1mil) ii. 421 (v. 114).\n\n Y\u00e1 wardatan li-bad\u00ed\u2019i \u2019l-husni kad jama\u2019at (Bas\u00edt) iv. 257 (viii. 275).\n\n Yahn\u00edka kummasr\u00e0 ghad\u00e1 launuh\u00e1 (Sar\u00ed\u2019) iv. 251 (viii. 270).\n\n Ya\u2019\u00edb\u00fanah\u00e1 \u2019ind\u00ed wa l\u00e1 \u2019ayba \u2019indah\u00e1 (Taw\u00edl) ii. 391 (v. 80).\n\n Yak\u00fal\u00fana \u2019j\u00e1hid y\u00e1 Jam\u00edlu bi-ghazwatin (Taw\u00edl) i. 394 (ii. 102).\n\n Yak\u00fal\u00fana l\u00ed anta bayna \u2019l-war\u00e0 (Mutak\u00e1rib) i. 141 (i. 187).\n\n Yamsh\u00ed \u2019l-fak\u00edru wa kullu shay-in zidduhu (K\u00e1mil) iv. 617 (ix. 291).\n\n Yam\u00fatu \u2019l-fat\u00e0 min \u2019asratin min lis\u00e1nihi (Taw\u00edl) i. 819 (iii. 221).\n\n Yansh\u00fa \u2019l-sagh\u00edru \u2019al\u00e0 m\u00e1 k\u00e1na w\u00e1liduhu (Bas\u00edt) i. 243 (i. 310).\n\n Yaslahu li \u2019l-hukk\u00e1mi f\u00ed \u2019asrina (Sar\u00ed\u2019) iv. 275 (viii. 294).\n\n Yastaghfiru \u2019l-n\u00e1su bi-ayd\u00edhimi (Sar\u00ed\u2019) i. 899 (iii. 304).\n\n Yauma \u2019l-fir\u00e1ki bi\u2019\u00e1dukum abk\u00e1n\u00ed (K\u00e1mil) iv. 58 (viii. 61).\n\n Yauma \u2019l-kham\u00edsi la-kad f\u00e1raktu ahb\u00e1b\u00ed (Bas\u00edt) i. 286 (ii. 10).\n\n Yu\u2019\u00e1nidun\u00ed dahr\u00ed kaann\u00ed \u2019aduwwuhu (Taw\u00edl) iv. 132 (viii. 130).\n\n Yu\u00e1nisun\u00ed zikru \u2019l-hab\u00edbi bi-khalwat\u00ed (Taw\u00edl) ii. 372 (v. 59).\n\n Yu\u2019\u00e1tibun\u00ed \u2019al\u00e0 nazar\u00ed ilayhi (W\u00e1fir) iv. 264 (viii. 283).\n\n Yud\u00e1r\u00ed haw\u00e1h\u00fa summa yaktumu sirrahu (Taw\u00edl) i. 588 (ii. 320).\n\n Yukabbilu \u2019l-arza man \u2019azzat mar\u00e1tibuhu (Bas\u00edt) i. 195 (i. 250).\n\n Yunb\u00edka h\u00e1z\u00e1 \u2019l-ras\u00falu \u2019an khabar\u00ed (Munsarih) i. 779 (iii. 181).\n\n Yurakkibu f\u00ed \u2019l-sih\u00e1mi nus\u00fala tibrin (W\u00e1fir) i. 127 (iv. 97).\n\n Yur\u00eddu \u2019l-mar-u an yu\u2019t\u00e0 mun\u00e1h\u00fa (W\u00e1fir) ii. 184 (iv. 157).\n\n Yushriku \u2019l-marju bi-m\u00e1 f\u00ed(hi) (Ramal) i. 359 (ii. 86).\n\n Yut\u00e1li\u2019u \u2019l-kalbu b\u00e1ba \u2019l-ikhtis\u00e1si bihi (Bas\u00edt) i. 619 (iii. 18).\n\n Yutarjimu tarf\u00ed \u2019an lis\u00e1n\u00ed fa-ta\u2019lam\u00fa (Taw\u00edl) i. 88 (i. 121).\n\n Yu\u2019t\u00edka min tarafi \u2019l-lis\u00e1ni hal\u00e1watan (K\u00e1mil) i. 717 (iii. 115).\n\n\n Za\u2019ama \u2019bnu S\u00ed\u1e45\u00e1 f\u00ed us\u00fali kal\u00e1mihi (K\u00e1mil) i. 635 (iii. 34).\n\n Za\u2019ana \u2019l-ahibbatu \u2019anka bi \u2019l-idl\u00e1ji (K\u00e1mil) ii. 453 (v. 150).\n\n Zahaba \u2019llaz\u00edna iz\u00e1 wakafta bi-b\u00e1bihim (K\u00e1mil) i. 289; ii. 223 (ii. 14;\n iv. 200).\n\n Zahaba \u2019l-n\u00e1su wa \u2019l-kil\u00e1bu jam\u00ed\u2019an (Khaf\u00edf) ii. 290 (iv. 268).\n\n Z\u00e1ka \u2019l-faz\u00e1u jam\u00ed\u2019uhu f\u00ed n\u00e1zir\u00ed (K\u00e1mil) iv. 24 (viii. 28).\n\n Z\u00e1kartuhu \u2019ahda \u2019l-wis\u00e1li fa-k\u00e1la l\u00ed (K\u00e1mil) i. 896 (iii. 301).\n\n Zalamtu \u2019l-\u2019ib\u00e1da wa tuftu \u2019l-bil\u00e1da (Mutak\u00e1rib) i. 675 (iii. 74).\n\n Zamanu \u2019l-wis\u00e1li yaz\u00edku \u2019an (K\u00e1mil) i. 765 (iii. 167).\n\n Zanbi ilayka \u2019az\u00edmu (Mujtass) ii. 138 (iv. 109).\n\n Z\u00e1ran\u00ed \u2019l-mahb\u00fabu laylan (Ramal) ii. 275 (iv. 252).\n\n Z\u00e1ran\u00ed mahb\u00fabu kalb\u00ed f\u00ed \u2019l-ghalas (Ramal) iii. 326 (vii. 258).\n\n Zayfun alamma bi-r\u00e1s\u00ed ghayra muhtashimi (Bas\u00edt) iv. 276 (viii. 295).\n\n Zidd\u00e1ni wa-\u2019jtama\u2019\u00e1 \u2019ftir\u00e1kan f\u00ed \u2019l-bah\u00e1 (K\u00e1mil) ii. 55 (iv. 20).\n\n Ziyyu \u2019l-fak\u00edri tabattulun wa wak\u00e1ru (K\u00e1mil) ii. 582 (v. 297).\n\n Zur man tuhibbu wa da\u2019 kal\u00e1ma \u2019l-h\u00e1sidi (K\u00e1mil) i. 172; ii. 222 (i.\n 223; iv. 198).\n\n Zur man tuhibbu wa da\u2019 mak\u00e1lata h\u00e1sidi (K\u00e1mil) i. 832; iv. 288 (iii.\n 235; viii. 306).\n\n[Illustration]\n\n\n _INDEX IV._\u2014A.\n _TABLE OF CONTENTS OF THE UNFINISHED CALCUTTA (1814\u201318) EDITION (FIRST\nTWO HUNDRED NIGHTS ONLY) OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND\n NIGHTS AND ONE NIGHT._\n\n Night\n\n INTRODUCTION\u2014\n\n _a._ The Bull and the Ass.\n\n 1. The Trader and the Jinni i\n\n _a._ The First Old Man\u2019s Story ii\n\n _b._ The Second Old Man\u2019s Story iv\n\n (_The Third Old Man\u2019s Story is wanting_).\n\n 2. The Fisherman and the Jinni viii\n\n _a._ The Physician Duban xi\n\n _aa._ The Merchant and the Parrot xiv\n\n _ab._ The Prince and the Ogress xv\n\n _b._ The Ensorcelled Youth xxi\n\n 3. The Porter and the Three Ladies of Baghdad xxviii\n\n _a._ The First Kalandar\u2019s Tale xxxix\n\n _b._ The Second Kalandar\u2019s Tale xlii\n\n _ba._ The Envier and the Envied xlvi\n\n _c._ The Third Kalandar\u2019s Tale liii\n\n _d._ The Eldest Lady\u2019s Tale lxiv\n\n (_The Story of the Portress is wanting._)\n\n 4. The Three Apples lxviii\n\n 5. Nur al-Din Ali and his Son Badr al-Din Hassan lxxii\n\n 6. Isaac of Mosul\u2019s Story of Khadijah and the Caliph xciv\n Al-Maamun\n\n 7. The Hunchback\u2019s Tale ci\n\n _a._ The Nazarene Broker\u2019s Story cix\n\n _b._ The Cook\u2019s Story cxxi\n\n (_The Reeve or Comptroller\u2019s Tale in the Bresl., Mac. and Bul. Edits._)\n\n _c._ The Jewish Physician\u2019s Story cxxix\n\n _d._ Tale of the Tailor cxxxvi\n\n _e._ The Barber\u2019s Tale of himself cxliii\n\n _ea._ The Barber\u2019s Tale of his First Brother cxlv\n\n _eb._ The Barber\u2019s Tale of his Second Brother cxlviii\n\n _ec._ The Barber\u2019s Tale of his Third Brother cli\n\n _ed._ The Barber\u2019s Tale of his Fourth Brother clii\n\n _ee._ The Barber\u2019s Tale of his Fifth Brother cliv\n\n _ef._ Story of the Barber\u2019s Sixth Brother clviii\n\n 8. Ali bin Bakkar and Shams Al-Nahar clxic\n\n 9. Nur al-Din Ali and the Damsel Anis al-Jalis clxxxi\n\n 10. Women\u2019s Craft, cxcv-ci\n\n 11. Sindbad the Seaman and Hindbad the Hammal.\n\n (_In Mac. and Bresl. Edit.; \u201cSindbad the Sailor and Sindbad the\n 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 _INDEX IV._\u2014B.\n_TABLE OF CONTENTS OF THE BRESLAU (TUNIS) EDITION OF THE ARABIC TEXT OF\n THE BOOK OF THE THOUSAND NIGHTS AND ONE NIGHT, FROM MR. PAYNE\u2019S\n VERSION._\n\n Night\n\n INTRODUCTION.\u2014Story of King Shehriyar and his Brother.\n\n _a._ Story of the Ox and the Ass\n\n 1. The Merchant and the Genie i\n\n _a._ The First Old Man\u2019s Story iv\n\n _b._ The Second Old Man\u2019s Story vi\n\n _c._ The Third Old Man\u2019s Story viii\n\n 2. The Fisherman and the Genie viii\n\n _a._ Story of the Physician Duban xi\n\n _aa._ Story of the Jealous Man and the xiv\n Parrot[458]\n\n _ab._ Story of the King\u2019s Son and the Ogress xv\n\n _b._ Story of the Enchanted Youth xxi\n\n 3. The Porter and the Three Ladies of Baghdad xxviii\n\n _a._ The First Calender\u2019s Story xxxvii\n\n _b._ The Second Calender\u2019s Story xl\n\n _ba._ The Envier and the Envied xlvi\n\n _c._ The Third Calender\u2019s Story liii\n\n _d._ The Eldest Lady\u2019s Story lxiii\n\n _e._ Story of the Portress lxvii\n\n 4. The Three Apples lxix\n\n 5. Noureddin Ali of Cairo and his son Bedreddin Hassan lxxii\n\n 6. Story of the Hunchback cii\n\n _a._ The Christian Broker\u2019s Story cvii\n\n _b._ The Controller\u2019s Story cxix\n\n _c._ The Jewish Physician\u2019s Story cxxix\n\n _d._ The Tailor\u2019s Story cxxxvii\n\n _e._ The Barber\u2019s Story cxlix\n\n _ea._ Story of the Barber\u2019s First Brother cl\n\n _eb._ Story of the Barber\u2019s Second Brother cliv\n\n _ec._ Story of the Barber\u2019s Third Brother clvii\n\n _ed._ Story of the Barber\u2019s Fourth Brother clvii\n\n _ee._ Story of the Barber\u2019s Fifth Brother clx\n\n _ef._ Story of the Barber\u2019s Sixth Brother clxiv\n\n 7. Ali ben Bekkar and Shemsennehar clxix\n\n 8. Noureddin Ali and the Damsel Enis el Jelis cxcix\n\n 9. Kemerezzeman and Budour ccxviii\n\n 10. The Enchanted Horse ccxliv\n\n 11. The Voyages of Sindbad the Sailor ccl\n\n _a._ The First Voyage of Sindbad the Sailor cclii\n\n _b._ The Second Voyage of Sindbad the Sailor ccliii\n\n _c._ The Third Voyage of Sindbad the Sailor cclv\n\n _d._ The Fourth Voyage of Sindbad the Sailor cclix\n\n _e._ The Fifth Voyage of Sindbad the Sailor cclxiii\n\n _f._ The Sixth Voyage of Sindbad the Sailor cclxvi\n\n _g._ The Seventh Voyage of Sindbad the Sailor cclxix\n\n 12. Asleep and Awake cclxxi\n\n _a._ The Lackpenny and the Cook cclxxiii\n\n 13. Seif el Mulouk and Bediya el-Jemal ccxci\n\n 14. Khelif the Fisherman[459] cccxxi\n\n 15. Ghanim ben Eyoub the Slave of Love cccxxxii\n\n _a._ Story of the Eunuch Sewab[460] cccxxxiv\n\n _b._ Story of the Eunuch Kafour cccxxxiv\n\n 16. Uns el Wujoud and the Vizier\u2019s Daughter Rose-in-bud cccxli\n\n 17. The Merchant of Oman cccliv\n\n 18. Ardeshir and Heyat en Nufous ccclxiv\n\n 19. Hassan of Bassora and the King\u2019s Daughter of the ccclxxxvi\n Jinn\n\n 20. Haroun er Rashid and the Three Poets ccccxxxii\n\n 21. Omar ben Abdulaziz and the Poets ccccxxxii\n\n 22. El Hejjaj and the Three Young Men ccccxxxiv\n\n 23. Er Reshid and the Woman of the Barmecides ccccxxxiv\n\n 24. The Ten Viziers; or the History of King Azadbekht ccccxxxv\n and his Son\n\n _a._ The Unlucky Merchant ccccxl\n\n _b._ The Merchant and his Sons ccccxliv\n\n _c._ Abu Sabir ccccxlviii\n\n _d._ Prince Bihzad ccccliii\n\n _e._ King Dadbin and his Viziers cccclv\n\n _f._ King Bekhtzeman cccclxi\n\n _g._ King Bihkerd cccclxiv\n\n _h._ Ilan Shah and Abou Temam cccclxvi\n\n _i._ King Ibrahim and his Son cccclxxi\n\n _j._ King Suleiman Shah and his Sons cccclxxv\n\n _k._ The Prisoner and how God gave him Relief cccclxxxv\n\n 25. The City of Brass cccclxxxvii\n\n 26. Nimeh ben er Rebya and Num his Slave-girl di\n\n 27. Alaeddin Abou es Shamat dxx\n\n 28. Hatim Tai; his Generosity after Death dxxxi\n\n 29. Maan ben Za\u00efdeh and the three Girls dxxxii\n\n 30. Maan ben Za\u00efdeh and the Bedouin dxxxii\n\n 31. The City of Lebtait dxxxii\n\n 32. The Khalif Hisham and the Arab Youth dxxxiv\n\n 33. Ibrahim ben el Mehdi and the Barber-Surgeon dxxxiv\n\n 34. The City of Iram dxxxviii\n\n 35. Isaac of Mosul\u2019s Story of Khedijeh and the Khalif dxl\n Mamoun\n\n 36. The Mock Khalif dxliii\n\n 37. The Imam Abou Yousuf with Er Reshid and Jaafar dlv\n\n 38. The Lover who feigned himself a Thief to save his dlvii\n Mistress\u2019s Honour\n\n 39. Abou Mohammed the Lazy dlviii\n\n 40. Jaafar ben Yehya and Abdulmelik ben Salih dlxv\n\n 41. Jaafar ben Yehya[461] and the Man who forged a dlxvi\n Letter in his Name\n\n 42. Er Reshid and the Barmecides dlxvii\n\n 43. Ibn es Semmak and Er Reshid dlxviii\n\n 44. El Mamoun and Zubeideh dlxviii\n\n 45. Ali Shir[462] and Zummurrud dlxix\n\n 46. The Loves of Budour and Jubeir ben Umeir dlxxxvii\n\n 47. The Man of Yemen and his Six Slave-girls dxcv\n\n 48. Haroun Er Reshid with the Damsel and Abou Nuwas dc\n\n 49. The Man who stole the Dog\u2019s Dish of Gold dcii\n\n 50. El Melik en Nasir and the Three Masters of Police dciii\n\n _a._ Story of the Chief of the New Cairo Police dciv\n\n _b._ Story of the Chief of the Boulac Police dcv\n\n _c._ Story of the Chief of the Old Cairo Police dcv\n\n 51. The Thief and the Money-changer dcv\n\n 52. Ibrahim ben el Mehdi and the Merchant\u2019s Sister dcvi\n\n 53. King Kelyaad[463] of Hind and his Vizier Shimas dcix\n\n _a._ The Cat and the Mouse dcix\n\n _b._ The Fakir and his Pot of Butter dcx\n\n _c._ The Fishes and the Crab dcxi\n\n _d._ The Crow and the Serpent dcxi\n\n _e._ The Fox and the Wild Ass dcxi\n\n _f._ The Unjust King and the Pilgrim Prince dcxii\n\n _g._ The Crows and the Hawk dcxiii\n\n _h._ The Serpent-Charmer and his Wife dcxiv\n\n _i._ The Spider and the Wind dcxv\n\n _j._ The Two Kings dcxvi\n\n _k._ The Blind Man and the Cripple dcxvi\n\n _l._ The Foolish Fisherman dcxxvi\n\n _m._ The Boy and the Thieves dcxxvii\n\n _n._ The Man and his Wilful Wife dcxxvii\n\n _o._ The Merchant and the Thieves dcxxix\n\n _p._ The Foxes and the Wolf dcxxx\n\n _q._ The Shepherd and the Thief dcxxxii\n\n _r._ The Heathcock and the Tortoises dcxxxiv\n\n 54. The Woman whose Hands were cut off for Almsgiving dcxli\n\n 55. The Poor Man and His Generous Friend dcxliii\n\n 56. The Ruined Man who became Rich again through a dcxliv\n Dream\n\n 57. Abou Nuwas with the Three Boys and the Khalif dcxlv\n Haroun er Reshid\n\n 58. The Lovers of the Benou Udhreh[464] dcxlvi\n\n 59. El Mutelemmis and his Wife Umeimeh dcxlviii\n\n 60. Haroun er Reshid and Zubeideh in the Bath dcxlviii\n\n 61. Musab ben ez Zubeir and Aa\u00efsheh his Wife dcxlix\n\n 62. Aboulaswed and his Squinting Slave-girl dcli\n\n 63. Haroun er Reshid and the Two Girls dcli\n\n 64. Haroun er Reshid and the Three Girls dcli\n\n 65. The Simpleton and the Sharper dclii\n\n 66. The Imam Abou Yousuf with Er Reshid and Zubeideh dclii\n\n 67. The Khalif El Hakim and the Merchant dcliii\n\n 68. Kisra Anoushirwan and the Village Damsel dcliii\n\n 69. The Water-Carrier and the Goldsmith\u2019s Wife dcliv\n\n 70. Khusrau and Shirin and the Fisherman dclvi\n\n 71. Yehya ben Khalid and the Poor Man dclvi\n\n 72. Mohammed el Amin and Jaafar ben el Hadi dclvii\n\n 73. The Woman\u2019s Trick against her Husband dclviii\n\n 74. The Devout Woman and the Two Wicked Elders dclix\n\n 75. El Fezl ben Rebiya[465] and the Old Bedouin dclx\n\n 76. En Numan and the Arab of the Benou Tai dclx\n\n 77. The Draper and the Thief[466] dclxi\n\n 78. Mesrour and Ibn el-Caribi dclxii\n\n 79. The Devout Prince dclxiv\n\n 80. The Schoolmaster who fell in Love by Report dclxv\n\n 81. The Foolish Schoolmaster dclxvi\n\n 82. The Ignorant Man who set up for a Schoolmaster dclxvii\n\n 83. Adi ben Zeid and the Princess Hind dclxviii\n\n 84. Dibil el Khuza\u00ef with the Lady and Muslim ben el dclxx\n Welid\n\n 85. Isaac of Mosul and the Merchant dclxx\n\n 86. The Three Unfortunate Lovers dclxxii\n\n 87. The Lovers of the Benou Tai dclxxiii\n\n 88. The Mad Lover dclxxiv\n\n 89. Firouz and his Wife dclxxv\n\n 90. The Apples of Paradise dclxxvi\n\n 91. The Loves of Abou Isa and Curret el Ain dclxxviii\n\n 92. El Amin and his Uncle Ibrahim ben el Mehdi dclxxxii\n\n 93. El Feth ben Khacan and El Mutawekkil dclxxxiii\n\n 94. The Man\u2019s Dispute with the Learned Woman of the dclxxxiii\n relative Excellence of the Sexes\n\n 95. Abou Suweid and the Handsome Old Woman dclxxxvii\n\n 96. Ali ben Tahir and the Girl Mounis dclxxxviii\n\n 97. The Woman who had a Boy and the other who had a Man dclxxxviii\n to Lover\n\n 98. The Haunted House in Baghdad dclxxxviii\n\n 99. The History of Gherib and his brother Agib dcxcviii\n\n 100. The Rogueries of Delileh the Crafty and her dcclvi\n daughter Zeyneb the Trickstress\n\n 101. The Adventures of Quicksilver Ali of Cairo dcclxvi\n\n 102. Joudar and his Brothers dcclxxvi\n\n 103. Julnar of the Sea and her Son King Bedr Basim of dccxciv\n Persia\n\n 104. Mesrour and Zein el Mewasif dcccxxi\n\n 105. Ali Noureddin and the Frank King\u2019s Daughter dcccxxxi\n\n 106. The Man of Upper Egypt and his Frank Wife dccclxii\n\n 107. The Ruined Man of Baghdad and his Slave-girl dccclxiv\n\n 108. Aboukir the Dyer and Abousir the Barber dccclxvii\n\n 109. Abdallah the Fisherman and Abdallah the Merman dccclxxvii\n\n 110. King Shah Bekht and his Vizier Er Rehwan dccclxxxv\n\n _a._ The Man of Khorassan, his Son and his Governor dccclxxxvi\n\n _b._ The Singer and the Druggist dccclxxxviii\n\n _c._ The King who knew the Quintessence of Things dcccxci\n\n _d._ The Rich Man who gave his Fair Daughter in dcccxcii\n Marriage to the Poor Old Man\n\n _e._ The Rich Man and his Wasteful Son dcccxciii\n\n _f._ The King\u2019s Son who fell in Love with the dcccxciv\n Picture.\n\n _g._ The Fuller and his Wife dcccxcvi\n\n _h._ The Old Woman, the Merchant and the King dcccxcvi\n\n _i._ The Credulous Husband dcccxcviii\n\n _j._ The Unjust King and the Tither dcccxcix\n\n _ja._ Story of David and Solomon dcccxcix\n\n _k._ The Thief and the Woman dcccxcix\n\n _l._ The Three Men and our Lord Jesus dcccci\n\n _la._ The Disciple\u2019s Story dcccci\n\n _m._ The Dethroned King whose Kingdom and Good were dcccci\n Restored to Him\n\n _n._ The Man whose Caution was the Cause of his dcccciii\n Death.\n\n _o._ The Man who was lavish of his House and his dcccciv\n Victual to one whom he knew not\n\n _p._ The Idiot and the Sharper dccccv\n\n _q._ Khelbes and his Wife and the Learned Man dccccvi\n\n _r._ The Pious Woman accused of Lewdness dccccvii\n\n _s._ The Journeyman and the Girl dccccix\n\n _t._ The Weaver who became a Physician by his dccccix\n Wife\u2019s Commandment\n\n _u._ The Two Sharpers who cheated each his Fellow dccccxi\n\n _v._ The Sharpers with the Money-Changer and the dccccxiv\n Ass\n\n _w._ The Sharper and the Merchants dccccxv\n\n _wa._ The Hawk and the Locust dccccxvi\n\n _x._ The King and his Chamberlain\u2019s Wife dccccxvii\n\n _xa._ The Old Woman and the Draper\u2019s Wife dccccxvii\n\n _y._ The foul-favoured Man and his Fair Wife dccccxviii\n\n _z._ The King who lost Kingdom and Wife and Wealth dccccxix\n and God restored them to him\n\n _za._ Selim and Selma dccccxxii\n\n _zb._ The King of Hind and his Vizier dccccxxviii\n\n 111. El Melik er Zahir Rukneddin Bibers el Bunducdari dccccxxx\n and the Sixteen Officers of Police\n\n _a._ The First Officer\u2019s Story dccccxxx\n\n _b._ The Second Officer\u2019s Story dccccxxxii\n\n _c._ The Third Officer\u2019s Story dccccxxxii\n\n _d._ The Fourth Officer\u2019s Story dccccxxxiv\n\n _e._ The Fifth Officer\u2019s Story dccccxxxiv\n\n _f._ The Sixth Officer\u2019s Story dccccxxxiv\n\n _g._ The Seventh Officer\u2019s Story dccccxxxiv\n\n _h._ The Eighth Officer\u2019s Story dccccxxxv\n\n _ha._ The Thief\u2019s Story dccccxxxviii\n\n _i._ The Ninth Officer\u2019s Story dccccxxxviii\n\n _j._ The Tenth Officer\u2019s Story dccccxxxviii\n\n _k._ The Eleventh Officer\u2019s Story dccccxxxviii\n\n _l._ The Twelfth Officer\u2019s Story dccccxxxix\n\n _m._ The Thirteenth Officer\u2019s Story dccccxxxix\n\n _n._ The Fourteenth Officer\u2019s Story dccccxxxix\n\n _na._ A Merry Jest of a Thief dccccxl\n\n _nb._ Story of the Old Sharper dccccxl\n\n _o._ The Fifteenth Officer\u2019s Story dccccxl\n\n _p._ The Sixteenth Officer\u2019s Story dccccxl\n\n 112. Abdallah ben Nafi and the King\u2019s Son of Cashghar dccccxli\n\n _a._ Story of Tuhfet el Culoub and Haroun er Reshid dccccxlii\n\n 113. Noureddin Ali and Sitt el Milah dcccclviii\n\n 114. El Abbas and the King\u2019s Daughter of Baghdad dcccclxvi\n\n 115. The Malice of Women dcccclxxix\n\n _a._ The King and his Vizier\u2019s Wife dcccclxxx\n\n _b._ The Merchant\u2019s Wife and the Parrot dcccclxxx\n\n _c._ The Fuller and his Son dcccclxxx\n\n _d._ The Lover\u2019s Trick against the Chaste Wife dcccclxxx\n\n _e._ The Niggard and the Loaves of Bread dcccclxxx\n\n _f._ The Lady and her Two Lovers dcccclxxx\n\n _g._ The King\u2019s Son and the Ogress dcccclxxxv\n\n _h._ The Drop of Honey dcccclxxxvi\n\n _i._ The Woman who made her Husband Sift Dust dcccclxxxvi\n\n _j._ The Enchanted Springs dcccclxxxvi\n\n _k._ The Vizier\u2019s Son and the Bathkeeper\u2019s Wife dcccclxxxviii\n\n _l._ The Wife\u2019s Device to Cheat her Husband dcccclxxxix\n\n _m._ The Goldsmith and the Cashmere Singing-Girl dccccxc\n\n _n._ The Man who never Laughed again dccccxci\n\n _o._ The King\u2019s Son and the Merchant\u2019s Wife dccccxciii\n\n _p._ The Man who saw the Night of Power dccccxciii\n\n _q._ The Stolen Necklace dccccxciv\n\n _r._ Prince Behram of Persia and the Princess Ed dccccxciv\n Detma.\n\n _s._ The House with the Belvedere dccccxcv\n\n _t._ The Sandal-wood Merchant and the Sharpers dccccxcviii\n\n _u._ The Debauchee and the Three-year-old Child dccccxcviii\n\n _v._ The Stolen Purse dccccxcix\n\n _w._ The Fox and the Folk[467] m\n\n 116. The Two Kings and the Vizier\u2019s Daughters mi\n\n 117. The Favourite and her Lover mi\n\n 118. The Merchant of Cairo and the Favourite of the mi\n Khalif El Mamoun El Hakim bi Amrillah\n\n Conclusion.\n\n\n _INDEX IV._\u2014C.\n_TABLE OF CONTENTS OF THE MACNAGHTEN OR TURNER-MACAN TEXT (1839\u201342) AND\nBULAK EDITION (A.H. 1251 = A.D. 1835\u201336) OF THE ARABIC TEXT OF THE BOOK\n OF THE THOUSAND NIGHTS AND A NIGHT; AS TRANSLATED BY MR. JOHN PAYNE._\n\n Night\n\n INTRODUCTION.\u2014Story of King Shehriyar and his Brother\n\n _a._ Story of the Ox and the Ass\n\n 1. The Merchant and the Genie i\n\n _a._ The First Old Man\u2019s Story i\n\n _b._ The Second Old Man\u2019s Story ii\n\n _c._ The Third Old Man\u2019s Story ii\n\n 2. The Fisherman and the Genie iii\n\n _a._ Story of the Physician Douban iv\n\n _aa._ _Story of King Sindbad and his v\n Falcon_[468]\n\n _ab._ Story of the King\u2019s Son and the Ogress v\n\n _b._ Story of the Enchanted Youth vii\n\n 3. The Porter and the Three Ladies of Baghdad ix\n\n _a._ The First Calender\u2019s Story xi\n\n _b._ The Second Calender\u2019s Story xii\n\n _ba._ Story of the Envier and the Envied[469] xiii\n\n _c._ The Third Calender\u2019s Story xiv\n\n _d._ The Eldest Lady\u2019s Story xvii\n\n _e._ The Story of the Portress. xviii\n\n 4. The Three Apples xix\n\n 5. Noureddin Ali of Cairo and his Son Bedreddin Hassan xx\n\n 6. Story of the Hunchback xxv\n\n _a._ The Christian Broker\u2019s Story xxv\n\n _b._ The Controller\u2019s Story xxvii\n\n _c._ The Jewish Physician\u2019s Story xxviii\n\n _d._ The Tailor\u2019s Story xxix\n\n _e._ The Barber\u2019s Story xxxi\n\n _ea._ Story of the Barber\u2019s First Brother xxxi\n\n _eb._ Story of the Barber\u2019s Second Brother xxxi\n\n _ec._ Story of the Barber\u2019s Third Brother xxxii\n\n _ed._ Story of the Barber\u2019s Fourth Brother xxxii\n\n _ee._ Story of the Barber\u2019s Fifth Brother xxxii\n\n _ef._ Story of the Barber\u2019s Sixth Brother xxxiii\n\n 7. Noureddin Ali and the Damsel Enis el Jelis xxxiv\n\n 8. Ghanim ben Eyoub the Slave of Love xxxix\n\n _a._ Story of the Eunuch Bekhit xxxix\n\n _b._ Story of the Eunuch Kafour xxxix\n\n 9. _The History of King Omar ben Ennuman and his Sons xlv\n Sherkan and Zoulmekan_\n\n _a._ _Story of Taj el Mulouk and the Princess cvii\n Dunya_\n\n _aa._ _Story of Aziz and Azizeh_ cxii\n\n _b._ _Bakoun\u2019s Story of the Hashish-Eater_ cxliii\n\n _c._ _Hemmad the Bedouin\u2019s Story_ cxliv\n\n 10. _The Birds and Beasts and the Son of Adam_ cxlvi\n\n 11. _The Hermits_ cxlviii\n\n 12. _The Water-fowl and the Tortoise_ cxlviii\n\n 13. _The Wolf and the Fox_ cxlviii\n\n _a._ _The Hawk and the Partridge_ cxlix\n\n 14. _The Mouse and the Weasel_ cl\n\n 15. _The Cat and the Crow_ cl\n\n 16. _The Fox and the Crow_ cl\n\n _a._ _The Mouse and the Flea_ cli\n\n _b._ _The Falcon and the Birds_ clii\n\n _c._ _The Sparrow and the Eagle_ clii\n\n 17. _The Hedgehog and the Pigeons_ clii\n\n _a._ _The Merchant and the Two Sharpers_ clii\n\n 18. _The Thief and his Monkey_ clii\n\n _a._ _The Foolish Weaver_ clii\n\n 19. _The Sparrow and the Peacock_ clii\n\n 20. Ali ben Bekkar and Shemsennehar cliii\n\n 21. Kemerezzeman and Budour clxx\n\n _a._ Nimeh ben er Rebya and Num his Slave-girl ccxxxvii\n\n 22. Alaeddin Abou esh Shamat ccl\n\n 23. Hatim et Ta\u00ef; his Generosity after Death cclxx\n\n 24. Maan ben Za\u00efdeh and the three Girls cclxxi\n\n 25. Maan ben Za\u00efdeh and the Bedouin cclxxi\n\n 26. The City of Lebtait cclxxii\n\n 27. The Khalif Hisham and the Arab Youth cclxxii\n\n 28. Ibrahim ben el Mehdi and the Barber-surgeon cclxxiii\n\n 29. The City of Irem cclxxvi\n\n 30. Isaac of Mosul\u2019s Story of Khedijeh and the Khalif cclxxix\n Mamoun\n\n 31. _The Scavenger and the Noble Lady of Baghdad_ cclxxxii\n\n 32. The Mock Khalif cclxxxvi\n\n 33. _Ali the Persian and the Kurd Sharper_ ccxciv\n\n 34. The Imam Abou Yousuf with Haroun er Reshid and his ccxcvi\n Vizier Jaafer\n\n 35. The Lover who feigned himself a Thief to save his ccxcvii\n Mistress\u2019s Honour\n\n 36. _Jaafer the Barmecide and the Bean-Seller_ ccxcix\n\n 37. Abou Mohammed the Lazy ccc\n\n 38. _Yehya ben Khalid and Mensour_ cccv\n\n 39. Yehya ben Khalid and the Man who forged a Letter in cccvi\n his Name\n\n 40. _The Khalif El Mamoun and the Strange Doctor_ cccvii\n\n 41. Ali Shar and Zumurrud cccviii\n\n 42. The Loves of Jubeir ben Umeir and the Lady Budour cccxxvii\n\n 43. The Man of Yemen and his six Slave-girls cccxxxiv\n\n 44. Haroun er Reshid with the Damsel and Abou Nuwas cccxxxviii\n\n 45. The Man who stole the Dog\u2019s Dish of Gold cccxl\n\n 46. _The Sharper of Alexandria and the Master of cccxli\n Police_\n\n 47. El Melik en Nasir and the three Masters of Police cccxliii\n\n _a._ Story of the Chief of the New Cairo Police cccxliii\n\n _b._ Story of the Chief of the Boulac Police cccxliv\n\n _c._ Story of the Chief of the Old Cairo Police cccxliv\n\n 48. The Thief and the Money-Changer cccxliv\n\n 49. The Chief of the Cous Police and the Sharper cccxlv\n\n 50. Ibrahim ben el Mehdi and the Merchant\u2019s Sister cccxlvi\n\n 51. The Woman whose Hands were cut off for Almsgiving cccxlviii\n\n 52. _The Devout Israelite_ cccxlviii\n\n 53. _Abou Hassan ez Ziyadi and the Man from Khorassan_ cccxlix\n\n 54. The Poor Man and his Generous Friend cccli\n\n 55. The Ruined Man who became Rich again through a cccli\n Dream\n\n 56. _El Mutawekkil and his Favourite Mehboubeh_ cccli\n\n 57. _Werdan the Butcher\u2019s Adventure with the Lady and cccliii\n the Bear_\n\n 58. _The King\u2019s Daughter and the Ape_ ccclv\n\n 59. The Enchanted Horse ccclvii\n\n 60. Uns el Wujoud and the Vizier\u2019s Daughter Rose-in-bud ccclxxi\n\n 61. Abou Nuwas with the three Boys and the Khalif ccclxxxi\n Haroun er Reshid\n\n 62. _Abdallah ben Maamer with the Man of Bassora and ccclxxxiii\n his Slave-girl_\n\n 63. The Lovers of the Benou Udhreh ccclxxxiii\n\n 64. _The Vizier of Yemen and his young Brother_ ccclxxxiv\n\n 65. _The Loves of the Boy and Girl at School_ ccclxxxv\n\n 66. El Mutelemmis and his Wife Umeimeh ccclxxxv\n\n 67. Haroun er Reshid and Zubeideh in the Bath ccclxxxv\n\n 68. Haroun er Reshid and the three Poets ccclxxxvi\n\n 69. Musab ben er Zubeir and Aa\u00efsheh his Wife ccclxxxvi\n\n 70. Aboulaswed and his squinting Slave-girl ccclxxxvii\n\n 71. Haroun er Reshid and the two Girls ccclxxxvii\n\n 72. Haroun er Reshid and the three Girls ccclxxxvii\n\n 73. _The Miller and his Wife_ ccclxxxvii\n\n 74. The Simpleton and the Sharper ccclxxxviii\n\n 75. The Imam Abou Yousuf with Haroun er Reshid and ccclxxxviii\n Zubeideh\n\n 76. The Khalif El Hakim and the Merchant ccclxxxix\n\n 77. King Kisra Anoushirwan and the Village Damsel ccclxxxix\n\n 78. The Water-Carrier and the Goldsmith\u2019s Wife cccxc\n\n 79. Khusrau and Shirin and the Fisherman cccxci\n\n 80. Yehya ben Khalid and the Poor Man cccxci\n\n 81. Mohammed el Amin and Jaafer ben el Hadi cccxcii\n\n 82. _Said ben Salim and the Barmecides_ cccxcii\n\n 83. The Woman\u2019s Trick against her Husband cccxciii\n\n 84. The Devout Woman and the two Wicked Elders cccxciv\n\n 85. Jaafer the Barmecide and the Old Bedouin cccxcv\n\n 86. Omar ben el Khettab and the Young Bedouin cccxcv\n\n 87. _El Mamoun and the Pyramids of Egypt_ cccxviii\n\n 88. The Thief turned Merchant and the other Thief cccxviii\n\n 89. Mesrour and Ibn el Caribi cccxcix\n\n 90. The Devout Prince cccci\n\n 91. The Schoolmaster who Fell in Love by Report ccccii\n\n 92. The Foolish Schoolmaster cccciii\n\n 93. The Ignorant Man who set up for a Schoolmaster cccciii\n\n 94. _The King and the Virtuous Wife_ cccciv\n\n 95. _Abdurrehman the Moor\u2019s Story of the Roc_ cccciv\n\n 96. Adi ben Zeid and the Princess Hind ccccv\n\n 97. Dibil el Khuza\u00ef with the Lady and Muslim ben el ccccvii\n Welid\n\n 98. Isaac of Mosul and the Merchant ccccvii\n\n 99. The Three Unfortunate Lovers[470] ccccix\n\n 100. The Lovers of the Benou Tai ccccx\n\n 101. The Mad Lover ccccxi\n\n 102. The Apples of Paradise ccccxii\n\n 103. The Loves of Abou Isa and Curret el Ain ccccxiv\n\n 104. El Amin and his Uncle Ibrahim ben el Mehdi ccccxviii\n\n 105. El Feth ben Khacan and El Mutawekkil ccccxix\n\n 106. The Man\u2019s Dispute with the Learned Woman of the ccccxix\n relative Excellence of the Sexes\n\n 107. Abou Suweid and the Handsome Old Woman ccccxxiii\n\n 108. Ali ben Tahir and the Girl Mounis ccccxxiv\n\n 109. The Woman who had a Boy and the other who had a Man ccccxxiv\n to Lover\n\n 110. The Haunted House in Baghdad ccccxxiv\n\n 111. _The Pilgrim and the Old Woman who dwelt in the ccccxxxiv\n Desert_\n\n 112. _Aboulhusn and his Slave-girl Taweddud_ ccccxxxvi\n\n 113. _The Angel of Death with the Proud King and the cccclxii\n Devout Man_\n\n 114. _The Angel of Death and the Rich King_ cccclxii\n\n 115. _The Angel of Death and the King of the Children of cccclxiii\n Israel_\n\n 116. _Iskender Dhoulkernein and a certain Tribe of Poor cccclxiv\n Folk_\n\n 117. _The Righteousness of King Anoushirwan_ cccclxiv\n\n 118. _The Jewish Cadi and his Pious Wife_ cccclxv\n\n 119. _The Shipwrecked Woman and her Child_ cccclxvi\n\n 120. _The Pious Black Slave_ cccclxvii\n\n 121. _The Devout Platter-maker and his Wife_ cccclxviii\n\n 122. _El Hejjaj ben Yousuf and the Pious Man_ cccclxx\n\n 123. _The Blacksmith who could Handle Fire without Hurt_ cccclxxi\n\n 124. _The Saint to whom God gave a Cloud to serve Him cccclxxiii\n and the Devout King_\n\n 125. _The Muslim Champion and the Christian Lady_ cccclxxiv\n\n 126. _Ibrahim ben el Khawwas and the Christian King\u2019s cccclxxvii\n Daughter_\n\n 127. _The Justice of Providence_ cccclxxviii\n\n 128. _The Ferryman of the Nile and the Hermit_ cccclxxix\n\n 129. _The King of the Island_ cccclxxix\n\n 130. _Abulhusn ed Durraj and Abou Jaafer the Leper_ cccclxxxi\n\n 131. _The Queen of the Serpents_ cccclxxxii\n\n _a._ _The Adventures of Beloukiya_ cccclxxxvi\n\n _b._ _The Story of Janshah_ ccccxcix\n\n 132. Sindbad the Sailor and Sindbad the Porter dxxxvi\n\n _a._ The First Voyage of Sindbad the Sailor dxxxviii\n\n _b._ The Second Voyage of Sindbad the Sailor dxliii\n\n _c._ The Third Voyage of Sindbad the Sailor dxlvi\n\n _d._ The Fourth Voyage of Sindbad the Sailor dl\n\n _e._ The Fifth Voyage of Sindbad the Sailor dlvi\n\n _f._ The Sixth Voyage of Sindbad the Sailor dlix\n\n _g._ The Seventh Voyage of Sindbad the Sailor dlxiii\n\n 133. The City of Brass dlxvi\n\n 134. The Malice of Women dlxxviii\n\n _a._ The King and his Vizier\u2019s Wife dlxxviii\n\n _b._ The Merchant\u2019s Wife and the Parrot dlxxix\n\n _c._ The Fuller and his Son dlxxix\n\n _d._ The Lover\u2019s Trick against the Chaste Wife dlxxx\n\n _e._ The Niggard and the Loaves of Bread dlxxx\n\n _f._ The Lady and her Two Lovers dlxxxi\n\n _g._ The King\u2019s Son and the Ogress dlxxxi\n\n _h._ The Drop of Honey dlxxxii\n\n _i._ The Woman who made her Husband sift Dust dlxxxii\n\n _j._ The Enchanted Springs dlxxxii\n\n _k._ The Vizier\u2019s Son and the Bathkeeper\u2019s Wife dlxxxiv\n\n _l._ The Wife\u2019s Device to Cheat her Husband dlxxxiv\n\n _m._ The Goldsmith and the Cashmere Singing-girl dlxxxvi\n\n _n._ The Man who never Laughed again dlxxxvii\n\n _o._ The King\u2019s Son and the Merchant\u2019s Wife dxci\n\n _p._ _The Page who feigned to know the Speech of dxcii\n Birds_\n\n _q._ _The Lady and her five Suitors_ dxciii\n\n _r._ The Man who saw the Night of Power dxcvi\n\n _s._ The Stolen Necklace dxcvi\n\n _t._ _The two Pigeons_ dxcvii\n\n _u._ Prince Behram of Persia and the Princess Ed dxcvii\n Detma\n\n _v._ The House with the Belvedere dxcviii\n\n _w._ _The King\u2019s Son and the Afrit\u2019s Mistress_ dcii\n\n _x._ The Sandal-wood Merchant and the Sharpers dciii\n\n _y._ The Debauchee and the Three-year-old Child dcv\n\n _z._ The Stolen Purse dcv\n\n 135. Jouder and his Brothers dcvi\n\n 136. The History of Gherib and his Brother Agib dcxxiv\n\n 137. _Otbeh and Reyya_ dclxxx\n\n 138. _Hind Daughter of En Numan and El Hejjaj_ dclxxxi\n\n 139. _Khuzeimeh ben Bishr and Ikrimeh el Feyyaz_ dclxxxii\n\n 140. _Younus the Scribe and the Khalif Welid ben Sehl_ dclxxxiv\n\n 141. _Haroun er Reshid and the Arab Girl_ dclxxxv\n\n 142. _El Asma\u00ef and the three Girls of Bassora_ dclxxxvi\n\n 143. _Ibrahim of Mosul and the Devil_ dclxxxvii\n\n 144. _The Lovers of the Benou Udhreh_ dclxxxviii\n\n 145. _The Bedouin and his Wife_ dcxci\n\n 146. _The Lovers of Bassora_ dcxciii\n\n 147. _Isaac of Mosul and his Mistress and the Devil_ dcxcv\n\n 148. _The Lovers of Medina_ dcxcvi\n\n 149. _El Melik en Nasir and his Vizier_ dcxcvii\n\n 150. The Rogueries of Delileh the Crafty and her dcxcviii\n Daughter Zeyneb the Trickstress\n\n 151. The Adventures of Quicksilver Ali of Cairo: a dccviii\n Sequel to the Rogueries of Delileh the Crafty\n\n 152. Ardeshir and Heyat en Nufous dccxix\n\n 153. Julnar of the Sea and her Son King Bedr Basim of dccxxxviii\n Persia\n\n 154. King Mohammed ben Seba\u00efk and the Merchant Hassan dcclvi\n\n _a._ Story of Prince Seif el Mulouk and the dcclviii\n Princess Bediya el Jemal\n\n 155. Hassan of Bassora and the King\u2019s Daughter of the dcclxxviii\n Jinn\n\n 156. Khelifeh the Fisherman of Baghdad dcccxxxii\n\n 157. Mesrour and Zein el Mewasif dcccxlv\n\n 158. Ali Noureddin and the Frank King\u2019s Daughter dccclxiii\n\n 159. The Man of Upper Egypt and his Frank Wife dcccxciv\n\n 160. The Ruined Man of Baghdad and his Slave-girl dcccxcvi\n\n 161. King Jelyaad of Hind and his Vizier Shimas:\n whereafter ensueth the History of King Wird Khan dcccxcix\n son of King Jelyaad and his Women and Viziers\n\n _a._ The Cat and the Mouse dcccc\n\n _b._ The Fakir and his Pot of Butter dccccii\n\n _c._ The Fishes and the Crab dcccciii\n\n _d._ The Crow and the Serpent dcccciii\n\n _e._ The Fox and the Wild Ass dcccciv\n\n _f._ The Unjust King and the Pilgrim Prince dccccv\n\n _g._ The Crows and the Hawk dccccvi\n\n _h._ The Serpent-Charmer and his Wife dccccvii\n\n _i._ The Spider and the Wind dccccviii\n\n _j._ The Two Kings dccccix\n\n _k._ The Blind Man and the Cripple dccccx\n\n _l._ The Foolish Fisherman dccccxviii\n\n _m._ The Boy and the Thieves dccccxviii\n\n _n._ The Man and his Wilful Wife dccccxix\n\n _o._ The Merchant and the Thieves dccccxx\n\n _p._ The Foxes and the Wolf dccccxxi\n\n _q._ The Shepherd and the Thief dccccxxi\n\n _r._ The Heathcock and the Tortoises dccccxxiv\n\n 162. Aboukir the Dyer and Abousir the Barber dccccxxx\n\n 163. Abdallah the Fisherman and Abdallah the Merman dccccxl\n\n 164. The Merchant of Oman dccccxlvi\n\n 165. _Ibrahim and Jemileh_ dcccclii\n\n 166. _Aboulhusn of Khorassan_ dcccclix\n\n 167. _Kemerezzeman and the Jeweller\u2019s Wife_ dcccclxiii\n\n 168. _Abdallah ben Fazil and his Brothers_ dcccclxxviii\n\n 169. _Marouf the Cobbler and his Wife Fatimeh_ dcccclxxxix-mi\n\n Conclusion.\n\n\n _INDEX IV._\u2014D.\n _COMPARISON 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\n Edition.\n\n Nos. 9aa to 21 of the preceding list from Volume III. of my\n Edition.\n (_contd._)\n\n Nos. 21 to 58 of the preceding list from Volume IV. of my\n Edition.\n (_contd._)\n\n Nos. 59 to 131 of the preceding list from Volume V. of my\n Edition.\n\n Nos. 132 to 136 of the preceding list from Volume VI. of my\n Edition.\n\n Nos. 136 to 154a of the preceding list from Volume VII. of my\n Edition.\n (_contd._)\n\n Nos. 154a to 158 of the preceding list from Volume VIII. of my\n Edition.\n (_contd._)\n\n Nos. 158 to 168 of the preceding list from Volume IX. of my\n Edition.\n (_contd._)\n\n Nos. 169 and conclusion from Volume X. of my Edition.\n\nFor full details, see contents pages to each of the respective Volumes.\n\n-----\n\nFootnote 458:\n\n Calcutta (1839\u201342) and Boulac 134^b \u201cThe Merchant\u2019s Wife and the\n Parrot.\u201d\n\nFootnote 459:\n\n This will be found translated in my \u201cBook of the Thousand Nights and\n One Night,\u201d vol. vii. p. 307, as an Appendix to the Calcutta (1839\u201342)\n and Boulac version of the story, from which it differs in detail.\n\nFootnote 460:\n\n Called \u201cBekhit\u201d in Calcutta (1839\u201342) and Boulac Editions.\n\nFootnote 461:\n\n Yehya ben Khalid (Calcutta (1839\u201342) and Boulac).\n\nFootnote 462:\n\n \u201cShar\u201d (Calcutta (1839\u201342) and Boulac).\n\nFootnote 463:\n\n \u201cJelyaad\u201d (Calcutta (1839\u201342) and Boulac).\n\nFootnote 464:\n\n Calcutta (1839\u20131842) and Boulac, No. 63. See my \u201cBook of the Thousand\n Nights and One Night,\u201d vol. iv. p. 211.\n\nFootnote 465:\n\n Calcutta (1839\u201342) and Boulac, \u201cJaafar the Barmecide.\u201d\n\nFootnote 466:\n\n Calcutta (1839\u201342) and Boulac, \u201cThe Thief turned Merchant and the\n other Thief,\u201d No. 88.\n\nFootnote 467:\n\n This story will be found translated in my \u201cBook of the Thousand Nights\n and One Night,\u201d vol. v. p. 345.\n\nFootnote 468:\n\n After this I introduce the Tale of the Husband and the Parrot.\n\nFootnote 469:\n\n The Bulak Edition omits this story altogether.\n\nFootnote 470:\n\n After this I introduce How Abu Hasan brake wind.\n\n\n\n\n Appendix II.\n\n\n _CONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS, AND\n THEIR IMITATIONS, WITH A TABLE SHOWING THE CONTENTS OF THE PRINCIPAL\n EDITIONS AND TRANSLATIONS OF THE NIGHTS._\n\n BY W. F. KIRBY,\n\n Author of \u201cEd-Dimiryaht: an Oriental Romance,\u201d \u201cThe New Arabian Nights,\u201d\n &c.\n\nThe European editions of the Thousand and One Nights, even excluding the\nhundreds of popular editions which have nothing specially noticeable\nabout them, are very numerous; and the following Notes must, I am fully\naware, be incomplete, though they will, perhaps, be found useful to\npersons interested in the subject. Although I believe that editions of\nmost of the English, French, and German versions of any importance have\npassed through my hands, I have not had an opportunity of comparing many\nin other languages, some of which at least may be independent editions,\nnot derived from Galland. The imitations and adaptations of The Nights\nare, perhaps, more numerous than the editions of The Nights themselves,\nif we exclude mere reprints of Galland; and many of them are even more\ndifficult of access.\n\nIn the following Notes, I have sometimes referred to tales by their\nnumbers in the Table.\n\n\n _GALLAND\u2019S MS. AND TRANSLATION._\n\nThe first MS. of The Nights known in Europe was brought to Paris by\nGalland at the close of the 17th century; and his translation was\npublished in Paris, in twelve small volumes, under the title of \u201cLes\nMille et une Nuit: Contes Arabes, traduits en Francois par M. Galland.\u201d\nThese volumes appeared at intervals between 1704 and 1717. Galland\nhimself died in 1715, and it is uncertain how far he was responsible for\nthe latter part of the work. Only the first six of the twelve vols. are\ndivided into Nights, vol. 6 completing the story of Camaralzaman, and\nending with Night 234. The Voyages of Sindbad are not found in Galland\u2019s\nMS., though he has intercalated them as Nights 69\u201390 between Nos. 3 and\n4. It should be mentioned, however, that in some texts (Bresl., for\ninstance) No. 133 is placed much earlier in the series than in others.\n\nThe stories in Galland\u2019s last six vols. may be divided into two classes,\nviz., those known to occur in genuine texts of The Nights, and those\nwhich do not. To the first category belong Nos. 7, 8, 59, 153 and 170;\nand some even of these are not found in Galland\u2019s own MS., but were\nderived by him from other sources. The remaining tales (Nos. 191\u2013198) do\nnot really belong to The Nights; and, strange to say, although they are\ncertainly genuine Oriental tales, the actual originals have never been\nfound. I am inclined to think that Galland may, perhaps, have written\nand adapted them from his recollection of stories which he himself heard\nrelated during his own residence in the East, especially as most of\nthese tales appear to be derived rather from Persian or Turkish than\nfrom Arabian sources.\n\nThe following Preface appeared in vol. 9 which I translate from\nTalander\u2019s German edition, as the original is not before me:\n\n\u201cThe two stories with which the eighth volume concludes do not properly\nbelong to the Thousand and One Nights. They were added and printed\nwithout the previous knowledge of the translator, who had not the\nslightest idea of the trick that had been played upon him until the\neighth volume was actually on sale. The reader must not, therefore, be\nsurprised that the story of the Sleeper Awakened, which commences vol.\n9, is written as if Scheherazade had related it immediately after the\nstory of Ganem, which forms the greater part of vol. 8. Care will be\ntaken to omit these two stories in a new edition, as not belonging to\nthe work.\u201d\n\nIt is, perhaps, not to be wondered at that when the new edition was\nactually published, subsequently to Galland\u2019s death, the condemned\nstories were retained, and the preface withdrawn; though No. 170 still\nreads as if it followed No. 8.\n\nThe information I have been able to collect respecting the disputed\ntales is very slight. I once saw a MS. advertised in an auction\ncatalogue (I think that of the library of the late Prof. H. H. Wilson)\nas containing two of Galland\u2019s doubtful tales, but which they were was\nnot stated. The fourth and last volume of the MS. used by Galland is\nlost; but it is almost certain that it did not contain any of these\ntales (compare Payne, ix. 265 note).\n\nThe story of Zeyn Alasnam (No. 191) is derived from the same source as\nthat of the Fourth Durwesh, in the well-known Hindustani reading-book,\nthe Bagh o Bahar. If it is based upon this, Galland has greatly altered\nand improved it, and has given it the whole colouring of a European\nmoral fairy tale.\n\nThe story of Ali Baba (No. 195) is, I have been told, a Chinese tale. It\noccurs under the title of the Two Brothers and the Forty-nine Dragons in\nGeldart\u2019s Modern Greek Tales. It has also been stated that the late\nProf. Palmer met with a very similar story among the Arabs of Sinai\n(Payne, ix. 266).\n\nThe story of Sidi Nouman (No. 194b) may have been based partly upon the\nThird Shaykh\u2019s Story (No. 1c), which Galland omits. The feast of the\nGhools is, I believe, Greek or Turkish, rather than Arabic, in\ncharacter, as vampires, personified plague, and similar horrors are much\ncommoner in the folk-lore of the former peoples.\n\nMany incidents of the doubtful, as well as of the genuine tales, are\ncommon in European folk-lore (versions of Nos. 2 and 198, for instance,\noccur in Grimm\u2019s Kinder und Hausm\u00e4rchen), and some of the doubtful tales\nhave their analogues in Scott\u2019s MS., as will be 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 at La\nHaye, in 12 vols. (with frontispieces), made up of two or more editions,\nas follows:\u2014\n\nVol. i. (ed. 6) 1729; vols. ii. iii. iv. (ed. 5) 1729; vols. v. vi.\nviii. (ed. 5) 1728; vol. vii. (ed. 6) 1731; vols. ix. to xi. (ed. not\nnoted) 1730; and vol. xii. (ed. not noted) 1731.\n\nThe discrepancies in the dates of the various volumes looks (as Mr.\nClouston has suggested) as if separate volumes were reprinted as\nrequired, independently of the others. This might account for vols. v.\nvi. and viii. of the fifth edition having been apparently reprinted\nbefore vols. ii. iii. and iv.\n\nThe oldest French version in the British Museum consists of the first\neight vols., published at La Haye, and likewise made up of different\neditions, as follows:\u2014\n\ni. (ed. 5) 1714; ii. iii. iv. (ed. 4) 1714; v. vi. (ed. 5) 1728; vii.\n(ed. 5) 1719; viii. (\u201csuivant la copie imprim\u00e9e \u00e0 Paris\u201d) 1714.\n\nMost French editions (old and new) contain Galland\u2019s Dedication, \u201c\u00c0\nMadame Madame la Marquise d\u2019O., Dame du Palais de Madame la Duchesse de\nBourgogne,\u201d followed by an \u201cAvertissement.\u201d In addition to these, the La\nHaye copies have Fontenelle\u2019s Approbation prefixed to several volumes,\nbut in slightly different words, and bearing different dates. December\n27th, 1703 (vol. i.); April 14th, 1704 (vol. vi.); and October 4th, 1705\n(vol. vii.). This is according to the British Museum copy; I did not\nexamine the Frankfort copy with reference to the Approbation. The\nApprobation is translated in full in the old English version as follows:\n\u201cI have read, by Order of my Lord Chancellor, this Manuscript, wherein I\nfind nothing that ought to hinder its being Printed. And I am of opinion\nthat the Publick will be very well pleased with the Perusal of these\nOriental Stories. Paris, 27th December, 1705 [apparently a misprint for\n1703] (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 Fran\u00e7ois,\nle premier volume que voici, de quatre seulement qui m\u2019ont \u00e9t\u00e9 envoyez.\u201d\nSo, also, in a Paris edition (in eight vols. 12mo) of 1832; but in the\nLa Haye issue of 1714, we read not \u201cquatre\u201d but \u201csix\u201d volumes. The old\nGerman edition of Talander (vide infr\u00e0) does not contain Galland\u2019s\nDedication (Epitre) or Avertissement.\n\nThe earliest French editions were generally in 12 vols., or six; I\npossess a copy of a six-volume edition, published at Paris in 1726. It\nmay be the second, as the title-page designates it as \u201cnouvelle edition,\ncorrig\u00e9e.\u201d\n\nGalland\u2019s work was speedily translated into various European languages,\nand even now forms the original of all the numerous popular editions.\nThe earliest English editions were in six volumes, corresponding to the\nfirst six of Galland, and ending with the story of Camaralzaman; nor was\nit till nearly the end of the 18th century that the remaining half of\nthe work was translated into English. The date of appearance of the\nfirst edition is unknown to bibliographers; Lowndes quotes an edition of\n1724 as the oldest; but the British Museum contains a set of six vols.,\nmade up of portions of the second, third and fourth editions, as\nfollows:\u2014\n\nVols. i. ii. (ed. 4) 1713; vols. iii. iv. (ed. 2) 1712; and vols. v. vi.\n(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 English\ntranslation may have closely followed the French publication, being\nissued volume by volume, as the French appeared, as far as vol. vi. The\ntitle-page of this old edition is very quaint:\n\n\u201cArabian-Nights Entertainments, consisting of One thousand and one\nStories, told by the Sultaness of the Indies to divert the Sultan from\nthe Execution of a Bloody Vow he had made, to marry a Lady every day,\nand have her head cut off next Morning, to avenge himself for the\nDisloyalty of the first Sultaness, also containing a better account of\nthe Customs, Manners and Religion of the Eastern Nations, viz., Tartars,\nPersians and Indians than is to be met with in any Author hitherto\npublished. Translated into French from the Arabian MSS. by Mr. Galland\nof the Royal Academy, and now done into English. Printed for Andrew Bell\nat the Cross Keys and Bible, in Cornhill.\u201d\n\nThe British Museum has an edition in 4to published in 1772, in farthing\nnumbers, every Monday, Wednesday and Friday. It extends to 79 numbers,\nforming five volumes.\n\nThe various editions of the old English version appear to be rare, and\nthe set in the British Museum is very poor. The oldest edition which I\nhave seen containing the latter half of Galland\u2019s version is called the\n14th edition, and was published in London in four volumes, in 1778.\nCuriously enough, the \u201c13th edition,\u201d also containing the conclusion,\nwas published at Edinburgh in three volumes in 1780. Perhaps it is a\nreprint of a London edition published before that of 1778. The Scotch\nappear to have been fond of The Nights, as there are many Scotch\neditions both of The Nights and the imitations.\n\nRevised or annotated editions by Piguenit (4 vols., London, 1792) and\nGough (4 vols., Edinburgh, 1798) may deserve a passing notice.\n\nA new translation of Galland, by Rev. E. Forster, in five vols. 4to,\nwith engravings from pictures by Robert Smirke, R.A., appeared in 1802;\nand now commands a higher price than any other edition of Galland. A new\nedition in 8vo appeared in 1810. Most of the recent popular English\nversions are based either upon Forster\u2019s or Scott\u2019s.\n\nAnother translation from Galland by G. S. Beaumont (four vols. 8vo),\nappeared in 1811. (Lowndes writes _Wiliam_ Beaumont.)\n\nAmong the various popular editions of later date we may mention an\nedition in two vols., 8vo, published at Liverpool (1813), and containing\nCazotte\u2019s Continuation; an edition published by Griffin and Co., in\n1866, to which Beckford\u2019s \u201cVathek\u201d is appended; an edition \u201carranged for\nthe perusal of youthful readers,\u201d by the Hon. Mrs. Sugden (Whittaker &\nCo., 1863); and \u201cFive Favourite Tales from The Arabian Nights in words\nof one syllable, by A. & E. Warner\u201d (Lewis, 1871).\n\nSome of the English editions of Galland aim at originality by arranging\nthe tales in a different order. The cheap edition published by Dicks in\n1868 is one instance.\n\nAn English version of Galland was published at Lucknow, in four vols.,\n8vo, in 1880.\n\nI should, perhaps, mention that I have not noticed De Sacy\u2019s \u201cMille et\nune Nuit,\u201d because it is simply a new edition of Galland; and I have not\nseen either Destain\u2019s French edition (mentioned by Sir R. F. Burton),\nnor Cardonne\u2019s Continuation (mentioned in Cabinet des F\u00e9es, xxxvii. p.\n83). As Cardonne died in 1784, his Continuation, if genuine, would be\nthe earliest of all.\n\nThe oldest German version, by Talander, seems to have appeared in\nvolumes, as the French was issued; and these volumes were certainly\nreprinted when required, without indication of separate editions; but in\nslightly varied style, and with alteration of dates. The old German\nversion is said to be rarer than the French. It is in twelve parts\u2014some,\nhowever, being double. The set before me is clearly made up of different\nreprints, and the first title-page is as follows: \u201cDie Tausend und eine\nNacht, worinnen seltzame Arabische Historien und wunderbare\nBegebenheiten, benebst artigen Liebes-Intriguen, auch Sitten und\nGewohnheiten der Morgenl\u00e4nder, auf sehr anmuthige Weise erzehlet werden;\nErstlich vom Hrn. Galland, der K\u00f6nigl. Academie Mitgliede aus der\nArabischen Sprache in die Franz\u00f6sische und aus selbiger anitzo ins\nDeutsche \u00fcbersetzt: Erster und Anderer Theil. Mit der Vorrede Herrn\nTalanders. Leipzig Verlegts Moritz Georg Weidmann Sr. K\u00f6nigl. Maj. in\nHohlen und Churf\u00fcrstl. Durchl. zu Sachsen Buchh\u00e4ndler, Anno 1730.\u201d\nTalander\u2019s Preface relates chiefly to the importance of the work as\nillustrative of Arabian manners and customs, &c. It is dated from\n\u201cLiegnitz, den 7 Sept., Anno 1710,\u201d which fixes the approximate date of\npublication of the first part of this translation. Vols. i. and ii. of\nmy set (double vol. with frontispiece) are dated 1730, and have\nTalander\u2019s preface; vols. iii. and iv. (divided, but consecutively\npaged, and with only one title-page and frontispiece and reprint of\nTalander\u2019s preface) are dated 1719; vols. v. and vi. (same remarks,\nexcept that Talander\u2019s preface is here dated 1717) are dated 1737; vol.\nvii. (no frontispiece; preface dated 1710) is dated 1721; vol. 8 (no\nfrontispiece nor preface, nor does Talander\u2019s name appear on the\ntitle-page) is dated 1729; vols. ix. and x. (divided, but consecutively\npaged, and with only one title-page and frontispiece; Talander\u2019s name\nand preface do not appear, but Galland\u2019s preface to vol. ix., already\nmentioned, is prefixed) are dated 1731; and vols. xi. and xii. (same\nremarks, but no preface) are dated 1732.\n\nGalland\u2019s notes are translated, but not his preface and dedication.\n\nThere is a later German translation (6 vols. 8vo, Bremen, 1781\u20131785) by\nJ. H. Voss, the author of the standard German translation 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 published\nby Ernesto Chardron, Editor, Porto e Braga, 1881.\n\nThere are two editions of a modern Greek work in the British Museum,\n(1792 and 1804) published at Venice (\u0395\u03bd\u03b5\u03c4\u03b9\u03b7\u03c1\u03b9\u03bd) in three small volumes.\nThe first volume contains Galland (Nos. 1\u20136 of the table) and vols. ii.\nand iii. chiefly contain the Thousand and One Days. It is, apparently,\ntranslated from some Italian work.\n\nSeveral editions in Italian (Mille ed una Notte) have appeared at Naples\nand Milan; they are said by Sir R. F. Burton to be mere reprints of\nGalland.\n\nThere are, also, several in Dutch, one of which, by C. Van der Post, in\n3 vols. 8vo, published at Utrecht in 1848, purports, I believe, to be a\ntranslation from the Arabic, and has been reprinted several times. The\nDutch editions are usually entitled, \u201cArabische Vertellinge.\u201d A Danish\nedition appeared at Copenhagen in 1818, under the title of \u201cPrindsesses\nSchehezerade. Fort\u00e4llinger eller de saakatle Tusende og een Nat. Udgivna\npaa Dansk vid Heelegaan.\u201d Another, by Rasmassen, was commenced in 1824;\nand a third Danish work, probably founded on the Thousand and One\nNights, and published in 1816, bears the title, \u201cDigt og Eventyr fra\nOsterland, af arabiska og persischen utrykta kilder.\u201d\n\nI have seen none of these Italian, Dutch or Danish editions; but there\nis little doubt that most, if not all, are derived from Galland\u2019s work.\n\nThe following is the title of a Javanese version, derived from one of\nthe Dutch editions, and published at Leyden in 1865, \u201cEenige\nVertellingen uit de Arabisch duizend en \u00e9\u00e9n Nacht. Naar de Nederduitsche\nvertaling in het Javaansch vertaald, door Winter-Roorda.\u201d\n\nMr. A. G. Ellis has shown me an edition of Galland\u2019s Aladdin (No. 193)\nin Malay, by M. Van der Lawan (?) printed in Batavia, A.D. 1869.\n\n\n _CAZOTTE\u2019S CONTINUATION, AND THE COMPOSITE EDITIONS OF THE ARABIAN\n NIGHTS._\n\nWe shall speak elsewhere of the Cabinet des F\u00e9es; but the last four\nvolumes of this great collection (38 to 41) published at Geneva from\n1788 to 1793, contain a work entitled, \u201cLes Veill\u00e9es du Sultan Schahriar\navec la Sultane Scheherazade; histoires incroyables, amusantes et\nmorales, traduites de l\u2019arabe par M. Cazotte et D. Chavis. Faisant suite\naux Mille et une Nuits.\u201d Some copies bear the abridged title of \u201cLa\nsuite des Mille et une Nuits. Contes Arabes, traduits par Dom Chavis et\nM. Cazotte.\u201d\n\nThis collection of tales was pronounced to be spurious by many critics,\nand even has been styled \u201ca bare-faced forgery\u201d by a writer in the\n_Edinburgh Review_ of July, 1886. It is, however, certain that the\ngreater part, if not all, of these tales are founded on genuine Eastern\nsources, though very few have any real claim to be regarded as actually\npart of the Thousand and One Nights.\n\nTranslations of the originals of most of these tales have been published\nby Caussin de Perceval and Gauttier; and a comparison clearly shows the\ngreat extent to which Chavis and Cazotte have altered, amplified and (in\na literary sense) improved their materials.\n\nIt is rather surprising that no recent edition of this work seems to\nhave been issued, perhaps owing to the persistent doubts cast upon its\nauthenticity, only a few of the tales, and those not the best, having\nappeared in different collections. My friend, Mr. A. G. Ellis, himself\nan Oriental scholar, has remarked to me that he considers these tales as\ngood as the old \u201cArabian Nights;\u201d and I quite agree with him that Chavis\nand Cazotte\u2019s Continuation is well worthy of re-publication in its\nentirety.\n\nThe following are the principal tales comprised in this collection,\nthose included in our Table from later authors being indicated.\n\n1. The Robber Caliph, or the Adventures of Haroun Alraschid with the\nPrincess of Persia, and the beautiful Zutulbe. (No. 246).\n\n2. The Power of Destiny, being the History of the Journey of Giafar to\nDamas, containing the Adventures of Chelih and his Family. (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. (No.\n247).\n\n6. History of Alibengiad, Sultan of Herak, and of the False Birds of\nParadise.\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 the\noriginal. No. 11 is interesting, as it is the seed from which Southey\u2019s\n\u201cThalaba the Destroyer\u201d was derived.\n\nOn the word Maugraby, which means simply Moor, Cazotte has the following\ncurious note: \u201cCe mot signifie barbare, barbaresque plus proprement. On\njure encore par lui en Provence, en Languedoc, et en Gascogne Maugraby;\nou ailleurs en France Meugrebleu.\u201d\n\nThe Domdaniel, where Zatanai held his court with Maugraby and his\npupil-magicians, is described as being under the sea near Tunis. In\nWeil\u2019s story of Joodar and Mahmood (No. 201) the magician Mahmood is\nalways called the Moor of Tunis.\n\nNo. 3 (= our No. 204c) contains the additional incident of the door\nopened only once a year which occurs in our No. 9a, aa.\n\nMoore probably took the name Namouna from Cazotte\u2019s No. 5, in which it\noccurs. In the same story we find a curious name of a Jinniyah,\nSetelpedour. Can it be a corruption of Sitt El Budoor?\n\nFor further remarks on Cazotte\u2019s Continuation, compare Russell\u2019s History\nof Aleppo, i. p. 385; and Russell and Scott, Ouseley\u2019s Oriental\nCollections, i. pp. 246, 247; ii. p. 25; and the \u201cGentleman\u2019s Magazine\u201d\nfor February, 1779.\n\nAn English version under the title \u201cArabian Tales, or a Continuation of\nthe Arabian Nights\u2019 Entertainments,\u201d translated by Robert Heron, was\npublished in Edinburgh in 1792 in 4 vols., and in London in 1794 in 3\nvols. It was reprinted in Weber\u2019s \u201cTales of the East\u201d (Edinburgh, 1812);\nand, as already mentioned, is included in an edition of the Arabian\nNights, published in Liverpool in 1813.\n\nA German translation forms vols. 5 to 8 of the \u201cBlaue Bibliothek,\u201d\npublished in Gotha in 1790 and 1791; and the British Museum possesses\nvols. 3 and 4 of a Russian edition, published at Moscow in 1794 and\n1795, which is erroneously entered in the catalogue as the Arabian\nNights in Russian.\n\nRespecting the work of Chavis and Cazotte, Sir R. F. Burton remarks,\n\u201cDom Dennis Chavis was a Syrian priest of the order of Saint Bazil, who\nwas invited to Paris by the learned minister, Baron Arteuil, and he was\nassisted by M. Cazotte, a French author, then well known, but wholly\nignorant of Arabic. These tales are evidently derived from native\nsources; the story of Bohetzad (King Bakhtiyar) and his Ten Wazirs is\ntaken bodily from the Bres. Edit. [not so; but the original Arabic had\nlong been known 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 Caussin\nde Perceval, at Paris, in 9 vols., 8vo (1806). In addition to Galland\u2019s\nversion, he added four tales (Nos. 21a, 22, 32 and 37), with which he\nhad been furnished by Von Hammer. He also added a series of tales,\nderived from MSS. in the Parisian libraries, most of which correspond to\nthose of Cazotte.\n\nThe most important of the later French editions was published by E.\nGauttier in 7 vols. in 1822; it contains much new matter. At the end,\nthe editor gives a list of all the tales which he includes, with\narguments. He has rather oddly distributed his material so as to make\nonly 568 nights. The full contents are given in our Table; the following\npoints require more special notice. Vol. i. Gauttier omits the Third\nShaykh\u2019s story (No. 1c) on account of its indecency, although it is\nreally no worse than any other story in The Nights. In the story of the\nFisherman, he has fallen into a very curious series of errors. He has\nmisunderstood King Yunan\u2019s reference to King Sindbad (Burton i. p. 50)\nto refer to the Book of Sindibad (No. 135); and has confounded it with\nthe story of the Forty Vazirs, which he says exists in Arabic as well as\nin Turkish. Of this latter, therefore, he gives an imperfect version,\nembedded in the story of King Yunan (No. 2a). Here it may be observed\nthat another imperfect French version of the Forty Vazirs had previously\nbeen published by Petis de la Croix under the title of Turkish Tales. A\ncomplete German version by Dr. Walter F. A. Behrnauer was published at\nLeipzig in 1851, and an English version by Mr. E. J. W. Gibb has\nappeared while these sheets are passing through the press.\n\nVol. ii. After No. 6 Gauttier places versions of Nos. 32 and 184 by\nLangl\u00e8s. The Mock Caliph is here called Aly-Chah. The other three tales\ngiven by Caussin de Perceval from Von Hammer\u2019s MSS. are omitted by\nGauttier. Vol. v. (after No. 198) concludes with two additional tales\n(Nos. 207h and 218) from Scott\u2019s version. But the titles are changed,\nNo. 207h being called the Story of the Young Prince and the Green Bird,\nand No. 218 the Story of Mahmood, although there is another story of\nMahmood in vol. i. (= No. 135m) included as part of the Forty Vazirs.\n\nVol. vi. includes the Ten Vazirs (No. 174) derived, however, not from\nthe Arabic, but from the Persian Bakhtyar Nameh. Three of the\nsubordinate tales in the Arabic version are wanting in Gauttier\u2019s, and\nanother is transferred to his vol. vii., but he includes one, the King\nand Queen of Abyssinia (No. 252), which appears to be wanting in the\nArabic. The remainder of the volume contains tales from Scott\u2019s version,\nthe title of Mazin of Khorassaun (No. 215) being altered to the Story of\nAzem and the Queen of the Genii.\n\nVol. vii. contains a series of tales of which different versions of six\nonly (Nos. 30, 174, 246, 248, 249 and 250) were previously published.\nThough these have no claim to be considered part of The Nights, they are\nof sufficient interest to receive a passing mention, especially as\nGauttier\u2019s edition seems not to have been consulted by any later writer\non The Nights, except Habicht, who based his own edition mainly upon it.\nThose peculiar to Gauttier\u2019s edition are therefore briefly noticed.\n\n_Princess Ameny_ (No. 253)\u2014A princess who leaves home disguised as a\nman, and delivers another princess from a black slave. The episode\n(253b) is a story of enchantment similar to Nos. 1a-c.\n\n_Aly Djohary_ (No. 254)\u2014Story of a young man\u2019s expedition in search of a\nmagical remedy.\n\n_The Princes of Cochin China_ (No. 255)\u2014The princes travel in search of\ntheir sister who is married to a Jinni, who is under the curse of\nSolomon. The second succeeds in breaking the spell, and thus rescues\nboth his brother, his sister, and the Jinni by killing a bird to which\nthe destiny of the last is attached. (This incident is common in\nfiction; we find it in the genuine Nights in Nos. 154a and 201.)\n\n_The Wife with Two Husbands_ (No. 256)\u2014A well-known Eastern story; it\nmay be found in Wells\u2019 \u201cMehemet the Kurd,\u201d pp. 121\u2013127, taken from the\nForty Vazirs. Compare Gibbs, the 24th Vazir\u2019s Story, pp. 257\u2013266.\n\n_The Favourite_ (No. 257)\u2014One of the ordinary tales of a man smuggled\ninto a royal harem in a chest (compare Nos. 6b and 166).\n\n_Youssouf and the Indian Merchant_ (No. 258)\u2014Story of a ruined man\ntravelling to regain his fortune.\n\n_Prince Benazir_ (No. 258)\u2014Story of a Prince promised at his birth, and\nafterwards given up by his parents to an evil Jinni, whom he ultimately\ndestroys. (Such promises, especially, as here, in cases of difficult\nlabour, are extremely common in folk-tales; the idea probably originated\nin the dedication of a child to the Gods.) Gauttier thinks that this\nstory may have suggested that of Maugraby to Cazotte; but it appears to\nme rather doubtful whether it is quite elaborate enough for Cazotte to\nhave used it in this manner.\n\n_Selim, 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 motives\nof religious delicacy, turns into a Jinni!) to console her disconsolate\nhusband, and immediately betrays the latter. These tales are apparently\nfrom the Forty Vazirs; cf. Gibbs, the 10th Vazir\u2019s Story, pp. 122\u2013129 (=\nour No. 261) and the Sixth Vazir\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 published in\nEnglish. Gauttier\u2019s version of Heycar (No. 248) was contributed by M.\nAgoub.\n\nThe best known modern German version (Tausend und Eine Nacht, Arabische\nErzahlungen, Deutsch von Max. Habicht, Fr. H. von der Hagen und Carl\nSchall. Breslau, 15 vols. 12mo) is mainly based upon Gauttier\u2019s edition,\nbut with extensive additions, chiefly derived from the Breslau text. An\nimportant feature of this version is that it includes translations of\nthe prefaces of the various editions used by the editors, and therefore\nsupplies a good deal of information not always easily accessible\nelsewhere. There are often brief notes at the end of the volumes.\n\nThe fifth edition of Habicht\u2019s version is before me, dated 1840; but the\npreface to vol. i is dated 1824, which maybe taken to represent the\napproximate date of its first publication. The following points in the\nvarious vols. may be specially noticed:\u2014\n\nVol. i. commences with the preface of the German editor, setting forth\nthe object and scope of his edition; and the prefaces of Gauttier and\nGalland follow. No. 1c, omitted by Gauttier, is inserted in its place.\nVols. ii. and iii. (No. 133), notes, chiefly from Langl\u00e8s, are appended\nto the Voyages of Sindbad; and the destinations of the first six are\ngiven as follows:\u2014\n\n I. Voyage to Sumatra.\n\n II. Voyage to Ceylon.\n\n III. Voyage to Selahath.\n\n IV. Voyage to the Sunda Islands.\n\n V. Voyage to the Sunda Islands.\n\n VI. Voyage to Zeilan.\n\nVol. v. contains an unimportant notice from Galland, with additional\nremarks by the German editors, respecting the division of the work into\nNights.\n\nVol. vi. contains another unimportant preface respecting Nos. 191 and\n192.\n\nVol. x. Here the preface is of more importance, relating to the contents\nof the volume, and especially to the Ten Vazirs (No. 174).\n\nVol. xi. contains tales from Scott. The preface contains a full account\nof his MSS., and the tales published in his vol. vi. This preface is\ntaken partly from Ouseley\u2019s Oriental Collections, and partly from\nScott\u2019s own preface.\n\nVol. xii. contains tales from Gauttier, vol. vii. The preface gives the\nfull contents of Clarke\u2019s and Von Hammer\u2019s MSS.\n\nVol. xiii. includes Caussin de Perceval\u2019s Preface, the remaining tales\nfrom Gauttier\u2019s vol. vii. (ending with Night 568); and four tales from\nCaussin which Gauttier omits (Nos. 21a, 22, 37 and 202).\n\nVols. xiv. and xv. (extending from Night 884 to Night 1001) consist of\ntales from the Breslau edition, to which a short preface, signed by Dr.\nMax. Habicht is prefixed. The first of these tales is a fragment of the\nimportant Romance of Seyf Zul Yesn (so often referred to by Lane), which\nseems to have been mixed with Habicht\u2019s MS. of The Nights by mistake.\n(Compare Payne, Tales, iii. 243.)\n\nIn this fragment we have several incidents resembling The Nights; there\nis a statue which sounds an alarm when an enemy enters a city (cf. Nos.\n59 and 137); Seyf himself is converted to the faith of Abraham, and\nenters a city where a book written by Japhet is preserved. The text of\nthis story has lately been published; and Sir R. F. Burton informs me\nthat he thinks he has seen a complete version in some European language;\nbut I have not succeeded in obtaining any particulars concerning it.\n\nOn account of the interest and importance of the work, I append to this\nsection an English version of the fragment translated into German by\nHabicht. (From the extreme simplicity of the style, which I have\npreserved, I suspect that the translation is considerably abridged.)\n\nThere is an Icelandic version of The Nights (\u00de\u00fasund og ein Nott.\nArabiskar S\u00f6gur. Kaupmannah\u00f6fn, 1857, 4 vols. roy. 8vo), which contains\nGalland\u2019s tales, and a selection of others, distributed into 1001\nNights, and apparently taken chiefly from Gauttier, but with the\naddition of two or three which seem to be borrowed from Lane (Nos. 9a,\n163, 165, &c.). It is possibly derived immediately from some Danish\nedition.\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 and\nrevised for general use. To which are added other specimens of Eastern\nRomance. London: James Burns, 1847. 2 vols.\u201d\n\nIt contains the following tales from The Nights: Nos. 134, 3, 133, 162,\n1, 2, 155, 191, 193, 192, 194, 194a, 194c, 21, 198, 170, 6.\n\nNo. 134 is called the City of Silence, instead of the City of Brass, and\nis certainly based partly upon Lane. In No. 155, Manar Al Sana is called\nNur Al Nissa. One story, \u201cThe Wicked Dervise,\u201d is taken from Dow\u2019s\n\u201cPersian Tales of Inatulla;\u201d another \u201cThe Enchanters, or the Story of\nMisnar,\u201d is taken from the \u201cTales of the Genii.\u201d Four other tales,\n\u201cJalaladdeen of Bagdad,\u201d \u201cThe two Talismans,\u201d \u201cThe Story of Haschem,\u201d\nand \u201cJussof, the Merchant of Balsora,\u201d clearly German imitations, are\nsaid to be translated from the German of Grimm, and there are two\nothers, \u201cAbdullah and Balsora,\u201d and \u201cThe King and his Servant,\u201d the\norigin of which I do not recognise, although I think I have read the\nlast before.\n\nGrimm\u2019s story of Haschem, concludes with the hero\u2019s promotion to the\npost of Grand Vizier to Haroun Al-Rashid, in consequence of the desire\nof the aged \u201cGiafar\u201d to end his days in peaceful retirement! The\nprincipal incident in Jalaladdeen, is that of the Old Woman in the\nChest, borrowed from the well-known story of the Merchant Abudah in the\n\u201cTales of the Genii,\u201d and it is thus an imitation of an imitation.\n\n\n _THE COMMENCEMENT OF THE STORY OF SAIF ZUL YEZN (ZU\u2019L YAZAN) ACCORDING\n TO HABICHT\u2019S GERMAN VERSION._\n\nIn very ancient times, long before the age of Mohammed, there lived a\nKing of Yemen, named Zul Yezn. He was a Himyarite of the race of Fubbaa\n(Tabb\u00e1\u2019) and had large armies and a great capital. His Minister was\nnamed Yottreb (Yathrab = Medinat), and was well skilled in the knowledge\nof the ancients. He once had a vision in which the name of the Prophet\nwas revealed to him, with the announcement of his mission in later\ntimes; and he was also informed that he would be the last of the\nProphets. In consequence of this vision he believed in the Prophet\nbefore his advent; but he concealed his faith. One day the King held a\nreview of his troops, and was delighted with their number and handsome\nappearance. He said to the Wazir, \u201cIs there any person on earth whose\npower can compare with mine?\u201d \u201cO yes,\u201d answered the Wazir, \u201cthere is\nKing Baal-Beg, whose troops fill the deserts and the cultivated lands,\nthe plains and the valleys.\u201d \u201cI must make war upon him, then,\u201d exclaimed\nthe King, \u201cand destroy his power.\u201d He immediately ordered the army to\nprepare to march, and after a few days the drums and trumpets were\nheard. The King and his Wazir set forth in magnificent array, and after\na rapid march, they arrived before the holy city Medina, which may God\nkeep in high renown! The Wazir then said to the King, \u201cHere is the holy\nhouse of God, and the place of great ceremonies. No one should enter\nhere who is not perfectly pure, and with head and feet bare. Pass around\nit with your companions, according to the custom of the Arabs.\u201d The King\nwas so pleased with the place that he determined to destroy it, to carry\nthe stones to his own country, and to rebuild it there, that the Arabs\nmight come to him on pilgrimage, and that he might thus exalt himself\nabove all Kings. He pondered over this plan all night, but next morning\nhe found his body fearfully swollen. He immediately sent for his Wazir,\nand lamented over his misfortune. \u201cThis is a judgment sent upon you,\u201d\nreplied the Wazir, \u201cby the Lord of this house. If you alter your\nintention of destroying the temple, you will be healed at once.\u201d The\nKing gave up his project, and soon found himself cured. Soon afterwards\nhe said to himself, \u201cThis misfortune happened to me at night, and left\nme next day of its own accord; but I will certainly destroy the house.\u201d\nBut next morning his face was so covered with open ulcers that he could\nno longer be recognised. The Wazir then approached him and said, \u201cO\nKing, renounce your intention, for it would be rebellion against the\nLord of Heaven and Earth, who can destroy every one who opposes him.\u201d\nWhen the King heard this, he reflected awhile and said, \u201cWhat would you\nwish me to do?\u201d The Wazir replied, \u201cCover the house with carpets from\nYemen.\u201d The King resolved to do this, and when night came he retired to\nrest. He then saw an apparition which ordered him not to march further\ninto the country of King Baal-Beg, but to turn towards Abyssinia and\nNigritia, adding, \u201cRemain there, and choose it as thy residence, and\nassuredly one of thy race will arise through whom the threat of Noah\nshall be fulfilled.\u201d When the King awoke next morning he related this to\nthe Wazir, who advised him to use his own judgment about it. The King\nimmediately gave orders to march. The army set forth, and after ten days\nthey arrived at a country the soil of which seemed to consist of chalk,\nfor it appeared quite white. The Wazir Yottreb then went to the King and\nrequested his permission to found a city here for his people. \u201cWhy so?\u201d\nasked the King. \u201cBecause,\u201d replied the Wazir, \u201cthis will one day be the\nplace of Refuge of the Prophet Mohammed, who will be sent at the end of\ntime.\u201d The King then gave his consent, and Yottreb immediately summoned\narchitects and surveyors, who dug out the ground, and reared the walls,\nand erected beautiful palaces. They did not desist from the work until\nthe Wazir ordered a number of his people to remove to this city with\ntheir families. This was done, and their posterity inhabit the city to\nthis day. He then gave them a scroll, and said, \u201cHe who comes to you as\na fugitive to this house will be the ruler of this city.\u201d He then called\nthe city Yottreb after his own name, and the scroll descended from\nfather to son till the Apostle of God arrived as a fugitive from Mecca,\nwhen the inhabitants went out to meet him, and presented him with it.\nThey afterwards became his auxiliaries and were known as the Ansar. But\nwe must now return to King Zul Yezn. He marched several days towards\nAbyssinia, and at last arrived in a beautiful and fertile country where\nhe informed his Wazir that he would like to build a city for his\nsubjects. He gave the necessary orders, which were diligently executed;\ncanals were dug and the surrounding country cultivated; and the city was\nnamed Medinat 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 this\ncity was built on solid land and the other was built in the sea. This\nprince could bring an army of 600,000 men into the field, and his\nauthority extended to the extremity of the then known world. When he was\ninformed of the invasion of Zul Yezn, he summoned his two Wazirs, who\nwere named Sikra Divas and Ar-Ryf. The latter was well versed in ancient\nbooks, in which he had discovered that God would one day send a Prophet\nwho would be the last of the series. He believed this himself, but\nconcealed it from the Abyssinians, who were still worshippers of Saturn.\nWhen the Wazirs came before the King, he said to them, \u201cSee how the\nArabs are advancing against us; I must fight them.\u201d Sikra Divas opposed\nthis design, fearing lest the threat of Noah should be fulfilled. \u201cI\nwould rather advise you,\u201d said he, \u201cto make the King a present and to\nsend with it the most beautiful maiden in your palace. But give her\npoison secretly, and instruct her to poison the King when she is alone\nwith him. If he is once dead, his army will retire without a battle.\u201d\nThe King adopted this advice, and prepared rich presents, and summoned a\nbeautiful girl, whose artfulness and malice were well known. Her name\nwas Kamrya (Moonlight.) The King said to her, \u201cI have resolved to send\nyou as a present, for a secret object. I will give you poison, and when\nyou are alone with the Prince to whom I will send you, drop it into his\ncup, and let him take it. As soon as he is dead, his army will leave us\nin peace.\u201d \u201cVery well, my master,\u201d replied the girl, \u201cI will accomplish\nyour wish.\u201d He then sent her with the other presents and a letter to the\ncity of Zul Yezn. But the Wazir Ar-Ryf had scarcely left the King\u2019s\npresence when he wrote a letter, and commanded a slave to carry it to\nZul Yezn. \u201cIf you can give it to him before the arrival of the\nslave-girl,\u201d added he, \u201cI will give you your freedom.\u201d The slave made\nall possible haste to the Arab King, but yet the presents arrived before\nhim. A chamberlain went to the King and informed him that a messenger\nhad arrived at the gate with presents from the King of Abyssinia, and\nrequested permission to enter. Zul Yezn immediately ordered that he\nshould be admitted, and the presents and the maiden were at once\ndelivered to him. When he saw her, he was astonished at her beauty, and\nwas greatly delighted. He immediately ordered her to be conveyed to his\npalace, and was very soon overcome with love for her. He was just about\nto dissolve the assembly to visit Kamrya, when the Wazir Yottreb\ndetained him, saying, \u201cDelay a while, O King, for I fear there is some\ntreachery hidden behind this present. The Abyssinians hate the Arabs\nexceedingly, but are unwilling to make war with them, lest the threat of\nNoah should be fulfilled. It happened one day that Noah was sleeping\nwhen intoxicated with wine, and the wind uncovered him. His son Ham\nlaughed, and did not cover him; but his other son Seth [sic] came\nforward, and covered him up. When Noah awoke, he exclaimed to Ham, \u2018May\nGod blacken thy face!\u2019 But to Seth he said, \u2018May God make the posterity\nof thy brother the servants of thine until the day of Resurrection!\u2019\nThis is the threat which they dread as the posterity of Ham.\u201d While the\nKing was still conversing with his Wazir, the Chamberlain announced the\narrival of a messenger with a letter. He was immediately admitted, and\ndelivered the letter, which was read by the Wazir Yottreb. Ar-Ryf had\nwritten, \u201cBe on your guard against Kamrya, O King, for she hath poison\nwith her, and is ordered to kill you when she is alone with you.\u201d The\nKing now began loudly to praise the acuteness of his Wazir, and went\nimmediately to Kamrya with his drawn sword. When he entered, she rose\nand kissed the ground, but he exclaimed, \u201cYou have come here to poison\nme!\u201d She was confounded, and took out the poison, and handed it to the\nKing, full 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 him in\nsome other manner than with this poison.\u201d It fell out as she expected,\nfor the King loved her, gave her authority over his palace and his\nfemale slaves, and found himself very happy in her possession. But she\nherself found her life so pleasant that, although King Ar-Raad\nfrequently sent to ask her why she had not fulfilled her commission, she\nalways answered, \u201cWait a little; I am seeking an opportunity, for the\nKing is very suspicious.\u201d Some time passed over, and at length she\nbecame pregnant. Six months afterwards Zul Yezn fell ill; and as his\nsickness increased, he assembled the chief men of his Court, informed\nthem of the condition of Kamrya, and after commending her to their\nprotection, he ordered that if she bore a son, he should succeed him.\nThey promised to fulfil his commands, and a few days afterwards Zul Yezn\ndied. Kamrya now governed the country, till she brought forth a son. He\nwas a child of uncommon beauty, and had a small mole on his cheek. When\nshe saw the child she envied him, and said to herself, \u201cWhat, shall he\ntake away the kingdom from me? No, it shall never be;\u201d and from this\ntime forward she determined to put him to death. After forty days, the\npeople requested to see their King. She showed him to them, and seated\nhim on the throne of the kingdom, whereupon they did homage to him, and\nthen dispersed. His mother took him back into the Palace, but her envy\nincreased so much that she had already grasped a sword to kill him, when\nher nurse entered and asked what she was going to do? \u201cI am about to\nkill him,\u201d answered she. \u201cHave you not reflected?\u201d said the nurse, \u201cthat\nif you kill him the people will revolt, and may kill you also?\u201d \u201cLet me\nkill him,\u201d persisted she; \u201cfor even should they kill me too, I should at\nleast be released from my envy.\u201d \u201cDo not act thus,\u201d warned the nurse,\n\u201cor you may repent it, when repentance cannot help you.\u201d \u201cIt must be\ndone,\u201d said Kamrya. \u201cNay, then,\u201d said the nurse, \u201cif it cannot be\navoided, let him at least be cast into the desert, and if he lives, so\nmuch the better for him; but if he dies, you are rid of him for ever.\u201d\nShe followed this advice and set out on the way at night time with the\nchild, and halted at a distance of four days\u2019 journey, when she sat down\nunder a tree in the desert. She took him on her lap, and suckled him\nonce more, and then laid him on a bed, putting a purse under his head,\ncontaining a thousand gold pieces and many jewels. \u201cWhoever finds him,\u201d\nsaid she, \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 chasing\ngazelles, surprised a female with a fawn; the former took to flight, and\nthe hunters carried off the little one. When the mother returned from\nthe pasture, and found her fawn gone, she traversed the desert in all\ndirections in search of it, and at length the crying of the deserted\nchild attracted her. She lay down by the child, and the child sucked\nher. The gazelle left him again to go to graze, but always returned to\nthe little one when she was satisfied. This went on till it pleased God\nthat she should fall into the net of a hunter. But she became enraged,\ntore the net, and fled. The hunter pursued her, and overtook her when\nshe reached the child, and was about to give him suck. But the arrival\nof the hunter compelled the gazelle to take to flight, and the child\nbegan to cry, because he was not yet satisfied. The hunter was\nastonished at the sight, and when he lifted the child up, he saw the\npurse under his head, and a string of jewels round his neck. He\nimmediately took the child with him, and went to a town belonging to an\nAbyssinian king named Afrakh, who was a dependent of King Saif Ar-Raad.\nHe handed over the child to him, saying that he had found it in the lair\nof a gazelle. When the King took the child into his care, it smiled at\nhim, and God awakened a feeling of love towards him in the King\u2019s heart;\nand he then noticed the mole on his cheek. But when his Wazir Sikar\nDiun, the brother of Sikar Divas, who was Wazir to King Saif Ar-Raad,\nentered and saw the child, God filled his heart with hate towards him.\n\u201cDo not believe what this man told you,\u201d he said, when the King told him\nthe wonderful story of the discovery, \u201cit can only be the child of a\nmother who has come by it wrongly, and has abandoned it in the desert,\nand it would be better to kill it.\u201d \u201cI cannot easily consent to this,\u201d\nsaid the King. But he had hardly spoken, when the palace was filled with\nsounds of rejoicing, and he was informed that his wife had just been\nsafely delivered of a child. On this news he took the boy on his arm,\nand went to his wife, and found that the new-born child was a girl, and\nthat she had a red mole on her cheek. He wondered when he saw this, and\nsaid to Sikar Diun, \u201cSee how beautiful they are!\u201d But when the Wazir saw\nit, he slapped his face, and cast his cap on the ground, exclaiming,\n\u201cShould these two moles unite, I prophesy the downfall of Abyssinia, for\nthey presage a great calamity. It would be better to kill either the boy\nor your daughter.\u201d \u201cI will kill neither of them,\u201d replied the King, \u201cfor\nthey have been guilty of no crime.\u201d He immediately provided nurses for\nthe two children, naming his daughter Shama (Mole) and the boy\nWakhs[471] El Fellat (Lonely one, or Desert); and he reared them in\nseparate apartments, that they might not see each other. When they were\nten years old, Wakhs El Fellat grew very strong, and soon became a\npractised horseman, and surpassed all his companions in this\naccomplishment, and in feats of arms. But when he was fifteen, he was so\nsuperior to all others, that Sikar Diun threatened the King that he\nwould warn King Saif Ar-Raad that he was nurturing his enemy in his\nhouse, if he did not immediately banish him from the country; and this\nthreat caused King Afrakh great alarm. It happened that he had a\ngeneral, who was 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 the\nKing said to him, \u201cTake Wakhs El Fellat to your castle, and never let\nhim return to this neighbourhood.\u201d He added privately, \u201cLook well after\nhim and preserve him from all injury, and have him instructed in all\naccomplishments.\u201d The general withdrew, and took the boy with him to his\ncastle, and instructed him thoroughly in all accomplishments and\nsciences. One day he said to him, \u201cOne warlike exercise is still unknown\nto you.\u201d \u201cWhat is that?\u201d said Wakhs El Fellat. \u201cCome and see for\nyourself,\u201d replied he. The general then took him to a place where\nseveral trees were growing, which were so thick that a man could not\nembrace the trunk. He then took his javelin, hurled it at one of them,\nand split the trunk. Wakhs El Fellat then asked for the javelin, and\nperformed the same feat, to the astonishment of his instructor. \u201cWoe to\nthee!\u201d exclaimed he, \u201cfor I perceive that you are the man through whom\nthe threat of Noah will be fulfilled against us. Fly, and never let\nyourself be seen again in our country, or I will kill you.\u201d Wakhs El\nFellat then left the town, not knowing where to go. He subsisted for\nthree days on the plants of the earth, and at last he arrived at a town\nencircled by high walls, the gates of which were closed. The inhabitants\nwere clothed in black, and uttered cries of lamentation. In the\nforeground he saw a bridal tent, and a tent of mourning. This was the\ncity of King Afrakh who had reared him, and the cause of the mourning of\nthe inhabitants was as follows. Sikar Diun was very angry that the King\nhad refused to follow his advice, and put the boy to death, and had left\nthe town to visit one of his friends, who was a magician, to whom he\nrelated the whole story. \u201cWhat do you propose to do now?\u201d asked the\nmagician. \u201cI will attempt to bring about a separation between him and\nhis daughter,\u201d said the Wazir. \u201cI will assist you,\u201d was the answer of\nthe magician. He immediately made the necessary preparations, and\nsummoned an evil Jinni named Mukhtatif (Ravisher) who inquired, \u201cWhat do\nyou require of me?\u201d \u201cGo quickly to the city of King Afrakh, and contrive\nthat the inhabitants shall leave it.\u201d In that age men had intercourse\nwith the more powerful Jinn, and each attained their ends by means of\nthe other. The Jinn did not withdraw themselves till after the advent of\nthe Prophet. The Magician continued, \u201cWhen the inhabitants have left the\ncity, they will ask you what you want.\u201d Then say, \u201cBring me out Shama,\nthe daughter of your King, adorned with all her jewels, and I will come\nto-morrow and carry her away. But if you refuse, I will destroy your\ncity, and destroy you all together.\u201d When Mukhtatif heard the words of\nthis priest of magis, he did as he was commanded, and rushed to the\ncity. When Sikar Diun saw this, he returned to King Afrakh to see what\nwould happen; but he had scarcely arrived when the voice of Mukhtatif\nresounded above the city. The inhabitants went to the King, and said,\n\u201cYou have heard what is commanded, and if you do not yield willingly,\nyou will be obliged to do so by force.\u201d The King then went weeping to\nthe mother of the Princess, and informed her of the calamity. She could\nscarcely contain herself for despair, and all in the palace wept at\nparting from the Princess. Meantime Shama was richly attired, torn from\nher parents, and hurried to the bridal tent before the town, to be\ncarried away by the evil Jinni. The inhabitants were all assembled on\nthe walls of the city, weeping. It was just at this moment that Wakhs El\nFellat arrived from the desert, and entered the tent to see what was\ngoing on. When King Afrakh, who was also on the wall, saw him, he cried\nout to him, but he did not listen, and dismounted, fastened his horse to\na tent-stake, and entered. Here he beheld a maiden of extraordinary\nbeauty and perfection, but she was weeping. While he was completely\nbewildered by her beauty, she was no less struck by his appearance. \u201cWho\nart thou?\u201d said the maiden to him. \u201cTell me rather who art thou?\u201d\nreturned he. \u201cI am Shama, the daughter of King Afrakh.\u201d \u201cThou art\nShama?\u201d he exclaimed, \u201cand I am Wakhs El Fellat, who was reared by thy\nfather.\u201d When they were thus acquainted, they sat down together to talk\nover their affairs, and she took this opportunity of telling him what\nhad passed with the Jinni, and how he was coming to carry her away. \u201cO,\nyou shall see 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 tent,\nand was about to raise it when he saw a man there, talking to the\ndaughter of the King. \u201cWoe to thee, O son of earth,\u201d he exclaimed, \u201cWhat\nauthority have you to sit by my betrothed?\u201d When Wakhs El Fellat saw the\nterrible form of the Jinni, a shudder came over him, and he cried to God\nfor aid. He immediately drew his sword, and struck at the Jinni who had\njust extended his right hand to seize him, and the blow was so violent\nthat it struck off the hand. \u201cWhat, you would kill me?\u201d exclaimed\nMukhtatif, and he took up his hand, put it under his arm, and flew away.\nUpon this there was a loud cry of joy from the walls of the city. The\ngates were thrown open, and King Afrakh approached, companied by a crowd\nof people with musical instruments, playing joyful music; and Wakhs El\nFellat was invested with robes of honour: but when Sikar Diun saw it it\nwas gall to him. The King prepared an apartment expressly for Wakhs El\nFellat, and while Shama returned to her palace, he gave a great feast in\nhonour of her deliverance from the fiend. After seven days had passed,\nShama went to Wakhs El Fellat, and said to him, \u201cAsk me of my father\nto-morrow, for you have rescued me, and he will not be able to refuse\nyou.\u201d He consented very willingly, and went to the King early next\nmorning. The King gave him a very favourable reception, and seated him\nwith him on the throne; but Wakhs El Fellat had not courage to prefer\nhis suit, and left him after a short interview. He had not long returned\nto his own room, when Shama entered, saluted him, and asked, \u201cWhy did\nyou not demand me?\u201d \u201cI was too bashful,\u201d he replied. \u201cLay this feeling\naside,\u201d returned she, \u201cand demand me.\u201d \u201cWell, I will certainly do so\nto-morrow,\u201d answered he. Thereupon she left him, and returned to her own\napartment. Early next morning Wakhs El Fellat went again to the King,\nwho gave him a friendly reception, and made him sit with him. But he was\nstill unable to prefer his suit, and returned to his own room. Soon\nafter Shama came to him and said, \u201cHow long is this bashfulness to last?\nTake courage, and if not, request some one else to speak for you.\u201d She\nthen left him, and next morning he repeated his visit to the King. \u201cWhat\nis your request?\u201d asked the latter. \u201cI am come as a suitor,\u201d said Wakhs\nEl Fellat, \u201cand ask the hand of your noble daughter Shama.\u201d When Sikar\nDiun heard this, he slapped his face. \u201cWhat is the matter with you?\u201d\nasked the King. \u201cThis is what I have foreseen,\u201d answered he, \u201cfor if\nthese two moles unite, the destruction of Abyssinia is accomplished.\u201d\n\u201cHow can I refuse him?\u201d replied the King, \u201cwhen he has just delivered\nher from the fiend.\u201d \u201cTell him,\u201d answered Sikar Diun, \u201cthat you must\nconsult with 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, but I\nleave my Wazir to arrange it with you, so you must consult him about\nit.\u201d Wakhs El Fellat immediately turned to the Wazir, and repeated his\nrequest to him. Sikar Diun answered him in a friendly manner. \u201cThe\naffair is as good as arranged, no one else is suited for the King\u2019s\ndaughter, but you know that the daughters of the Kings require a dowry.\u201d\n\u201cAsk what you please,\u201d returned Wakhs El Fellat. \u201cWe do not ask you for\nmoney or money\u2019s worth,\u201d said the Wazir, \u201cbut for the head of a man\nnamed Sudun, the Ethiopian.\u201d \u201cWhere can I find him?\u201d said the prince.\nThe Wazir 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 of\nSudun?\u201d asked he. \u201cBut you will have it,\u201d returned the Wazir; and after\nthis understanding the audience ceased, and each returned to his\ndwelling.\n\nNow this Sudun had built his fortress on the summit of a high hill. It\nwas very secure, and he defended it with the edge of the sword. It was\nhis usual resort, from whence he sallied forth on plundering\nexpeditions, and rendered the roads unsafe. At length the news of him\nreached King Saif Ar-Raad, who sent against him three thousand men, but\nhe routed and destroyed them all. Upon this, the King sent a larger\nnumber against him, who experienced the same fate. He then despatched a\nthird army, upon which Sudun fortified himself afresh, and reared the\nwalls of his fortress so high that an eagle could scarcely pass them. We\nwill now return to Shama, who went to Wakhs El Fellat, and reproached\nhim with the 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 put\nourselves under the protection of some powerful king.\u201d \u201cGod forbid,\u201d\nreplied he, \u201cthat I should take you with me in so dishonourable a\nmanner.\u201d As he still positively refused to consent, she grew angry, and\nleft him. Wakhs El Fellat lay down to rest, but he could not sleep. So\nhe rose up, mounted his horse, and rode away at midnight; and in the\nmorning he met a horseman who stationed himself in his path, but who was\nso completely armed that his face was concealed. When Wakhs El Fellat\nsaw him, he cried to him, \u201cWho are you, and where are you going?\u201d But\ninstead of replying, he pressed upon him, and aimed a blow which Wakhs\nEl Fellat successfully parried. A fight then commenced between them,\nwhich lasted till nearly evening. At last the difference in their\nstrength became perceptible, and Wakhs El Fellet struck his adversary so\nviolent a blow with his javelin that his horse fell to the ground. He\nthen dismounted, and was about to slay him, when the horseman cried to\nhim, \u201cDo not kill me, O brave warrior, or you will repent when\nrepentance will no more avail you.\u201d \u201cTell me who you are?\u201d returned\nWakhs El Fellat. \u201cI am Shama, the daughter of King Afrakh,\u201d replied the\nhorseman. \u201cWhy have you acted thus?\u201d asked he. \u201cI wished to try whether\nyou would be able to hold your own against Sudun\u2019s people,\u201d she replied.\n\u201cI have tried you now, and found you so valiant that I fear no longer on\nyour account. Take me with you, O hero.\u201d \u201cGod forbid that I should do\nso,\u201d he returned; \u201cwhat would Sikar Diun and the others say? They would\nsay that if Shama had not been with him, he would never have been able\nto prevail against Sudun.\u201d She then raised her eyes to heaven, and said,\n\u201cO God, permit him to fall into some danger from which I alone may\ndeliver him!\u201d Upon this Wakhs El Fellat pursued his journey, without\ngiving any attention to her words. On the third day he arrived at the\nvalley where the fortress of Sudun was situated, when he began to work\nhis way along behind the trees; and towards evening he arrived at the\nfortress itself, which he found to be surrounded with a moat; and the\ngates were closed. He was still undecided what course to take, when he\nheard the sound of an approaching caravan; and he hid himself in the\nfosse of the fortress to watch it. He then saw that it was driven\nforward by a large body of men, and that the merchants were bound on\ntheir mules. When they arrived at the castle, they knocked at the gate;\nand when the troop entered, Wakhs El Fellat entered with them; and they\nunloaded the goods and bound the prisoners without noticing him. When\nthe armed men had finished their work, they ascended to the castle, but\nhe remained below. After a time, he wished to follow them, but when he\ntrod on the first step, it gave way under him, and a dagger flew out,\nwhich struck him in the groin. Upon this his eyes filled with tears, and\nhe already looked upon his destruction as certain, when a form came\ntowards him 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 you\ncome here?\u201d \u201cI followed your traces,\u201d she replied, \u201ctill you entered the\ncastle, when I imitated your example, and mingled with the troops. I\nhave now saved your life, although you have refused to take me with you;\nbut if you wish to advance further, do not neglect to try whether each\nstep is fixed, with the point of your sword.\u201d He now again began to\nascend, feeling the way before him, and Shama followed, till they\narrived at the last stair, when they saw that the staircase ended in a\nrevolving wheel. \u201cSpring higher,\u201d advised Shama, \u201cfor I see a javelin\nwhich magic art has placed here.\u201d They sprang over it, and pursued their\nway till they reached a large anteroom, lighted by a high cupola. They\nstopped here awhile, and examined everything carefully. At last they\napproached the door of a room, and on looking through the crevices, they\nsaw about a hundred armed negroes, among whom was a black slave who\nlooked as savage as a lion. The room was lighted by wax candles, placed\non gold and silver candlesticks. At this moment, the black said,\n\u201cSlaves, what have you done with the prisoners belonging to the\ncaravan?\u201d \u201cWe have chained them up in the prison below, and left them in\nthe safest place,\u201d was the reply. But he continued, \u201cIf one of them was\ncarelessly bound, he might be able to release himself and the others,\nand to gain possession of the stairs. Let one of you therefore go down,\nexamine them carefully, and tighten their bonds.\u201d One of them therefore\ncame out, and the two strangers hid themselves in the anteroom. When he\nhad passed them, Wakhs El Fellat stepped forward and pierced him through\nwith his sword; Shama dragged his body aside, and they both remained\nquiet for a time. But as the slave remained away from his companions too\nlong, Sudun exclaimed, \u201cGo and see why he does not return, for I have\nbeen in great alarm ever since we entered the castle to-day.\u201d A second\nthen rose and took his sword, and as he came into the anteroom, Wakhs El\nFellat clove him in twain at one blow and Shama dragged his body also on\none side. They again waited quietly for a time, when Sudun said, \u201cIt\nseems as if hunters are watching our slaves, and are killing them one\nafter another.\u201d A third then hastened out, and Wakhs El Fellat struck\nhim such a blow that he fell dead to the ground, and Shama dragged him\nalso away. But as he likewise remained absent so long, Sudun himself\nstood up, and all the others with him, and he said, \u201cDid I not warn and\ncaution you? There is a singing in my ears, and my heart trembles, for\nthere must be people here who are watching our men.\u201d He himself now came\nout, and the others followed him with lights and holding their hands on\ntheir swords, when one of the foremost suddenly stopped. \u201cWhy do you not\nadvance!\u201d cried the others. \u201cHow shall I go forward,\u201d said he, \u201cwhen he\nwho has slain our friends stands before us.\u201d This answer was repeated to\nSudun when he called on them in a voice of thunder to advance. When he\nheard this, he forced his way through them till he perceived Wakhs El\nFellat. \u201cWho are you, Satan?\u201d cried he, \u201cand who brought you here?\u201d \u201cI\ncame here,\u201d replied he, \u201cto cut off your head, and destroy your memory.\u201d\n\u201cHave you any blood-feud against me?\u201d asked Sudun, \u201cor any offence to\nrevenge upon me?\u201d \u201cI have no enmity against you in my heart,\u201d said Wakhs\nEl Fellat, \u201cand you have never injured me; but I have asked Shama in\nmarriage of her father, and he has demanded of me your head as a\ncondition. Be on your guard, that you may not say I acted foully towards\nyou.\u201d \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 Wakhs\nEl Fellat. \u201cWell, then, await me here,\u201d was the reply. Sudun then went\nin, clothed himself in gilded armour, girt on a saw-like sword, and came\nout holding a shining club in his hand. He was so enraged that he knew\nnot what to say, and at once attacked Wakhs El Fellat, who threw himself\non his adversary like a raging lion, and they fought together like\nhungry wolves; but both despaired of victory. The swords spake a hard\nlanguage on the shields, and each of the combatants wished that he had\nnever been born. When this desperate fight had lasted a long time, Shama\nwas greatly troubled lest Sudun should prove victorious. So she seized a\ndagger and struck at Sudun, wounding the nerves of his hand, so that he\ndropped his sword, while she exclaimed to Wakhs El Fellat, \u201cMake an end\nof him.\u201d \u201cNo,\u201d replied Wakhs El Fellat, \u201cI will make him my prisoner,\nfor he is a brave and valiant man.\u201d \u201cWith whom are you speaking?\u201d asked\nSudun. \u201cWith Shama,\u201d answered he. \u201cWhat,\u201d said Sudun, \u201cdid she come with\nyou?\u201d \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 that\nhe could demand nothing as your dowry but my head?\u201d \u201cThis was his\ndesire,\u201d answered she. Wakhs El Fellat then said, \u201cTake your sword and\ndefend yourself, for I will not fight with you, now that it has fallen\nout of your hand.\u201d But Sudun replied, \u201cI will not fight with you, for I\nam wounded, so take my head, and go in peace with your bride.\u201d He then\nsat down and bowed his head. \u201cIf you speak truly,\u201d said Wakhs El Fellat,\n\u201cseparate yourself from your people.\u201d \u201cWhy so?\u201d \u201cBecause I fear lest\nthey may surround me, and compel me to fight with them, and there is no\nneed for me to shed their blood.\u201d Sudun then left the castle, bowed his\nhead, and said, \u201cFinish your work.\u201d But Wakhs El Fellat said, \u201cIf you\nspeak truth, come with me across the fosse of the castle into the open\nground.\u201d He did so, carefully barring the castle behind him, and said,\n\u201cNow take my head.\u201d\n\nWhen the slaves saw this, they mounted the walls, and wept and lamented.\nBut Shama cried out, \u201cTake his head, and let us hasten our return before\nmorning dawns.\u201d \u201cWhat,\u201d said Wakhs El Fellat, \u201cshould I kill so brave a\nman in so treacherous a manner, when he is so noble and magnanimous?\u201d He\nthen went up to Sudun, kissed his head, and said, \u201cRise up, O warrior of\nthe age, for you and your companions are safe from me.\u201d They now all\nembraced each other, and made an offensive and defensive compact. \u201cTake\nme with you 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, take my\nhead, and woo your wife.\u201d \u201cGod forbid,\u201d said Wakhs El Fellat, \u201cthat I\nshould act thus after your magnanimity. Rather return to the castle, and\nassure your companions of your safety.\u201d All this passed under the eyes\nof the other armed men. They rejoiced at the knightly conduct of both,\nand now came down, fell at the feet of Sudun and embraced him. They then\ndid the same to Wakhs El Fellat, whose hands they kissed and loaded him\nwith praises. After this, they all returned to the castle, and agreed to\nset out presently. They took with them whatever treasures there were,\nand Wakhs El Fellat commanded them to release the prisoners and restore\nthem their goods. They now all mounted their horses and journeyed to the\ncountry of King Afrakh, greatly rejoiced at the mutual love of the\nwarriors. When they approached the town, Shama parted from them, that\nnothing should be known of her absence in the company. During this time,\nKing Afrakh and Sikar Diun had amused themselves with hunting, jesting,\nand sporting, and sent out scouts daily to look for Wakhs El Fellat.\n\u201cWhat can have become of him?\u201d said the King once to Sikar Diun. \u201cSudun\nhas certainly killed him,\u201d replied the latter, \u201cand you will never see\nhim again.\u201d While they were thus talking, they observed a great cloud of\ndust, and as it drew nearer, they could see the armed men more\ndistinctly. The company was led by a black knight, by whose side rode a\nyounger white horseman. When the King saw this, he exclaimed, \u201cWakhs El\nFellat has returned, in company with Sudun and his host.\u201d \u201cWait a\nlittle,\u201d replied Sikar Diun, \u201ctill we are certain of it.\u201d But when they\ndrew nearer, and they could doubt no longer, Sikar Diun mounted his\nhorse and fled, accompanied by the King and his followers, till they\nreached the town, and barred the gates. They then watched from the\nwalls, to see what would happen. When they saw that the strangers\ndismounted and pitched tents, the King thought it was a good sign. He\ntherefore ordered the town to be decorated, and the gates to be opened,\nand rode out, attended by a considerable escort, and approached the\ntents. The other party now mounted their horses to go to meet them. When\nthey approached each other, King Afrakh was about to dismount, but Wakhs\nEl-Fellat would not allow it, and the King embraced him, and\ncongratulated him on his safety. He then saluted Sudun also, but the\nlatter did not return his salutation. He invited him to enter the town,\nbut he declined, as did Wakhs El Fellat likewise, who did not wish to\npart from his companions. The King returned accompanied only by his own\npeople, and prepared the best reception for the new-comers. On the\nfollowing morning the King held a general council, at which Sikar Diun\nappeared greatly depressed. \u201cDid I not warn you beforehand,\u201d said he to\nthe King, \u201cwhat you now see for yourself of this evil-doer? Did we not\nsend him 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 with\nanxiety?\u201d \u201cYou may be right,\u201d replied the King, \u201cbut what are we to do\nnow?\u201d\n\nThis conversation was interrupted by a tumult caused by the arrival of\nWakhs El Fellat and Sudun, who came to pay their respects to the King.\nThe King invited them to sit down, but Sudun remained standing, and when\nhe asked him again, he replied, \u201cYou craven, was the world too narrow\nfor you that you desired my head as your daughter\u2019s dowry?\u201d \u201cSit down,\u201d\nsaid the King, \u201cfor I know that you are angry.\u201d \u201cHow can I sit down,\u201d\nreturned Sudun, \u201cwhen you have ordered my death?\u201d \u201cGod forbid that I\nshould act so unjustly,\u201d said the King; \u201cit was Sikar Diun.\u201d \u201cWhat,\u201d\nsaid he, \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, \u201cand send\nhim on his errand?\u201d Sikar Diun then turned to Sudun, and said, \u201cSit\ndown, brave warrior, for we only did so from love to you, that we might\nbe able to make a treaty with you, and that you might join our company.\u201d\nAfter this answer, Sudun concealed his anger, and sat down. Refreshments\nwere now brought in, and after partaking of them, Wakhs El Fellat and\nSudun returned to their tents. Several days passed in this manner, and\nat length Sudun said to Wakhs El Fellat, \u201cO my master, it is time for\nyou to demand Shama in marriage, now you have won her with the edge of\nthe sword. You have fulfilled their conditions long since by bringing\nthem my head, but you have made no further progress at present. Ask for\nher once more, and if they will not give her up, I will fall upon them\nwith the sword, and we will carry Shama off, and then lay waste the\ncity.\u201d \u201cI will demand her as my wife again to-morrow,\u201d replied the\nother. When he went to the palace next day, he found the King and all\nthe court assembled. When they saw him, they all rose from their seats,\nand when they sat down again, he alone remained standing. \u201cWhy do you\nnot sit down,\u201d said the King, \u201cfor all your wishes are now fulfilled?\u201d\n\u201cI have still to ask for Shama,\u201d he replied. \u201cYou know,\u201d returned the\nKing, \u201cthat ever since her birth I have allowed Sikar Diun to make all\narrangements for her.\u201d He now turned to Sikar Diun, who replied in a\nfriendly tone, \u201cShe is yours, for you have fulfilled the conditions, and\nyou have only now to give her ornaments.\u201d \u201cWhat kind of ornaments?\u201d\nasked he. \u201cInstead of ornaments,\u201d replied the traitor, \u201cwe desire to\nreceive a book containing the history of the Nile. If you bring it us,\nshe is wholly yours, but if not, there is no marriage to be thought of.\u201d\n\u201cWhere is it to be found?\u201d \u201cI cannot tell you myself.\u201d \u201cWell then,\u201d\nreturned Wakhs 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 words,\npushing his way through the crowded assembly, and Sudun behind him, till\nthey reached their tents. \u201cWhy did you promise that,\u201d said Sudun, \u201clet\nus rather overcome them with the sword, and take Shama from them.\u201d \u201cNot\nso,\u201d replied Wakhs El Fellat, \u201cI will only possess her honourably.\u201d \u201cAnd\nyet you do not even know how to find the book,\u201d said Sudun; \u201crather\nlisten to my advice, retire to my fortress, and leave me in their\npower.\u201d \u201cI would never act thus,\u201d said Wakhs El Fellat, \u201cthough I should\nsuffer death.\u201d After these and similar speeches, supper was brought in,\nand each retired to his sleeping apartment. But Wakhs El Fellat had\nscarcely entered his room when Shama came in. \u201cWhat have you done,\u201d said\nshe, \u201cand what engagement have you undertaken? How can you fulfil this\ncondition? Do you not see that their only object is to destroy you, or\nat least to get rid of you? I have come to warn you again, and I say to\nyou once more, take me with you to Sudun\u2019s castle, where we can live at\npeace, and do not act as they tell you.\u201d \u201cI will carry out my\nengagement,\u201d he replied; \u201cI will not possess you like a coward, even\nthough I should be cut to pieces with swords.\u201d Upon this, Shama was\nangry and left him, while he lay down to rest, but could not sleep. He\ntherefore rose up, saddled and mounted his horse and rode away, without\nknowing where, abandoning himself wholly to the will of God. He wandered\nabout thus for several days, until he reached a lonely tower. He knocked\nat the door, and a voice answered, \u201cWelcome O thou who hast separated\nthyself from thy companions; enter without fear, O brave Saif, son of\nZul Yezn.\u201d When he pushed the door it opened, and his eyes beheld a\nnoble and venerable old man, from whose appearance it was at once\nobvious that he busied himself with the strictest life and fear of God.\n\u201cWelcome,\u201d cried he again; \u201cif you had travelled from east to west you\nwould have found no one who could show you how to obtain the book you\nseek as 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 Fellat to\nhimself. He then asked aloud, \u201cBy what name did you address me just\nnow?\u201d \u201cO Saif,\u201d answered the old man, \u201cthat is your true name, for you\nare a sword (Sa\u00edf) to the Abyssinians: but whom do you worship?\u201d \u201cO my\nmaster,\u201d was the reply, \u201cthe Abyssinians worship Saturn (Sukhal) but I\nam in perplexity, and know not whom to worship.\u201d \u201cMy son,\u201d replied the\nold man, \u201cworship Him who has reared the heavens over us without\npillars, and who has rested the earth on water; the only and eternal\nGod, the Lord who is only and alone to be reverenced. I worship Him and\nnone other beside him, for I follow the religion of Abraham.\u201d \u201cWhat is\nyour name?\u201d asked Wakhs El Fellat. \u201cI am called Shaikh Gyat.\u201d \u201cWhat\ndeclaration must I make,\u201d he asked the old man, \u201cto embrace your\nreligion?\u201d \u201cSay \u2018There is no God but God, and Abraham is the Friend of\nGod.\u2019 If you make this profession, you will be numbered among the\nbelievers.\u201d He at once repeated the formula, and Shaikh Gyat was much\npleased, and devoted the night to teaching him the history of Abraham\nand his religion, and the forms of worship. Towards morning he said, \u201cO\nmy son, whenever you advance to battle, say, \u2019God is great, grant me\nvictory, O God, and destroy the infidels,\u2019 and help will be near you.\nNow pursue your journey, but leave your horse here until your return.\nEnter the valley before you, under the protection of God, and after\nthree days you will meet some one who will aid you.\u201d Wakhs El Fellat set\nout on that road, and after three days he met a horseman who saluted\nhim, and exclaimed, \u201cWelcome, Saif Zul Yezn, for you bring happiness to\nthis neighbourhood.\u201d Saif returned his salutation, and asked, \u201cHow do\nyou know me, and how do you know my name?\u201d \u201cI am not a brave or renowned\nwarrior,\u201d was the answer, \u201cbut one of the maidens of this country and my\nmother taught me your name.\u201d \u201cWhat is your name and that of your\nmother?\u201d \u201cMy mother\u2019s name is Alka,\u201d answered she, \u201cand I am called\nTaka.\u201d When he heard this he was greatly rejoiced, for he remembered\nthat Shaikh Gyat had said to him, \u201cO thou, whose destiny will be decided\nby Alka and Taka.\u201d \u201cO noble virgin,\u201d said he, \u201cwhere is your mother,\nAlka?\u201d \u201cLook round,\u201d she replied; and he saw a very large and lofty city\nat some distance. \u201cKnow,\u201d said she, \u201cthat 360 experienced philosophers\ndwell in that city. My mother Alka is their superior, and directs all\ntheir affairs and actions. She knew that you would come to this\nneighbourhood in search of a book concerning the Nile, which was written\nby Japhet, the son of Noah, and she wishes you to attain your end by her\nmeans. She also informed me of your coming, and promised me to you,\nsaying, \u2018You shall have no other husband but him.\u2019 We expected you\nto-day, and she sent me to meet you, adding, \u2018Warn him not to enter the\ntown by daylight, or it will be his destruction.\u2019 Wait here, therefore,\ntill nightfall, and only approach the city after dark. Turn to the right\nalong the wall, and stand still when you reach the third tower, where we\nwill await you. As soon as we see you we will throw you a rope; bind it\nround your waist, and we will draw you up. The rest will be easy.\u201d \u201cBut\nwhy need you give yourselves all this trouble?\u201d said Saif Zul Yezn.\n\u201cKnow,\u201d replied she, \u201cthat the inhabitants of this city have been\ninformed of your approaching arrival by their books, and are aware that\nyou are about to carry away their book, which they hold in superstitious\nreverence. On the first day of each month they repair to the building\nwhere it is preserved; and they adore it and seek counsel from it\nrespecting their affairs. They have also a king whose name is Kamrun.\nWhen they knew that you were coming for the book they constructed a\ntalisman against you. They have made a copper statue, and fixed a brazen\nhorn in its hand, and have stationed it at the gate of the city. If you\nenter, the statue 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 account\nwe desire to baffle their wisdom, by drawing you up to the walls of the\ncity at another place.\u201d \u201cMay God reward you a thousandfold,\u201d replied he;\n\u201cbut go now, and announce my arrival to your mother.\u201d She went away, and\nhe approached the city in the darkness of night, and turned towards the\nthird tower on the right, where he found Alka and Taka. When they\nrecognised him, they immediately threw him the rope, which he fastened\nabout him. When he was drawn up, they descended from the wall, and were\nabout to proceed to Alka\u2019s house, when the talisman suddenly acted, and\nthe statue blew the horn loudly. \u201cHasten to our house,\u201d cried Alka; and\nthey succeeded in reaching it safely and barred the doors, when the\nnoise increased. The whole population of the city rose up, and the\nstreets were filled. \u201cWhat is this disturbance about?\u201d asked Saif. \u201cThis\nis all due,\u201d replied Alka, \u201cto the alarm sounded by the statue, because\nyou have entered the town. There will be a great meeting held to-morrow,\nwhere all the wise men will assemble, to attempt to discover the\nwhereabouts of the intruder; but by God\u2019s help, I will guide them wrong,\nand confuse their counsels. Go to our neighbour the fisherman,\u201d added\nshe to her daughter, \u201cand see what he has caught.\u201d She went, and brought\nnews that he had taken a large fish, of the size of a man. \u201cTake this\npiece of gold,\u201d said her mother, \u201cand bring us the fish\u201d and when she\ndid so, she told her to clean it, which was done. Food was then brought\nin, and they ate and talked. The night passed quietly, but on the\nfollowing morning Alka ordered Saif Zul Yezn to undress, and to hide in\nthe skin of the fish. She put her mouth to the mouth of the fish, and\ntook a long rope, which she fastened under Saif\u2019s armpits. She then let\nhim down into 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 of the\nKing, where the divan was already assembled, and the King had taken his\nseat on the throne. All rose up when she entered, and when she had\nseated herself, the King said to her, \u201cO mother, did you not hear the\nblast of the horn yesterday, and why did you not come out with us?\u201d \u201cI\ndid hear it,\u201d she replied, \u201cbut I did not heed it.\u201d \u201cBut you know,\u201d said\nhe, \u201cthat the sound can only be heard upon the arrival of the stranger\nwho desires to take the book.\u201d \u201cI know it, O King; but permit me to\nchoose forty men from among those assembled here.\u201d She did so, and\nselected ten from among the forty again. She then said to them, \u201cTake a\nTrakhtramml (sandboard) on which the Arabs practise geomancy and\nnotation, and look and search.\u201d They did so, but had scarcely finished\nwhen they looked at each other in amazement. They destroyed their\ncalculation, and began a second, and confused this too, and began a\nthird, upon which they became quite confounded. \u201cWhat are you doing\nthere?\u201d asked the King at last. \u201cYou go on working and obliterating your\nwork; what have you discovered?\u201d \u201cO King,\u201d replied they, \u201cwe find that\nthe stranger has entered the town, but not by any gate. He appears to\nhave passed in between Heaven and earth, like a bird. After this, a fish\nswallowed him, and carried him down into some dark water.\u201d \u201cAre you\nfools?\u201d asked the King angrily; and turning to Alka, continued, \u201cHave\nyou ever seen a man flying between Heaven and earth, and afterwards\nswallowed by a fish, which descends with him into dark water?\u201d \u201cO King,\u201d\nreplied she, \u201cI always forbid the wise men to eat heavy food, for it\ndisturbs their understanding and weakens their penetration; but they\nwill not heed me.\u201d At this the King was angry, and immediately drove\nthem from the hall. But Alka said, \u201cIt will be plain to-morrow what has\nhappened.\u201d She left the hall, and when she reached home, she drew Saif\nZul Yezn out of the well, and he dressed himself again. They sat down,\nand Alka said, \u201cI have succeeded in confounding their deliberations\nto-day! and there will be a great assembly to-morrow, when I must hide\nyou in a still more out-of-the-way place.\u201d After this they supped, and\nwent to rest. Next morning Alka called her daughter, and said, \u201cBring me\nthe gazelle.\u201d When it was brought her, she said, \u201cBring me the wings of\nan eagle.\u201d Taka gave them to her, and she bound them on the back of the\ngazelle. She then took a pair of compasses, which she fixed in the\nceiling of the room. She next took two other pairs of compasses, and\ntied one between the fore feet, and the other between the hind feet of\nthe gazelle. She then tied a rope to the compasses in the roof, and the\ntwo ends to the other pairs. But she made Saif Zul Yezn lie down in such\na position that his head was between the feet of the gazelle. She then\nsaid to him, \u201cRemain here till I come back\u201d; and went to the King; with\nwhom she 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 my\nmother Alka,\u201d he said, \u201cI could not close an eye last night from anxiety\nconcerning yesterday\u2019s events.\u201d \u201cHave you no wise men,\u201d returned she,\n\u201cwho eat the bread of the divan?\u201d She then turned to them, saying,\n\u201cSelect the wisest among you!\u201d and they chose the wisest among them. She\nordered them to take the sandboard again, but they became so confused\nthat they were obliged to begin again three times from the beginning.\n\u201cWhat do you 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 desert,\nwhich is flying with him between Heaven and earth.\u201d \u201cHow is this?\u201d said\nthe King to Alka; \u201chave you ever seen anything like it?\u201d He seized his\nsword in a rage, and three fled, and he killed four of the others. When\nAlka went home, she released Saif, and told him what had happened. Next\nmorning Alka took the gazelle, and slaughtered it in a copper kettle.\nShe then took a golden mortar, and reversed it over it, and said to Saif\nZul Yezn, \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, and\nbegan again three times over in confusion. \u201cAlas,\u201d said the King, in\nanger, \u201cWhat misfortune do you perceive?\u201d \u201cO our master,\u201d they exclaimed\nin consternation, \u201cour understanding is confused, for we see him sitting\non a golden mountain, which is in the midst of a sea of blood,\nsurrounded by a copper wall.\u201d The King was enraged, and broke up the\nassembly, saying, \u201cO Alka, I will now depend on you alone.\u201d \u201cTo-morrow I\nwill attempt to show you the stranger,\u201d she replied. When she came home,\nshe related to Saif what had happened and said, \u201cI shall know by\nto-morrow what to tell the King to engage his attention, and prevent him\nfrom pursuing you.\u201d Next morning she found Taka speaking to Saif Zul\nYezn alone; and she asked her, \u201cWhat does he wish?\u201d \u201cMother,\u201d replied\nTaka, \u201che wishes to go to the King\u2019s palace, to see him and the divan.\u201d\n\u201cWhat you wish shall be done,\u201d said she to Saif, \u201cbut you must not\nspeak.\u201d He assented to the condition, and she dressed him as her\nattendant, gave him a sandboard, and went with him to the King, who said\nto her, \u201cI could not sleep at all last night, for thinking of the\nstranger for whom we are seeking.\u201d \u201cNow that the affair is in my hands,\u201d\nreturned she, \u201cyou will find me a sufficient protection against him.\u201d\nShe immediately ordered Saif to give her the sandboard. She took it, and\nwhen she had made her calculations, she said joyfully to the King, \u201cO my\nlord, I can give you the welcome news of the flight of the stranger,\nowing to his dread of you and your revenge.\u201d When the King heard this,\nhe rent his clothes, slapped his face, and said, \u201cHe would not have\ndeparted, without having taken the book.\u201d \u201cI cannot see if he has taken\nanything,\u201d replied she. \u201cThis is the first of the month,\u201d said the King,\n\u201ccome and let us see if it is missing.\u201d He then went with a large\ncompany to the building where the book was kept. Alka turned away from\nthe King for a moment to say to Saif, \u201cDo not enter with us, for if you\nenter, the case will open of itself, and the book will fall into your\nhands. This would 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 him,\nand rejoined the King. When they reached the building, the doors were\nopened, and when the King entered, they found the book. They immediately\npaid it the customary honours, and protracted this species of worship,\nwhile Saif stood at the door, debating with himself whether to enter or\nnot. At last his impatience overcame him, and he entered, and at the\nsame instant the casket was broken to pieces, and the book fell out. The\nKing then ordered all to stand up, and the book rolled to Saif Zul Yezn.\nUpon this all drew their swords, and rushed upon him. Saif drew his\nsword also, and cried \u201cGod is great!\u201d as Shaikh Gyat had taught him. He\ncontinued to fight and defend himself, and struggled to reach the door.\nThe entire town arose in tumult to pursue him, when he stumbled over a\ndead body, and was seized. \u201cLet me not see his face,\u201d cried the King,\n\u201cbut throw him into the mine.\u201d This mine was eighty yards deep, and had\nnot been opened for sixty years. It was closed by a heavy leaden cover,\nwhich they replaced, after they had loaded him with chains, and thrown\nhim in. Saif sat there in the darkness, greatly troubled, and lamenting\nhis condition to Him who never sleeps. Suddenly, a side wall of the mine\nopened, and a figure came forth which approached and called him by his\nname. \u201cWho are you?\u201d asked Saif. \u201cI am a woman named Akissa, and inhabit\nthe mountain where the Nile rises. We are a nation who hold the faith of\nAbraham. A very pious man lives below us in a beautiful palace. But an\nevil Jinni named Mukhtatif lived near us also, who loved me, and\ndemanded me in marriage of my father. He consented from fear, but I was\nunwilling to marry an evil being who was a worshipper of fire. \u2018How can\nyou promise me in marriage to an infidel?\u2019 said I to my father. \u2018I shall\nthereby escape his malice myself,\u2019 replied he. I went out and wept, and\ncomplained to the pious man about the affair. \u2018Do you know who will kill\nhim?\u2019 said he to me, and I answered, \u2018No.\u2019 \u2018I will direct you to him who\nhas cut off his hand,\u2019 said he. \u2018His name is Saif Zul Yezn, and he is\nnow in the city 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 you may\nkill Mukhtatif, and free the earth from his wickedness.\u201d She then moved\nhim, and shook him, and all his chains fell off. She lifted him on her\nshoulders, and carried him to the palace of the Shaikh, who was named\nAbbas Salam. Here he heard a voice crying, \u201cEnter, Saif Zul Yezn.\u201d He\ndid so, and found a grave and venerable old man, who gave him a very\nfriendly reception; saying, \u201cWait till to-morrow, when Akissa will come\nto guide you to the castle of Mukhtatif.\u201d He remained with him for the\nnight, and when Akissa arrived next morning, the old man told her to\nhasten, that the world might be soon rid of the monster. They then left\nthis venerable man, and when they had walked awhile, Akissa said to\nSaif, \u201cLook before you.\u201d He did so, and perceived a black mass at some\ndistance. \u201cThis is the castle of the evil-doer,\u201d said she, \u201cbut I cannot\nadvance a step further than this.\u201d Saif therefore pursued his way alone,\nand when he came near the castle, he walked round it to look for the\nentrance. As he was noticing the extraordinary height of the castle,\nwhich was founded on the earth, but appeared to overtop the clouds, he\nsaw a window open, and several people looked out, who pointed at him\nwith their fingers, exclaiming, \u201cThat is he, that is he!\u201d They threw him\na rope, which they directed him to bind round him. They drew him up by\nit, when he found himself in the presence of three hundred and sixty\ndamsels, who saluted him by his name.\n\n * * * * *\n\n (Here Habicht\u2019s fragment ends.)\n\n\n _SCOTT\u2019S MSS. AND TRANSLATIONS._\n\nIn 1800, Jonathan Scott, LL.D., published a volume of \u201cTales, Anecdotes,\nand Letters, translated from the Arabic and Persian,\u201d based upon a\nfragmentary MS., procured by J. Anderson in Bengal, which included the\ncommencement of the work (Nos. 1\u20133) in 29 Nights; two tales not divided\ninto Nights (Nos. 264 and 135) and No. 21.\n\nScott\u2019s work includes these two new tales (since republished by Kirby\nand Clouston), with the addition of various anecdotes, &c. derived from\nother sources. The \u201cStory of the Labourer and the Chair\u201d has points of\nresemblance to that of \u201cMalek and the Princess Chirine\u201d (Shirin?) in the\nThousand and One Days; and also to that of \u201cTuhfet El Culoub\u201d (No. 183a)\nin the Breslau Edition. The additional tales in this MS. and vol. of\ntranslations are marked \u201cA\u201d under Scott in our Tables. Scott published\nthe following specimens (text and translation) in Ouseley\u2019s Oriental\nCollections (1797 and following years) No. 135m (i. pp. 245\u2013257) and\nIntroduction (ii. pp. 160\u2013172; 228\u2013257). The contents are fully given in\nOuseley, vol. ii. pp. 34, 35.\n\nScott afterwards acquired an approximately complete MS. in 7 vols.,\nwritten in 1764, which was brought from Turkey by E. Wortley Montague.\nScott published a table of contents (Ouseley, ii. pp. 25\u201334), in which,\nhowever, the titles of some few of the shorter tales, which he\nafterwards translated from it, are omitted, while the titles of others\nare differently translated. Thus \u201cGreece\u201d of the Table becomes \u201cYemen\u201d\nin the translation; and \u201clabourer\u201d becomes \u201csharper.\u201d As a specimen, he\nsubsequently printed the text and translation of No. 145 (Ouseley, ii.\npp. 349\u2013367).\n\nThis MS., which differs very much from all others known, is now in the\nBodleian Library at Oxford.\n\nIn 1811, Scott published an edition of the Arabian Nights\u2019\nEntertainments, in 6 vols., vol. 1 containing a long introduction, and\nvol. 6, including a series of new tales from the Oxford MS. (There is a\nsmall paper edition; and also a large paper edition, the latter with\nfrontispieces). It had originally been Scott\u2019s intention to retranslate\nthe MS.; but he appears to have found it beyond his powers. He therefore\ncontented himself with re-editing Galland, altering little except the\nspelling of the names, and saying that Galland\u2019s version is in the main\nso correct that it would be useless repetition to go over the work\nafresh. Although he says that he found many of the tales both immoral\nand puerile, he translated most of those near the beginning, and omitted\nmuch more (including several harmless and interesting tales, such as No.\n152) towards the end of his MS. than near the beginning. The greater\npart of Scott\u2019s additional tales, published in vol. 6, are included in\nthe composite French and German editions of Gauttier and Habicht; but,\nexcept Nos. 208, 209, and 215, republished in my \u201cNew Arabian Nights,\u201d\nthey have not been reprinted in England, being omitted in all the many\npopular versions which are professedly based upon Scott, even in the\nedition in 4 vols., published in 1882, which reprints Scott\u2019s Preface.\n\nThe edition of 1882 was published about the same time as one of the\nlatest re-issues of Lane\u2019s Thousand and One Nights; and the _Saturday\nReview_ of Nov. 4, 1882 (p. 609) published an article on the Arabian\nNights, containing the following amusing passage: \u201cThen Jonathan Scott,\nLL.D. Oxon, assures the world that he intended to retranslate the tales\ngiven by Galland; but he found Galland so adequate on the whole that he\ngave up the idea, and now reprints Galland, with etchings by M. Lalauze,\ngiving a French view of Arab life. Why Jonathan Scott, LL.D., should\nhave thought 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 to\nordinary editions of The Nights, are as follows:\u2014\n\nNo. 204b is a variant of No. 37.\n\nNo. 204c is a variant of 3c, in which the wife, instead of the husband,\nacts the part of a jealous tyrant. (Compare Cazotte\u2019s story of\nHalechalbe).\n\nNo. 204e. Here we have a reference to the Nesn\u00e1s, which only appears\nonce in the ordinary versions of The Nights (No. 132b; Burton, v., p.\n333).\n\nNo. 206b is a variant of No. 156.\n\nNo. 207c. This relates to a bird similar to that in the Jealous Sisters\n(No. 198), and includes a variant of 3ba.\n\nNo. 207h. Another story of enchanted birds. The prince who seeks them\nencounters an \u201cOone\u201d under similar circumstances to those under which\nPrincess Parizade (No. 198) encounters the old durwesh. The description\nis hardly that of a Marid, with which I imagine the Ons are wrongly\nidentified.\n\nNo. 208 contains the nucleus of the famous story of Aladdin (No. 193.)\n\nNo. 209 is similar to No. 162; but we have again the well incident of\nNo. 3ba, and the exposure of the children as in No. 198.\n\nNo. 215. Very similar to Hasan of Bassorah (No. 155). As Sir R. F.\nBurton (vol. viii. p. 60, note), has called in question my\nidentification of the Islands of W\u00e1k-W\u00e1k, with the Aru Islands near New\nGuinea, I will quote here the passages from Mr. A. R. Wallace\u2019s Malay\nArchipelago (chap. 31) on which I based it:\u2014\u201cThe trees frequented by the\nbirds are very lofty.... One day I got under a tree where a number of\nthe Great Paradise birds were assembled, but they were high up in the\nthickest of the foliage, and flying and jumping about so continually\nthat I could get no good view of them.... Their voice is most\nextraordinary. At early morn, before the sun has risen, we hear a loud\ncry of \u2018Wawk\u2014wawk\u2014wawk, w\u014fk\u2014w\u014fk\u2014w\u014fk,\u2019 which resounds through the forest,\nchanging its direction continually. This is the Great Bird of Paradise\ngoing to seek his breakfast.... The birds had now commenced what the\npeople here call their \u2018sacaleli,\u2019 or dancing-parties, in certain trees\nin the forest, which are not fruit-trees as I at first imagined, but\nwhich have an immense head of spreading branches and large but scattered\nleaves, giving a clear space for the birds to play and exhibit their\nplumes. On one of these trees a dozen or twenty full-plumaged male birds\nassemble together, raise up their wings, stretch out their necks, and\nelevate their exquisite plumes, keeping them in a continual vibration.\nBetween whiles they fly across from branch to branch in great\nexcitement, so that the whole tree is filled with waving plumes in every\nvariety 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\n _WEIL\u2019S TRANSLATION._\n\nThe only approximately complete original German translation is \u201cTausend\nund eine Nacht. Arabische Erz\u00e4hlungen. Zum Erstenmale aus dem Urtexte\nvollst\u00e4ndig und treu \u00fcbersetzt von Dr. Gustav Weil,\u201d four vols.,\nStuttgart. The first edition was in roy. 8vo, and was published at\nStuttgart and Pforzheim in 1839\u20131842; the last volume I have not seen;\nit is wanting in the copy in the British Museum. This edition is divided\ninto Nights, and includes No. 25b. In the later editions, which are in\nsmall square 8vo, but profusely illustrated, like the larger one, this\nstory is omitted (except No. 135m, which the French editors include with\nit), though Galland\u2019s doubtful stories are retained; and there is no\ndivision into Nights. The work has been reprinted several times, and the\nedition quoted in our Table is described as \u201cZweiter Abdruck der dritten\nvollstandig umgearbeiteten, mit Anmerkungen und mit einer Einleitung\nversehenen Auflage\u201d (1872).\n\nWeil has not stated from what sources he drew his work, except that No.\n201 is taken from a MS. in the Ducal Library at Gotha. This is\nunfortunate, as his version of the great transformation scene in No. 3b\n(Burton, vol. i. pp. 134, 135), agrees more closely with Galland than\nwith any other original version. In other passages, as when speaking of\nthe punishment of Aziz (No. 9a, aa), Weil seems to have borrowed an\nexpression from Lane, who writes \u201ca cruel wound;\u201d Weil saying \u201ca severe\n(schwere) wound.\u201d\n\nWhereas Weil gives the only German version known to me of No. 9 (though\nconsiderably abridged) he omits many tales contained in Zinserling and\nHabicht, but whether because his own work was already too bulky, or\nbecause his original MSS. did not contain them, I do not know; probably\nthe first supposition is correct, for in any case it was open to him to\nhave translated them from the printed texts, to which he refers in his\nPreface.\n\nTwo important stories (Nos. 200 and 201) are not found in any other\nversion; but as they are translated in my \u201cNew Arabian Nights,\u201d I need\nnot discuss them here. I will, however, quote a passage from the story\nof Judar and Mahmood, which I omitted because it is not required by the\ncontext, and because I thought it a little out of place in a book\npublished in a juvenile series. It is interesting from its analogy to\nthe story of Semele.\n\nWhen King Kashuk (a jinni) is about to marry the daughter of King\nShamkoor, we read (New Arabian Nights, p. 182), \u201cShamkoor immediately\nsummoned my father, and said, \u2018Take my daughter, for you have won her\nheart.\u2019 He immediately provided an outfit for his daughter, and when it\nwas completed, my father and his bride rode away on horseback, while the\ntrousseau of the Princess followed on three hundred camels.\u201d The passage\nproceeds (the narrator being Daruma, the offspring of the marriage),\n\u201cWhen my father had returned home, and was desirous of celebrating his\nmarriage (his Wazir) Kandarin said to him, \u2018Your wife will be destroyed\nif you touch her, for you are created of fire, and she is created of\nearth, which the fire devours. You will then bewail her death when it is\ntoo late. To-morrow,\u2019 continued he, \u2018I will bring you an ointment with\nwhich you must rub both her and yourself; and you may then live long and\nhappily together.\u2019 On the following day he brought him a white ointment,\nand my father anointed himself and his bride with it, and consummated\nhis marriage without danger.\u201d\n\nI may add that this is the only omission of the smallest consequence in\nmy 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 have not\nbeen able to discover the name of the author, the date, or any other\nparticulars relating to the subject.\n\n\n _VON HAMMER\u2019S MS., AND THE TRANSLATIONS DERIVED FROM IT._\n\nSeveral complete copies of The Nights were obtained by Europeans about\nthe close of the last or the beginning of the present century; and one\nof these (in 4 vols.) fell into the hands of the great German\nOrientalist, Joseph von Hammer. This MS. agrees closely with the printed\nBul. and Mac. texts, as well as with Dr. Clarke\u2019s MS., though the names\nof the tales sometimes vary a little. One story, \u201cThe two Wazirs,\u201d given\nin Von Hammer\u2019s list as inedited, no doubt by an oversight, is evidently\nNo. 7, which bears a similar title in Torrens. One title, \u201cAl Kavi,\u201d a\nstory which Von Hammer says was published in \u201cMag. Encycl.,\u201d and in\nEnglish (probably by Scott in Ouseley\u2019s Oriental Collections, vide ante\u00e0\np. 491) puzzled me for some time; but from its position, and the title I\nthink I have identified it as No. 145, and have entered it as such. No.\n9a in this as well as in several other MSS., bears the title of the Two\nLovers, or of the Lover and the Beloved.\n\nVon Hammer made a French translation of the unpublished tales, which he\nlent to Caussin de Perceval, who extracted from it four tales only (Nos.\n21a, 22, 32 and 37), and only acknowledged his obligations in a general\nway to a distinguished Orientalist, whose name he pointedly suppressed.\nVon Hammer, naturally indignant, reclaimed his MS., and had it\ntranslated into German by Zinserling. He then sent the French MS. to De\nSacy, in whose hands it remained for some time, although he does not\nappear to have made any use of it, when it was despatched to England for\npublication; but the courier lost it on the journey, and it was never\nrecovered.\n\nZinserling\u2019s translation was published under the title, \u201cDer Tausend und\neinen Nacht noch nicht \u00fcbersetzte M\u00e4hrchen, Erz\u00e4hlungen und Anekdoten,\nzum erstenmale aus dem Arabischen in\u2019s Franz\u00f6sische \u00fcbersetzt von Joseph\nvon Hammer, und aus dem Franz\u00f6sischen in\u2019s Deutsche von Aug. E.\nZinserling, Professor.\u201d (3 vols., Stuttgart and T\u00fcbingen, 1823.) The\nintroductory matter is of considerable importance, and includes notices\nof 12 different MSS., and a list of contents of Von Hammer\u2019s MS. The\ntales begin with No. 23, Nos. 9\u201319 being omitted, because Von Hammer was\ninformed that they were about to be published in France. (This possibly\nrefers to Asselan Riche\u2019s \u201cScharkan,\u201d published in 1829.) The tales and\nanecdotes in this edition follow the order of The Nights. No. 163 is\nincomplete, Zinserling giving only the commencement; and two other tales\n(Nos. 132b and 168) are related in such a confused manner as to be\nunintelligible, the former from transposition (perhaps in the sheets of\nthe original MS.) and the latter from errors and omissions. On the other\nhand, some of the tales (No. 137 for instance) are comparatively full\nand accurate.\n\nA selection from the longer tales was published in English in 3 vols. in\n1826, under the title of \u201cNew Arabian Nights Entertainments, selected\nfrom the original Oriental MS. by Jos. von Hammer, and now first\ntranslated into English by the Rev. George Lamb.\u201d I have only to remark\nthat No. 132b is here detached from its connection with No. 132, and is\ngiven an independent existence.\n\nA complete French re-translation of Zinserling\u2019s work, also in 3 vols.,\nby G. S. Tr\u00e9butien (Contes in\u00e9dits des Mille et une Nuits) was published\nin Paris in 1828; but in this edition the long tales are placed first,\nand all the anecdotes are placed together 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 specially\n noticed as occurring in it.) This seems to be the same as a MS.\n subsequently mentioned by Von Hammer as consulted by Habicht.\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. 6ee for\n 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\n _TRANSLATIONS OF THE PRINTED TEXTS._\n\nThese are noticed by Sir R. F. Burton in his \u201cForeword\u201d (vol. 1, pp.\nxi.-xiii.) and consequently can be passed over with a brief mention\nhere.\n\nTorrens\u2019 edition (vol. 1) extends to the end of Night 50 (Burton, in p.\n118).\n\nLane\u2019s translation originally appeared in monthly half-crown parts, from\n1839 to 1841. It is obvious that he felt himself terribly restricted in\nspace; for the third volume, although much thicker than the others, is\nnot only almost destitute of notes towards the end, but the author is\ncompelled to grasp at every excuse to omit tales, even excluding No.\n168, which he himself considered \u201cone of the most entertaining tales in\nthe work,\u201d (chap. xxix., note 12) on account of its resemblance to Nos.\n1b and 3d. Part of the matter in Lane\u2019s own earlier notes is apparently\nderived from No. 132a, which he probably did not at first intend to\nomit. Sir R. F. Burton has taken 5 vols. to cover the same ground which\nLane has squeezed into his vol. 3. But it is only fair to Lane to remark\nthat in such cases the publisher is usually far more to blame than the\nauthor.\n\nIn 1847 appeared a popular edition of Lane, entitled, \u201cThe Thousand and\nOne Nights, or the Arabian Nights Entertainments, translated and\narranged for family reading, with explanatory notes. Second edition.\u201d\nHere Galland\u2019s old spelling is restored, and the \u201cexplanatory notes,\u201d\nostentatiously mentioned on the title page are entirely omitted. This\nedition was in 3 vols. I have seen a copy dated 1850; and think I have\nheard of an issue in 1 vol.; and there is an American reprint in 2 vols.\nThe English issue was ultimately withdrawn from circulation in\nconsequence of Lane\u2019s protests. (Mr. S. L. Poole\u2019s Life of E. W. Lane,\np. 95). It contains the woodcut of the Flying Couch, which is wanting in\nthe later editions of the genuine work; but not Galland\u2019s doubtful\ntales, as Poole asserts.\n\nSeveral editions of the original work, edited by Messrs. E. S. and S. L.\nPoole, have appeared at intervals from 1859 to 1882. They differ little\nfrom the original edition except in their slightly smaller size.\n\nThe short tales included in Lane\u2019s notes were published separately as\none of Knight\u2019s Weekly Volumes, in 1845, under the title of \u201cArabian\nTales and Anecdotes, being a selection from the notes to the new\ntranslation of the Thousand and One Nights, by E. W. Lane, Esq.\u201d\n\nFinally, in 1883, Mr. Stanley Lane Poole published a classified and\narranged edition of Lane\u2019s notes under the title of \u201cArabian Society in\nthe Middle Ages.\u201d\n\nMr. John Payne\u2019s version of the Mac. edition was issued in 9 vols. by\nthe Villon Society to subscribers only. It appeared from 1882 to 1884,\nand only 500 copies were printed. Judging from the original prospectus,\nit seems to have been the author\u2019s intention to have completed the work\nin 8 vols., and to have devoted vol. 9 to Galland\u2019s doubtful tales; but\nas they are omitted, he must have found that the work ran to a greater\nlength than he had anticipated, and that space failed him. He published\nsome preliminary papers on the Nights in the New Quarterly Magazine for\nJanuary and April, 1879.\n\nMr. Payne subsequently issued \u201cTales from the Arabic of the Breslau and\nCalcutta (1814\u201318) editions of the Thousand Nights and One Night, not\noccurring in the other printed texts of the work.\u201d (Three vols., London,\n1884). Of this work, issued, like the other, by the Villon Society, to\nsubscribers only, 750 copies were printed, besides 50 on large paper.\nThe third volume includes indices of all the tales in the four principal\nprinted texts.\n\nFinally we have Sir R. F. Burton\u2019s translation now in its entirety\nbefore his subscribers. It is restricted to 1,000 copies. (Why not\n1,001?) The five supplementary vols. are to include tales wanting in the\nMac. edition, but found in other texts (printed and MS.), while Lady\nBurton\u2019s popular edition will allow of the free circulation of Sir R. F.\nBurton\u2019s work among all classes of the reading public.\n\n\n _COLLECTIONS OF SELECTED TALES._\n\nThere are many volumes of selections derived from Galland, but these\nhardly require mention; the following may be noticed as derived from\nother sources:\n\n1. Caliphs and Sultans, being tales omitted in the usual editions of the\nArabian Nights\u2019 Entertainments. Re-written and re-arranged by Sylvanus\nHanley, F.L.S., etc., London, 1868; 2nd edition 1870.\n\nConsists of portions of tales chiefly selected from Scott, Lamb, Chavis\nand Cazotte, Tr\u00e9butien and Lane; much abridged, and frequently strung\ntogether, as follows:\u2014\n\nNos. 246, 41, 32 (including Nos. 111, 21a, and 89); 9a (including 9aa,\n[which Hanley seems, by the way, to have borrowed from some version\nwhich I do not recognise] 22 and 248); 155, 156, 136, 162; Xailonn the\nSilly (from Cazotte); 132 and 132a; and 169 (including 134 and 135x).\n\n2. Il\u00e2m-en-N\u00e2s. Historical tales and anecdotes of the time of the early\nKal\u00eefahs. Translated from the Arabic and annotated by Mrs. Godfrey\nClerk, author of \u201cThe Antipodes, and Round the World.\u201d London, 1873.\n\nMany of these anecdotes, as is candidly admitted by the authoress in her\nPreface, are found with variations in the Nights, though not translated\nby her from this source.\n\n3. The New Arabian Nights. Select tales not included by Galland or Lane.\nBy W. F. Kirby, London, 1882.\n\nIncludes the following tales, slightly abridged, from Weil and Scott:\nNos. 200, 201, 264, 215, 209, and 208.\n\nTwo editions have appeared in England, besides reprints in America and\nAustralia.\n\n\n _SEPARATE EDITIONS OF SINGLE OR COMPOSITE TALES._\n\n\n 6 e (ee).\u2014THE BARBER\u2019S FIFTH BROTHER.\n\nMr. W. R. Clouston (in litt.) calls attention to the version of this\nstory by Addison in the \u201cSpectator,\u201d No. 535, Nov. 13, 1712, after\nGalland. There is good reason to suppose that this is subsequent to the\nfirst English edition, which, however, Addison does not mention. There\nis also an English version in Faris\u2019 little Arabic Grammar (London,\n1856), and likewise in Richardson\u2019s Arabic Grammar. The latter author\nextracted it from a MS. belonging to Sir W. Jones.\n\n\n 5.\u2014NUR AL-DIN AND BADR AL-DIN HASAN.\n\nThere are two Paris editions of the \u201cHistoire de Chems-Eddine et de\nNour-Eddine,\u201d edited by Prof. Cherbonneau. The first (1852) contains\ntext and notes, and the second (1869) includes text, vocabulary and\ntranslations.\n\n\n 7.\u2014NUR AL DIN AND ANIS AL-JALIS.\n\nAn edition by Kas\u00edwirski of \u201cEnis\u2019 el-Djelis, ou histoire de la belle\nPersane,\u201d appeared in Paris in 1867. It includes text, translation and\nnotes.\n\n\n 9.\u2014KING OMAR BIN AL-NU\u2019AMAN.\n\nThere is a French abridgment of this story entitled, \u201cScharkan, Conte\nArabe, suivi de quelques anecdotes orientales; traduit par M. Asselan\nRiche, Membre de la Soci\u00e9t\u00e9 Asiatique de Paris\u201d (Paris and Marseilles,\n12mo, 1829, pp. 240). The seven anecdotes appended are as follows: (1)\nthe well-known story of Omar\u2019s prisoner and the glass of water; (2)\nElhedjadj and a young Arab; (3) = our No. 140; (4) Anecdote of Elhedjadj\nand a story-teller; (5) = our No. 86; (6) King Bahman and the Moubed\u2019s\nparable of the Owls; (7) = our No. 145.\n\n\n 133.\u2014SINDBAD THE SEAMAN.\n\nThis is the proper place to call attention to a work specially relating\nto this story, \u201cRemarks on the Arabian Nights Entertainments; in which\nthe origin of Sindbad\u2019s Voyages and other Oriental Fictions is\nparticularly described. By Richard Hole, LL.D.\u201d (London, 1797, pp. iv.\n259).\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 French and\none in German.\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. Par L.\nLangl\u00e8s (Paris, 1814).\n\nThe second story is our No. 184.\n\n2. Die beiden Sindbad oder Reiseabenteuer Sindbads des Seefabrers. Nach\neiner zum ersten Male in Europa bedruckten \u00c6gyptischen Handschrift\nunmittelbar und w\u00f6rtlich treu aus den Arabischen \u00fcbersetzt und mit\nerkl\u00e4renden Anmerkungen, nebst zwei sprachlichen Beilagen zum Gebrauch\nf\u00fcr abgehende Orientalisten herausgegeben von J. G. H. Reinsch (Breslau,\n1826).\n\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 \u201cBook\nof Sindibad\u201d (8vo, Glasgow, 1884) for further information. This book,\nthough privately printed and limited to 300 copies, is not uncommon.\n\n\n 136.\u2014JUDAR AND HIS BRETHREN.\n\nAn edition of this story, entitled \u201cHistoire de Djouder le P\u00eacheur,\u201d\nedited by Prof. Houdas, was published in the Biblioth\u00e8que Alg\u00e9rienne, at\nAlgiers, in 1865. It includes text and vocabulary.\n\n\n 174.\u2014THE TEN VAZIRS.\n\nThis collection of tales has also been frequently reprinted separately.\nIt is the Arabic version of the Persian Bakhtyar Nameh, of which Mr.\nClouston issued a privately-printed edition in 1883.\n\nThe following versions have come under my notice:\u2014\n\n1. Nouveaux Contes Arabes, ou Supplement aux Mille et une Nuits suivies\nde M\u00e9langes de Litt\u00e9rature orientale et de lettres, par l\u2019Abbe ***\n(Paris, 1788, pp. 425).\n\nThis work consists chiefly of a series of tales selected and adapted\nfrom the Ten Vazirs. \u201cWritten in Europe by a European, and its interest\nis found in the Terminal Essay, on the Mythologia \u00c6sopica\u201d (Burton in\nlitt.).\n\n2. Historien om de ti Vezirer og hoorledes det gik dem med Kong Az\u00e1d\nBachts S\u00f6n, oversat af Arabisk ved R. Rask (8vo, Kobenhavn, 1829).\n\n3. Habicht, x. p. vi., refers to the following;\u2014Historia decem Vezirorum\net filii regis Azad-Bacht insertis XIII. aliis narrationibus, in usum\ntironum Cahirensem, edid. G. Kn\u00f6s, G\u00f6ttingen, 1807, 8vo.\n\nHe also states that Kn\u00f6s published the commencement in 1805, in his\n\u201cDisquisitio de fide Herodoti, quo perhibet Ph\u0153nices Africam navibus\ncircumvectos esse cum recentiorum super hac re sententiis\nexcussis.\u2014Adnexum est specimen sermonis Arabici vulgaris s. initium\nhistori\u00e6 filii regis Azad-Bacht e Codice inedito.\u201d\n\n4. Contes Arabes. Histoire des dix Vizirs (Bakhtyar Nameh). Traduite et\nannot\u00e9e par Ren\u00e9 Basset, Professeur \u00e0 l\u2019\u00e9cole superieure des lettres\nd\u2019Alg\u00e9rie. Paris, 1883.\n\nChavis and Cazotte (pp. 471, 472) included a version of the Ten Vazirs\nin their work; and others are referred to in our Table of Tales.\n\n\n 248.\u2014THE WISE HEYCAR.\n\nSubsequently to the publication of Gauttier\u2019s edition of The Nights,\nAgoub republished his translation under the title of \u201cLe sage Heycar,\nconte Arabe\u201d (Paris, 1824).\n\n * * * * *\n\nA few tales published by Scott in Ouseley\u2019s Oriental Collections have\nalready been noticed (ante\u00e0, p. 491).\n\n\n_TRANSLATIONS OF COGNATE ORIENTAL ROMANCES ILLUSTRATIVE OF THE NIGHTS._\n\n\n 1 LES MILLE ET UN JOURS. CONTES PERSANES.\n\n\u201cIn imitation of the Arabian Nights, was composed a Persian collection\nentitled \u2018Haz\u00e1r Yek R\u00faz (\u200f\u0631\u0648\u0632 \u064a\u06a9 \u0631\u0648\u0631\u200e) or the Thousand and One Days,\u2019 of\nwhich Petis de la Croix published a French rendering [in 1710], which\nwas done into English [by Dr. King, and published in 2 vols. (with the\nTurkish Tales = Forty Vezirs) as early as 1714; and subsequently] by\nAmbrose Phillips\u201d (in 1738), (Clouston, in litt.). Here, and\noccasionally elsewhere, I have quoted from some MSS. notes on The Nights\nby Mr. W. A. Clouston, which Sir R. F. Burton kindly permitted me to\ninspect. Mr. Clouston then quotes Cazotte\u2019s Preface (not in my edition\nof the Thousand and One Days), according to which the book was written\nby the celebrated Dervis Mocl\u00e8s (Mukhlis) chief of the Sofis (Sufis?) of\nIspahan, founded upon certain Indian comedies. Petis de la Croix was on\nfriendly terms with Mukhlis, who allowed him to take a copy of his work\nin 1675, during his residence in Ispahan. (I find these statements\nconfirmed in the Cabinet des F\u00e9es, xxxvii. pp. 266, 274, 278, and in\nWeber\u2019s \u201cTales of the East,\u201d i. pp. xxxvi., xxxxii.)\n\nThe framework of the story is the same as Nos. 9a and 152: a Princess,\nwho conceives an aversion to men from dreaming of the self-devotion of a\ndoe, and the indifference and selfishness of a stag. Mr. Clouston refers\nto Nakhshab\u00ed\u2019s T\u00fat\u00ed N\u00e1ma (No. 33 of K\u00e1der\u00ed\u2019s abridgment, and 39 of India\nOffice MS. 2,573); whence he thinks it probable that Mukhlis may have\ntaken the tale. But the tale itself is repeated over and over again in\nmany Arabic, Persian, 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 of the\nPrincess to men. They are as follows:\n\nIntroduction and Conclusion: Story of the Princess of Cashmir.\n\n 1. Story of Aboulcassem Bafry.\n\n 2. Story of King Ruzvanchad and the Princess Cheheristani.\n\n _a._ Story of the young King of Thibet and the Princess of the\n Naimans.\n\n _b._ Story of the Vazir Cavercha.\n\n 3. Story of Couloufe and the Beautiful Dilora.\n\n 4. Story of Prince Calaf and the Princess of China.\n\n _a._ Story of Prince Fadlallah, son of Ben-Ortoc, King of\n Moussel.\n\n 5. Story of King Bedreddin-Lolo, and his Vazir Atalmulk, surnamed\n 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 trouble.\n\n _d a._ Story of Avicenna.\n\n _e._ Story of the fair Arouya.\n\n _f._ Singular Adventures of Aboulfawaris, surnamed the Great\n Traveller (2 Voyages).\n\n 6. Story of the Two Brother Genii, Adis and Dahy.\n\n 7. Story of Nasiraddol\u00e9, King of Moussel, of Abderrahman, Merchant\n of Bagdad, and the Beautiful Zeineb.\n\n 8. Story of Repsima.\n\nThis work has many times been reprinted in France, where it holds a\nplace only second to The Nights.\n\nSir R. F. Burton remarks, concerning the Persian and Turkish Tales of\nPetis de la Crois (the latter of which form part of the Forty Vazirs,\nNo. 251.) \u201cBoth are weak and servile imitations of Galland by an\nOrientalist who knew nothing of the East. In one passage in the story of\nFadlallah, we read of \u2018Le Sacrifice du Mont Araf\u00e1te,\u2019 which seems to\nhave become a fixture in the European brain. I found the work easy\nwriting and exceedingly hard reading.\u201d\n\nThe following tales require a passing notice:\u2014\n\n1. _Story of Aboulcassem Bafry._\u2014A story of concealed treasure; it has\nalso some resemblance to No. 31.\n\n2. _Ruzvanchad and Cheheristani._\u2014Cheheristani is a jinniyah, who is\npursued by the King, under the form of a white doe; marries him, and\nbecomes the mother of Balkis, the Queen of Sheba. She exacts a promise\nfrom him never to rebuke her for any of her actions: he breaks it, and\nshe leaves him for a time.\n\n2a. _The Young King of Thibet._\u2014Two imposters obtain magic rings by\nwhich they can assume the shapes of other persons.\n\n2a, b. _The Vazir Cavercha._\u2014This is one of Scott\u2019s stories (No. 223 of\nour Table). It goes back at least as far as the Ring of Polycrates. It\nis the 8th Vezir\u2019s Story in Mr. Gibbs\u2019 Forty Vezirs (pp. 200\u2013205.)\n\n4. _Prince Calaf._\u2014This story is well known, and is sometimes played as\na comedy. The Princess Turandot puts riddles to her suitors, and beheads\nthem if they fail to answer.\n\n5b. _Story of Prince Seyf-el-Molouk._\u2014This story is perhaps an older\nversion than that which appears in The Nights (No. 154a.) It is placed\nlong after the time of Solomon; Saad is devoured by ants; and when Seyf\nenters the palace of Malika (= Daulet Khatoon), the jinni surprises\nthem, and is overpowered by Seyf\u2019s ring. He then informs him of the\ndeath of Saad; and that Bedy al-Jemal was one of the mistresses of\nSolomon; and has also long been dead.\n\n5b. _Malek and Chirine._\u2014Resembles No. 264; Malek passes himself off as\nthe Prophet Mohammed; burns his box (not chair) with fireworks on his\nwedding-day, and is thus prevented from ever returning to the Princess.\n\n5f. _Adventures of Aboulfawaris._\u2014Romantic travels, resembling Nos. 132a\nand 133.\n\n2. _Antar._\u2014This is the most famous of the Badawi romances. It resembles\nNo. 137, in several particulars, but is destitute of supernaturalism. An\nEnglish abridgment in 4 vols. was published in 1820; and the substance\nof vol. 1 had appeared, as a fragment, in the previous year, under the\ntitle of \u201cAntar, a Bedoueen Romance translated from the Arabic by\nTerrick Hamilton, Esq., Oriental Secretary to the British Embassy at\nConstantinople.\u201d I have also seen vol. 1 of a French translation,\npublished about 1862, 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) \u200f\u0627\u0644\u062a\u0686\u0627\u0646 \u0627\u0644\u062a\u0686\u0628\u0627\u0646\u200e Roman traduit\nde l\u2019Arabe. Par M. le Dr. Perron (Paris, 1862).\n\nA romantic story of Arab chivalry, less overloaded with supernaturalism\nthan No. 137; but more supernatural than Antar. The hero marries (among\nother wives) two jinniyahs of the posterity of Iblis. In ch. 21 we have\nan account of a magical city much resembling the City of Brass (No. 134)\nand defended by similar talismans.\n\n4. MEHEMET THE KURD, and other tales, from Eastern sources, by Charles\nWells, Turkish Prizeman of King\u2019s College, London, and Member of the\nRoyal Asiatic Society (London, 1865).\n\nThe first story, taken from an Arabic MS., is a narrative of a handsome\nsimple-minded man, with whom Princesses fall in love, and who is raised\nto a mighty throne by their enchantments. Some of the early incidents\nare not unlike those in the well-known German story of Lucky Hans (Hans\nim Gl\u00fcck). In one place there is an enchanted garden, where Princesses\ndisport themselves in feather-dresses (as in No. 155, &c.), and where\nmagic apples grow. (Note that apples are always held in extraordinary\nestimation in The Nights, cf. Nos. 4 and 264). Among the shorter stories\nwe find No. 251h; a version of Nos. 9a and 152 (probably that referred\nto by Mr. Clouston as in the Tuti Nama); a story \u201cThe Prince Tailor,\u201d\nresembling No. 251; No. 256, and one or two other tales not connected\nwith The Nights. (Most of Wells\u2019 shorter tales are evidently taken from\nthe Forty Vezirs.)\n\n5. RECUEIL DES CONTES POPULAIRES de la Kabylie du Djardjara, recueillis\net traduits par J. Rivi\u00e8re (Paris, 1882). I have not seen this book; but\nit can hardly fail to illustrate The Nights.\n\n6. THE STORY OF JEWAD, a Romance by \u2019Al\u012b \u2019Az\u012bz Efendi the Cretan.\nTranslated from the Turkish by E. J. W. Gibb, M.R.A.S., &c. (Glasgow,\n1884).\n\nA modern Turkish work, written in A.H. 1211 (1796\u20137). It contains the\nfollowing tales:\u2014\n\n\n THE STORY OF JEWAD.\n\n1. The Story of Eb\u016b-\u2019Al\u012b-S\u012bn\u0101.\n\n2. The Story of Monia Em\u012bn.\n\n3. The Story of Ferah-N\u0101z, the daughter of the King of China.\n\n _a._ The Story of Khoja \u2019Abdu-llah.\n\n4. The Story told by Jew\u0101d to Iklilu\u2019l Mulk.\n\n _a._ The Story of Sh\u0101b\u016br and Hum\u0101.\n\n _c._ The Story of Ghazanfer and R\u0101hila.\n\n5. The Story of Qara Khan.\n\nThe following deserve notice from our present point of view:\u2014\n\n_The Story of Jew\u0101d._\u2014Here we have magical illusions, as in Nos. 247 and\n251a. Such narratives are common in the East; Lane, (Nights, ch. i. note\n15) is inclined to attribute such illusions to the influence of drugs;\nbut the narratives seem rather to point to so-called electro-biology, or\nthe Scotch Glamour, (such influences, as is notorious, acting far more\nstrongly upon Orientals than upon Europeans).\n\n2. _The Story of Monia Em\u012bn_ corresponds to the Story of Naerdan and\nGuzulbec, in Caylus\u2019 Oriental Tales. A story of magical illusions.\n\n3. _The Story of Ferah N\u0101z._\u2014Here again we have a variant of Nos. 9a and\n152.\n\n3a. _Khoja \u2019Abdu-ltab._\u2014This is a version of the Story of Aboulcassem in\nthe Thousand and One Days.\n\n4a. _Sh\u0101b\u016br and Hum\u0101._\u2014The commencement of this story might have\nsuggested to Southey the adventures of Thalaba and Oneida in the Gardens\nof Aloadin; the remainder appears to be taken from the Story of the\nyoung King of Thibet, in the Thousand and One Days.\n\n5. _Qara Khan._\u2014The principal part of this story is borrowed from the\nFirst Voyage of Aboulfawaris in the Thousand and One Days; it has some\nresemblance to the story of the Mountain of Loadstone in No. 3c.\n\n7. FR\u00dcCHTE DES ASIATISCHEN GEIST, von A. T. Hartmann. 2 vols., 12 mo.\n(M\u00fcnster) 1803. A collection of anecdotes, &c., from various Eastern\nsources, Arabic, Indian, &c. I think it not impossible that this may be\nthe work referred to by Von Hammer in the preface to Zinserling\u2019s \u201c1001\nNacht\u201d (p. xxvii. note) as \u201cAsiatische Perlenschnur von Hartmann.\u201d At\nleast I have not yet met with any work to which the scanty indication\nwould apply better.\n\n8. TUTI-NAMA. I could hardly pass over the famous Persian and Turkish\n\u201cParrot-Book\u201d quite without notice; but its tales have rarely any direct\nconnection with those in The Nights, and I have not attempted to go into\nits very extensive bibliography.\n\n\n _DR. CLARKE\u2019S MS._\n\nDr. Edward Daniel Clarke has given an account of an important MS. nearly\nagreeing with Bul. and Mac., which he purchased in Egypt, in his\n\u201cTravels in various countries of Europe, Asia and Africa.\u201d Part ii.\nGreece, Egypt, and the Holy Land. Section i. (1812) App. iii., pp.\n701\u2013704. Unfortunately, this MS. was afterwards so damaged by water\nduring a shipwreck that it was rendered totally illegible. The list of\ntales (as will be seen by the numbers in brackets, which correspond to\nour Table, as far as the identifications are safe) will show the\napproximate contents of the MS., but the list (which is translated into\nGerman by Habicht in the preface to his vol. 12) was evidently compiled\ncarelessly by a person nearly ignorant of Arabic, perhaps with the aid\nof an interpreter, Maltese, or other, and seems to abound with the most\nabsurd mistakes. The full text of Clarke\u2019s App. iii. is as follows:\n\u201cList of One Hundred and Seventy-two Tales, contained in a manuscript\ncopy of The \u2018Alif Lila va Lilin,\u2019 or \u2018Arabian Nights,\u2019 as it was\nprocured by the Author in Egypt.\u201d\n\nN.B.\u2014The Arabic words mentioned in this list are given as they appeared\nto be pronounced in English characters, and of course, therefore,\nadapted to English pronunciation.\n\nThe number of tales amounts to 172, but one tale is supposed to occupy\nmany nights in the recital, so that the whole number is divided into\n\u201c_One Thousand and One Nights_.\u201d It rarely happens that any two copies\nof the Alif Lila va Lilin resemble each other. This title is bestowed\nupon any collection of Eastern tales divided into the same number of\nparts. The compilation depends upon the taste, the caprice, and the\nopportunities of the scribe, or the commands of his employer. Certain\npopular stories are common to almost all copies of the Arabian Nights,\nbut almost every collection contains some tales which are not found in\nevery other. 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 two\nmanuscripts it appeared that out of the 172 tales here enumerated only\n37 were found in his manuscript. In order to mark, therefore, the\nstories which were common to the two manuscripts, an asterisk has been\nprefixed to the thirty-seven tales which appeared in both copies.\n\n 1. The Bull and the Ass (a).\n\n 2. The Merchant and the Hobgoblin (1; Habicht translates Kobold!)\n\n 3. The Man and the Antelope (1a).\n\n 4. The Merchant and Two Dogs (1b).\n\n 5. The Old Man and the Mule (1c).\n\n *6. The History of the Hunters (2).\n\n 7 & 8. The History of King Unam and the Philosopher Reinan (2a).\n\n *9. History of King Sinbad and Elbase (2a, 2b).\n\n *10. History of the Porter (3).\n\n *11. History of Kar\u0101nduli.\n\n 12. Story of the Mirror.\n\n 13. Story of the Three Apples (4).\n\n *14. Of Shensheddin Mohammed, and his Brother Noureddin (5).\n\n *15. Of the Taylor, Little Hunchback, the Jew and the Christian (6).\n\n 16. The History of Noureddin Ali (7).\n\n 17. Ditto of Gaumayub, &c. (8).\n\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\n *19. Of the Lover and the Beloved (9a).\n\n 20. Story of the Peacock, the Goose, the Ass, the Horse, &c. (10).\n\n 21. Of the Pious Man (11).\n\n 22. Of the Pious Shepherd.\n\n 23. Of the Bird and the Turtle (12).\n\n 24. Of the Fox, the Hawk, &c. (13).\n\n 25. Of the Lord of the Beasts.\n\n *26. Of the Mouse and the Partridge (14).\n\n 27. Of the Raven and the Cat (15).\n\n 28. Of the Raven, the Fox, the Mouse, the Flea, &c., &c. (16).\n\n 29. Story of the Thief (18).\n\n *30. Of Aul Hassan and the Slave Shemsney Har (20).\n\n *31. Of Kamrasaman, &c. (21).\n\n 32. Of Naam and Nameto la (21a).\n\n *33. Of Aladin Abuskelmat (22).\n\n *34. Of Hallina Die (23).\n\n 35. Story of Maan Jaamnazida (24).\n\n 36. History of the Town Litta (26).\n\n 37. Story of Hassan Abdulmelac (27).\n\n 38. Of Ibrahim Elmachde, Brother of Haroun al Raschid (28).\n\n *39. History of the Famous Garden Ezem (Paradise) (29).\n\n 40. Of Isaac of Mossul (30).\n\n 41. Of Hasli Hasli.\n\n 42. Of Mohammed Eli Ali (32).\n\n 43. Of Ali the Persian (33).\n\n 44. History of the Raschid and his Judge (34).\n\n 45. Of Haled Immi Abdullah.\n\n 46. Of Jafaard the Bamasside (36).\n\n 47. Of Abokohammed Kurlan (37).\n\n 48. Of Haroun al-Raschid and Sala.\n\n 49. History of Mamoan (40).\n\n 50. Of Shar and the Slave Zemroud (41).\n\n 51. Of the Lady Bedoor (_literally Mrs. Moon-face_) and Mr.\n Victorious (42).\n\n 52. Of Mammon and Mohammed of Bassorah (43).\n\n 53. Of Haroun al-Raschid and his Slave (44).\n\n 54. Of the Merchant in Debt (45).\n\n 55. Of Hassoun Medin, the Governor (46).\n\n 56. Of King Nassir and his Three Children\u2014the Governor of Cairo, the\n Governor of Bulac, and the Governor of Old Cairo (47).\n\n 57. History of the Banker and the Thief (48).\n\n 58. Of Aladin, Governor of Constantinople (49).\n\n 59. Of Mamoon and Ibrahim (50).\n\n 60. Of a certain King (51).\n\n 61. Of a Pious Man (52).\n\n 62. Of Abul Hassan Ezeada (53).\n\n 63. Of a Merchant (54).\n\n 64. Of a Man of Bagdad (55).\n\n 65. Of Modavikil (56).\n\n *66. Of Virdan in the time of Hakim Veemrelack (N.B.\u2014He built the\n Mosque in going from Cairo to Heliopolis) (57).\n\n 67. Of a Slave and an Ape (58).\n\n *68. Story of the Horse of Ebony (59).\n\n *69. Of Insilvujud (60).\n\n 70. Of Eban Vas (61).\n\n 71. Of an Inhabitant of Bassora (62).\n\n 72. History of a Man of the tribe of Arabs of Beucadda (63).\n\n 73. History of Benriddin, Vizir of Yemen (64).\n\n 74. Of a Boy and a Girl (65).\n\n 75. Of Mutelmis (66).\n\n 76. Of Haroun al Rashid and the Lady Zebeda (67).\n\n 77. Of Mussa ab imni Zibir (69).\n\n 78. Of the Black Father.\n\n 79. Of Haroun al Raschid.\n\n 80. Story of an Ass Keeper (74?).\n\n 81. Of Haroun al Rashid and Eboo Yussuf (75).\n\n 82. Of Hakim, Builder of the Mosque (76).\n\n 83. Of Melikel Horrais.\n\n 84. Of a Gilder and his Wife (78).\n\n 85. Of Hashron, &c. (79).\n\n 86. Of Yackyar, &c., the Barmadride (80).\n\n 87. Of Mussa, &c.\n\n 88. Of Said, &c.\n\n 89. Of the Whore and the Good Woman.\n\n 90. Of Raschid and Jacob his Favourite.\n\n 91. Of Sherif Hussein.\n\n 92. Of Mamoon, son of Haroun al Raschid (87).\n\n 93. Of the repenting Thief (88).\n\n 94. Of Haroun al Raschid (89).\n\n 95. Of a Divine, &c. (90).\n\n 96. Another story of a Divine.\n\n 97. The Story of the Neighbours.\n\n 98. Of Kings (94).\n\n 99. Of Abdo Rackman (95).\n\n 100. Of Hind, daughter of Nackinan (96).\n\n 101. Of Tabal (97).\n\n 102. Of Isaac son of Abraham (98).\n\n 103. Of a Boy and a Girl.\n\n 104. Story of Chassim Imni Addi.\n\n 105. Of Abul Abass.\n\n 106. Of Ebubecker Ben Mohammed.\n\n 107. Of Ebi Evar.\n\n 108. Of Emmin, brother of Mamon (105).\n\n 109. Of six Scheiks of Bagdad.\n\n 110. Of an Old Woman.\n\n 111. Of a Wild Girl.\n\n 112. Of Hasan Elgevire of Bagdad.\n\n 113. Of certain Kings.\n\n 114. Of a king of Israel (116).\n\n 115. Of Alexander (117).\n\n 116. Of King Nusharvian (118).\n\n 117. Of a Judge and his Wife (119).\n\n 118. Of an Emir.\n\n 119. Of Malek Imnidinar.\n\n 120. Of a devout man of the children of Israel (122).\n\n 121. Of Hedjage Himni Yussuf (123).\n\n 122. Of a Blacksmith (124).\n\n 123. Of a devout man (125).\n\n 124. Of Omar Imnilchatab.\n\n 125. Of Ibrahim Elchaber.\n\n 126. Of a Prophet (128).\n\n 127. Of a Pious Man (129).\n\n 128. Of a Man of the Children of Israel (130).\n\n 129. Of Abul Hassan Duradge (131).\n\n 130. Of Sultana Hayaat.\n\n 131. Of the Philosopher Daniel (132).\n\n *132. Of Belukia (132a).\n\n *133. The Travels of Sinbad\u2014certain seven voyages, &c. (133).\n\n 134. Of the Town of Copper (134).\n\n 135. Of the Seven Virgins and the Slave (135).\n\n *136. Story of Judais (136).\n\n 137. The Wonderful History.\n\n 138. Of Abdullah Imni Mohammi.\n\n 139. Of Hind Imni Haman (139).\n\n 140. Of Chazmim\u00e9 Imni Bash\u00e9s (140).\n\n 141. Of Jonas the Secretary (141).\n\n 142. Of Haroun al-Rashid (142).\n\n 143. Of ditto.\n\n 144. Of Ebon Isaac Ibrahim (144).\n\n 145. Of Haroun al Raschid, Misroor and the Poet.\n\n 146. Of the Caliph Moavia.\n\n 147. Of Haroun al Raschid.\n\n 148. Of Isaac Imni Ibrahim (148).\n\n 149. Of Ebwi Am\u00e9r.\n\n *150. Of Achmet Ezenth and the old Female Pimp.\n\n 151. Of the three Brothers.\n\n 152. Of Erdeshir and Hiaker, of Julmar El Bacharia (152).\n\n 153. Of Mahomet, &c.\n\n 154. Ditto (154?).\n\n *155. Story of Safil Moluki (154a).\n\n *156. Of Hassan, &c. (155).\n\n *157. Of Caliph the Hunter (156).\n\n *158. Of Mersir and his Mistress (157).\n\n 159. Of Noureddin and Mary (158).\n\n 160. Of a Bedouin and a Frank (159).\n\n 161. Of a Man of Baghdad and his Female Slave (160).\n\n 162. Of a King, his Son, and the Vizir Shemar (161).\n\n *163. Of a Merchant and the Thieves.\n\n *164. Of Abousir and Aboukir (162).\n\n *165. Abdulak El Beri and Abdulak El Backari (163).\n\n *166. Of Haroun al Raschid.\n\n 167. Of the Merchant Abul Hassan al-Omani (164).\n\n 168. Of Imnil Echarib (168).\n\n 169. Of Moted Bila.\n\n *170. Of Kamasi Zemuan (167).\n\n *171. Of Abdulah Imni Fasil (168).\n\n *172. The Story of Maroof (169).\n\n\n_IMITATIONS AND MISCELLANEOUS WORKS HAVING MORE OR LESS CONNECTION WITH\n THE NIGHTS._\n\nThe success of Galland\u2019s work led to the appearance of numerous works\nmore or less resembling it, chiefly in England and France. Similar\nimitations, though now less numerous, have continued to appear down to\nthe present day.\n\nThe most important of the older works of this class were published in\nFrench in the \u201cCabinet des F\u00e9es\u201d (Amsterdam and Geneva, 1785\u20131793; 41\nvols.); in English in \u201cTales of the East: comprising the most popular\nRomances of Oriental origin, and the best imitations by European\nauthors, with new translations and additional tales never before\npublished, to which is prefixed an introductory dissertation, containing\nan account of each work and of its author or translator. By Henry Weber,\nEsq.\u201d (Edinburgh, 1812, 3 vols.); and in German in \u201cTausend und ein Tag.\nMorgenl\u00e4ndische Erz\u00e4hlungen aus dem Persisch, Turkisch und Arabisch,\nnach Petis de la Croix, Galland, Cardonne, Chavis und Cazotte, dem\nGrafen Caylus, und Anderer. \u00dcbersetzt von F. H. von der Hagen\u201d\n(Prenzlau, 1827\u20131837, 11 vols.) In the \u201cCabinet des F\u00e9es\u201d I find a\nreference to an older collection of tales (partly Oriental) called the\n\u201cBiblioth\u00e8que des F\u00e9es et des G\u00e9nies,\u201d by the Abb\u00e9 de la Porte, which I\nhave not seen, but which is, in part, incorporated in the \u201cCabinet.\u201d It\nformed only 2 vols. 12mo, and was published in 1765.\n\nThe examination of these tales is difficult, for they comprise several\nclasses, not always clearly defined:\u2014\n\n1. Satires on The Nights themselves (_e.g._ the Tales of the Count of\nHamilton.)\n\n2. Satires in an Oriental garb (_e.g._ Beckford\u2019s Vathek).\n\n3. Moral tales in an Oriental garb (_e.g._ Mrs. Sheridan\u2019s Nourjahad).\n\n4. Fantastic tales with nothing Oriental about them but the name (_e.g._\nStevenson\u2019s New Arabian Nights).\n\n5. Imitations pure and simple (_e.g._ G. Meredith\u2019s Shaving of Shagpat).\n\n6. Imitations more or less founded on genuine Oriental sources (_e.g._\nthe Tales of the Comte de Caylus).\n\n7. Genuine Oriental Tales (_e.g._ Mille et une Jours, translated by\nPetis de la Croix).\n\nMost of the tales belonging to Class 7 and some of those belonging to\nClass 6 have been treated of in previous sections. The remaining tales\nand imitations will generally need only a very brief notice; sometimes\nonly the title and the indication of the class to which they belong. We\nwill begin with an enumeration of the Oriental contents of the Cabinet\ndes F\u00e9es, adding W. i. ii. and iii. to show which are included in\nWeber\u2019s \u201cTales of the East\u201d:\u2014\n\n7\u201311. 1001 Nuits (W. i.).\n\n12, 13. Les Aventures d\u2019Abdalla (W. iii.).\n\n14, 15. 1001 Jours (Persian tales, W. ii.).\n\n16. Histoire de la Sultane de Perse et des Visirs. Contes Turcs (Turkish\ntales, W. iii. = our 251).\n\n16. Les Voyages de Zulma dans le pays des F\u00e9es.\n\n17, 18. Contes de Bidpai.\n\n19. Contes Chinois, ou les Aventures merveilleuses du Mandarin Fum-Hoam\n(W. iii.).\n\n21, 22. Les Mille et un Quart d\u2019Heures. Contes Tartares (W. iii.).\n\n22, 23. Les Sultanes de Guzerath, ou les Songes des hommes \u00e9veill\u00e9s.\nContes Moguls (W. iii.).\n\n25. Nouveaux Contes Orientaux, par le Comte de Caylus (W. ii.).\n\n29, 30. Les Contes des G\u00e9nies (W. iii.).\n\n30. Les Aventures de Zelondvit d\u2019Amanzarifdine.\n\n30. Contes Indiens par M. de Moncrif.\n\n33. Nourjahad (W. ii.).\n\n34. Contes de M. Pajon.\n\n38\u201341. Les Veill\u00e9es du Sultan Schahriar, &c. (Chavis and Cazotte; cf.\nante\u00e0 p. 470; W. i. ii.).\n\n(Weber also includes, in his vol. ii. Nos. 21a, 22, 32 and 37, after\nCaussin de Perceval.)\n\n12, 13. _The Adventures of Abdallah, the Son of Hanif_ (Class 5 or 6).\n\nOriginally published in 1713; attributed to M. de Bignon, a young Abb\u00e9.\nA series of romantic travels, in which Eastern and Western fiction is\nmixed; for instance, we have the story of the Rose-tree, which so far as\nI 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 names of\npersons and places. The work is unfinished.\n\n17, 18. _The Tales of Bidpai_ (translated by Galland) are Indian, and\ntherefore 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 the\ngroundwork of these clever imitations of the Arabian Nights has been,\ndirectly or indirectly, derived from Eastern sources; for instance, in\nthe so-called Tartar tales, the adventures of the Young Calender find\nparallels, (1) in the well-known Bidpai tale of the Br\u00e1hman, the\nSharpers and the Goat (Kalila and Dimna, P\u00e1nchatantra, Hitopadesa, &c.)\nand (2) in the world-wide story of the Farmer who outwitted the Six Men\n(Indian Antiquary, vol. 3) of which there are many versions current in\nEurope, such as the Norse tale of Big Peter and Little Peter, the Danish\ntale of Great Claus and Little Claus; the German tale (Grimm) of the\nLittle Farmer; the Irish tale of Little Fairy (Samuel Lover\u2019s collection\nof Irish Fairy Legends and Stories); four Gaelic versions in Campbell\u2019s\nPopular Tales of the West Highlands; a Kaba\u2019il version in Rivi\u00e8re\u2019s\nFrench collection (Contes populaires Kabylies); Uncle Capriano in\nCrane\u2019s recently published Italian Popular Tales; and a Latin medi\u00e6val\nversion (written probably in the 11th century) in which the hero is\ncalled \u2018Unibos,\u2019 because he had only one cow.\u201d\n\n25. _Oriental Tales_ (Class 6).\n\nMr. Clouston observes, \u201cAppeared in 1749[472] and on the title page are\nsaid to have been translated from MSS. in the Royal French Library. The\nstories are, however, largely the composition of De Caylus himself, and\nthose elements of them which are traceable to Asiatic sources have been\nconsiderably Frenchified.\u201d\n\nNevertheless they are not without interest, and are nearly all of\nobviously Oriental origin. One of the stories is a fantastic account of\nthe Birth of Mahomet, including romantic travels largely borrowed from\nNo. 132a. Another story is a version of that of the Seven Sleepers.\nOther noteworthy tales are the story of the Dervish Abounader, which\nresembles Nos. 193 and 216d.; and the story of Naerdan and Guzulbec,\nwhich is a tale of magical illusions similar to that of Monia Emin, in\nthe Turkish story of Jewad.\n\nThe Count de Caylus was the author of various European as well as\nOriental fairy tales. Of his Oriental collection, Sir R. F. Burton\nremarks:\u2014\u201cThe stories are not Eastern but Western fairy tales proper,\nwith kings and queens, giants and dwarfs, and fairies, good and bad.\n\u2018Barbets\u2019 act as body guard and army. Written in good old style, and\nfree language, such as, for instance, son p\u00e9tenlaire, with here and\nthere a touch of salt humour, as in Rosanie \u2019Charmante reine (car on n\u2019a\njamais parl\u00e9 autrement \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, but\npurporting to be translated from the Persian of Horam, the son of Asmar,\nby Sir Charles Morell.\n\nThese tales have been reprinted many times; but it is very doubtful if\nthey are based on any genuine Oriental sources. The amount of Oriental\ncolouring may be guessed from the story of Urad, who having consented to\nbecome the bride of a Sultan on condition that he should dismiss all his\nconcubines, and make her his sole queen (like Harald Harfagr on his\nmarriage with Ragnhilda) is presented to his loving subjects as their\nSult\u00e1na!\n\n32. _Adventures of Zeloide and Amanzarifdine._ Indian Tales, by M. de\nMoncrif (Class 4.)\n\nOrdinary European Fairy Tales, with 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 lessons\nconveyed by the Sultan through supposed supernatural agencies. Mr.\nClouston regards it as \u201cone of the very best of the imitations of\nEastern fiction. The plot is ingeniously conceived and well wrought out,\nand the interest never flags throughout.\u201d\n\n34. _Pajon\u2019s Oriental Tales_ (Class 5.). These demand no special notice.\n\nIn addition to the above, the following Oriental works are mentioned in\nthe 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 vols.\n 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 chevalier de Duclos.\n\n 6. Abass\u00e2i, conte oriental, par Mademoiselle Fault (ou Fauques) 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 Fran\u00e7oise d\u2019Isembourg d\u2019Hippincourt de\n Graffigny.\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 Malfontaine (Mercure, 1773).\n\n 13. Mahmoud le Gasnevide, conte oriental, par J. F. Melon.\n\n 14. Contes Orientaux, ou les r\u00e9cits du Sage Caleb, voyageur persan, par\n 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 Mme. de\n 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. Da\u00efra, histoire orientale, par A. J. J. de la Riche de la\n Poupelini\u00e8re (1761).\n\n 21. Cara Mustapha, par de Preschat.\n\n 22. Des trois Nations, conte oriental, par Marianne Robert (1760).\n\n 23. Contes Orientaux, tir\u00e9s des manuscrits de la Biblioth\u00e8que du Roi, 2\n vols. 12mo. (1749).\n\nThis is the same as the Count de Caylus\u2019 Oriental Tales (vide ante\u00e0, p.\n508). Sir R. F. Burton has received the following memorandum, respecting\na copy of an earlier edition of the same work: \u201cContes Orientaux, tir\u00e9s\ndes manuscrits de la Biblioth\u00e8que du Roy de France, orn\u00e9s de figures en\ntaille douce. \u00c0 la Haye, 1743, 2 vols. 12mo, polished calf gilt, gilt\nedges, arms in gilt on the sides.\n\n\u201cThe Preface says, \u2018M. Petit et M. Galland n\u2019ont en aucune connaissance\ndes manuscrits dont cet ouvrage est tir\u00e9.\u2019\n\n\u201cThe Tales are from the MSS. and translations sent by those despatched\nby the French Ministers to Constantinople to learn Arabic, &c., and so\nbecome fit to act as Dragomans and Interpreters to the French Embassy.\u201d\n\nThere is a copy of this work in the British Museum; it proves, as I\nexpected, to be the series of tales subsequently attributed to the Count\nde Caylus.\n\nIn addition to the above, the following, of which I can only give the\nnames, are mentioned in the Cabinet des F\u00e9es, but not reprinted:\u2014\n\n 1. Alma-Moulin, conte oriental, 1779.\n\n 2. Gengiskan, histoire orientale, par M. de St. M.\n\n From \u201cles { 3. Almanzor et Zelira, conte arabe, par M. Bret.\n mercures.\u201d (1772).\n\n { 4. Almerine et Zelima, ou les Dangers de la Beaut\u00e9,\n conte orientale, 1773.\n\n { 5. Les Ames, conte arabe, par M. B\u2014\u2014.\n\n { 6. Balky, conte oriental, 1768.\n\n { 7. Mirza, ou la necessit\u00e9 d\u2019etre utile (1774).\n\n { 8. Zaman, histoire orientale, par M. B.\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\n M. de V. 1777. 12mo.\n\n 12. Mahulem, histoire orientale. 12mo. 1776.\n\n 13. Mille et une heure, contes Peruviens. 4 vols.\n 12mo. 1733.\n\n 14. Histoire de Khedy. Hermite de Mont Ararat. Conte\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 Voisem, 12mo, 1747.\n\n 17. Roman Oriental, Paris, 1753.\n\nThe remaining imitations, &c., known to me I shall place roughly in\nchronological order, premising that I fear the list must be very\nincomplete, and that I have met with very few except in English and\nFrench.\n\n\n A.\u2014FRENCH.\n\n1. _Zadig, ou la Destin\u00e9e_, par Voltaire[473] probably partakes of\nclasses 2 and 6; said to be partly based on Gueulette\u2019s \u201cSoir\u00e9es\nBretonnes,\u201d published in 1712. The latter is included in Cabinet des\nF\u00e9es, Vol. 32.\n\n2. _Vathek, an Arabian Tale_, by William Beckford. I include this book\nhere because it was written and first published in French. Its\npopularity was once very great, and it contains some effective passages,\nthough it belongs to Class 2, and is rather a parody than an imitation\nof Oriental fiction. The Caliph Vathek, after committing many crimes at\nthe instance of his mother, the witch Carathis, in order to propitiate\nEblis, finally starts on an expedition to Istakar. On the way, he\nseduces Nourounihar, the beautiful daughter of the Emir Fakreddin, and\ncarries her with him to the Palace of Eblis, where they are condemned to\nwander eternally, with their hearts surrounded with flames.\n\nThis idea (which is certainly not Oriental, so far as I know) took the\nfancy of Byron, who was a great admirer of Vathek, and he has mixed it\nwith genuine Oriental features in a powerful passage in the Giaour,\nbeginning:\n\n \u201cBut thou, false Infidel! shalt writhe\n Beneath avenging Monkir\u2019s scythe;\n And from its torment \u2019scape alone\n To wander round lost Eblis\u2019 throne;\n And fire unquenched, unquenchable,\n Around, within thy heart shall dwell;\n Nor ear can hear, nor tongue can tell\n The tortures of that inward hell!\u201d &c.\n\nHow errors relative to Eastern matters are perpetuated is illustrated by\nthe fact that I have seen these lines quoted in some modern\nphilosophical work as descriptive of the hell in which the Mahommedans\nbelieve!\n\nSouthey, in Thalaba, b. 1. speaks of the Sarsar, \u201cthe Icy Wind of\nDeath,\u201d an expression which he probably borrowed from Vathek.\n\n3. _The Count of Hamilton\u2019s Fairy Tales._ Class 1.\u2014There is an English\ntranslation among Bohn\u2019s Extra Volumes, written shortly after the first\npublication of Galland\u2019s work.\n\n4. _Les Mille et un Fadaises_, par Cazotte. Class 1. I have not seen\nthem.\n\n5. La Mille et deuxi\u00e8me Nuit, par Theophilus Gautier (Paris, 1880).\nProbably 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 read it\nin a juvenile book published about the end of last century, entitled the\nPleasing Instructor.\n\n3. _The Persian Tales of Inatulla of Delhi._ Published in 1768, by\nColonel Alexander Dow at Edinburgh. A French translation appeared at\nAmsterdam in two vols. and in Paris in one vol. (1769). Class 6. Chiefly\nfounded on a well-known Persian work, of which a more correct, though\nstill incomplete, version was published in 3 vols., by Jonathan Scott in\n1799, under the title of Bahar Danush, or Garden of Knowledge.\n\n5. _Rasselas_, by Samuel Johnson. Class 3. Too well known to need\ncomment.\n\n6. _Almoran and Hamet_, by Dr. Hawksworth. Class 3. Very popular at the\nbeginning of the present century, but now forgotten.\n\n7. _Oriental Fairy Tales_ (London, 1853) Class 4. A series of very\npretty fairy tales, by an anonymous author, in which the scene is laid\nin the East (especially Egypt).\n\n8. _The Shaving of Shagpat_, by George Meredith. (London, 1855). Class\n5. I prefer this to most other imitations of an Oriental tale.\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 from\nancient and modern authors by Mrs. Valentine, author of \u201cSea Fights and\nLand Battles,\u201d &c. (Chandos Classics).\n\nIn her preface, the authoress states that the tales \u201care gathered from\nboth ancient and modern French, Italian and English sources.\u201d\n\nContains 14 tales, some genuine, others imitations. One \u201cAlischar and\nSmaragdine,\u201d is a genuine story of The Nights (No. 41 of our Table), and\nis probably taken from Tr\u00e9butien. Three tales, \u201cJalaladeen,\u201d \u201cHaschem,\u201d\nand \u201cJussuf,\u201d are Grimm\u2019s imitations, taken probably from the composite\nEnglish edition of 1847, and with the same illustrations. \u201cThe Seven\nSleepers,\u201d and the \u201cFour Talismans,\u201d are from the Count de Caylus\u2019\ntales; \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 Genii;\u201d\nand \u201cThe Pantofles\u201d is the well known story of the miser Casem and his\nslippers, but I know not where it first appeared. The remaining three\ntales are unknown to me, and as I have seen no volume of Italian\nOriental tales, some, no doubt, are derived from the Italian sources of\nwhich the authoress spoke. They are the following: \u201cThe Prince and the\nLions,\u201d \u201cThe City of the Demons\u201d (a Jewish story purporting to have been\nwritten in England) 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 and\nVander Grift (London, 1882). Class 4.\n\nOf these tales, Sir R. F. Burton observes, \u201cThe only visible connection\nwith the old Nights is in the habit of seeking adventures under a\ndisguise. The method is to make the main idea possible and the details\nextravagant. In another \u2018New Arabian Nights,\u2019 the joint production of\nMM. Brookfield, Besant and Pollock, the reverse treatment is affected,\nthe leading idea being grotesque and impossible, and the details\naccurate and life-like.\u201d\n\n\n C.\u2014GERMAN.\n\nIt is quite possible that there are many imitations in German, but I\nhave not met with them. I can only mention one or two tales by Hauff\n(the Caliph turned Stork, and the Adventures of Said); a story called\n\u201cAli and Gulhindi,\u201d by what author I do not now remember; and some\nimitations said to be by Grimm, already mentioned in reference to the\nEnglish composite edition of 1847. They are all European fairy tales, in\nan Eastern dress.\n\n\n _CONCLUSION._\n\nAmong books specially interesting to the student of The Nights, I may\nmention Weil\u2019s \u201cBiblische Legenden der Muselm\u00e4nner, aus arabischen\nQuellen zusammengetragen, und mit j\u00fcdischen Sagen verglichen\u201d\n(Frankfort-on-Main, 1845). An anonymous English translation appeared in\n1846 under the title of \u201cThe Bible, the Koran, and the Talmud,\u201d and it\nalso formed one of the sources from which the Rev. S. Baring-Gould\ncompiled his \u201cLegends of Old Testament Characters\u201d (2 vols., 1871). The\nlate Prof. Palmer\u2019s \u201cLife of Haroun Al-Raschid\u201d (London, 1881), is not\nmuch more than a brief popular sketch.\n\nThe references to The Nights in English and other European literatures\nare innumerable; but I cannot refrain from quoting Mark Twain\u2019s\nidentification of Henry the Eighth with Shahryar (Huckleberry Finn,\nchap. xxiii.)\n\n\u201cWhy, you ought to see old Henry the Eighth when he was in bloom. He\n_was_ a blossom. He used to marry a new wife every day, and chop off her\nhead next morning. And he would do it just as indifferent as if he was\nordering up eggs. \u201cFetch up Nell Gwynne,\u201d he says. They fetch her up.\nNext morning, \u201cChop off her head.\u201d And they chop it off. \u201cFetch up Jane\nShore,\u201d he says; and up she comes. Next morning, \u201cChop off her head.\u201d\nAnd they chop it off. \u201cRing up Fair Rosamun.\u201d Fair Rosamun answers the\nbell. Next morning. \u201cChop off her head.\u201d And he made every one of them\ntell him 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 book, and\ncalled it Domesday Book\u2014which was a good name, and stated the case. You\ndon\u2019t know kings, Jim, but I know them, and this old rip of corn is one\nof the cleanest I\u2019ve struck in history. Well, Henry, he takes a notion\nhe wants to get up some trouble with this country. How does he do\nit\u2014give notice?\u2014give the country a show? No. All of a sudden he heaves\nall the tea in Boston Harbour overboard, and whacks out a declaration of\nindependence, and dares them to come on. That was _his_ style\u2014he never\ngive anybody a chance. He had suspicions of his father, the Duke of\nWellington. Well, what did he do?\u2014ask him to show up? No\u2014drownded him in\na butt of mamsey, like a cat. Spose people left money laying around\nwhere he was\u2014what did he do? He collared it. Spose he contracted to do a\nthing, and you paid him, and didn\u2019t set down there and see that he done\nit\u2014what did he do? He always done the other thing. Spose he opened his\nmouth\u2014what then? If he didn\u2019t shut it up powerful quick he\u2019d lose a lie,\nevery time. That\u2019s the kind of a bug Henry was.\u201d\n\n\n _COMPARATIVE TABLE OF THE TALES IN THE PRINCIPAL EDITIONS OF THE\n THOUSAND AND ONE NIGHTS, viz._:\u2014\n\n 1. Galland.\n\n 2. Caussin de Perceval.\n\n 3. Gauttier.\n\n 4. Scott\u2019s MS. (Wortley Montague).\n\n 5. Scott\u2019s MS. (Anderson; marked A).\n\n 6. Scott\u2019s Arabian Nights.\n\n 7. Scott\u2019s Tales and Anecdotes (marked A).\n\n 8. Von Hammer\u2019s MS.\n\n 9. Zinserling.\n\n 10. Lamb.\n\n 11. Tr\u00e9butien.\n\n 12. Bul. text.\n\n 13. Lane.\n\n 14. Bres. text.\n\n 15. Habicht.\n\n 16. Weil.\n\n 17. Mac. text.\n\n 18. Torrens.\n\n 19. Payne.\n\n 20. Payne\u2019s Tales from the Arabic (marked I. II. III.).\n\n 21. Calc.\n\n 22. Burton.\n\nAs nearly all editions of The Nights are in several volumes, the volumes\nare indicated throughout, except in the case of some of the texts. Only\nthose tales in No. 5, not included in No. 4, are here indicated in the\nsame column. All tales which there is good reason to believe do not\nbelong to the genuine Nights are marked with an asterisk.\n\nThe blank column may be used to enter the contents of some other\nedition.\n\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n \u2502 \u2502 Caussin \u2502 \u2502\n \u2502 \u2502 de \u2502 \u2502Scott\u2019s\n \u2502Galland.\u2502Perceval.\u2502Gauttier.\u2502 MS.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n Introduction \u2502 - \u2502 \u2502 \u2502 1\n Story of King Shahryar \u2502 \u2502 \u2502 \u2502\n and his brother \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _a._ Tale of the Bull \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 1 \u2502 1 \u2502 1 \u2502 A\n 1. Tale of the Trader and \u2502 \u2502 \u2502 \u2502\n the Jinni \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 - \u2502 - \u2502 \u2502 1\n 2. The Fisherman and the \u2502 \u2502 \u2502 \u2502\n Jinni \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _a._ Tale of the Wazir\u2502 \u2502 \u2502 \u2502\n and the Sage \u2502 \u2502 \u2502 \u2502\n Duban \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _ab._ Story of \u2502 \u2502 \u2502 \u2502\n King Sindibad \u2502 \u2502 \u2502 \u2502\n and his Falcon \u2502 - \u2502 - \u2502 \u2502 ?\n _ac._ Tale of the\u2502 \u2502 \u2502 \u2502\n Husband and the\u2502 \u2502 \u2502 \u2502\n Parrot \u2502 1 \u2502 1 \u2502 1 \u2502 ?\n _ad._ Tale of the\u2502 \u2502 \u2502 \u2502\n Prince and the \u2502 \u2502 \u2502 \u2502\n Ogress \u2502 1 \u2502 1 \u2502 1 \u2502 ?\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Ensorcelled \u2502 \u2502 \u2502 \u2502\n Prince \u2502 1 \u2502 1 \u2502 1 \u2502 1\n 3. The Porter and the \u2502 \u2502 \u2502 \u2502\n Three Ladies of \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 1 \u2502 1 \u2502 1 \u2502 1\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 2 \u2502 1 \u2502 1 \u2502 1\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s Tale\u2502 2 \u2502 1 \u2502 1 \u2502 1\n _ba._ Tale of the\u2502 \u2502 \u2502 \u2502\n Envier and the \u2502 \u2502 \u2502 \u2502\n Envied \u2502 2 \u2502 1 \u2502 1 \u2502 ?\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 2 \u2502 1 \u2502 1 \u2502 1\n _d._ The Eldest Lady\u2019s\u2502 \u2502 \u2502 \u2502\n Tale \u2502 2 \u2502 2 \u2502 1 \u2502 1\n _e._ Tale of the \u2502 \u2502 \u2502 \u2502\n Portress \u2502 2 \u2502 2 \u2502 1 \u2502 1\n Conclusion of the Story\u2502 \u2502 \u2502 \u2502\n of the Porter and \u2502 \u2502 \u2502 \u2502\n three Ladies \u2502 2 \u2502 2 \u2502 1 \u2502 1\n 4. Tale of the Three \u2502 \u2502 \u2502 \u2502\n Apples \u2502 3 \u2502 2 \u2502 2 \u2502\n 5. Tale of Nur Al-Din and \u2502 \u2502 \u2502 \u2502\n his Son Badr Al-Din \u2502 \u2502 \u2502 \u2502\n Hasan \u2502 3, 4 \u2502 2 \u2502 2 \u2502\n 6. The Hunchback\u2019s Tale \u2502 4 \u2502 2 \u2502 2 \u2502 1\n _a._ The Nazarene \u2502 \u2502 \u2502 \u2502\n Broker\u2019s Story \u2502 4 \u2502 2 \u2502 2 \u2502 1\n _b._ The Reeve\u2019s Tale \u2502 4 \u2502 2 \u2502 2 \u2502 1\n _c._ Tale of the \u2502 \u2502 \u2502 \u2502\n Jewish Doctor \u2502 4 \u2502 3 \u2502 2 \u2502 ?\n _d._ Tale of the \u2502 \u2502 \u2502 \u2502\n Tailor \u2502 4, 5 \u2502 3 \u2502 2 \u2502 1\n _e._ The Barber\u2019s Tale\u2502 \u2502 \u2502 \u2502\n of Himself \u2502 5 \u2502 3 \u2502 2 \u2502 1\n _ea._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his First \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 1\n _eb._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Second \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 ?\n _ec._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Third \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 1\n _ed._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Fourth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 1\n _ee._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Fifth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 1\n _ef._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Sixth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 5 \u2502 3 \u2502 2 \u2502 1\n The End of the Tailor\u2019s\u2502 \u2502 \u2502 \u2502\n Tale \u2502 5 \u2502 3 \u2502 2 \u2502 1\n 7. Nur Al-Din Ali and the \u2502 \u2502 \u2502 \u2502\n Damsel Anis Al-Jalis \u2502 7 \u2502 4 \u2502 3 \u2502 1\n 8. Tale of Ghanim Bin \u2502 \u2502 \u2502 \u2502\n Ayyub, the \u2502 \u2502 \u2502 \u2502\n Distraught, the \u2502 \u2502 \u2502 \u2502\n Thrall o\u2019 Love \u2502 8 \u2502 4, 5 \u2502 4 \u2502\n _a._ Tale of the First\u2502 \u2502 \u2502 \u2502\n Eunuch, Bukhayt\u2502 \u2502 \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Second Eunuch, \u2502 \u2502 \u2502 \u2502\n Kafur \u2502 \u2502 \u2502 \u2502\n 9. Tale of King Omar Bin \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019uman, and his \u2502 \u2502 \u2502 \u2502\n sons Sharrkan and Zau\u2502 \u2502 \u2502 \u2502\n Al-Makan \u2502 \u2502 \u2502 \u2502\n _a._ Tale of Taj \u2502 \u2502 \u2502 \u2502\n Al-Muluk and \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502\n Dunya \u2502 \u2502 \u2502 \u2502\n _aa._ Tale of \u2502 \u2502 \u2502 \u2502\n Aziz and Azizah\u2502 \u2502 \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Hashish-Eater \u2502 \u2502 \u2502 \u2502\n _c._ Tale of Hammad \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 \u2502 \u2502 \u2502\n 10. The Birds and Beasts \u2502 \u2502 \u2502 \u2502\n and the Carpenter \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n 11. The Hermits \u2502 \u2502 \u2502 \u2502\n 12. The Water-fowl and the \u2502 \u2502 \u2502 \u2502\n Tortoise \u2502 \u2502 \u2502 \u2502\n 13. The Wolf and the Fox \u2502 \u2502 \u2502 \u2502\n _a._ Tale of the \u2502 \u2502 \u2502 \u2502\n Falcon and the \u2502 \u2502 \u2502 \u2502\n Partridge \u2502 \u2502 \u2502 \u2502\n 14. The Mouse and the \u2502 \u2502 \u2502 \u2502\n Ichneumon \u2502 \u2502 \u2502 \u2502\n 15. The Cat and the Crow \u2502 \u2502 \u2502 \u2502\n 16. The Fox and the Crow \u2502 \u2502 \u2502 \u2502\n _a._ The Flea and the \u2502 \u2502 \u2502 \u2502\n Mouse \u2502 \u2502 \u2502 \u2502\n _b._ The Saker and the\u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 \u2502 \u2502\n _c._ The Sparrow and \u2502 \u2502 \u2502 \u2502\n the Eagle \u2502 \u2502 \u2502 \u2502\n 17. The Hedgehog and the \u2502 \u2502 \u2502 \u2502\n Wood Pigeons \u2502 \u2502 \u2502 \u2502\n _a._ The Merchant and \u2502 \u2502 \u2502 \u2502\n the Two \u2502 \u2502 \u2502 \u2502\n Sharpers \u2502 \u2502 \u2502 \u2502\n 18. The Thief and his \u2502 \u2502 \u2502 \u2502\n Monkey \u2502 \u2502 \u2502 \u2502\n _a._ The Foolish \u2502 \u2502 \u2502 \u2502\n Weaver \u2502 \u2502 \u2502 \u2502\n 19. The Sparrow and the \u2502 \u2502 \u2502 \u2502\n Peacock \u2502 \u2502 \u2502 \u2502\n 20. Ali Bin Bakkar and \u2502 \u2502 \u2502 \u2502\n Shams Al-Nahar \u2502 5, 6 \u2502 3 \u2502 3 \u2502\n 21. Tale of Kamar Al-Zaman \u2502 6 \u2502 3, 4 \u2502 3 \u2502 2\n _a._ Ni\u2019amah bin \u2502 \u2502 \u2502 \u2502\n Al-Rabia and \u2502 \u2502 \u2502 \u2502\n Naomi his \u2502 \u2502 \u2502 \u2502\n Slave-girl \u2502 \u2502 9 \u2502 \u2502\n 22. Ala Al-Din Abu \u2502 \u2502 \u2502 \u2502\n Al-Shamat \u2502 \u2502 9 \u2502 \u2502\n 23. Hatim of the Tribe of \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 \u2502 \u2502 \u2502\n 24. Ma\u2019an the son of Zaidah\u2502 \u2502 \u2502 \u2502\n and the three Girls \u2502 \u2502 \u2502 \u2502\n 25. Ma\u2019an son of Zaidah and\u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 \u2502 \u2502 \u2502\n 26. The City of Labtayt \u2502 \u2502 \u2502 \u2502\n 27. The Caliph Hisham and \u2502 \u2502 \u2502 \u2502\n the Arab Youth \u2502 \u2502 \u2502 \u2502\n 28. Ibrahim bin Al-Mahdi \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Barber-Surgeon \u2502 \u2502 \u2502 \u2502\n 29. The City of \u2502 \u2502 \u2502 \u2502\n Many-columned Iram \u2502 \u2502 \u2502 \u2502\n and Abdullah son of \u2502 \u2502 \u2502 \u2502\n Abi Kalabah \u2502 \u2502 \u2502 \u2502\n 30. Isaac of Mosul \u2502 \u2502 \u2502 7 \u2502\n 31. The Sweep and the Noble\u2502 \u2502 \u2502 \u2502\n Lady \u2502 \u2502 \u2502 \u2502\n 32. The Mock Caliph \u2502 \u2502 9 \u2502 2 \u2502\n 33. Ali the Persian \u2502 \u2502 \u2502 \u2502\n 34. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Slave-Girl and the \u2502 \u2502 \u2502 \u2502\n Imam Abu Yusuf \u2502 \u2502 \u2502 \u2502\n 35. The Lover who feigned \u2502 \u2502 \u2502 \u2502\n himself a Thief \u2502 \u2502 \u2502 \u2502\n 36. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502\n and the Bean-Seller \u2502 \u2502 \u2502 \u2502\n 37. Abu Mohammed hight \u2502 \u2502 \u2502 \u2502\n Lazybones \u2502 \u2502 9 \u2502 \u2502\n 38. Generous dealing of \u2502 \u2502 \u2502 \u2502\n Yahya bin Khalid the \u2502 \u2502 \u2502 \u2502\n Barmecide with Mansur\u2502 \u2502 \u2502 \u2502\n 39. Generous Dealing of \u2502 \u2502 \u2502 \u2502\n Yahya son of Khalid \u2502 \u2502 \u2502 \u2502\n with a man who forged\u2502 \u2502 \u2502 \u2502\n a letter in his name \u2502 \u2502 \u2502 \u2502\n 40. Caliph Al-Maamun and \u2502 \u2502 \u2502 \u2502\n the Strange Scholar \u2502 \u2502 \u2502 \u2502\n 41. Ali Shar and Zumurrud \u2502 \u2502 \u2502 \u2502\n 42. The Loves of Jubayr Bin\u2502 \u2502 \u2502 \u2502\n Umayr and the Lady \u2502 \u2502 \u2502 \u2502\n Budur \u2502 \u2502 \u2502 \u2502\n 43. The Man of Al-Yaman and\u2502 \u2502 \u2502 \u2502\n his six Slave-Girls \u2502 \u2502 \u2502 \u2502\n 44. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Damsel and Abu Nowas \u2502 \u2502 \u2502 \u2502\n 45. The Man who stole the \u2502 \u2502 \u2502 \u2502\n dish of gold whereon \u2502 \u2502 \u2502 \u2502\n the dog ate \u2502 \u2502 \u2502 \u2502\n 46. The Sharper of \u2502 \u2502 \u2502 \u2502\n Alexandria and the \u2502 \u2502 \u2502 \u2502\n Chief of Police \u2502 \u2502 \u2502 \u2502\n 47. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502\n the three Chiefs of \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n new Cairo \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n Bulak Police \u2502 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n Old Cairo \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502\n 48. The Thief and the \u2502 \u2502 \u2502 \u2502\n Shroff \u2502 \u2502 \u2502 \u2502\n 49. The Chief of the Kus \u2502 \u2502 \u2502 \u2502\n Police and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502\n 50. Ibrahim bin al-Mahdi \u2502 \u2502 \u2502 \u2502\n and the Merchant\u2019s \u2502 \u2502 \u2502 \u2502\n Sister \u2502 \u2502 \u2502 \u2502\n 51. The Woman whose hands \u2502 \u2502 \u2502 \u2502\n were cut off for \u2502 \u2502 \u2502 \u2502\n alms-giving \u2502 \u2502 \u2502 \u2502\n 52. The devout Israelite \u2502 \u2502 \u2502 \u2502\n 53. Abu Hassan Al-Ziyadi \u2502 \u2502 \u2502 \u2502\n and the Khorasan Man \u2502 \u2502 \u2502 \u2502\n 54. The Poor Man and his \u2502 \u2502 \u2502 \u2502\n Friend in Need \u2502 \u2502 \u2502 \u2502\n 55. The Ruined Man who \u2502 \u2502 \u2502 \u2502\n became rich again \u2502 \u2502 \u2502 \u2502\n through a dream \u2502 \u2502 \u2502 \u2502\n 56. Caliph Al-Mutawakkil \u2502 \u2502 \u2502 \u2502\n and his Concubine \u2502 \u2502 \u2502 \u2502\n Mahbubah \u2502 \u2502 \u2502 \u2502\n 57. Wardan the Butcher\u2019s \u2502 \u2502 \u2502 \u2502\n Adventure with the \u2502 \u2502 \u2502 \u2502\n Lady and the Bear \u2502 \u2502 \u2502 \u2502\n 58. The King\u2019s Daughter and\u2502 \u2502 \u2502 \u2502\n the Ape \u2502 \u2502 \u2502 \u2502\n 59. The Ebony Horse \u2502 11 \u2502 7 \u2502 5 \u2502\n 60. Uns Al-Wujud and the \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Daughter \u2502 \u2502 \u2502 \u2502\n Rose-in-Hood \u2502 \u2502 \u2502 6 \u2502 4\n 61. Abu Nowas with the \u2502 \u2502 \u2502 \u2502\n Three Boys and the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 \u2502 \u2502\n 62. Abdullah bin Ma\u2019amar \u2502 \u2502 \u2502 \u2502\n with the Man of \u2502 \u2502 \u2502 \u2502\n Bassorah and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 \u2502 \u2502\n 63. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Ozrah \u2502 \u2502 \u2502 \u2502\n 64. The Wazir of Al-Yaman \u2502 \u2502 \u2502 \u2502\n and his young Brother\u2502 \u2502 \u2502 \u2502\n 65. The Loves of the Boy \u2502 \u2502 \u2502 \u2502\n and Girl at School \u2502 \u2502 \u2502 \u2502\n 66. Al-Mutalammis and his \u2502 \u2502 \u2502 \u2502\n Wife Umaymah \u2502 \u2502 \u2502 \u2502\n 67. Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502\n Zubaydah in the Bath \u2502 \u2502 \u2502 \u2502\n 68. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Three Poets \u2502 \u2502 \u2502 \u2502\n 69. Mus\u2019ab bin Al-Zubayr \u2502 \u2502 \u2502 \u2502\n and Ayishah his Wife \u2502 \u2502 \u2502 \u2502\n 70. Abu Al-Aswad and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 \u2502 \u2502\n 71. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n two Slave-Girls \u2502 \u2502 \u2502 \u2502\n 72. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Three Slave-Girls \u2502 \u2502 \u2502 \u2502\n 73. The Miller and his Wife\u2502 \u2502 \u2502 \u2502\n 74. The Simpleton and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502\n 75. The Kazi Abu Yusuf with\u2502 \u2502 \u2502 \u2502\n Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502\n Queen Zubaydah \u2502 \u2502 \u2502 \u2502 A\n 76. The Caliph Al-Hakim and\u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 \u2502 \u2502\n 77. King Kisra Anushirwan \u2502 \u2502 \u2502 \u2502\n and the Village \u2502 \u2502 \u2502 \u2502\n Damsel \u2502 \u2502 \u2502 \u2502\n 78. The Water-carrier and \u2502 \u2502 \u2502 \u2502\n the Goldsmith\u2019s Wife \u2502 \u2502 \u2502 \u2502\n 79. Khusrau and Shirin and \u2502 \u2502 \u2502 \u2502\n the Fisherman \u2502 \u2502 \u2502 \u2502\n 80. Yahya bin Khalid and \u2502 \u2502 \u2502 \u2502\n the Poor Man \u2502 \u2502 \u2502 \u2502\n 81. Mohammed al-Amin and \u2502 \u2502 \u2502 \u2502\n the Slave-Girl \u2502 \u2502 \u2502 \u2502\n 82. The Sons of Yahya bin \u2502 \u2502 \u2502 \u2502\n Khalid and Said bin \u2502 \u2502 \u2502 \u2502\n Salim \u2502 \u2502 \u2502 \u2502\n 83. The Woman\u2019s Trick \u2502 \u2502 \u2502 \u2502\n against her Husband \u2502 \u2502 \u2502 \u2502\n 84. The Devout Woman and \u2502 \u2502 \u2502 \u2502\n the Two Wicked Elders\u2502 \u2502 \u2502 \u2502\n 85. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502\n and the old Badawi \u2502 \u2502 \u2502 \u2502\n 86. Omar bin Al-Khattab and\u2502 \u2502 \u2502 \u2502\n the Young Badawi \u2502 \u2502 \u2502 \u2502\n 87. Al-Maamun and the \u2502 \u2502 \u2502 \u2502\n Pyramids of Egypt \u2502 \u2502 \u2502 \u2502\n 88. The Thief and the \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 \u2502 \u2502\n 89. Masrur the Eunuch and \u2502 \u2502 \u2502 \u2502\n Ibn Al-Karibi \u2502 \u2502 \u2502 \u2502\n 90. The Devotee Prince \u2502 \u2502 \u2502 \u2502\n 91. The Schoolmaster who \u2502 \u2502 \u2502 \u2502\n fell in Love by \u2502 \u2502 \u2502 \u2502\n Report \u2502 \u2502 \u2502 \u2502\n 92. The Foolish Dominie \u2502 \u2502 \u2502 \u2502\n 93. The Illiterate who set \u2502 \u2502 \u2502 \u2502\n up for a Schoolmaster\u2502 \u2502 \u2502 \u2502\n 94. The King and the \u2502 \u2502 \u2502 \u2502\n Virtuous Wife \u2502 \u2502 \u2502 \u2502\n 95. Abd Al-Rahman the \u2502 \u2502 \u2502 \u2502\n Maghribi\u2019s story of \u2502 \u2502 \u2502 \u2502\n the Rukh \u2502 \u2502 \u2502 \u2502\n 96. Adi bin Zayd and the \u2502 \u2502 \u2502 \u2502\n Princess Hind \u2502 \u2502 \u2502 \u2502\n 97. Di\u2019ibil Al-Khuza\u2019i with\u2502 \u2502 \u2502 \u2502\n the Lady and Muslim \u2502 \u2502 \u2502 \u2502\n bin Al-Walid \u2502 \u2502 \u2502 \u2502\n 98. Isaac of Mosul and the \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 \u2502 \u2502\n 99. The Three Unfortunate \u2502 \u2502 \u2502 \u2502\n Lovers \u2502 \u2502 \u2502 \u2502\n 100. How Abu Hasan brake \u2502 \u2502 \u2502 \u2502\n Wind \u2502 \u2502 \u2502 \u2502\n 101. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 \u2502 \u2502 \u2502\n 102. The Mad Lover \u2502 \u2502 \u2502 \u2502\n 103. The Prior who became a \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 \u2502 \u2502 \u2502\n 104. The Loves of Abu Isa \u2502 \u2502 \u2502 \u2502\n and Kurrat Al-Ayn \u2502 \u2502 \u2502 \u2502\n 105. Al-Amin and his Uncle \u2502 \u2502 \u2502 \u2502\n Ibrahim bin Al-Mahdi \u2502 \u2502 \u2502 \u2502\n 106. Al-Fath bin Khakan and \u2502 \u2502 \u2502 \u2502\n Al-Mutawakkil \u2502 \u2502 \u2502 \u2502\n 107. The Man\u2019s dispute with \u2502 \u2502 \u2502 \u2502\n the Learned Woman \u2502 \u2502 \u2502 \u2502\n concerning the \u2502 \u2502 \u2502 \u2502\n relative excellence \u2502 \u2502 \u2502 \u2502\n of male and female \u2502 \u2502 \u2502 \u2502\n 108. Abu Suwayd and the \u2502 \u2502 \u2502 \u2502\n pretty Old Woman \u2502 \u2502 \u2502 \u2502\n 109. Ali bin Tahir and the \u2502 \u2502 \u2502 \u2502\n girl Muunis \u2502 \u2502 \u2502 \u2502\n 110. The Woman who had a \u2502 \u2502 \u2502 \u2502\n Boy, and the other \u2502 \u2502 \u2502 \u2502\n who had a Man to \u2502 \u2502 \u2502 \u2502\n lover \u2502 \u2502 \u2502 \u2502\n 111. Ali the Cairene and the\u2502 \u2502 \u2502 \u2502\n Haunted House in \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 \u2502 \u2502 \u2502\n 112. The Pilgrim Man and the\u2502 \u2502 \u2502 \u2502\n Old Woman \u2502 \u2502 \u2502 \u2502\n 113. Abu Al-Husn and his \u2502 \u2502 \u2502 \u2502\n Slave-girl Tawaddud \u2502 \u2502 \u2502 \u2502\n 114. The Angel of Death with\u2502 \u2502 \u2502 \u2502\n the Proud King and \u2502 \u2502 \u2502 \u2502\n the Devout Man \u2502 \u2502 \u2502 \u2502\n 115. The Angel of Death and \u2502 \u2502 \u2502 \u2502\n the Rich King \u2502 \u2502 \u2502 \u2502\n 116. The Angel of Death and \u2502 \u2502 \u2502 \u2502\n the King of the \u2502 \u2502 \u2502 \u2502\n Children of Israel \u2502 \u2502 \u2502 \u2502\n 117. Iskandar zu Al-Karnayn \u2502 \u2502 \u2502 \u2502\n and a certain Tribe \u2502 \u2502 \u2502 \u2502\n of Poor Folk \u2502 \u2502 \u2502 \u2502\n 118. The Righteousness of \u2502 \u2502 \u2502 \u2502\n King Anushirwan \u2502 \u2502 \u2502 \u2502\n 119. The Jewish Kazi and his\u2502 \u2502 \u2502 \u2502\n Pious Wife \u2502 \u2502 \u2502 \u2502\n 120. The Shipwrecked Woman \u2502 \u2502 \u2502 \u2502\n and her Child \u2502 \u2502 \u2502 \u2502\n 121. The Pious Black Slave \u2502 \u2502 \u2502 \u2502\n 122. The Devout Tray-maker \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502\n 123. Al-Hajjaj bin Yusuf and\u2502 \u2502 \u2502 \u2502\n the Pious Man \u2502 \u2502 \u2502 \u2502\n 124. The Blacksmith who \u2502 \u2502 \u2502 \u2502\n could Handle Fire \u2502 \u2502 \u2502 \u2502\n Without Hurt \u2502 \u2502 \u2502 \u2502\n 125. The Devotee to whom \u2502 \u2502 \u2502 \u2502\n Allah gave a Cloud \u2502 \u2502 \u2502 \u2502\n for Service and the \u2502 \u2502 \u2502 \u2502\n Devout King \u2502 \u2502 \u2502 \u2502\n 126. The Moslem Champion and\u2502 \u2502 \u2502 \u2502\n the Christian Damsel \u2502 \u2502 \u2502 \u2502\n 127. The Christian King\u2019s \u2502 \u2502 \u2502 \u2502\n Daughter and the \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 \u2502 \u2502 \u2502\n 128. The Prophet and the \u2502 \u2502 \u2502 \u2502\n Justice of Providence\u2502 \u2502 \u2502 \u2502\n 129. The Ferryman of the \u2502 \u2502 \u2502 \u2502\n Nile and the Hermit \u2502 \u2502 \u2502 \u2502\n 130. The Island King and the\u2502 \u2502 \u2502 \u2502\n Pious Israelite \u2502 \u2502 \u2502 6 \u2502\n 131. Abu Al-Hasan and Abu \u2502 \u2502 \u2502 \u2502\n Ja\u2019afar the Leper \u2502 \u2502 \u2502 \u2502\n 132. The Queen of the \u2502 \u2502 \u2502 \u2502\n Serpents: \u2502 \u2502 \u2502 \u2502\n _a._ The Adventure of \u2502 \u2502 \u2502 \u2502\n Bulukiya \u2502 \u2502 \u2502 \u2502\n _b._ The Story of \u2502 \u2502 \u2502 \u2502\n Janshah \u2502 \u2502 \u2502 \u2502\n 133. Sindbad the Seaman and \u2502 \u2502 \u2502 \u2502\n Sindbad the Landsman \u2502 3 \u2502 2 \u2502 2 \u2502\n _a._ The First Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _b._ The Second Voyage\u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _c._ The Third Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _d._ The Fourth Voyage\u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _e._ The Fifth Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _f._ The Sixth Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _ff._ The Sixth \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 \u2502 \u2502 \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 3 \u2502 2 \u2502 2 \u2502\n _gg._ The Seventh\u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 \u2502 \u2502\n 134. The City of Brass \u2502 \u2502 \u2502 \u2502\n 135. The Craft and Malice of\u2502 \u2502 \u2502 \u2502\n Women: \u2502 \u2502 \u2502 \u2502 A\n _a._ The King and his \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Wife \u2502 \u2502 \u2502 \u2502 A\n _b._ The Confectioner,\u2502 \u2502 \u2502 \u2502\n his Wife and \u2502 \u2502 \u2502 \u2502\n the Parrot \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 A\n _c._ The Fuller and \u2502 \u2502 \u2502 \u2502\n his Son \u2502 \u2502 \u2502 \u2502 A\n _d._ The Rake\u2019s Trick \u2502 \u2502 \u2502 \u2502\n against the \u2502 \u2502 \u2502 \u2502\n Chaste Wife \u2502 \u2502 \u2502 \u2502\n _e._ The Miser and the\u2502 \u2502 \u2502 \u2502\n Loaves of Bread\u2502 \u2502 \u2502 \u2502\n _f._ The Lady and her \u2502 \u2502 \u2502 \u2502\n two Lovers \u2502 \u2502 \u2502 \u2502 A\n _g._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the Ogress \u2502 \u2502 \u2502 \u2502 A\n _h._ The Drop of Honey\u2502 \u2502 \u2502 \u2502 A\n _i._ The Woman who \u2502 \u2502 \u2502 \u2502\n made her \u2502 \u2502 \u2502 \u2502\n husband sift \u2502 \u2502 \u2502 \u2502\n dust \u2502 \u2502 \u2502 \u2502 A\n _j._ The Enchanted \u2502 \u2502 \u2502 \u2502\n Spring \u2502 \u2502 \u2502 \u2502 A\n _k._ The Wazir\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Hammam-keeper\u2019s\u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 A\n _l._ The Wife\u2019s device\u2502 \u2502 \u2502 \u2502\n to cheat her \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 \u2502 \u2502 A\n _m._ The Goldsmith and\u2502 \u2502 \u2502 \u2502\n the Cashmere \u2502 \u2502 \u2502 \u2502\n Singing-girl \u2502 \u2502 1 \u2502 \u2502 A\n _n._ The Man who never\u2502 \u2502 \u2502 \u2502\n laughed during \u2502 \u2502 \u2502 \u2502\n the rest of his\u2502 \u2502 \u2502 \u2502\n days \u2502 \u2502 \u2502 \u2502 A\n _o._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Merchant\u2019s Wife\u2502 \u2502 \u2502 \u2502 A\n _p._ The Page who \u2502 \u2502 \u2502 \u2502\n feigned to know\u2502 \u2502 \u2502 \u2502\n the Speech of \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 \u2502 \u2502\n _q._ The Lady and her \u2502 \u2502 \u2502 \u2502\n five Suitors \u2502 \u2502 \u2502 \u2502 A\n _r._ The Three Wishes,\u2502 \u2502 \u2502 \u2502\n or the Man who \u2502 \u2502 \u2502 \u2502\n longed to see \u2502 \u2502 \u2502 \u2502\n the Night of \u2502 \u2502 \u2502 \u2502\n Power \u2502 \u2502 \u2502 \u2502 A\n _s._ The Stolen \u2502 \u2502 \u2502 \u2502\n Necklace \u2502 \u2502 \u2502 \u2502 A\n _t._ The Two Pigeons \u2502 \u2502 \u2502 \u2502\n _u._ Prince Behram and\u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502\n Al-Datma \u2502 \u2502 \u2502 \u2502 A\n _v._ The House with \u2502 \u2502 \u2502 \u2502\n the Belvedere \u2502 \u2502 \u2502 \u2502 A\n _w._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the Ifrit\u2019s\u2502 \u2502 \u2502 \u2502\n Mistress \u2502 \u2502 \u2502 \u2502\n _x._ The Sandal-wood \u2502 \u2502 \u2502 \u2502\n Merchant and \u2502 \u2502 \u2502 \u2502\n the Sharpers \u2502 \u2502 \u2502 \u2502\n _y._ The Debauchee and\u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502\n Three-year-old \u2502 \u2502 \u2502 \u2502\n Child \u2502 \u2502 \u2502 \u2502\n _z._ The Stolen Purse \u2502 \u2502 \u2502 \u2502\n _aa._ The Fox and\u2502 \u2502 \u2502 \u2502\n the Folk \u2502 \u2502 \u2502 \u2502\n 136. Judar and his Brethren \u2502 \u2502 \u2502 \u2502\n 137. The History of Gharib \u2502 \u2502 \u2502 \u2502\n and his Brother Ajib \u2502 \u2502 \u2502 \u2502\n 138. Otbah and Rayya \u2502 \u2502 \u2502 \u2502\n 139. Hind, daughter of \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019man and \u2502 \u2502 \u2502 \u2502\n Al-Hajjaj \u2502 \u2502 \u2502 \u2502\n 140. Khuzaymah bin Bishr and\u2502 \u2502 \u2502 \u2502\n Ekrimah al-Fayyaz \u2502 \u2502 \u2502 \u2502\n 141. Yunus the Scribe and \u2502 \u2502 \u2502 \u2502\n the Caliph Walid bin \u2502 \u2502 \u2502 \u2502\n Sahl \u2502 \u2502 \u2502 \u2502\n 142. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Arab Girl \u2502 \u2502 \u2502 \u2502\n 143. Al-Asma\u2019i and the three\u2502 \u2502 \u2502 \u2502\n girls of Bassorah \u2502 \u2502 \u2502 \u2502\n 144. Ibrahim of Mosul and \u2502 \u2502 \u2502 \u2502\n the Devil \u2502 \u2502 \u2502 \u2502\n 145. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Uzrah \u2502 \u2502 \u2502 6 \u2502 4\n 146. The Badawi and his Wife\u2502 \u2502 \u2502 \u2502\n 147. The Lovers of Bassorah \u2502 \u2502 \u2502 \u2502\n 148. Ishak of Mosul and his \u2502 \u2502 \u2502 \u2502\n Mistress and the \u2502 \u2502 \u2502 \u2502\n Devil \u2502 \u2502 \u2502 \u2502\n 149. The Lovers of \u2502 \u2502 \u2502 \u2502\n Al-Medinah \u2502 \u2502 \u2502 \u2502\n 150. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502\n his Wazir \u2502 \u2502 \u2502 \u2502\n 151. The Rogueries of \u2502 \u2502 \u2502 \u2502\n Dalilah the Crafty \u2502 \u2502 \u2502 \u2502\n and her Daughter \u2502 \u2502 \u2502 \u2502\n Zaynab the \u2502 \u2502 \u2502 \u2502\n Coney-Catcher \u2502 \u2502 \u2502 \u2502\n _a._ The Adventures of\u2502 \u2502 \u2502 \u2502\n Mercury Ali of \u2502 \u2502 \u2502 \u2502\n Cairo \u2502 \u2502 \u2502 \u2502\n 152. Ardashir and Hayat \u2502 \u2502 \u2502 \u2502\n Al-Nufus \u2502 \u2502 \u2502 \u2502 7\n 153. Julnar the Sea-born and\u2502 \u2502 \u2502 \u2502\n her son King Badr \u2502 \u2502 \u2502 \u2502\n Basim of Persia \u2502 7 \u2502 4 \u2502 3 \u2502\n 154. King Mohammed bin \u2502 \u2502 \u2502 \u2502\n Sabaik and the \u2502 \u2502 \u2502 \u2502\n Merchant Hasan \u2502 \u2502 \u2502 \u2502 1\n _a._ Story of Prince \u2502 \u2502 \u2502 \u2502\n Sayf Al-Muluk \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Princess Badi\u2019a\u2502 \u2502 \u2502 \u2502\n Al-Jamal \u2502 \u2502 \u2502 \u2502 1\n 155. Hasan of Bassorah \u2502 \u2502 \u2502 \u2502 3\n 156. Khalifah the Fisherman \u2502 \u2502 \u2502 \u2502\n of Baghdad \u2502 \u2502 \u2502 \u2502\n _a._ The same from the\u2502 \u2502 \u2502 \u2502\n Breslau Edition\u2502 \u2502 \u2502 \u2502\n 157. Masrur and Zayn \u2502 \u2502 \u2502 \u2502\n Al-Mawassif \u2502 \u2502 \u2502 \u2502\n 158. Ali Nur Al-Din and \u2502 \u2502 \u2502 \u2502\n Miriam the \u2502 \u2502 \u2502 \u2502\n Girdle-Girl \u2502 \u2502 \u2502 \u2502\n 159. The Man of Upper Egypt \u2502 \u2502 \u2502 \u2502\n and his Frankish Wife\u2502 \u2502 \u2502 \u2502\n 160. The Ruined Man of \u2502 \u2502 \u2502 \u2502\n Baghdad and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 \u2502 \u2502\n 161. King Jali\u2019ad of Hind \u2502 \u2502 \u2502 \u2502\n and his Wazir Shimas,\u2502 \u2502 \u2502 \u2502\n followed by the \u2502 \u2502 \u2502 \u2502\n history of King Wird \u2502 \u2502 \u2502 \u2502\n Khan, son of King \u2502 \u2502 \u2502 \u2502\n Jali\u2019ad, with his \u2502 \u2502 \u2502 \u2502\n Women and Wazirs \u2502 \u2502 \u2502 \u2502\n _a._ The Mouse and the\u2502 \u2502 \u2502 \u2502\n Cat \u2502 \u2502 \u2502 \u2502\n _b._ The Fakir and his\u2502 \u2502 \u2502 \u2502\n Jar of Butter \u2502 \u2502 \u2502 \u2502\n _c._ The Fishes and \u2502 \u2502 \u2502 \u2502\n the Crab \u2502 \u2502 \u2502 \u2502\n _d._ The Crow and the \u2502 \u2502 \u2502 \u2502\n Serpent \u2502 \u2502 \u2502 \u2502\n _e._ The Wild Ass and \u2502 \u2502 \u2502 \u2502\n the Jackal \u2502 \u2502 \u2502 \u2502\n _f._ The Unjust King \u2502 \u2502 \u2502 \u2502\n and the Pilgrim\u2502 \u2502 \u2502 \u2502\n Prince \u2502 \u2502 \u2502 \u2502\n _g._ The Crows and the\u2502 \u2502 \u2502 \u2502\n Hawk \u2502 \u2502 \u2502 \u2502\n _h._ The \u2502 \u2502 \u2502 \u2502\n Serpent-Charmer\u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502\n _i._ The Spider and \u2502 \u2502 \u2502 \u2502\n the Wind \u2502 \u2502 \u2502 \u2502\n _j._ The Two Kings \u2502 \u2502 \u2502 \u2502\n _k._ The Blind Man and\u2502 \u2502 \u2502 \u2502\n the Cripple \u2502 \u2502 \u2502 \u2502\n _l._ The Foolish \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 \u2502 \u2502 \u2502\n _m._ The Boy and the \u2502 \u2502 \u2502 \u2502\n Thieves \u2502 \u2502 \u2502 \u2502\n _n._ The Man and his \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _o._ The Merchant and \u2502 \u2502 \u2502 \u2502\n the Robbers \u2502 \u2502 \u2502 \u2502\n _p._ The Jackals and \u2502 \u2502 \u2502 \u2502\n the Wolf \u2502 \u2502 \u2502 \u2502\n _q._ The Shepherd and \u2502 \u2502 \u2502 \u2502\n the Rogue \u2502 \u2502 \u2502 \u2502\n _r._ The Francolin and\u2502 \u2502 \u2502 \u2502\n the Tortoises \u2502 \u2502 \u2502 \u2502\n 162. Abu Kir the Dyer and \u2502 \u2502 \u2502 \u2502\n Abu Sir the Barber \u2502 \u2502 \u2502 \u2502\n 163. Abdullah the Fisherman \u2502 \u2502 \u2502 \u2502\n and Abdullah the \u2502 \u2502 \u2502 \u2502\n Merman \u2502 \u2502 \u2502 \u2502\n 164. Harun Al-Rashid and Abu\u2502 \u2502 \u2502 \u2502\n Hasan, the Merchant \u2502 \u2502 \u2502 \u2502\n of Oman \u2502 \u2502 \u2502 \u2502\n 165. Ibrahim and Jamilah \u2502 \u2502 \u2502 \u2502\n 166. Abu Al-Hasan of \u2502 \u2502 \u2502 \u2502\n Khorasan \u2502 \u2502 \u2502 \u2502\n 167. Kamar Al-Zaman and the \u2502 \u2502 \u2502 \u2502\n Jeweller\u2019s Wife \u2502 \u2502 \u2502 \u2502\n 168. Abdullah bin Fazil and \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 \u2502 \u2502 \u2502\n 169. Ma\u2019aruf the Cobbler and\u2502 \u2502 \u2502 \u2502\n his wife Fatimah \u2502 \u2502 \u2502 \u2502\n 170. Asleep and Awake \u2502 9 \u2502 5 \u2502 4 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Lackpenny and \u2502 \u2502 \u2502 \u2502\n the Cook \u2502 \u2502 \u2502 \u2502\n 171. The Caliph Omar ben \u2502 \u2502 \u2502 \u2502\n Abdulaziz and the \u2502 \u2502 \u2502 \u2502\n Poets \u2502 \u2502 \u2502 \u2502\n 172. El Hejjaj and the Three\u2502 \u2502 \u2502 \u2502\n Young Men \u2502 \u2502 \u2502 \u2502\n 173. Haroun Er Reshid and \u2502 \u2502 \u2502 \u2502\n the Woman of the \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502\n 174. The Ten Viziers, or the\u2502 \u2502 \u2502 \u2502\n History of King \u2502 \u2502 \u2502 \u2502\n Azadbekht and his Son\u2502 \u2502 8 \u2502 6 \u2502\n _a._ Of the \u2502 \u2502 \u2502 \u2502\n uselessness of \u2502 \u2502 \u2502 \u2502\n endeavour \u2502 \u2502 \u2502 \u2502\n against \u2502 \u2502 \u2502 \u2502\n persistent \u2502 \u2502 \u2502 \u2502\n ill-fortune \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502\n the Unlucky \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 8 \u2502 6 \u2502\n _b._ Of looking to the\u2502 \u2502 \u2502 \u2502\n issues of \u2502 \u2502 \u2502 \u2502\n affairs \u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 \u2502 \u2502\n and his Sons \u2502 \u2502 8 \u2502 6 \u2502\n _c._ Of the advantages\u2502 \u2502 \u2502 \u2502\n of Patience \u2502 \u2502 \u2502 \u2502\n _cc._ Story of \u2502 \u2502 \u2502 \u2502\n Abou Sabir \u2502 \u2502 8 \u2502 6 \u2502\n _d._ Of the ill \u2502 \u2502 \u2502 \u2502\n effects of \u2502 \u2502 \u2502 \u2502\n Precipitation \u2502 \u2502 \u2502 \u2502\n _dd._ Story of \u2502 \u2502 \u2502 \u2502\n Prince Bihzad \u2502 \u2502 8 \u2502 6 \u2502\n _e._ Of the issues of \u2502 \u2502 \u2502 \u2502\n good and evil \u2502 \u2502 \u2502 \u2502\n actions \u2502 \u2502 \u2502 \u2502\n _ee._ Story of \u2502 \u2502 \u2502 \u2502\n King Dabdin and\u2502 \u2502 \u2502 \u2502\n his Viziers \u2502 \u2502 8 \u2502 6 \u2502\n _f._ Of Trust in God \u2502 \u2502 \u2502 \u2502\n _ff._ Story of \u2502 \u2502 \u2502 \u2502\n King Bekhtzeman\u2502 \u2502 8 \u2502 \u2502\n _g._ Of Clemency \u2502 \u2502 \u2502 \u2502\n _gg._ Story of \u2502 \u2502 \u2502 \u2502\n King Bihkerd \u2502 \u2502 8 \u2502 6 \u2502\n _h._ Of Envy and \u2502 \u2502 \u2502 \u2502\n Malice \u2502 \u2502 \u2502 \u2502\n _hh._ Story of \u2502 \u2502 \u2502 \u2502\n Ilan Shah and \u2502 \u2502 \u2502 \u2502\n Abou Temam \u2502 \u2502 8 \u2502 6 \u2502\n _i._ Of Destiny, or \u2502 \u2502 \u2502 \u2502\n that which is \u2502 \u2502 \u2502 \u2502\n written on the \u2502 \u2502 \u2502 \u2502\n Forehead \u2502 \u2502 \u2502 \u2502\n _ii._ Story of \u2502 \u2502 \u2502 \u2502\n King Ibrahim \u2502 \u2502 \u2502 \u2502\n and his Son \u2502 \u2502 8 \u2502 7 \u2502\n _j._ Of the appointed \u2502 \u2502 \u2502 \u2502\n Term, which if \u2502 \u2502 \u2502 \u2502\n it be advanced,\u2502 \u2502 \u2502 \u2502\n may not be \u2502 \u2502 \u2502 \u2502\n deferred, and \u2502 \u2502 \u2502 \u2502\n if it be \u2502 \u2502 \u2502 \u2502\n deferred, may \u2502 \u2502 \u2502 \u2502\n not be advanced\u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502\n King Suleiman \u2502 \u2502 \u2502 \u2502\n Shah and his \u2502 \u2502 \u2502 \u2502\n Sons \u2502 \u2502 8 \u2502 \u2502\n _k._ Of the speedy \u2502 \u2502 \u2502 \u2502\n Relief of God \u2502 \u2502 \u2502 \u2502\n _kk._ Story of \u2502 \u2502 \u2502 \u2502\n the Prisoner, \u2502 \u2502 \u2502 \u2502\n and how God \u2502 \u2502 \u2502 \u2502\n gave him relief\u2502 \u2502 8 \u2502 \u2502\n 175. Jaafer Ben Zehya and \u2502 \u2502 \u2502 \u2502\n Abdulmelik Ben Salih \u2502 \u2502 \u2502 \u2502\n the Abbaside \u2502 \u2502 \u2502 \u2502\n 176. Er Reshid and the \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502\n 177. Ibn Es-Semmak and \u2502 \u2502 \u2502 \u2502\n Er-Reshid \u2502 \u2502 \u2502 \u2502\n 178. El Mamoun and Zubeideh \u2502 \u2502 \u2502 \u2502\n 179. En Numan and the Arab \u2502 \u2502 \u2502 \u2502\n of the Benou Tai \u2502 \u2502 \u2502 \u2502\n 180. Firouz and his Wife \u2502 \u2502 \u2502 \u2502\n 181. King Shah Bekht and his\u2502 \u2502 \u2502 \u2502\n Vizier Er Rehwan \u2502 \u2502 \u2502 \u2502\n _a._ Story of the Man \u2502 \u2502 \u2502 \u2502\n of Khorassan \u2502 \u2502 \u2502 \u2502\n his son and his\u2502 \u2502 \u2502 \u2502\n governor \u2502 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Singer and the \u2502 \u2502 \u2502 \u2502\n Druggist \u2502 \u2502 \u2502 \u2502\n _c._ Story of the King\u2502 \u2502 \u2502 \u2502\n who knew the \u2502 \u2502 \u2502 \u2502\n quintessence of\u2502 \u2502 \u2502 \u2502\n things \u2502 \u2502 \u2502 \u2502\n _d._ Story of the Rich\u2502 \u2502 \u2502 \u2502\n Man who gave \u2502 \u2502 \u2502 \u2502\n his fair \u2502 \u2502 \u2502 \u2502\n Daughter in \u2502 \u2502 \u2502 \u2502\n Marriage to the\u2502 \u2502 \u2502 \u2502\n Poor Old Man \u2502 \u2502 \u2502 \u2502\n _e._ Story of the Rich\u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502\n Wasteful Son \u2502 \u2502 \u2502 \u2502\n _f._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n who fell in \u2502 \u2502 \u2502 \u2502\n love with the \u2502 \u2502 \u2502 \u2502\n Picture \u2502 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n Fuller and his \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _h._ Story of the Old \u2502 \u2502 \u2502 \u2502\n Woman, the \u2502 \u2502 \u2502 \u2502\n Merchant, and \u2502 \u2502 \u2502 \u2502\n the King \u2502 \u2502 \u2502 \u2502\n _i._ Story of the \u2502 \u2502 \u2502 \u2502\n credulous \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 \u2502 \u2502\n _j._ Story of the \u2502 \u2502 \u2502 \u2502\n Unjust King and\u2502 \u2502 \u2502 \u2502\n the Tither \u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502\n David and \u2502 \u2502 \u2502 \u2502\n Solomon \u2502 \u2502 \u2502 \u2502\n _k._ Story of the \u2502 \u2502 \u2502 \u2502\n Thief and the \u2502 \u2502 \u2502 \u2502\n Woman \u2502 \u2502 \u2502 \u2502\n _l._ Story of the \u2502 \u2502 \u2502 \u2502\n Three Men and \u2502 \u2502 \u2502 \u2502\n our Lord Jesus \u2502 \u2502 \u2502 \u2502\n _ll._ The \u2502 \u2502 \u2502 \u2502\n Disciple\u2019s \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502\n _m._ Story of the \u2502 \u2502 \u2502 \u2502\n Dethroned King \u2502 \u2502 \u2502 \u2502\n whose kingdom \u2502 \u2502 \u2502 \u2502\n and good were \u2502 \u2502 \u2502 \u2502\n restored to him\u2502 \u2502 \u2502 \u2502\n _n._ Story of the Man \u2502 \u2502 \u2502 \u2502\n whose caution \u2502 \u2502 \u2502 \u2502\n was the cause \u2502 \u2502 \u2502 \u2502\n of his Death \u2502 \u2502 \u2502 \u2502\n _o._ Story of the Man \u2502 \u2502 \u2502 \u2502\n who was lavish \u2502 \u2502 \u2502 \u2502\n of his house \u2502 \u2502 \u2502 \u2502\n and his victual\u2502 \u2502 \u2502 \u2502\n to one whom he \u2502 \u2502 \u2502 \u2502\n knew not \u2502 \u2502 \u2502 \u2502\n _p._ Story of the \u2502 \u2502 \u2502 \u2502\n Idiot and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502\n _q._ Story of Khelbes \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502\n and the Learned\u2502 \u2502 \u2502 \u2502\n Man \u2502 \u2502 \u2502 \u2502\n _r._ Story of the \u2502 \u2502 \u2502 \u2502\n Pious Woman \u2502 \u2502 \u2502 \u2502\n accused of \u2502 \u2502 \u2502 \u2502\n lewdness \u2502 \u2502 \u2502 \u2502\n _s._ Story of the \u2502 \u2502 \u2502 \u2502\n Journeyman and \u2502 \u2502 \u2502 \u2502\n the Girl \u2502 \u2502 \u2502 \u2502\n _t._ Story of the \u2502 \u2502 \u2502 \u2502\n Weaver who \u2502 \u2502 \u2502 \u2502\n became a \u2502 \u2502 \u2502 \u2502\n Physician by \u2502 \u2502 \u2502 \u2502\n his Wife\u2019s \u2502 \u2502 \u2502 \u2502\n commandment \u2502 \u2502 \u2502 \u2502\n _u._ Story of the Two \u2502 \u2502 \u2502 \u2502\n Sharpers who \u2502 \u2502 \u2502 \u2502\n cheated each \u2502 \u2502 \u2502 \u2502\n his fellow \u2502 \u2502 \u2502 \u2502\n _v._ Story of the \u2502 \u2502 \u2502 \u2502\n Sharpers with \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502\n Money-changer \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 \u2502 \u2502 \u2502\n _w._ Story of the \u2502 \u2502 \u2502 \u2502\n Sharper and the\u2502 \u2502 \u2502 \u2502\n Merchants \u2502 \u2502 \u2502 \u2502\n _wa._ Story of \u2502 \u2502 \u2502 \u2502\n the Hawk and \u2502 \u2502 \u2502 \u2502\n the Locust \u2502 \u2502 \u2502 \u2502\n _x._ Story of the King\u2502 \u2502 \u2502 \u2502\n and his \u2502 \u2502 \u2502 \u2502\n Chamberlain\u2019s \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _xa._ Story of \u2502 \u2502 \u2502 \u2502\n the Old Woman \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Draper\u2019s Wife \u2502 \u2502 \u2502 \u2502\n _y._ Story of the \u2502 \u2502 \u2502 \u2502\n Foul-favoured \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502\n Fair Wife \u2502 \u2502 \u2502 \u2502\n _z._ Story of the King\u2502 \u2502 \u2502 \u2502\n who lost \u2502 \u2502 \u2502 \u2502\n Kingdom and \u2502 \u2502 \u2502 \u2502\n Wife and \u2502 \u2502 \u2502 \u2502\n Wealth, and God\u2502 \u2502 \u2502 \u2502\n restored them \u2502 \u2502 \u2502 \u2502\n to him \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502\n Selim and Selma\u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502\n the King of \u2502 \u2502 \u2502 \u2502\n Hind and his \u2502 \u2502 \u2502 \u2502\n Vizier \u2502 \u2502 \u2502 \u2502\n 182. El Melik Ez Zahir \u2502 \u2502 \u2502 \u2502\n Rukneddin Bibers El \u2502 \u2502 \u2502 \u2502\n Bunducdari, and the \u2502 \u2502 \u2502 \u2502\n Sixteen Officers of \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _d._ The Fourth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _e._ The Fifth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _f._ The Sixth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _h._ The Eighth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _ha._ The Thief\u2019s\u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502\n _i._ The Ninth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _j._ The Tenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _k._ The Eleventh \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _l._ The Twelfth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _m._ The Thirteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _n._ The Fourteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _na._ A Merry \u2502 \u2502 \u2502 \u2502\n Jest of a Thief\u2502 \u2502 \u2502 \u2502\n _nb._ Story of \u2502 \u2502 \u2502 \u2502\n the Old Sharper\u2502 \u2502 \u2502 \u2502\n _o._ The Fifteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _p._ The Sixteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n 183. Abdallah Ben Nafi, and \u2502 \u2502 \u2502 \u2502\n the King\u2019s Son of \u2502 \u2502 \u2502 \u2502\n Cashgbar \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Damsel Tuhfet \u2502 \u2502 \u2502 \u2502\n El Culoub and \u2502 \u2502 \u2502 \u2502\n Khalif Haroun \u2502 \u2502 \u2502 \u2502\n Er Reshid \u2502 \u2502 \u2502 \u2502\n 184. Women\u2019s Craft \u2502 \u2502 \u2502 2 \u2502 3\n 185. Noureddin Ali of \u2502 \u2502 \u2502 \u2502\n Damascus and the \u2502 \u2502 \u2502 \u2502\n Damsel Sitt El Milah \u2502 \u2502 \u2502 \u2502\n 186. El Abbas and the King\u2019s\u2502 \u2502 \u2502 \u2502\n Daughter of Baghdad \u2502 \u2502 \u2502 \u2502\n 187. The Two Kings and the \u2502 \u2502 \u2502 \u2502\n Vizier\u2019s Daughters \u2502 \u2502 \u2502 \u2502\n 188. The Favourite and her \u2502 \u2502 \u2502 \u2502\n Lover \u2502 \u2502 \u2502 \u2502\n 189. The Merchant of Cairo \u2502 \u2502 \u2502 \u2502\n and the Favourite of \u2502 \u2502 \u2502 \u2502\n the Khalif El Mamoun \u2502 \u2502 \u2502 \u2502\n El Hakim bi Amrillah \u2502 \u2502 \u2502 \u2502\n 190. Conclusion \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502\n *191. History of Prince Zeyn \u2502 \u2502 \u2502 \u2502\n Alasnam \u2502 8 \u2502 5 \u2502 4 \u2502\n *192. History of Codadad and \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 8 \u2502 5 \u2502 4 \u2502\n *_a._ History of the \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Deryabar \u2502 8 \u2502 5 \u2502 4 \u2502\n *193. Story of Aladdin, or \u2502 \u2502 \u2502 \u2502\n the Wonderful Lamp \u2502 9, 10 \u2502 5, 6 \u2502 4 \u2502\n *194. Adventures of the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 10 \u2502 6 \u2502 5 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Blind Man, Baba\u2502 \u2502 \u2502 \u2502\n Abdallah \u2502 10 \u2502 6 \u2502 5 \u2502\n *_b._ Story of Sidi \u2502 \u2502 \u2502 \u2502\n Numan \u2502 10 \u2502 6 \u2502 5 \u2502\n *_c._ Story of Cogia \u2502 \u2502 \u2502 \u2502\n Hassan Alhabbal\u2502 10, 11 \u2502 6 \u2502 5 \u2502\n *195. Story of Ali Baba and \u2502 \u2502 \u2502 \u2502\n the Forty Thieves \u2502 11 \u2502 6 \u2502 5 \u2502\n *196. Story of Ali Cogia, a \u2502 \u2502 \u2502 \u2502\n Merchant of Bagdad \u2502 11 \u2502 7 \u2502 5 \u2502\n *197. Story of Prince Ahmed \u2502 \u2502 \u2502 \u2502\n and the Fairy Peri \u2502 \u2502 \u2502 \u2502\n Banou \u2502 12 \u2502 7 \u2502 5 \u2502\n *198. Story of the Sisters \u2502 \u2502 \u2502 \u2502\n who envied their \u2502 \u2502 \u2502 \u2502\n younger sister \u2502 12 \u2502 7 \u2502 5 \u2502\n 199. (Anecdote of Jaafar the\u2502 \u2502 \u2502 \u2502\n Barmecide, = No. 39) \u2502 \u2502 \u2502 \u2502\n 200. The Adventures of Ali \u2502 \u2502 \u2502 \u2502\n and Zaher of Damascus\u2502 \u2502 \u2502 \u2502\n 201. The Adventures of the \u2502 \u2502 \u2502 \u2502\n Fisherman, Judar of \u2502 \u2502 \u2502 \u2502\n Cairo, and his \u2502 \u2502 \u2502 \u2502\n meeting with the Moor\u2502 \u2502 \u2502 \u2502\n Mahmood and the \u2502 \u2502 \u2502 \u2502\n Sultan Beibars \u2502 \u2502 \u2502 \u2502\n 202. The Physician and the \u2502 \u2502 \u2502 \u2502\n young man of Mosul \u2502 \u2502 \u2502 \u2502 1\n 203. Story of the Sultan of \u2502 \u2502 \u2502 \u2502\n Yemen and his three \u2502 \u2502 \u2502 \u2502\n sons \u2502 \u2502 \u2502 6 \u2502 3\n 204. Story of the Three \u2502 \u2502 \u2502 \u2502\n Sharpers and the \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 6 \u2502 3\n _a._ Adventures of the\u2502 \u2502 \u2502 \u2502\n Abdicated \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 6 \u2502 3\n _b._ History of \u2502 \u2502 \u2502 \u2502\n Mahummud, \u2502 \u2502 \u2502 \u2502\n Sultan of Cairo\u2502 \u2502 \u2502 6 \u2502 3\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n First Lunatic \u2502 \u2502 8 \u2502 6 \u2502 3\n _d._ (Story of the \u2502 \u2502 \u2502 \u2502\n Second Lunatic \u2502 \u2502 \u2502 \u2502\n = No. 184) \u2502 \u2502 \u2502 2 \u2502 3\n _e._ Story of the Sage\u2502 \u2502 \u2502 \u2502\n and his Pupil \u2502 \u2502 \u2502 6 \u2502 3\n _f._ Night adventure \u2502 \u2502 \u2502 \u2502\n of the Sultan \u2502 \u2502 \u2502 6 \u2502 3\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n first foolish \u2502 \u2502 \u2502 \u2502\n man \u2502 \u2502 \u2502 \u2502 3\n _h._ Story of the \u2502 \u2502 \u2502 \u2502\n broken-backed \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 6 \u2502 3\n _i._ Story of the \u2502 \u2502 \u2502 \u2502\n wry-mouthed \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 6 \u2502 3\n _j._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502\n second visit to\u2502 \u2502 \u2502 \u2502\n the Sisters \u2502 \u2502 \u2502 6 \u2502 3\n _k._ Story of the \u2502 \u2502 \u2502 \u2502\n Sisters and the\u2502 \u2502 \u2502 \u2502\n Sultana, their \u2502 \u2502 \u2502 \u2502\n mother \u2502 \u2502 \u2502 6 \u2502 3\n 205. Story of the Avaricious\u2502 \u2502 \u2502 \u2502\n Cauzee and his wife \u2502 \u2502 \u2502 6 \u2502 3\n 206. Story of the Bang-Eater\u2502 \u2502 \u2502 \u2502\n and the Cauzee \u2502 \u2502 \u2502 6 \u2502 3\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Bang-Eater and \u2502 \u2502 \u2502 \u2502\n his wife \u2502 \u2502 \u2502 6 \u2502 3\n _b._ Continuation of \u2502 \u2502 \u2502 \u2502\n the Fisherman, \u2502 \u2502 \u2502 \u2502\n or Bang-Eater\u2019s\u2502 \u2502 \u2502 \u2502\n Adventures \u2502 \u2502 \u2502 6 \u2502 3\n 207. The Sultan and the \u2502 \u2502 \u2502 \u2502\n Traveller Mhamood \u2502 \u2502 \u2502 \u2502\n AlHyjemmee \u2502 \u2502 \u2502 6 \u2502 3\n _a._ The Koord Robber \u2502 \u2502 \u2502 \u2502\n (= No. 33) \u2502 \u2502 \u2502 \u2502 3\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Husbandman \u2502 \u2502 \u2502 \u2502 3\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n Three Princes \u2502 \u2502 \u2502 \u2502\n and Enchanting \u2502 \u2502 \u2502 \u2502\n Bird \u2502 \u2502 \u2502 6 \u2502 3\n _d._ Story of a Sultan\u2502 \u2502 \u2502 \u2502\n of Yemen and \u2502 \u2502 \u2502 \u2502\n his three Sons \u2502 \u2502 \u2502 6 \u2502 4\n _e._ Story of the \u2502 \u2502 \u2502 \u2502\n first Sharper \u2502 \u2502 \u2502 \u2502\n in the Cave \u2502 \u2502 \u2502 \u2502 4\n _f._ Story of the \u2502 \u2502 \u2502 \u2502\n second Sharper \u2502 \u2502 \u2502 \u2502 4\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n third Sharper \u2502 \u2502 \u2502 \u2502 4\n _h._ History of the \u2502 \u2502 \u2502 \u2502\n Sultan of Hind \u2502 \u2502 \u2502 5 \u2502 4\n 208. Story of the \u2502 \u2502 \u2502 \u2502\n Fisherman\u2019s Son \u2502 \u2502 \u2502 \u2502 4\n 209. Story of Abou Neeut and\u2502 \u2502 \u2502 \u2502\n Abou Neeuteen \u2502 \u2502 \u2502 6 \u2502 4\n 210. Story of the Prince of \u2502 \u2502 \u2502 \u2502\n Sind, and Fatima, \u2502 \u2502 \u2502 \u2502\n daughter of Amir Bin \u2502 \u2502 \u2502 \u2502\n Naomaun \u2502 \u2502 \u2502 6 \u2502 4\n 211. Story of the Lovers of \u2502 \u2502 \u2502 \u2502\n Syria, or the Heroine\u2502 \u2502 \u2502 6 \u2502 4\n 212. Story of Hyjauje, the \u2502 \u2502 \u2502 \u2502\n tyrannical Governor \u2502 \u2502 \u2502 \u2502\n of Confeh, and the \u2502 \u2502 \u2502 \u2502\n young Syed \u2502 \u2502 \u2502 \u2502 4\n 213. Story of the Sultan \u2502 \u2502 \u2502 \u2502\n Haieshe \u2502 \u2502 \u2502 \u2502 4\n 214. Story told by a \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 \u2502 \u2502 \u2502 4\n 215. The Adventures of Mazin\u2502 \u2502 \u2502 \u2502\n of Khorassaun \u2502 \u2502 \u2502 6 \u2502 4, 5\n 216. Adventure of Haroon Al \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 \u2502 \u2502 6 \u2502 5\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Sultan of \u2502 \u2502 \u2502 \u2502\n Bussorah \u2502 \u2502 \u2502 \u2502 5\n _b._ Nocturnal \u2502 \u2502 \u2502 \u2502\n adventures of \u2502 \u2502 \u2502 \u2502\n Haroon Al \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 \u2502 \u2502 \u2502 5\n _c._ Story related by \u2502 \u2502 \u2502 \u2502\n Munjaub \u2502 \u2502 \u2502 \u2502 5\n _d._ Story of the \u2502 \u2502 \u2502 \u2502\n Sultan, the \u2502 \u2502 \u2502 \u2502\n Dirveshe and \u2502 \u2502 \u2502 \u2502\n the Barber\u2019s \u2502 \u2502 \u2502 \u2502\n Son \u2502 \u2502 \u2502 \u2502 5\n _e._ Story of the \u2502 \u2502 \u2502 \u2502\n Bedouin\u2019s Wife \u2502 \u2502 \u2502 \u2502 5\n _f._ Story of the Wife\u2502 \u2502 \u2502 \u2502\n and her two \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 \u2502 \u2502 \u2502 5\n 217. Adventures of Aleefa, \u2502 \u2502 \u2502 \u2502\n daughter of \u2502 \u2502 \u2502 \u2502\n Mherejaun, Sultan of \u2502 \u2502 \u2502 \u2502\n Hind, and Eusuff, son\u2502 \u2502 \u2502 \u2502\n of Sohul, Sultan of \u2502 \u2502 \u2502 \u2502\n Sind \u2502 \u2502 \u2502 6 \u2502 5\n 218. Adventures of the three\u2502 \u2502 \u2502 \u2502\n Princes, sons of the \u2502 \u2502 \u2502 \u2502\n Sultan of China \u2502 \u2502 \u2502 5 \u2502 5\n 219. Story of the Gallant \u2502 \u2502 \u2502 \u2502\n Officer \u2502 \u2502 \u2502 \u2502 5\n 220. Story of another \u2502 \u2502 \u2502 \u2502\n officer \u2502 \u2502 \u2502 \u2502 5\n 221. Story of the Idiot and \u2502 \u2502 \u2502 \u2502\n his Asses \u2502 \u2502 \u2502 \u2502 5\n 222. Story of the Lady of \u2502 \u2502 \u2502 \u2502\n Cairo and the Three \u2502 \u2502 \u2502 \u2502\n Debauchees \u2502 \u2502 \u2502 \u2502 5\n 223. Story of the Good \u2502 \u2502 \u2502 \u2502\n Vizier unjustly \u2502 \u2502 \u2502 \u2502\n imprisoned \u2502 \u2502 \u2502 6 \u2502 5\n 224. Story of the Prying \u2502 \u2502 \u2502 \u2502\n Barber and the young \u2502 \u2502 \u2502 \u2502\n man of Cairo \u2502 \u2502 \u2502 \u2502 5\n 225. Story of the Lady of \u2502 \u2502 \u2502 \u2502\n Cairo and her four \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 \u2502 \u2502 6 \u2502 5\n _a._ The Cauzee\u2019s \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 5\n _b._ The Syrian \u2502 \u2502 \u2502 \u2502 5, 6\n _c._ The Caim-makaum\u2019s\u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 6\n _d._ Story told by the\u2502 \u2502 \u2502 \u2502\n Fourth Gallant \u2502 \u2502 \u2502 \u2502 6\n 226. Story of a Hump-backed \u2502 \u2502 \u2502 \u2502\n Porter \u2502 \u2502 \u2502 \u2502 6\n 227. The Aged Porter of \u2502 \u2502 \u2502 \u2502\n Cairo and the Artful \u2502 \u2502 \u2502 \u2502\n Female Thief \u2502 \u2502 \u2502 \u2502 6\n 228. Mhassun and his tried \u2502 \u2502 \u2502 \u2502\n friend Mouseh \u2502 \u2502 \u2502 \u2502 6\n 229. Mahummud Julbee, son to\u2502 \u2502 \u2502 \u2502\n an Ameer of Cairo \u2502 \u2502 \u2502 \u2502 6\n 230. The Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 6\n 231. The Artful Wife \u2502 \u2502 \u2502 \u2502 6\n 232. The Cauzee\u2019s Wife \u2502 \u2502 \u2502 \u2502 6\n 233. Story of the Merchant, \u2502 \u2502 \u2502 \u2502\n his Daughter, and the\u2502 \u2502 \u2502 \u2502\n Prince of Eerauk \u2502 \u2502 \u2502 \u2502 6\n 234. The Two Orphans \u2502 \u2502 \u2502 \u2502 6\n 235. Story of another \u2502 \u2502 \u2502 \u2502\n Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 6\n 236. Story of the Son who \u2502 \u2502 \u2502 \u2502\n attempted his \u2502 \u2502 \u2502 \u2502\n Father\u2019s Wives \u2502 \u2502 \u2502 \u2502 6\n 237. The Two Wits of Cairo \u2502 \u2502 \u2502 \u2502\n and Syria \u2502 \u2502 \u2502 \u2502 6\n 238. Ibrahim and Mouseh \u2502 \u2502 \u2502 \u2502 6\n 239. The Viziers Ahmed and \u2502 \u2502 \u2502 \u2502\n Mahummud \u2502 \u2502 \u2502 \u2502 6, 7\n 240. The Son addicted to \u2502 \u2502 \u2502 \u2502\n Theft \u2502 \u2502 \u2502 \u2502 7\n 241. Adventures of the \u2502 \u2502 \u2502 \u2502\n Cauzee, his Wife, &c.\u2502 \u2502 \u2502 6 \u2502 7\n _a._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502\n Story of \u2502 \u2502 \u2502 \u2502\n Himself \u2502 \u2502 \u2502 6 \u2502 7\n 242. Story of Shaykh Nukheet\u2502 \u2502 \u2502 \u2502\n the Fisherman, who \u2502 \u2502 \u2502 \u2502\n became favourite to a\u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 7\n _a._ Story of the King\u2502 \u2502 \u2502 \u2502\n of Andalusia \u2502 \u2502 \u2502 \u2502 7\n 243. Story of Teilone, \u2502 \u2502 \u2502 \u2502\n Sultan of Egypt \u2502 \u2502 \u2502 \u2502 7\n 244. Story of the Retired \u2502 \u2502 \u2502 \u2502\n Man and his Servant \u2502 \u2502 \u2502 \u2502 7\n 245. The Merchant\u2019s Daughter\u2502 \u2502 \u2502 \u2502\n who married the \u2502 \u2502 \u2502 \u2502\n Emperor of China \u2502 \u2502 \u2502 \u2502 7\n *246. New Adventures of the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 8 \u2502 7 \u2502\n *247. The Physician and the \u2502 \u2502 \u2502 \u2502\n young Purveyor of \u2502 \u2502 \u2502 \u2502\n Bagdad \u2502 \u2502 8 \u2502 \u2502\n *248. The Wise Heycar \u2502 \u2502 8 \u2502 7 \u2502\n *249. Attaf the Generous \u2502 \u2502 9 \u2502 7 \u2502\n *250. Prince Habib and \u2502 \u2502 \u2502 \u2502\n Dorrat-al-Gawas \u2502 \u2502 9 \u2502 7 \u2502\n *251. The Forty Wazirs \u2502 \u2502 \u2502 1 \u2502\n *_a._ Story of Shaykh \u2502 \u2502 \u2502 \u2502\n Shahabeddin \u2502 \u2502 \u2502 1 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502\n Gardener, his \u2502 \u2502 \u2502 \u2502\n Son, and the \u2502 \u2502 \u2502 \u2502\n Ass \u2502 \u2502 \u2502 1 \u2502\n *_c._ The Sultan \u2502 \u2502 \u2502 \u2502\n Mahmoud and his\u2502 \u2502 \u2502 \u2502\n Wazir \u2502 \u2502 \u2502 1 \u2502\n *_d._ Story of the \u2502 \u2502 \u2502 \u2502\n Brahman \u2502 \u2502 \u2502 \u2502\n Padmanaba and \u2502 \u2502 \u2502 \u2502\n the young \u2502 \u2502 \u2502 \u2502\n Fyquai \u2502 \u2502 \u2502 1 \u2502\n *_e._ Story of Sultan \u2502 \u2502 \u2502 \u2502\n Akshid \u2502 \u2502 \u2502 1 \u2502\n *_f._ Story of the \u2502 \u2502 \u2502 \u2502\n Husband, the \u2502 \u2502 \u2502 \u2502\n Lover and the \u2502 \u2502 \u2502 \u2502\n Thief \u2502 \u2502 \u2502 1 \u2502\n *_g._ Story of the \u2502 \u2502 \u2502 \u2502\n Prince of \u2502 \u2502 \u2502 \u2502\n Carisme and the\u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Georgia \u2502 \u2502 \u2502 1 \u2502\n *_h._ The Cobbler and \u2502 \u2502 \u2502 \u2502\n the King\u2019s \u2502 \u2502 \u2502 \u2502\n Daughter \u2502 \u2502 \u2502 1 \u2502\n *_i._ The Woodcutter \u2502 \u2502 \u2502 \u2502\n and the Genius \u2502 \u2502 \u2502 1 \u2502\n *_j._ The Royal Parrot \u2502 \u2502 \u2502 1 \u2502\n *252. Story of the King and \u2502 \u2502 \u2502 \u2502\n Queen of Abyssinia \u2502 \u2502 \u2502 6 \u2502\n *253. Story of Princess Amina\u2502 \u2502 \u2502 7 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Tartary \u2502 \u2502 \u2502 7 \u2502\n *_b._ Story told by the\u2502 \u2502 \u2502 \u2502\n Old Mans\u2019 Wife \u2502 \u2502 \u2502 7 \u2502\n *254. Story of Ali Johari \u2502 \u2502 \u2502 7 \u2502\n *255. Story of the two \u2502 \u2502 \u2502 \u2502\n Princes of Cochin \u2502 \u2502 \u2502 \u2502\n Chin \u2502 \u2502 \u2502 7 \u2502\n *256. Story of the Two \u2502 \u2502 \u2502 \u2502\n Husbands \u2502 \u2502 \u2502 7 \u2502\n *_a._ Story of Abdallah\u2502 \u2502 \u2502 7 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502\n Favourite \u2502 \u2502 \u2502 7 \u2502\n *257. Story of Yusuf and the \u2502 \u2502 \u2502 \u2502\n Indian Merchant \u2502 \u2502 \u2502 7 \u2502\n *258. Story of Prince Benazir\u2502 \u2502 \u2502 7 \u2502\n *259. Story of Selim, Sultan \u2502 \u2502 \u2502 \u2502\n of Egypt \u2502 \u2502 \u2502 7 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Cobbler\u2019s Wife \u2502 \u2502 \u2502 7 \u2502\n *_b._ Story of Adileh \u2502 \u2502 \u2502 7 \u2502\n *_c._ Story of the \u2502 \u2502 \u2502 \u2502\n scarred \u2502 \u2502 \u2502 \u2502\n Kalender \u2502 \u2502 \u2502 7 \u2502\n *_d._ Continuation of \u2502 \u2502 \u2502 \u2502\n the story of \u2502 \u2502 \u2502 \u2502\n Selim \u2502 \u2502 \u2502 7 \u2502\n *260. Story of Seif Sul Yesn \u2502 \u2502 \u2502 \u2502\n 261. Story of the Labourer \u2502 \u2502 \u2502 \u2502\n and the Chair \u2502 \u2502 \u2502 \u2502 A\n 262. Story of Ahmed the \u2502 \u2502 \u2502 \u2502\n Orphan \u2502 \u2502 \u2502 \u2502 A\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\n \u2502 \u2502 Von \u2502 \u2502\n \u2502 \u2502 Hammer\u2019s \u2502 \u2502\n \u2502Scott.\u2502 MS. \u2502Zinserling.\u2502Lamb.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\n Introduction \u2502 - \u2502 \u2502 \u2502\n Story of King Shahryar \u2502 \u2502 (Full \u2502 \u2502\n and his brother \u2502 \u2502 contents \u2502 \u2502\n \u2502 \u2502 from \u2502 \u2502\n \u2502 \u2502Introd. to \u2502 \u2502\n \u2502 \u2502 No. 4 not \u2502 \u2502\n \u2502 \u2502 given: 3e \u2502 \u2502\n \u2502 \u2502 and 4 are \u2502 \u2502\n \u2502 \u2502apparently \u2502 \u2502\n \u2502 1 \u2502 wanting.) \u2502 \u2502\n _a._ Tale of the Bull \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 1 \u2502 \u2502 \u2502\n 1. Tale of the Trader and \u2502 \u2502 \u2502 \u2502\n the Jinni \u2502 1 \u2502 \u2502 \u2502\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 \u2502 \u2502\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 \u2502 \u2502\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 - \u2502 \u2502 \u2502\n 2. The Fisherman and the \u2502 \u2502 \u2502 \u2502\n Jinni \u2502 1 \u2502 \u2502 \u2502\n _a._ Tale of the Wazir\u2502 \u2502 \u2502 \u2502\n and the Sage \u2502 \u2502 \u2502 \u2502\n Duban \u2502 1 \u2502 \u2502 \u2502\n _ab._ Story of \u2502 \u2502 \u2502 \u2502\n King Sindibad \u2502 \u2502 \u2502 \u2502\n and his Falcon \u2502 - \u2502 \u2502 \u2502\n _ac._ Tale of the\u2502 \u2502 \u2502 \u2502\n Husband and the\u2502 \u2502 \u2502 \u2502\n Parrot \u2502 1 \u2502 \u2502 \u2502\n _ad._ Tale of the\u2502 \u2502 \u2502 \u2502\n Prince and the \u2502 \u2502 \u2502 \u2502\n Ogress \u2502 1 \u2502 \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Ensorcelled \u2502 \u2502 \u2502 \u2502\n Prince \u2502 1 \u2502 \u2502 \u2502\n 3. The Porter and the \u2502 \u2502 \u2502 \u2502\n Three Ladies of \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 1 \u2502 \u2502 \u2502\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 1 \u2502 \u2502 \u2502\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s Tale\u2502 1 \u2502 \u2502 \u2502\n _ba._ Tale of the\u2502 \u2502 \u2502 \u2502\n Envier and the \u2502 \u2502 \u2502 \u2502\n Envied \u2502 1 \u2502 \u2502 \u2502\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 1 \u2502 \u2502 \u2502\n _d._ The Eldest Lady\u2019s\u2502 \u2502 \u2502 \u2502\n Tale \u2502 1 \u2502 \u2502 \u2502\n _e._ Tale of the \u2502 \u2502 \u2502 \u2502\n Portress \u2502 1 \u2502 \u2502 \u2502\n Conclusion of the Story\u2502 \u2502 \u2502 \u2502\n of the Porter and \u2502 \u2502 \u2502 \u2502\n three Ladies \u2502 1 \u2502 \u2502 \u2502\n 4. Tale of the Three \u2502 \u2502 \u2502 \u2502\n Apples \u2502 2 \u2502 \u2502 \u2502\n 5. Tale of Nur Al-Din and \u2502 \u2502 \u2502 \u2502\n his Son Badr Al-Din \u2502 \u2502 \u2502 \u2502\n Hasan \u2502 2 \u2502 1 \u2502 \u2502\n 6. The Hunchback\u2019s Tale \u2502 2 \u2502 1 \u2502 \u2502\n _a._ The Nazarene \u2502 \u2502 \u2502 \u2502\n Broker\u2019s Story \u2502 2 \u2502 1 \u2502 \u2502\n _b._ The Reeve\u2019s Tale \u2502 2 \u2502 1 \u2502 \u2502\n _c._ Tale of the \u2502 \u2502 \u2502 \u2502\n Jewish Doctor \u2502 2 \u2502 1 \u2502 \u2502\n _d._ Tale of the \u2502 \u2502 \u2502 \u2502\n Tailor \u2502 2 \u2502 1 \u2502 \u2502\n _e._ The Barber\u2019s Tale\u2502 \u2502 \u2502 \u2502\n of Himself \u2502 2 \u2502 1 \u2502 \u2502\n _ea._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his First \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n _eb._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Second \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n _ec._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Third \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n _ed._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Fourth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n _ee._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Fifth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n _ef._ The \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502\n of his Sixth \u2502 \u2502 \u2502 \u2502\n Brother \u2502 2 \u2502 1 \u2502 \u2502\n The End of the Tailor\u2019s\u2502 \u2502 \u2502 \u2502\n Tale \u2502 2 \u2502 1 \u2502 \u2502\n 7. Nur Al-Din Ali and the \u2502 \u2502 \u2502 \u2502\n Damsel Anis Al-Jalis \u2502 3 \u2502 1 \u2502 \u2502\n 8. Tale of Ghanim Bin \u2502 \u2502 \u2502 \u2502\n Ayyub, the \u2502 \u2502 \u2502 \u2502\n Distraught, the \u2502 \u2502 \u2502 \u2502\n Thrall o\u2019 Love \u2502 4 \u2502 1 \u2502 \u2502\n _a._ Tale of the First\u2502 \u2502 \u2502 \u2502\n Eunuch, Bukhayt\u2502 \u2502 ? \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Second Eunuch, \u2502 \u2502 \u2502 \u2502\n Kafur \u2502 \u2502 ? \u2502 \u2502\n 9. Tale of King Omar Bin \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019uman, and his \u2502 \u2502 \u2502 \u2502\n sons Sharrkan and Zau\u2502 \u2502 \u2502 \u2502\n Al-Makan \u2502 \u2502 1 \u2502 \u2502\n _a._ Tale of Taj \u2502 \u2502 \u2502 \u2502\n Al-Muluk and \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502\n Dunya \u2502 \u2502 1 \u2502 \u2502\n _aa._ Tale of \u2502 \u2502 \u2502 \u2502\n Aziz and Azizah\u2502 \u2502 1 \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502\n Hashish-Eater \u2502 \u2502 ? \u2502 \u2502\n _c._ Tale of Hammad \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 \u2502 1 \u2502 \u2502\n 10. The Birds and Beasts \u2502 \u2502(Nos. 10\u201319\u2502 \u2502\n and the Carpenter \u2502 \u2502represented\u2502 \u2502\n \u2502 \u2502 by 7 \u2502 \u2502\n \u2502 \u2502 Fables.) \u2502 \u2502\n 11. The Hermits \u2502 \u2502 \u2502 \u2502\n 12. The Water-fowl and the \u2502 \u2502 \u2502 \u2502\n Tortoise \u2502 \u2502 \u2502 \u2502\n 13. The Wolf and the Fox \u2502 \u2502 \u2502 \u2502\n _a._ Tale of the \u2502 \u2502 \u2502 \u2502\n Falcon and the \u2502 \u2502 \u2502 \u2502\n Partridge \u2502 \u2502 \u2502 \u2502\n 14. The Mouse and the \u2502 \u2502 \u2502 \u2502\n Ichneumon \u2502 \u2502 \u2502 \u2502\n 15. The Cat and the Crow \u2502 \u2502 \u2502 \u2502\n 16. The Fox and the Crow \u2502 \u2502 \u2502 \u2502\n _a._ The Flea and the \u2502 \u2502 \u2502 \u2502\n Mouse \u2502 \u2502 \u2502 \u2502\n _b._ The Saker and the\u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 \u2502 \u2502\n _c._ The Sparrow and \u2502 \u2502 \u2502 \u2502\n the Eagle \u2502 \u2502 \u2502 \u2502\n 17. The Hedgehog and the \u2502 \u2502 \u2502 \u2502\n Wood Pigeons \u2502 \u2502 \u2502 \u2502\n _a._ The Merchant and \u2502 \u2502 \u2502 \u2502\n the Two \u2502 \u2502 \u2502 \u2502\n Sharpers \u2502 \u2502 \u2502 \u2502\n 18. The Thief and his \u2502 \u2502 \u2502 \u2502\n Monkey \u2502 \u2502 \u2502 \u2502\n _a._ The Foolish \u2502 \u2502 \u2502 \u2502\n Weaver \u2502 \u2502 \u2502 \u2502\n 19. The Sparrow and the \u2502 \u2502 \u2502 \u2502\n Peacock \u2502 \u2502 \u2502 \u2502\n 20. Ali Bin Bakkar and \u2502 \u2502 \u2502 \u2502\n Shams Al-Nahar \u2502 2, 3 \u2502 1 \u2502 \u2502\n 21. Tale of Kamar Al-Zaman \u2502 3 \u2502 1, 2 \u2502 \u2502\n _a._ Ni\u2019amah bin \u2502 \u2502 \u2502 \u2502\n Al-Rabia and \u2502 \u2502 \u2502 \u2502\n Naomi his \u2502 \u2502 \u2502 \u2502\n Slave-girl \u2502 \u2502 ? \u2502 \u2502\n 22. Ala Al-Din Abu \u2502 \u2502 \u2502 \u2502\n Al-Shamat \u2502 \u2502 2 \u2502 \u2502\n 23. Hatim of the Tribe of \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 \u2502 2 \u2502 1 \u2502\n 24. Ma\u2019an the son of Zaidah\u2502 \u2502 \u2502 \u2502\n and the three Girls \u2502 \u2502 2 \u2502 1 \u2502\n 25. Ma\u2019an son of Zaidah and\u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 \u2502 2 \u2502 1 \u2502\n 26. The City of Labtayt \u2502 \u2502 2 \u2502 1 \u2502\n 27. The Caliph Hisham and \u2502 \u2502 \u2502 \u2502\n the Arab Youth \u2502 \u2502 2 \u2502 1 \u2502\n 28. Ibrahim bin Al-Mahdi \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Barber-Surgeon \u2502 \u2502 2 \u2502 1 \u2502\n 29. The City of \u2502 \u2502 \u2502 \u2502\n Many-columned Iram \u2502 \u2502 \u2502 \u2502\n and Abdullah son of \u2502 \u2502 \u2502 \u2502\n Abi Kalabah \u2502 \u2502 2 \u2502 1 \u2502\n 30. Isaac of Mosul \u2502 \u2502 2 \u2502 1 \u2502\n 31. The Sweep and the Noble\u2502 \u2502 \u2502 \u2502\n Lady \u2502 \u2502 2 \u2502 1 \u2502\n 32. The Mock Caliph \u2502 \u2502 2 \u2502 1 \u2502\n 33. Ali the Persian \u2502 \u2502 2 \u2502 1 \u2502\n 34. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Slave-Girl and the \u2502 \u2502 \u2502 \u2502\n Imam Abu Yusuf \u2502 \u2502 - \u2502 - \u2502\n 35. The Lover who feigned \u2502 \u2502 \u2502 \u2502\n himself a Thief \u2502 \u2502 2 \u2502 1 \u2502\n 36. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502\n and the Bean-Seller \u2502 \u2502 2 \u2502 - \u2502\n 37. Abu Mohammed hight \u2502 \u2502 \u2502 \u2502\n Lazybones \u2502 \u2502 2 \u2502 - \u2502\n 38. Generous dealing of \u2502 \u2502 \u2502 \u2502\n Yahya bin Khalid the \u2502 \u2502 \u2502 \u2502\n Barmecide with Mansur\u2502 \u2502 ? \u2502 - \u2502\n 39. Generous Dealing of \u2502 \u2502 \u2502 \u2502\n Yahya son of Khalid \u2502 \u2502 \u2502 \u2502\n with a man who forged\u2502 \u2502 \u2502 \u2502\n a letter in his name \u2502 \u2502 ? \u2502 - \u2502\n 40. Caliph Al-Maamun and \u2502 \u2502 \u2502 \u2502\n the Strange Scholar \u2502 \u2502 2 \u2502 1 \u2502\n 41. Ali Shar and Zumurrud \u2502 \u2502 2 \u2502 1 \u2502\n 42. The Loves of Jubayr Bin\u2502 \u2502 \u2502 \u2502\n Umayr and the Lady \u2502 \u2502 \u2502 \u2502\n Budur \u2502 \u2502 2 \u2502 1 \u2502\n 43. The Man of Al-Yaman and\u2502 \u2502 \u2502 \u2502\n his six Slave-Girls \u2502 \u2502 2 \u2502 1 \u2502\n 44. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Damsel and Abu Nowas \u2502 \u2502 2 \u2502 1 \u2502\n 45. The Man who stole the \u2502 \u2502 \u2502 \u2502\n dish of gold whereon \u2502 \u2502 \u2502 \u2502\n the dog ate \u2502 \u2502 2 \u2502 1 \u2502\n 46. The Sharper of \u2502 \u2502 \u2502 \u2502\n Alexandria and the \u2502 \u2502 \u2502 \u2502\n Chief of Police \u2502 \u2502 2 \u2502 1 \u2502\n 47. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502\n the three Chiefs of \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 2 \u2502 1 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n new Cairo \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 2 \u2502 1 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n Bulak Police \u2502 \u2502 2 \u2502 1 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502\n Old Cairo \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 2 \u2502 1 \u2502\n 48. The Thief and the \u2502 \u2502 \u2502 \u2502\n Shroff \u2502 \u2502 - \u2502 - \u2502\n 49. The Chief of the Kus \u2502 \u2502 \u2502 \u2502\n Police and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 - \u2502 - \u2502\n 50. Ibrahim bin al-Mahdi \u2502 \u2502 \u2502 \u2502\n and the Merchant\u2019s \u2502 \u2502 \u2502 \u2502\n Sister \u2502 \u2502 2 \u2502 1 \u2502\n 51. The Woman whose hands \u2502 \u2502 \u2502 \u2502\n were cut off for \u2502 \u2502 \u2502 \u2502\n alms-giving \u2502 \u2502 2 \u2502 1 \u2502\n 52. The devout Israelite \u2502 \u2502 2 \u2502 1 \u2502\n 53. Abu Hassan Al-Ziyadi \u2502 \u2502 \u2502 \u2502\n and the Khorasan Man \u2502 \u2502 2 \u2502 1 \u2502\n 54. The Poor Man and his \u2502 \u2502 \u2502 \u2502\n Friend in Need \u2502 \u2502 - \u2502 - \u2502\n 55. The Ruined Man who \u2502 \u2502 \u2502 \u2502\n became rich again \u2502 \u2502 \u2502 \u2502\n through a dream \u2502 \u2502 2 \u2502 1 \u2502\n 56. Caliph Al-Mutawakkil \u2502 \u2502 \u2502 \u2502\n and his Concubine \u2502 \u2502 \u2502 \u2502\n Mahbubah \u2502 \u2502 2 \u2502 1 \u2502\n 57. Wardan the Butcher\u2019s \u2502 \u2502 \u2502 \u2502\n Adventure with the \u2502 \u2502 \u2502 \u2502\n Lady and the Bear \u2502 \u2502 2 \u2502 1 \u2502\n 58. The King\u2019s Daughter and\u2502 \u2502 \u2502 \u2502\n the Ape \u2502 \u2502 2 \u2502 1 \u2502\n 59. The Ebony Horse \u2502 5 \u2502 2 \u2502 - \u2502\n 60. Uns Al-Wujud and the \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Daughter \u2502 \u2502 \u2502 \u2502\n Rose-in-Hood \u2502 6 \u2502 2 \u2502 1 \u2502\n 61. Abu Nowas with the \u2502 \u2502 \u2502 \u2502\n Three Boys and the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 2 \u2502 1 \u2502\n 62. Abdullah bin Ma\u2019amar \u2502 \u2502 \u2502 \u2502\n with the Man of \u2502 \u2502 \u2502 \u2502\n Bassorah and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 2 \u2502 1 \u2502\n 63. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Ozrah \u2502 \u2502 - \u2502 - \u2502\n 64. The Wazir of Al-Yaman \u2502 \u2502 \u2502 \u2502\n and his young Brother\u2502 \u2502 2 \u2502 1 \u2502\n 65. The Loves of the Boy \u2502 \u2502 \u2502 \u2502\n and Girl at School \u2502 \u2502 2 \u2502 1 \u2502\n 66. Al-Mutalammis and his \u2502 \u2502 \u2502 \u2502\n Wife Umaymah \u2502 \u2502 - \u2502 - \u2502\n 67. Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502\n Zubaydah in the Bath \u2502 \u2502 2 \u2502 1 \u2502\n 68. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Three Poets \u2502 \u2502 2 \u2502 1 \u2502\n 69. Mus\u2019ab bin Al-Zubayr \u2502 \u2502 \u2502 \u2502\n and Ayishah his Wife \u2502 \u2502 2 \u2502 1 \u2502\n 70. Abu Al-Aswad and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 - \u2502 - \u2502\n 71. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n two Slave-Girls \u2502 \u2502 2 \u2502 1 \u2502\n 72. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Three Slave-Girls \u2502 \u2502 - \u2502 - \u2502\n 73. The Miller and his Wife\u2502 \u2502 2 \u2502 1 \u2502\n 74. The Simpleton and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 - \u2502 - \u2502\n 75. The Kazi Abu Yusuf with\u2502 \u2502 \u2502 \u2502\n Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502\n Queen Zubaydah \u2502 A \u2502 - \u2502 - \u2502\n 76. The Caliph Al-Hakim and\u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 2 \u2502 1 \u2502\n 77. King Kisra Anushirwan \u2502 \u2502 \u2502 \u2502\n and the Village \u2502 \u2502 \u2502 \u2502\n Damsel \u2502 \u2502 2 \u2502 1 \u2502\n 78. The Water-carrier and \u2502 \u2502 \u2502 \u2502\n the Goldsmith\u2019s Wife \u2502 \u2502 2 \u2502 1 \u2502\n 79. Khusrau and Shirin and \u2502 \u2502 \u2502 \u2502\n the Fisherman \u2502 \u2502 2 \u2502 1 \u2502\n 80. Yahya bin Khalid and \u2502 \u2502 \u2502 \u2502\n the Poor Man \u2502 \u2502 - \u2502 - \u2502\n 81. Mohammed al-Amin and \u2502 \u2502 \u2502 \u2502\n the Slave-Girl \u2502 \u2502 - \u2502 - \u2502\n 82. The Sons of Yahya bin \u2502 \u2502 \u2502 \u2502\n Khalid and Said bin \u2502 \u2502 \u2502 \u2502\n Salim \u2502 \u2502 - \u2502 - \u2502\n 83. The Woman\u2019s Trick \u2502 \u2502 \u2502 \u2502\n against her Husband \u2502 \u2502 2 \u2502 1 \u2502\n 84. The Devout Woman and \u2502 \u2502 \u2502 \u2502\n the Two Wicked Elders\u2502 \u2502 2 \u2502 1 \u2502\n 85. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502\n and the old Badawi \u2502 \u2502 2 \u2502 1 \u2502\n 86. Omar bin Al-Khattab and\u2502 \u2502 \u2502 \u2502\n the Young Badawi \u2502 \u2502 2 \u2502 1 \u2502 1\n 87. Al-Maamun and the \u2502 \u2502 \u2502 \u2502\n Pyramids of Egypt \u2502 \u2502 2 \u2502 1 \u2502\n 88. The Thief and the \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 2 \u2502 1 \u2502\n 89. Masrur the Eunuch and \u2502 \u2502 \u2502 \u2502\n Ibn Al-Karibi \u2502 \u2502 2 \u2502 1 \u2502\n 90. The Devotee Prince \u2502 \u2502 2 \u2502 1 \u2502 3\n 91. The Schoolmaster who \u2502 \u2502 \u2502 \u2502\n fell in Love by \u2502 \u2502 \u2502 \u2502\n Report \u2502 \u2502 2 \u2502 1 \u2502\n 92. The Foolish Dominie \u2502 \u2502 - \u2502 - \u2502\n 93. The Illiterate who set \u2502 \u2502 \u2502 \u2502\n up for a Schoolmaster\u2502 \u2502 2 \u2502 1 \u2502\n 94. The King and the \u2502 \u2502 \u2502 \u2502\n Virtuous Wife \u2502 \u2502 2 \u2502 1 \u2502\n 95. Abd Al-Rahman the \u2502 \u2502 \u2502 \u2502\n Maghribi\u2019s story of \u2502 \u2502 \u2502 \u2502\n the Rukh \u2502 \u2502 2 \u2502 1 \u2502\n 96. Adi bin Zayd and the \u2502 \u2502 \u2502 \u2502\n Princess Hind \u2502 \u2502 2 \u2502 1 \u2502\n 97. Di\u2019ibil Al-Khuza\u2019i with\u2502 \u2502 \u2502 \u2502\n the Lady and Muslim \u2502 \u2502 \u2502 \u2502\n bin Al-Walid \u2502 \u2502 2 \u2502 1 \u2502\n 98. Isaac of Mosul and the \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 2 \u2502 1 \u2502\n 99. The Three Unfortunate \u2502 \u2502 \u2502 \u2502\n Lovers \u2502 \u2502 2 \u2502 1 \u2502\n 100. How Abu Hasan brake \u2502 \u2502 \u2502 \u2502\n Wind \u2502 \u2502 - \u2502 - \u2502\n 101. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 \u2502 2 \u2502 1 \u2502\n 102. The Mad Lover \u2502 \u2502 2 \u2502 1 \u2502\n 103. The Prior who became a \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 \u2502 2 \u2502 1 \u2502 2\n 104. The Loves of Abu Isa \u2502 \u2502 \u2502 \u2502\n and Kurrat Al-Ayn \u2502 \u2502 2 \u2502 1 \u2502\n 105. Al-Amin and his Uncle \u2502 \u2502 \u2502 \u2502\n Ibrahim bin Al-Mahdi \u2502 \u2502 2 \u2502 1 \u2502\n 106. Al-Fath bin Khakan and \u2502 \u2502 \u2502 \u2502\n Al-Mutawakkil \u2502 \u2502 2 \u2502 1 \u2502\n 107. The Man\u2019s dispute with \u2502 \u2502 \u2502 \u2502\n the Learned Woman \u2502 \u2502 \u2502 \u2502\n concerning the \u2502 \u2502 \u2502 \u2502\n relative excellence \u2502 \u2502 \u2502 \u2502\n of male and female \u2502 \u2502 2 \u2502 1 \u2502\n 108. Abu Suwayd and the \u2502 \u2502 \u2502 \u2502\n pretty Old Woman \u2502 \u2502 2 \u2502 1 \u2502\n 109. Ali bin Tahir and the \u2502 \u2502 \u2502 \u2502\n girl Muunis \u2502 \u2502 2 \u2502 1 \u2502\n 110. The Woman who had a \u2502 \u2502 \u2502 \u2502\n Boy, and the other \u2502 \u2502 \u2502 \u2502\n who had a Man to \u2502 \u2502 \u2502 \u2502\n lover \u2502 \u2502 2 \u2502 1 \u2502\n 111. Ali the Cairene and the\u2502 \u2502 \u2502 \u2502\n Haunted House in \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 \u2502 2 \u2502 1 \u2502\n 112. The Pilgrim Man and the\u2502 \u2502 \u2502 \u2502\n Old Woman \u2502 \u2502 2 \u2502 1 \u2502\n 113. Abu Al-Husn and his \u2502 \u2502 \u2502 \u2502\n Slave-girl Tawaddud \u2502 \u2502 2 \u2502 1 \u2502\n 114. The Angel of Death with\u2502 \u2502 \u2502 \u2502\n the Proud King and \u2502 \u2502 \u2502 \u2502\n the Devout Man \u2502 \u2502 2 \u2502 1 \u2502\n 115. The Angel of Death and \u2502 \u2502 \u2502 \u2502\n the Rich King \u2502 \u2502 2 \u2502 1 \u2502\n 116. The Angel of Death and \u2502 \u2502 \u2502 \u2502\n the King of the \u2502 \u2502 \u2502 \u2502\n Children of Israel \u2502 \u2502 2 \u2502 1 \u2502 3\n 117. Iskandar zu Al-Karnayn \u2502 \u2502 \u2502 \u2502\n and a certain Tribe \u2502 \u2502 \u2502 \u2502\n of Poor Folk \u2502 \u2502 2 \u2502 1 \u2502\n 118. The Righteousness of \u2502 \u2502 \u2502 \u2502\n King Anushirwan \u2502 \u2502 2 \u2502 1 \u2502\n 119. The Jewish Kazi and his\u2502 \u2502 \u2502 \u2502\n Pious Wife \u2502 \u2502 2 \u2502 1 \u2502\n 120. The Shipwrecked Woman \u2502 \u2502 \u2502 \u2502\n and her Child \u2502 \u2502 2 \u2502 1 \u2502\n 121. The Pious Black Slave \u2502 \u2502 2 \u2502 1 \u2502\n 122. The Devout Tray-maker \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 2 \u2502 1 \u2502\n 123. Al-Hajjaj bin Yusuf and\u2502 \u2502 \u2502 \u2502\n the Pious Man \u2502 \u2502 2 \u2502 1 \u2502\n 124. The Blacksmith who \u2502 \u2502 \u2502 \u2502\n could Handle Fire \u2502 \u2502 \u2502 \u2502\n Without Hurt \u2502 \u2502 2 \u2502 1 \u2502\n 125. The Devotee to whom \u2502 \u2502 \u2502 \u2502\n Allah gave a Cloud \u2502 \u2502 \u2502 \u2502\n for Service and the \u2502 \u2502 \u2502 \u2502\n Devout King \u2502 \u2502 2 \u2502 1 \u2502\n 126. The Moslem Champion and\u2502 \u2502 \u2502 \u2502\n the Christian Damsel \u2502 \u2502 2 \u2502 1 \u2502\n 127. The Christian King\u2019s \u2502 \u2502 \u2502 \u2502\n Daughter and the \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 \u2502 2 \u2502 1 \u2502\n 128. The Prophet and the \u2502 \u2502 \u2502 \u2502\n Justice of Providence\u2502 \u2502 2 \u2502 1 \u2502\n 129. The Ferryman of the \u2502 \u2502 \u2502 \u2502\n Nile and the Hermit \u2502 \u2502 2 \u2502 1 \u2502\n 130. The Island King and the\u2502 \u2502 \u2502 \u2502\n Pious Israelite \u2502 \u2502 2 \u2502 1 \u2502\n 131. Abu Al-Hasan and Abu \u2502 \u2502 \u2502 \u2502\n Ja\u2019afar the Leper \u2502 \u2502 2 \u2502 1 \u2502\n 132. The Queen of the \u2502 \u2502 \u2502 \u2502\n Serpents: \u2502 \u2502 2 \u2502 1 \u2502 3\n _a._ The Adventure of \u2502 \u2502 \u2502 \u2502\n Bulukiya \u2502 \u2502 2 \u2502 1 \u2502 3\n _b._ The Story of \u2502 \u2502 \u2502 \u2502\n Janshah \u2502 \u2502 2 \u2502 1 \u2502 3\n 133. Sindbad the Seaman and \u2502 \u2502 \u2502 \u2502\n Sindbad the Landsman \u2502 2 \u2502 3 \u2502 - \u2502\n _a._ The First Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _b._ The Second Voyage\u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _c._ The Third Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _d._ The Fourth Voyage\u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _e._ The Fifth Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _f._ The Sixth Voyage \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _ff._ The Sixth \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 \u2502 \u2502 \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 2 \u2502 3 \u2502 - \u2502\n _gg._ The Seventh\u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 - \u2502 - \u2502\n 134. The City of Brass \u2502 \u2502 3 \u2502 2 \u2502 1\n 135. The Craft and Malice of\u2502 \u2502 \u2502 \u2502\n Women: \u2502 A \u2502 3 \u2502 - \u2502\n _a._ The King and his \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Wife \u2502 A \u2502 \u2502 - \u2502\n _b._ The Confectioner,\u2502 \u2502 (Would \u2502 \u2502\n his Wife and \u2502 \u2502 include \u2502 \u2502\n the Parrot \u2502 \u2502subordinate\u2502 \u2502\n \u2502 A \u2502 tales.) \u2502 - \u2502\n _c._ The Fuller and \u2502 \u2502 \u2502 \u2502\n his Son \u2502 A \u2502 \u2502 \u2502\n _d._ The Rake\u2019s Trick \u2502 \u2502 \u2502 \u2502\n against the \u2502 \u2502 \u2502 \u2502\n Chaste Wife \u2502 \u2502 \u2502 \u2502\n _e._ The Miser and the\u2502 \u2502 \u2502 \u2502\n Loaves of Bread\u2502 \u2502 \u2502 \u2502\n _f._ The Lady and her \u2502 \u2502 \u2502 \u2502\n two Lovers \u2502 A \u2502 \u2502 \u2502\n _g._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the Ogress \u2502 A \u2502 \u2502 \u2502\n _h._ The Drop of Honey\u2502 A \u2502 \u2502 \u2502\n _i._ The Woman who \u2502 \u2502 \u2502 \u2502\n made her \u2502 \u2502 \u2502 \u2502\n husband sift \u2502 \u2502 \u2502 \u2502\n dust \u2502 \u2502 \u2502 \u2502\n _j._ The Enchanted \u2502 \u2502 \u2502 \u2502\n Spring \u2502 A \u2502 \u2502 \u2502\n _k._ The Wazir\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Hammam-keeper\u2019s\u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _l._ The Wife\u2019s device\u2502 \u2502 \u2502 \u2502\n to cheat her \u2502 \u2502 \u2502 \u2502\n Husband \u2502 A \u2502 \u2502 \u2502\n _m._ The Goldsmith and\u2502 \u2502 \u2502 \u2502\n the Cashmere \u2502 \u2502 \u2502 \u2502\n Singing-girl \u2502 A \u2502 \u2502 \u2502\n _n._ The Man who never\u2502 \u2502 \u2502 \u2502\n laughed during \u2502 \u2502 \u2502 \u2502\n the rest of his\u2502 \u2502 \u2502 \u2502\n days \u2502 A \u2502 \u2502 \u2502\n _o._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Merchant\u2019s Wife\u2502 A \u2502 \u2502 \u2502\n _p._ The Page who \u2502 \u2502 \u2502 \u2502\n feigned to know\u2502 \u2502 \u2502 \u2502\n the Speech of \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 \u2502 \u2502\n _q._ The Lady and her \u2502 \u2502 \u2502 \u2502\n five Suitors \u2502 A \u2502 \u2502 \u2502\n _r._ The Three Wishes,\u2502 \u2502 \u2502 \u2502\n or the Man who \u2502 \u2502 \u2502 \u2502\n longed to see \u2502 \u2502 \u2502 \u2502\n the Night of \u2502 \u2502 \u2502 \u2502\n Power \u2502 \u2502 \u2502 \u2502\n _s._ The Stolen \u2502 \u2502 \u2502 \u2502\n Necklace \u2502 A \u2502 \u2502 \u2502\n _t._ The Two Pigeons \u2502 \u2502 \u2502 \u2502\n _u._ Prince Behram and\u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502\n Al-Datma \u2502 A \u2502 \u2502 \u2502\n _v._ The House with \u2502 \u2502 \u2502 \u2502\n the Belvedere \u2502 A \u2502 \u2502 \u2502\n _w._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n and the Ifrit\u2019s\u2502 \u2502 \u2502 \u2502\n Mistress \u2502 \u2502 \u2502 \u2502\n _x._ The Sandal-wood \u2502 \u2502 \u2502 \u2502\n Merchant and \u2502 \u2502 \u2502 \u2502\n the Sharpers \u2502 \u2502 \u2502 \u2502\n _y._ The Debauchee and\u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502\n Three-year-old \u2502 \u2502 \u2502 \u2502\n Child \u2502 \u2502 \u2502 \u2502\n _z._ The Stolen Purse \u2502 \u2502 \u2502 \u2502\n _aa._ The Fox and\u2502 \u2502 \u2502 \u2502\n the Folk \u2502 \u2502 \u2502 \u2502\n 136. Judar and his Brethren \u2502 \u2502 3 \u2502 2 \u2502 1\n 137. The History of Gharib \u2502 \u2502 \u2502 \u2502\n and his Brother Ajib \u2502 \u2502 3 \u2502 2 \u2502\n 138. Otbah and Rayya \u2502 \u2502 3 \u2502 2 \u2502\n 139. Hind, daughter of \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019man and \u2502 \u2502 \u2502 \u2502\n Al-Hajjaj \u2502 \u2502 3 \u2502 2 \u2502\n 140. Khuzaymah bin Bishr and\u2502 \u2502 \u2502 \u2502\n Ekrimah al-Fayyaz \u2502 \u2502 3 \u2502 2 \u2502\n 141. Yunus the Scribe and \u2502 \u2502 \u2502 \u2502\n the Caliph Walid bin \u2502 \u2502 \u2502 \u2502\n Sahl \u2502 \u2502 3 \u2502 2 \u2502\n 142. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502\n Arab Girl \u2502 \u2502 3 \u2502 2 \u2502\n 143. Al-Asma\u2019i and the three\u2502 \u2502 \u2502 \u2502\n girls of Bassorah \u2502 \u2502 3 \u2502 - \u2502\n 144. Ibrahim of Mosul and \u2502 \u2502 \u2502 \u2502\n the Devil \u2502 \u2502 3 \u2502 - \u2502\n 145. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502\n Uzrah \u2502 6 \u2502 3 \u2502 - \u2502\n 146. The Badawi and his Wife\u2502 \u2502 3 \u2502 2 \u2502\n 147. The Lovers of Bassorah \u2502 \u2502 3 \u2502 2 \u2502\n 148. Ishak of Mosul and his \u2502 \u2502 \u2502 \u2502\n Mistress and the \u2502 \u2502 \u2502 \u2502\n Devil \u2502 \u2502 3 \u2502 2 \u2502\n 149. The Lovers of \u2502 \u2502 \u2502 \u2502\n Al-Medinah \u2502 \u2502 3 \u2502 2 \u2502\n 150. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502\n his Wazir \u2502 \u2502 3 \u2502 2 \u2502\n 151. The Rogueries of \u2502 \u2502 \u2502 \u2502\n Dalilah the Crafty \u2502 \u2502 \u2502 \u2502\n and her Daughter \u2502 \u2502 \u2502 \u2502\n Zaynab the \u2502 \u2502 \u2502 \u2502\n Coney-Catcher \u2502 \u2502 3 \u2502 2 \u2502 2\n _a._ The Adventures of\u2502 \u2502 \u2502 \u2502\n Mercury Ali of \u2502 \u2502 \u2502 \u2502\n Cairo \u2502 \u2502 3 \u2502 2 \u2502\n 152. Ardashir and Hayat \u2502 \u2502 \u2502 \u2502\n Al-Nufus \u2502 \u2502 3 \u2502 2 \u2502 1\n 153. Julnar the Sea-born and\u2502 \u2502 \u2502 \u2502\n her son King Badr \u2502 \u2502 \u2502 \u2502\n Basim of Persia \u2502 3, 4 \u2502 3 \u2502 - \u2502\n 154. King Mohammed bin \u2502 \u2502 \u2502 \u2502\n Sabaik and the \u2502 \u2502 \u2502 \u2502\n Merchant Hasan \u2502 \u2502 3 \u2502 2 \u2502\n _a._ Story of Prince \u2502 \u2502 \u2502 \u2502\n Sayf Al-Muluk \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Princess Badi\u2019a\u2502 \u2502 \u2502 \u2502\n Al-Jamal \u2502 \u2502 3, 4 \u2502 2 \u2502\n 155. Hasan of Bassorah \u2502 \u2502 4 \u2502 3 \u2502 2\n 156. Khalifah the Fisherman \u2502 \u2502 \u2502 \u2502\n of Baghdad \u2502 \u2502 4 \u2502 3 \u2502\n _a._ The same from the\u2502 \u2502 \u2502 \u2502\n Breslau Edition\u2502 \u2502 \u2502 \u2502\n 157. Masrur and Zayn \u2502 \u2502 \u2502 \u2502\n Al-Mawassif \u2502 \u2502 4 \u2502 3 \u2502 2\n 158. Ali Nur Al-Din and \u2502 \u2502 \u2502 \u2502\n Miriam the \u2502 \u2502 \u2502 \u2502\n Girdle-Girl \u2502 \u2502 4 \u2502 3 \u2502 2\n 159. The Man of Upper Egypt \u2502 \u2502 \u2502 \u2502\n and his Frankish Wife\u2502 \u2502 4 \u2502 3 \u2502 -\n 160. The Ruined Man of \u2502 \u2502 \u2502 \u2502\n Baghdad and his \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 4 \u2502 3 \u2502 -\n 161. King Jali\u2019ad of Hind \u2502 \u2502 \u2502 \u2502\n and his Wazir Shimas,\u2502 \u2502 \u2502 \u2502\n followed by the \u2502 \u2502 \u2502 \u2502\n history of King Wird \u2502 \u2502 \u2502 \u2502\n Khan, son of King \u2502 \u2502 \u2502 \u2502\n Jali\u2019ad, with his \u2502 \u2502 \u2502 \u2502\n Women and Wazirs \u2502 \u2502 4 \u2502 3 \u2502 3\n _a._ The Mouse and the\u2502 \u2502 \u2502 \u2502\n Cat \u2502 \u2502 4 \u2502 3 \u2502 3\n _b._ The Fakir and his\u2502 \u2502 \u2502 \u2502\n Jar of Butter \u2502 \u2502 4 \u2502 3 \u2502 3\n _c._ The Fishes and \u2502 \u2502 \u2502 \u2502\n the Crab \u2502 \u2502 4 \u2502 3 \u2502 3\n _d._ The Crow and the \u2502 \u2502 \u2502 \u2502\n Serpent \u2502 \u2502 4 \u2502 3 \u2502 3\n _e._ The Wild Ass and \u2502 \u2502 \u2502 \u2502\n the Jackal \u2502 \u2502 4 \u2502 3 \u2502 3\n _f._ The Unjust King \u2502 \u2502 \u2502 \u2502\n and the Pilgrim\u2502 \u2502 \u2502 \u2502\n Prince \u2502 \u2502 4 \u2502 3 \u2502 3\n _g._ The Crows and the\u2502 \u2502 \u2502 \u2502\n Hawk \u2502 \u2502 4 \u2502 3 \u2502 3\n _h._ The \u2502 \u2502 \u2502 \u2502\n Serpent-Charmer\u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 4 \u2502 3 \u2502 3\n _i._ The Spider and \u2502 \u2502 \u2502 \u2502\n the Wind \u2502 \u2502 4 \u2502 3 \u2502 3\n _j._ The Two Kings \u2502 \u2502 4 \u2502 3 \u2502 3\n _k._ The Blind Man and\u2502 \u2502 \u2502 \u2502\n the Cripple \u2502 \u2502 4 \u2502 3 \u2502 3\n _l._ The Foolish \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 \u2502 4 \u2502 3 \u2502 3\n _m._ The Boy and the \u2502 \u2502 \u2502 \u2502\n Thieves \u2502 \u2502 4 \u2502 3 \u2502 3\n _n._ The Man and his \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 4 \u2502 3 \u2502 3\n _o._ The Merchant and \u2502 \u2502 \u2502 \u2502\n the Robbers \u2502 \u2502 4 \u2502 3 \u2502 3\n _p._ The Jackals and \u2502 \u2502 \u2502 \u2502\n the Wolf \u2502 \u2502 4 \u2502 3 \u2502 3\n _q._ The Shepherd and \u2502 \u2502 \u2502 \u2502\n the Rogue \u2502 \u2502 4 \u2502 3 \u2502 3\n _r._ The Francolin and\u2502 \u2502 \u2502 \u2502\n the Tortoises \u2502 \u2502 4 \u2502 3 \u2502 3\n 162. Abu Kir the Dyer and \u2502 \u2502 \u2502 \u2502\n Abu Sir the Barber \u2502 \u2502 4 \u2502 3 \u2502 1\n 163. Abdullah the Fisherman \u2502 \u2502 \u2502 \u2502\n and Abdullah the \u2502 \u2502 \u2502 \u2502\n Merman \u2502 \u2502 4 \u2502 3 \u2502 1\n 164. Harun Al-Rashid and Abu\u2502 \u2502 \u2502 \u2502\n Hasan, the Merchant \u2502 \u2502 \u2502 \u2502\n of Oman \u2502 \u2502 4 \u2502 3 \u2502\n 165. Ibrahim and Jamilah \u2502 \u2502 4 \u2502 3 \u2502 1\n 166. Abu Al-Hasan of \u2502 \u2502 \u2502 \u2502\n Khorasan \u2502 \u2502 4 \u2502 3 \u2502 1\n 167. Kamar Al-Zaman and the \u2502 \u2502 \u2502 \u2502\n Jeweller\u2019s Wife \u2502 \u2502 4 \u2502 3 \u2502 1\n 168. Abdullah bin Fazil and \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 \u2502 4 \u2502 3 \u2502\n 169. Ma\u2019aruf the Cobbler and\u2502 \u2502 \u2502 \u2502\n his wife Fatimah \u2502 \u2502 4 \u2502 3 \u2502 3\n 170. Asleep and Awake \u2502 4 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Lackpenny and \u2502 \u2502 \u2502 \u2502\n the Cook \u2502 \u2502 \u2502 \u2502\n 171. The Caliph Omar ben \u2502 \u2502 \u2502 \u2502\n Abdulaziz and the \u2502 \u2502 \u2502 \u2502\n Poets \u2502 \u2502 \u2502 \u2502\n 172. El Hejjaj and the Three\u2502 \u2502 \u2502 \u2502\n Young Men \u2502 \u2502 \u2502 \u2502\n 173. Haroun Er Reshid and \u2502 \u2502 \u2502 \u2502\n the Woman of the \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502\n 174. The Ten Viziers, or the\u2502 \u2502 \u2502 \u2502\n History of King \u2502 \u2502 \u2502 \u2502\n Azadbekht and his Son\u2502 \u2502 \u2502 \u2502\n _a._ Of the \u2502 \u2502 \u2502 \u2502\n uselessness of \u2502 \u2502 \u2502 \u2502\n endeavour \u2502 \u2502 \u2502 \u2502\n against \u2502 \u2502 \u2502 \u2502\n persistent \u2502 \u2502 \u2502 \u2502\n ill-fortune \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502\n the Unlucky \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 \u2502 \u2502\n _b._ Of looking to the\u2502 \u2502 \u2502 \u2502\n issues of \u2502 \u2502 \u2502 \u2502\n affairs \u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 \u2502 \u2502\n and his Sons \u2502 \u2502 \u2502 \u2502\n _c._ Of the advantages\u2502 \u2502 \u2502 \u2502\n of Patience \u2502 \u2502 \u2502 \u2502\n _cc._ Story of \u2502 \u2502 \u2502 \u2502\n Abou Sabir \u2502 \u2502 \u2502 \u2502\n _d._ Of the ill \u2502 \u2502 \u2502 \u2502\n effects of \u2502 \u2502 \u2502 \u2502\n Precipitation \u2502 \u2502 \u2502 \u2502\n _dd._ Story of \u2502 \u2502 \u2502 \u2502\n Prince Bihzad \u2502 \u2502 \u2502 \u2502\n _e._ Of the issues of \u2502 \u2502 \u2502 \u2502\n good and evil \u2502 \u2502 \u2502 \u2502\n actions \u2502 \u2502 \u2502 \u2502\n _ee._ Story of \u2502 \u2502 \u2502 \u2502\n King Dabdin and\u2502 \u2502 \u2502 \u2502\n his Viziers \u2502 \u2502 \u2502 \u2502\n _f._ Of Trust in God \u2502 \u2502 \u2502 \u2502\n _ff._ Story of \u2502 \u2502 \u2502 \u2502\n King Bekhtzeman\u2502 \u2502 \u2502 \u2502\n _g._ Of Clemency \u2502 \u2502 \u2502 \u2502\n _gg._ Story of \u2502 \u2502 \u2502 \u2502\n King Bihkerd \u2502 \u2502 \u2502 \u2502\n _h._ Of Envy and \u2502 \u2502 \u2502 \u2502\n Malice \u2502 \u2502 \u2502 \u2502\n _hh._ Story of \u2502 \u2502 \u2502 \u2502\n Ilan Shah and \u2502 \u2502 \u2502 \u2502\n Abou Temam \u2502 \u2502 \u2502 \u2502\n _i._ Of Destiny, or \u2502 \u2502 \u2502 \u2502\n that which is \u2502 \u2502 \u2502 \u2502\n written on the \u2502 \u2502 \u2502 \u2502\n Forehead \u2502 \u2502 \u2502 \u2502\n _ii._ Story of \u2502 \u2502 \u2502 \u2502\n King Ibrahim \u2502 \u2502 \u2502 \u2502\n and his Son \u2502 \u2502 \u2502 \u2502\n _j._ Of the appointed \u2502 \u2502 \u2502 \u2502\n Term, which if \u2502 \u2502 \u2502 \u2502\n it be advanced,\u2502 \u2502 \u2502 \u2502\n may not be \u2502 \u2502 \u2502 \u2502\n deferred, and \u2502 \u2502 \u2502 \u2502\n if it be \u2502 \u2502 \u2502 \u2502\n deferred, may \u2502 \u2502 \u2502 \u2502\n not be advanced\u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502\n King Suleiman \u2502 \u2502 \u2502 \u2502\n Shah and his \u2502 \u2502 \u2502 \u2502\n Sons \u2502 \u2502 \u2502 \u2502\n _k._ Of the speedy \u2502 \u2502 \u2502 \u2502\n Relief of God \u2502 \u2502 \u2502 \u2502\n _kk._ Story of \u2502 \u2502 \u2502 \u2502\n the Prisoner, \u2502 \u2502 \u2502 \u2502\n and how God \u2502 \u2502 \u2502 \u2502\n gave him relief\u2502 \u2502 \u2502 \u2502\n 175. Jaafer Ben Zehya and \u2502 \u2502 \u2502 \u2502\n Abdulmelik Ben Salih \u2502 \u2502 \u2502 \u2502\n the Abbaside \u2502 \u2502 \u2502 \u2502\n 176. Er Reshid and the \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502\n 177. Ibn Es-Semmak and \u2502 \u2502 \u2502 \u2502\n Er-Reshid \u2502 \u2502 \u2502 \u2502\n 178. El Mamoun and Zubeideh \u2502 \u2502 \u2502 \u2502\n 179. En Numan and the Arab \u2502 \u2502 \u2502 \u2502\n of the Benou Tai \u2502 \u2502 \u2502 \u2502\n 180. Firouz and his Wife \u2502 \u2502 \u2502 \u2502\n 181. King Shah Bekht and his\u2502 \u2502 \u2502 \u2502\n Vizier Er Rehwan \u2502 \u2502 \u2502 \u2502\n _a._ Story of the Man \u2502 \u2502 \u2502 \u2502\n of Khorassan \u2502 \u2502 \u2502 \u2502\n his son and his\u2502 \u2502 \u2502 \u2502\n governor \u2502 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Singer and the \u2502 \u2502 \u2502 \u2502\n Druggist \u2502 \u2502 \u2502 \u2502\n _c._ Story of the King\u2502 \u2502 \u2502 \u2502\n who knew the \u2502 \u2502 \u2502 \u2502\n quintessence of\u2502 \u2502 \u2502 \u2502\n things \u2502 \u2502 \u2502 \u2502\n _d._ Story of the Rich\u2502 \u2502 \u2502 \u2502\n Man who gave \u2502 \u2502 \u2502 \u2502\n his fair \u2502 \u2502 \u2502 \u2502\n Daughter in \u2502 \u2502 \u2502 \u2502\n Marriage to the\u2502 \u2502 \u2502 \u2502\n Poor Old Man \u2502 \u2502 \u2502 \u2502\n _e._ Story of the Rich\u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502\n Wasteful Son \u2502 \u2502 \u2502 \u2502\n _f._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502\n who fell in \u2502 \u2502 \u2502 \u2502\n love with the \u2502 \u2502 \u2502 \u2502\n Picture \u2502 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n Fuller and his \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _h._ Story of the Old \u2502 \u2502 \u2502 \u2502\n Woman, the \u2502 \u2502 \u2502 \u2502\n Merchant, and \u2502 \u2502 \u2502 \u2502\n the King \u2502 \u2502 \u2502 \u2502\n _i._ Story of the \u2502 \u2502 \u2502 \u2502\n credulous \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 \u2502 \u2502\n _j._ Story of the \u2502 \u2502 \u2502 \u2502\n Unjust King and\u2502 \u2502 \u2502 \u2502\n the Tither \u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502\n David and \u2502 \u2502 \u2502 \u2502\n Solomon \u2502 \u2502 \u2502 \u2502\n _k._ Story of the \u2502 \u2502 \u2502 \u2502\n Thief and the \u2502 \u2502 \u2502 \u2502\n Woman \u2502 \u2502 \u2502 \u2502\n _l._ Story of the \u2502 \u2502 \u2502 \u2502\n Three Men and \u2502 \u2502 \u2502 \u2502\n our Lord Jesus \u2502 \u2502 \u2502 \u2502\n _ll._ The \u2502 \u2502 \u2502 \u2502\n Disciple\u2019s \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502\n _m._ Story of the \u2502 \u2502 \u2502 \u2502\n Dethroned King \u2502 \u2502 \u2502 \u2502\n whose kingdom \u2502 \u2502 \u2502 \u2502\n and good were \u2502 \u2502 \u2502 \u2502\n restored to him\u2502 \u2502 \u2502 \u2502\n _n._ Story of the Man \u2502 \u2502 \u2502 \u2502\n whose caution \u2502 \u2502 \u2502 \u2502\n was the cause \u2502 \u2502 \u2502 \u2502\n of his Death \u2502 \u2502 \u2502 \u2502\n _o._ Story of the Man \u2502 \u2502 \u2502 \u2502\n who was lavish \u2502 \u2502 \u2502 \u2502\n of his house \u2502 \u2502 \u2502 \u2502\n and his victual\u2502 \u2502 \u2502 \u2502\n to one whom he \u2502 \u2502 \u2502 \u2502\n knew not \u2502 \u2502 \u2502 \u2502\n _p._ Story of the \u2502 \u2502 \u2502 \u2502\n Idiot and the \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502\n _q._ Story of Khelbes \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502\n and the Learned\u2502 \u2502 \u2502 \u2502\n Man \u2502 \u2502 \u2502 \u2502\n _r._ Story of the \u2502 \u2502 \u2502 \u2502\n Pious Woman \u2502 \u2502 \u2502 \u2502\n accused of \u2502 \u2502 \u2502 \u2502\n lewdness \u2502 \u2502 \u2502 \u2502\n _s._ Story of the \u2502 \u2502 \u2502 \u2502\n Journeyman and \u2502 \u2502 \u2502 \u2502\n the Girl \u2502 \u2502 \u2502 \u2502\n _t._ Story of the \u2502 \u2502 \u2502 \u2502\n Weaver who \u2502 \u2502 \u2502 \u2502\n became a \u2502 \u2502 \u2502 \u2502\n Physician by \u2502 \u2502 \u2502 \u2502\n his Wife\u2019s \u2502 \u2502 \u2502 \u2502\n commandment \u2502 \u2502 \u2502 \u2502\n _u._ Story of the Two \u2502 \u2502 \u2502 \u2502\n Sharpers who \u2502 \u2502 \u2502 \u2502\n cheated each \u2502 \u2502 \u2502 \u2502\n his fellow \u2502 \u2502 \u2502 \u2502\n _v._ Story of the \u2502 \u2502 \u2502 \u2502\n Sharpers with \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502\n Money-changer \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 \u2502 \u2502 \u2502\n _w._ Story of the \u2502 \u2502 \u2502 \u2502\n Sharper and the\u2502 \u2502 \u2502 \u2502\n Merchants \u2502 \u2502 \u2502 \u2502\n _wa._ Story of \u2502 \u2502 \u2502 \u2502\n the Hawk and \u2502 \u2502 \u2502 \u2502\n the Locust \u2502 \u2502 \u2502 \u2502\n _x._ Story of the King\u2502 \u2502 \u2502 \u2502\n and his \u2502 \u2502 \u2502 \u2502\n Chamberlain\u2019s \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502\n _xa._ Story of \u2502 \u2502 \u2502 \u2502\n the Old Woman \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502\n Draper\u2019s Wife \u2502 \u2502 \u2502 \u2502\n _y._ Story of the \u2502 \u2502 \u2502 \u2502\n Foul-favoured \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502\n Fair Wife \u2502 \u2502 \u2502 \u2502\n _z._ Story of the King\u2502 \u2502 \u2502 \u2502\n who lost \u2502 \u2502 \u2502 \u2502\n Kingdom and \u2502 \u2502 \u2502 \u2502\n Wife and \u2502 \u2502 \u2502 \u2502\n Wealth, and God\u2502 \u2502 \u2502 \u2502\n restored them \u2502 \u2502 \u2502 \u2502\n to him \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502\n Selim and Selma\u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502\n the King of \u2502 \u2502 \u2502 \u2502\n Hind and his \u2502 \u2502 \u2502 \u2502\n Vizier \u2502 \u2502 \u2502 \u2502\n 182. El Melik Ez Zahir \u2502 \u2502 \u2502 \u2502\n Rukneddin Bibers El \u2502 \u2502 \u2502 \u2502\n Bunducdari, and the \u2502 \u2502 \u2502 \u2502\n Sixteen Officers of \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502\n _a._ The First \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _b._ The Second \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _c._ The Third \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _d._ The Fourth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _e._ The Fifth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _f._ The Sixth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _h._ The Eighth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _ha._ The Thief\u2019s\u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502\n _i._ The Ninth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _j._ The Tenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _k._ The Eleventh \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _l._ The Twelfth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _m._ The Thirteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _n._ The Fourteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _na._ A Merry \u2502 \u2502 \u2502 \u2502\n Jest of a Thief\u2502 \u2502 \u2502 \u2502\n _nb._ Story of \u2502 \u2502 \u2502 \u2502\n the Old Sharper\u2502 \u2502 \u2502 \u2502\n _o._ The Fifteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n _p._ The Sixteenth \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502\n 183. Abdallah Ben Nafi, and \u2502 \u2502 \u2502 \u2502\n the King\u2019s Son of \u2502 \u2502 \u2502 \u2502\n Cashgbar \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Damsel Tuhfet \u2502 \u2502 \u2502 \u2502\n El Culoub and \u2502 \u2502 \u2502 \u2502\n Khalif Haroun \u2502 \u2502 \u2502 \u2502\n Er Reshid \u2502 \u2502 \u2502 \u2502\n 184. Women\u2019s Craft \u2502 6 \u2502 \u2502 \u2502\n 185. Noureddin Ali of \u2502 \u2502 \u2502 \u2502\n Damascus and the \u2502 \u2502 \u2502 \u2502\n Damsel Sitt El Milah \u2502 \u2502 \u2502 \u2502\n 186. El Abbas and the King\u2019s\u2502 \u2502 \u2502 \u2502\n Daughter of Baghdad \u2502 \u2502 \u2502 \u2502\n 187. The Two Kings and the \u2502 \u2502 \u2502 \u2502\n Vizier\u2019s Daughters \u2502 \u2502 \u2502 \u2502\n 188. The Favourite and her \u2502 \u2502 \u2502 \u2502\n Lover \u2502 \u2502 \u2502 \u2502\n 189. The Merchant of Cairo \u2502 \u2502 \u2502 \u2502\n and the Favourite of \u2502 \u2502 \u2502 \u2502\n the Khalif El Mamoun \u2502 \u2502 \u2502 \u2502\n El Hakim bi Amrillah \u2502 \u2502 \u2502 \u2502\n 190. Conclusion \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 4 \u2502 3 \u2502\n *191. History of Prince Zeyn \u2502 \u2502 \u2502 \u2502\n Alasnam \u2502 4 \u2502 \u2502 \u2502\n *192. History of Codadad and \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 4 \u2502 \u2502 \u2502\n *_a._ History of the \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Deryabar \u2502 4 \u2502 \u2502 \u2502\n *193. Story of Aladdin, or \u2502 \u2502 \u2502 \u2502\n the Wonderful Lamp \u2502 4, 5 \u2502 \u2502 \u2502\n *194. Adventures of the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 5 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Blind Man, Baba\u2502 \u2502 \u2502 \u2502\n Abdallah \u2502 5 \u2502 \u2502 \u2502\n *_b._ Story of Sidi \u2502 \u2502 \u2502 \u2502\n Numan \u2502 5 \u2502 \u2502 \u2502\n *_c._ Story of Cogia \u2502 \u2502 \u2502 \u2502\n Hassan Alhabbal\u2502 5 \u2502 \u2502 \u2502\n *195. Story of Ali Baba and \u2502 \u2502 \u2502 \u2502\n the Forty Thieves \u2502 5 \u2502 \u2502 \u2502\n *196. Story of Ali Cogia, a \u2502 \u2502 \u2502 \u2502\n Merchant of Bagdad \u2502 5 \u2502 \u2502 \u2502\n *197. Story of Prince Ahmed \u2502 \u2502 \u2502 \u2502\n and the Fairy Peri \u2502 \u2502 \u2502 \u2502\n Banou \u2502 5 \u2502 \u2502 \u2502\n *198. Story of the Sisters \u2502 \u2502 \u2502 \u2502\n who envied their \u2502 \u2502 \u2502 \u2502\n younger sister \u2502 5 \u2502 \u2502 \u2502\n 199. (Anecdote of Jaafar the\u2502 \u2502 \u2502 \u2502\n Barmecide, = No. 39) \u2502 \u2502 \u2502 \u2502\n 200. The Adventures of Ali \u2502 \u2502 \u2502 \u2502\n and Zaher of Damascus\u2502 \u2502 \u2502 \u2502\n 201. The Adventures of the \u2502 \u2502 \u2502 \u2502\n Fisherman, Judar of \u2502 \u2502 \u2502 \u2502\n Cairo, and his \u2502 \u2502 \u2502 \u2502\n meeting with the Moor\u2502 \u2502 \u2502 \u2502\n Mahmood and the \u2502 \u2502 \u2502 \u2502\n Sultan Beibars \u2502 \u2502 \u2502 \u2502\n 202. The Physician and the \u2502 \u2502 \u2502 \u2502\n young man of Mosul \u2502 \u2502 \u2502 \u2502\n 203. Story of the Sultan of \u2502 \u2502 \u2502 \u2502\n Yemen and his three \u2502 \u2502 \u2502 \u2502\n sons \u2502 6 \u2502 \u2502 \u2502\n 204. Story of the Three \u2502 \u2502 \u2502 \u2502\n Sharpers and the \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 6 \u2502 \u2502 \u2502\n _a._ Adventures of the\u2502 \u2502 \u2502 \u2502\n Abdicated \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 6 \u2502 \u2502 \u2502\n _b._ History of \u2502 \u2502 \u2502 \u2502\n Mahummud, \u2502 \u2502 \u2502 \u2502\n Sultan of Cairo\u2502 6 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n First Lunatic \u2502 6 \u2502 \u2502 \u2502\n _d._ (Story of the \u2502 \u2502 \u2502 \u2502\n Second Lunatic \u2502 \u2502 \u2502 \u2502\n = No. 184) \u2502 6 \u2502 \u2502 \u2502\n _e._ Story of the Sage\u2502 \u2502 \u2502 \u2502\n and his Pupil \u2502 6 \u2502 \u2502 \u2502\n _f._ Night adventure \u2502 \u2502 \u2502 \u2502\n of the Sultan \u2502 6 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n first foolish \u2502 \u2502 \u2502 \u2502\n man \u2502 \u2502 \u2502 \u2502\n _h._ Story of the \u2502 \u2502 \u2502 \u2502\n broken-backed \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 6 \u2502 \u2502 \u2502\n _i._ Story of the \u2502 \u2502 \u2502 \u2502\n wry-mouthed \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 6 \u2502 \u2502 \u2502\n _j._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502\n second visit to\u2502 \u2502 \u2502 \u2502\n the Sisters \u2502 6 \u2502 \u2502 \u2502\n _k._ Story of the \u2502 \u2502 \u2502 \u2502\n Sisters and the\u2502 \u2502 \u2502 \u2502\n Sultana, their \u2502 \u2502 \u2502 \u2502\n mother \u2502 6 \u2502 \u2502 \u2502\n 205. Story of the Avaricious\u2502 \u2502 \u2502 \u2502\n Cauzee and his wife \u2502 6 \u2502 \u2502 \u2502\n 206. Story of the Bang-Eater\u2502 \u2502 \u2502 \u2502\n and the Cauzee \u2502 6 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Bang-Eater and \u2502 \u2502 \u2502 \u2502\n his wife \u2502 6 \u2502 \u2502 \u2502\n _b._ Continuation of \u2502 \u2502 \u2502 \u2502\n the Fisherman, \u2502 \u2502 \u2502 \u2502\n or Bang-Eater\u2019s\u2502 \u2502 \u2502 \u2502\n Adventures \u2502 6 \u2502 \u2502 \u2502\n 207. The Sultan and the \u2502 \u2502 \u2502 \u2502\n Traveller Mhamood \u2502 \u2502 \u2502 \u2502\n AlHyjemmee \u2502 6 \u2502 \u2502 \u2502\n _a._ The Koord Robber \u2502 \u2502 \u2502 \u2502\n (= No. 33) \u2502 6 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502\n Husbandman \u2502 6 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502\n Three Princes \u2502 \u2502 \u2502 \u2502\n and Enchanting \u2502 \u2502 \u2502 \u2502\n Bird \u2502 6 \u2502 \u2502 \u2502\n _d._ Story of a Sultan\u2502 \u2502 \u2502 \u2502\n of Yemen and \u2502 \u2502 \u2502 \u2502\n his three Sons \u2502 6 \u2502 \u2502 \u2502\n _e._ Story of the \u2502 \u2502 \u2502 \u2502\n first Sharper \u2502 \u2502 \u2502 \u2502\n in the Cave \u2502 6 \u2502 \u2502 \u2502\n _f._ Story of the \u2502 \u2502 \u2502 \u2502\n second Sharper \u2502 - \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502\n third Sharper \u2502 - \u2502 \u2502 \u2502\n _h._ History of the \u2502 \u2502 \u2502 \u2502\n Sultan of Hind \u2502 6 \u2502 \u2502 \u2502\n 208. Story of the \u2502 \u2502 \u2502 \u2502\n Fisherman\u2019s Son \u2502 6 \u2502 \u2502 \u2502\n 209. Story of Abou Neeut and\u2502 \u2502 \u2502 \u2502\n Abou Neeuteen \u2502 6 \u2502 \u2502 \u2502\n 210. Story of the Prince of \u2502 \u2502 \u2502 \u2502\n Sind, and Fatima, \u2502 \u2502 \u2502 \u2502\n daughter of Amir Bin \u2502 \u2502 \u2502 \u2502\n Naomaun \u2502 6 \u2502 \u2502 \u2502\n 211. Story of the Lovers of \u2502 \u2502 \u2502 \u2502\n Syria, or the Heroine\u2502 6 \u2502 \u2502 \u2502\n 212. Story of Hyjauje, the \u2502 \u2502 \u2502 \u2502\n tyrannical Governor \u2502 \u2502 \u2502 \u2502\n of Confeh, and the \u2502 \u2502 \u2502 \u2502\n young Syed \u2502 6 \u2502 \u2502 \u2502\n 213. Story of the Sultan \u2502 \u2502 \u2502 \u2502\n Haieshe \u2502 - \u2502 \u2502 \u2502\n 214. Story told by a \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 - \u2502 \u2502 \u2502\n 215. The Adventures of Mazin\u2502 \u2502 \u2502 \u2502\n of Khorassaun \u2502 6 \u2502 \u2502 \u2502\n 216. Adventure of Haroon Al \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 6 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502\n Sultan of \u2502 \u2502 \u2502 \u2502\n Bussorah \u2502 - \u2502 \u2502 \u2502\n _b._ Nocturnal \u2502 \u2502 \u2502 \u2502\n adventures of \u2502 \u2502 \u2502 \u2502\n Haroon Al \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 6 \u2502 \u2502 \u2502\n _c._ Story related by \u2502 \u2502 \u2502 \u2502\n Munjaub \u2502 6 \u2502 \u2502 \u2502\n _d._ Story of the \u2502 \u2502 \u2502 \u2502\n Sultan, the \u2502 \u2502 \u2502 \u2502\n Dirveshe and \u2502 \u2502 \u2502 \u2502\n the Barber\u2019s \u2502 \u2502 \u2502 \u2502\n Son \u2502 6 \u2502 \u2502 \u2502\n _e._ Story of the \u2502 \u2502 \u2502 \u2502\n Bedouin\u2019s Wife \u2502 - \u2502 \u2502 \u2502\n _f._ Story of the Wife\u2502 \u2502 \u2502 \u2502\n and her two \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 - \u2502 \u2502 \u2502\n 217. Adventures of Aleefa, \u2502 \u2502 \u2502 \u2502\n daughter of \u2502 \u2502 \u2502 \u2502\n Mherejaun, Sultan of \u2502 \u2502 \u2502 \u2502\n Hind, and Eusuff, son\u2502 \u2502 \u2502 \u2502\n of Sohul, Sultan of \u2502 \u2502 \u2502 \u2502\n Sind \u2502 6 \u2502 \u2502 \u2502\n 218. Adventures of the three\u2502 \u2502 \u2502 \u2502\n Princes, sons of the \u2502 \u2502 \u2502 \u2502\n Sultan of China \u2502 6 \u2502 \u2502 \u2502\n 219. Story of the Gallant \u2502 \u2502 \u2502 \u2502\n Officer \u2502 - \u2502 \u2502 \u2502\n 220. Story of another \u2502 \u2502 \u2502 \u2502\n officer \u2502 - \u2502 \u2502 \u2502\n 221. Story of the Idiot and \u2502 \u2502 \u2502 \u2502\n his Asses \u2502 - \u2502 \u2502 \u2502\n 222. Story of the Lady of \u2502 \u2502 \u2502 \u2502\n Cairo and the Three \u2502 \u2502 \u2502 \u2502\n Debauchees \u2502 - \u2502 \u2502 \u2502\n 223. Story of the Good \u2502 \u2502 \u2502 \u2502\n Vizier unjustly \u2502 \u2502 \u2502 \u2502\n imprisoned \u2502 6 \u2502 \u2502 \u2502\n 224. Story of the Prying \u2502 \u2502 \u2502 \u2502\n Barber and the young \u2502 \u2502 \u2502 \u2502\n man of Cairo \u2502 - \u2502 \u2502 \u2502\n 225. Story of the Lady of \u2502 \u2502 \u2502 \u2502\n Cairo and her four \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 6 \u2502 \u2502 \u2502\n _a._ The Cauzee\u2019s \u2502 \u2502 \u2502 \u2502\n Story \u2502 6 \u2502 \u2502 \u2502\n _b._ The Syrian \u2502 - \u2502 \u2502 \u2502\n _c._ The Caim-makaum\u2019s\u2502 \u2502 \u2502 \u2502\n Wife \u2502 - \u2502 \u2502 \u2502\n _d._ Story told by the\u2502 \u2502 \u2502 \u2502\n Fourth Gallant \u2502 - \u2502 \u2502 \u2502\n 226. Story of a Hump-backed \u2502 \u2502 \u2502 \u2502\n Porter \u2502 - \u2502 \u2502 \u2502\n 227. The Aged Porter of \u2502 \u2502 \u2502 \u2502\n Cairo and the Artful \u2502 \u2502 \u2502 \u2502\n Female Thief \u2502 - \u2502 \u2502 \u2502\n 228. Mhassun and his tried \u2502 \u2502 \u2502 \u2502\n friend Mouseh \u2502 - \u2502 \u2502 \u2502\n 229. Mahummud Julbee, son to\u2502 \u2502 \u2502 \u2502\n an Ameer of Cairo \u2502 - \u2502 \u2502 \u2502\n 230. The Farmer\u2019s Wife \u2502 - \u2502 \u2502 \u2502\n 231. The Artful Wife \u2502 - \u2502 \u2502 \u2502\n 232. The Cauzee\u2019s Wife \u2502 - \u2502 \u2502 \u2502\n 233. Story of the Merchant, \u2502 \u2502 \u2502 \u2502\n his Daughter, and the\u2502 \u2502 \u2502 \u2502\n Prince of Eerauk \u2502 6 \u2502 \u2502 \u2502\n 234. The Two Orphans \u2502 - \u2502 \u2502 \u2502\n 235. Story of another \u2502 \u2502 \u2502 \u2502\n Farmer\u2019s Wife \u2502 - \u2502 \u2502 \u2502\n 236. Story of the Son who \u2502 \u2502 \u2502 \u2502\n attempted his \u2502 \u2502 \u2502 \u2502\n Father\u2019s Wives \u2502 - \u2502 \u2502 \u2502\n 237. The Two Wits of Cairo \u2502 \u2502 \u2502 \u2502\n and Syria \u2502 - \u2502 \u2502 \u2502\n 238. Ibrahim and Mouseh \u2502 - \u2502 \u2502 \u2502\n 239. The Viziers Ahmed and \u2502 \u2502 \u2502 \u2502\n Mahummud \u2502 - \u2502 \u2502 \u2502\n 240. The Son addicted to \u2502 \u2502 \u2502 \u2502\n Theft \u2502 - \u2502 \u2502 \u2502\n 241. Adventures of the \u2502 \u2502 \u2502 \u2502\n Cauzee, his Wife, &c.\u2502 6 \u2502 \u2502 \u2502\n _a._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502\n Story of \u2502 \u2502 \u2502 \u2502\n Himself \u2502 6 \u2502 \u2502 \u2502\n 242. Story of Shaykh Nukheet\u2502 \u2502 \u2502 \u2502\n the Fisherman, who \u2502 \u2502 \u2502 \u2502\n became favourite to a\u2502 \u2502 \u2502 \u2502\n Sultan \u2502 - \u2502 \u2502 \u2502\n _a._ Story of the King\u2502 \u2502 \u2502 \u2502\n of Andalusia \u2502 - \u2502 \u2502 \u2502\n 243. Story of Teilone, \u2502 \u2502 \u2502 \u2502\n Sultan of Egypt \u2502 - \u2502 \u2502 \u2502\n 244. Story of the Retired \u2502 \u2502 \u2502 \u2502\n Man and his Servant \u2502 - \u2502 \u2502 \u2502\n 245. The Merchant\u2019s Daughter\u2502 \u2502 \u2502 \u2502\n who married the \u2502 \u2502 \u2502 \u2502\n Emperor of China \u2502 - \u2502 \u2502 \u2502\n *246. New Adventures of the \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 \u2502 \u2502\n *247. The Physician and the \u2502 \u2502 \u2502 \u2502\n young Purveyor of \u2502 \u2502 \u2502 \u2502\n Bagdad \u2502 \u2502 \u2502 \u2502\n *248. The Wise Heycar \u2502 \u2502 \u2502 \u2502\n *249. Attaf the Generous \u2502 \u2502 \u2502 \u2502\n *250. Prince Habib and \u2502 \u2502 \u2502 \u2502\n Dorrat-al-Gawas \u2502 \u2502 \u2502 \u2502\n *251. The Forty Wazirs \u2502 \u2502 \u2502 \u2502\n *_a._ Story of Shaykh \u2502 \u2502 \u2502 \u2502\n Shahabeddin \u2502 \u2502 \u2502 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502\n Gardener, his \u2502 \u2502 \u2502 \u2502\n Son, and the \u2502 \u2502 \u2502 \u2502\n Ass \u2502 \u2502 \u2502 \u2502\n *_c._ The Sultan \u2502 \u2502 \u2502 \u2502\n Mahmoud and his\u2502 \u2502 \u2502 \u2502\n Wazir \u2502 \u2502 \u2502 \u2502\n *_d._ Story of the \u2502 \u2502 \u2502 \u2502\n Brahman \u2502 \u2502 \u2502 \u2502\n Padmanaba and \u2502 \u2502 \u2502 \u2502\n the young \u2502 \u2502 \u2502 \u2502\n Fyquai \u2502 \u2502 \u2502 \u2502\n *_e._ Story of Sultan \u2502 \u2502 \u2502 \u2502\n Akshid \u2502 \u2502 \u2502 \u2502\n *_f._ Story of the \u2502 \u2502 \u2502 \u2502\n Husband, the \u2502 \u2502 \u2502 \u2502\n Lover and the \u2502 \u2502 \u2502 \u2502\n Thief \u2502 \u2502 \u2502 \u2502\n *_g._ Story of the \u2502 \u2502 \u2502 \u2502\n Prince of \u2502 \u2502 \u2502 \u2502\n Carisme and the\u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Georgia \u2502 \u2502 \u2502 \u2502\n *_h._ The Cobbler and \u2502 \u2502 \u2502 \u2502\n the King\u2019s \u2502 \u2502 \u2502 \u2502\n Daughter \u2502 \u2502 \u2502 \u2502\n *_i._ The Woodcutter \u2502 \u2502 \u2502 \u2502\n and the Genius \u2502 \u2502 \u2502 \u2502\n *_j._ The Royal Parrot \u2502 \u2502 \u2502 \u2502\n *252. Story of the King and \u2502 \u2502 \u2502 \u2502\n Queen of Abyssinia \u2502 \u2502 \u2502 \u2502\n *253. Story of Princess Amina\u2502 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502\n Tartary \u2502 \u2502 \u2502 \u2502\n *_b._ Story told by the\u2502 \u2502 \u2502 \u2502\n Old Mans\u2019 Wife \u2502 \u2502 \u2502 \u2502\n *254. Story of Ali Johari \u2502 \u2502 \u2502 \u2502\n *255. Story of the two \u2502 \u2502 \u2502 \u2502\n Princes of Cochin \u2502 \u2502 \u2502 \u2502\n Chin \u2502 \u2502 \u2502 \u2502\n *256. Story of the Two \u2502 \u2502 \u2502 \u2502\n Husbands \u2502 \u2502 \u2502 \u2502\n *_a._ Story of Abdallah\u2502 \u2502 \u2502 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502\n Favourite \u2502 \u2502 \u2502 \u2502\n *257. Story of Yusuf and the \u2502 \u2502 \u2502 \u2502\n Indian Merchant \u2502 \u2502 \u2502 \u2502\n *258. Story of Prince Benazir\u2502 \u2502 \u2502 \u2502\n *259. Story of Selim, Sultan \u2502 \u2502 \u2502 \u2502\n of Egypt \u2502 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502\n Cobbler\u2019s Wife \u2502 \u2502 \u2502 \u2502\n *_b._ Story of Adileh \u2502 \u2502 \u2502 \u2502\n *_c._ Story of the \u2502 \u2502 \u2502 \u2502\n scarred \u2502 \u2502 \u2502 \u2502\n Kalender \u2502 \u2502 \u2502 \u2502\n *_d._ Continuation of \u2502 \u2502 \u2502 \u2502\n the story of \u2502 \u2502 \u2502 \u2502\n Selim \u2502 \u2502 \u2502 \u2502\n *260. Story of Seif Sul Yesn \u2502 \u2502 \u2502 \u2502\n 261. Story of the Labourer \u2502 \u2502 \u2502 \u2502\n and the Chair \u2502 A \u2502 \u2502 \u2502\n 262. Story of Ahmed the \u2502 \u2502 \u2502 \u2502\n Orphan \u2502 A \u2502 \u2502 \u2502\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\n\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502\u201cBul.\u201d\u2502 \u2502\u201cBres.\u201d\u2502\n \u2502Tr\u00e9butien.\u2502Text. \u2502Lane.\u2502 Text. \u2502Habicht.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n Introduction \u2502 \u2502 + \u2502 1 \u2502 + \u2502\n Story of King Shahryar \u2502 \u2502 \u2502 \u2502 \u2502\n and his brother \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _a._ Tale of the Bull \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n 1. Tale of the Trader and \u2502 \u2502 \u2502 \u2502 \u2502\n the Jinni \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n 2. The Fisherman and the \u2502 \u2502 \u2502 \u2502 \u2502\n Jinni \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _a._ Tale of the Wazir\u2502 \u2502 \u2502 \u2502 \u2502\n and the Sage \u2502 \u2502 \u2502 \u2502 \u2502\n Duban \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _ab._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Sindibad \u2502 \u2502 \u2502 \u2502 \u2502\n and his Falcon \u2502 \u2502 + \u2502 - \u2502 - \u2502 -\n _ac._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502\n Husband and the\u2502 \u2502 \u2502 \u2502 \u2502\n Parrot \u2502 \u2502 - \u2502 1 \u2502 + \u2502 1\n _ad._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502\n Prince and the \u2502 \u2502 \u2502 \u2502 \u2502\n Ogress \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Ensorcelled \u2502 \u2502 \u2502 \u2502 \u2502\n Prince \u2502 \u2502 + \u2502 1 \u2502 + \u2502 1\n 3. The Porter and the \u2502 \u2502 \u2502 \u2502 \u2502\n Three Ladies of \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s Tale\u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n _ba._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502\n Envier and the \u2502 \u2502 \u2502 \u2502 \u2502\n Envied \u2502 \u2502 - \u2502 1 \u2502 + \u2502 2\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n _d._ The Eldest Lady\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Tale \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n _e._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Portress \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n Conclusion of the Story\u2502 \u2502 \u2502 \u2502 \u2502\n of the Porter and \u2502 \u2502 \u2502 \u2502 \u2502\n three Ladies \u2502 \u2502 + \u2502 1 \u2502 + \u2502 2\n 4. Tale of the Three \u2502 \u2502 \u2502 \u2502 \u2502\n Apples \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n 5. Tale of Nur Al-Din and \u2502 \u2502 \u2502 \u2502 \u2502\n his Son Badr Al-Din \u2502 \u2502 \u2502 \u2502 \u2502\n Hasan \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n 6. The Hunchback\u2019s Tale \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n _a._ The Nazarene \u2502 \u2502 \u2502 \u2502 \u2502\n Broker\u2019s Story \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n _b._ The Reeve\u2019s Tale \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n _c._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Jewish Doctor \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n _d._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Tailor \u2502 \u2502 + \u2502 1 \u2502 + \u2502 3\n _e._ The Barber\u2019s Tale\u2502 \u2502 \u2502 \u2502 \u2502\n of Himself \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _ea._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his First \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _eb._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his Second \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _ec._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his Third \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _ed._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his Fourth \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _ee._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his Fifth \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n _ef._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502\n of his Sixth \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n The End of the Tailor\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Tale \u2502 \u2502 + \u2502 1 \u2502 + \u2502 4\n 7. Nur Al-Din Ali and the \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Anis Al-Jalis \u2502 \u2502 + \u2502 1 \u2502 + \u2502 5, 6\n 8. Tale of Ghanim Bin \u2502 \u2502 \u2502 \u2502 \u2502\n Ayyub, the \u2502 \u2502 \u2502 \u2502 \u2502\n Distraught, the \u2502 \u2502 \u2502 \u2502 \u2502\n Thrall o\u2019 Love \u2502 \u2502 + \u2502 1 \u2502 + \u2502 8\n _a._ Tale of the First\u2502 \u2502 \u2502 \u2502 \u2502\n Eunuch, Bukhayt\u2502 \u2502 + \u2502 \u2502 + \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Second Eunuch, \u2502 \u2502 \u2502 \u2502 \u2502\n Kafur \u2502 \u2502 + \u2502 1 \u2502 + \u2502\n 9. Tale of King Omar Bin \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019uman, and his \u2502 \u2502 \u2502 \u2502 \u2502\n sons Sharrkan and Zau\u2502 \u2502 \u2502 \u2502 \u2502\n Al-Makan \u2502 \u2502 + \u2502 - \u2502 \u2502\n _a._ Tale of Taj \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Muluk and \u2502 \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502 \u2502\n Dunya \u2502 \u2502 + \u2502 1 \u2502 \u2502\n _aa._ Tale of \u2502 \u2502 \u2502 \u2502 \u2502\n Aziz and Azizah\u2502 \u2502 + \u2502 1 \u2502 \u2502\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Hashish-Eater \u2502 \u2502 + \u2502 - \u2502 \u2502\n _c._ Tale of Hammad \u2502 \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 \u2502 + \u2502 - \u2502 \u2502\n 10. The Birds and Beasts \u2502 \u2502 \u2502 \u2502 \u2502\n and the Carpenter \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 + \u2502 2 \u2502 \u2502\n 11. The Hermits \u2502 \u2502 + \u2502 - \u2502 \u2502\n 12. The Water-fowl and the \u2502 \u2502 \u2502 \u2502 \u2502\n Tortoise \u2502 \u2502 + \u2502 - \u2502 \u2502\n 13. The Wolf and the Fox \u2502 \u2502 + \u2502 2 \u2502 \u2502\n _a._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502\n Falcon and the \u2502 \u2502 \u2502 \u2502 \u2502\n Partridge \u2502 \u2502 + \u2502 2 \u2502 \u2502\n 14. The Mouse and the \u2502 \u2502 \u2502 \u2502 \u2502\n Ichneumon \u2502 \u2502 + \u2502 - \u2502 \u2502\n 15. The Cat and the Crow \u2502 \u2502 + \u2502 - \u2502 \u2502\n 16. The Fox and the Crow \u2502 \u2502 + \u2502 - \u2502 \u2502\n _a._ The Flea and the \u2502 \u2502 \u2502 \u2502 \u2502\n Mouse \u2502 \u2502 + \u2502 - \u2502 \u2502\n _b._ The Saker and the\u2502 \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 + \u2502 - \u2502 \u2502\n _c._ The Sparrow and \u2502 \u2502 \u2502 \u2502 \u2502\n the Eagle \u2502 \u2502 + \u2502 - \u2502 \u2502\n 17. The Hedgehog and the \u2502 \u2502 \u2502 \u2502 \u2502\n Wood Pigeons \u2502 \u2502 + \u2502 - \u2502 \u2502\n _a._ The Merchant and \u2502 \u2502 \u2502 \u2502 \u2502\n the Two \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers \u2502 \u2502 + \u2502 - \u2502 \u2502\n 18. The Thief and his \u2502 \u2502 \u2502 \u2502 \u2502\n Monkey \u2502 \u2502 + \u2502 - \u2502 \u2502\n _a._ The Foolish \u2502 \u2502 \u2502 \u2502 \u2502\n Weaver \u2502 \u2502 + \u2502 - \u2502 \u2502\n 19. The Sparrow and the \u2502 \u2502 \u2502 \u2502 \u2502\n Peacock \u2502 \u2502 + \u2502 - \u2502 \u2502\n 20. Ali Bin Bakkar and \u2502 \u2502 \u2502 \u2502 \u2502\n Shams Al-Nahar \u2502 \u2502 + \u2502 3 \u2502 4 \u2502 4\n 21. Tale of Kamar Al-Zaman \u2502 \u2502 + \u2502 2 \u2502 + \u2502 5\n _a._ Ni\u2019amah bin \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rabia and \u2502 \u2502 \u2502 \u2502 \u2502\n Naomi his \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-girl \u2502 \u2502 + \u2502 2 \u2502 + \u2502 13\n 22. Ala Al-Din Abu \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Shamat \u2502 \u2502 + \u2502 2 \u2502 + \u2502 13\n 23. Hatim of the Tribe of \u2502 \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 24. Ma\u2019an the son of Zaidah\u2502 \u2502 \u2502 \u2502 \u2502\n and the three Girls \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 25. Ma\u2019an son of Zaidah and\u2502 \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 26. The City of Labtayt \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 27. The Caliph Hisham and \u2502 \u2502 \u2502 \u2502 \u2502\n the Arab Youth \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 28. Ibrahim bin Al-Mahdi \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502\n Barber-Surgeon \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 29. The City of \u2502 \u2502 \u2502 \u2502 \u2502\n Many-columned Iram \u2502 \u2502 \u2502 \u2502 \u2502\n and Abdullah son of \u2502 \u2502 \u2502 \u2502 \u2502\n Abi Kalabah \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 30. Isaac of Mosul \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502 13\n 31. The Sweep and the Noble\u2502 \u2502 \u2502 \u2502 \u2502\n Lady \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 32. The Mock Caliph \u2502 - \u2502 + \u2502 2 \u2502 + \u2502 4\n 33. Ali the Persian \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 34. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl and the \u2502 \u2502 \u2502 \u2502 \u2502\n Imam Abu Yusuf \u2502 - \u2502 + \u2502 - \u2502 \u2502\n 35. The Lover who feigned \u2502 \u2502 \u2502 \u2502 \u2502\n himself a Thief \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 36. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502 \u2502\n and the Bean-Seller \u2502 - \u2502 + \u2502 2 \u2502 \u2502\n 37. Abu Mohammed hight \u2502 \u2502 \u2502 \u2502 \u2502\n Lazybones \u2502 - \u2502 + \u2502 2 \u2502 + \u2502 13\n 38. Generous dealing of \u2502 \u2502 \u2502 \u2502 \u2502\n Yahya bin Khalid the \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecide with Mansur\u2502 - \u2502 + \u2502 2 \u2502 \u2502\n 39. Generous Dealing of \u2502 \u2502 \u2502 \u2502 \u2502\n Yahya son of Khalid \u2502 \u2502 \u2502 \u2502 \u2502\n with a man who forged\u2502 \u2502 \u2502 \u2502 \u2502\n a letter in his name \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 40. Caliph Al-Maamun and \u2502 \u2502 \u2502 \u2502 \u2502\n the Strange Scholar \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 41. Ali Shar and Zumurrud \u2502 1 \u2502 + \u2502 2 \u2502 + \u2502\n 42. The Loves of Jubayr Bin\u2502 \u2502 \u2502 \u2502 \u2502\n Umayr and the Lady \u2502 \u2502 \u2502 \u2502 \u2502\n Budur \u2502 1 \u2502 + \u2502 2 \u2502 + \u2502\n 43. The Man of Al-Yaman and\u2502 \u2502 \u2502 \u2502 \u2502\n his six Slave-Girls \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 44. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n Damsel and Abu Nowas \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 45. The Man who stole the \u2502 \u2502 \u2502 \u2502 \u2502\n dish of gold whereon \u2502 \u2502 \u2502 \u2502 \u2502\n the dog ate \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 46. The Sharper of \u2502 \u2502 \u2502 \u2502 \u2502\n Alexandria and the \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of Police \u2502 3 \u2502 + \u2502 2 \u2502 4 \u2502\n 47. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502 \u2502\n the three Chiefs of \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502\n new Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502\n Bulak Police \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502\n Old Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 48. The Thief and the \u2502 \u2502 \u2502 \u2502 \u2502\n Shroff \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 49. The Chief of the Kus \u2502 \u2502 \u2502 \u2502 \u2502\n Police and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 - \u2502 + \u2502 - \u2502 \u2502\n 50. Ibrahim bin al-Mahdi \u2502 \u2502 \u2502 \u2502 \u2502\n and the Merchant\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Sister \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 51. The Woman whose hands \u2502 \u2502 \u2502 \u2502 \u2502\n were cut off for \u2502 \u2502 \u2502 \u2502 \u2502\n alms-giving \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 52. The devout Israelite \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 53. Abu Hassan Al-Ziyadi \u2502 \u2502 \u2502 \u2502 \u2502\n and the Khorasan Man \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 54. The Poor Man and his \u2502 \u2502 \u2502 \u2502 \u2502\n Friend in Need \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 55. The Ruined Man who \u2502 \u2502 \u2502 \u2502 \u2502\n became rich again \u2502 \u2502 \u2502 \u2502 \u2502\n through a dream \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 56. Caliph Al-Mutawakkil \u2502 \u2502 \u2502 \u2502 \u2502\n and his Concubine \u2502 \u2502 \u2502 \u2502 \u2502\n Mahbubah \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 57. Wardan the Butcher\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Adventure with the \u2502 \u2502 \u2502 \u2502 \u2502\n Lady and the Bear \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 58. The King\u2019s Daughter and\u2502 \u2502 \u2502 \u2502 \u2502\n the Ape \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 59. The Ebony Horse \u2502 - \u2502 + \u2502 2 \u2502 + \u2502 9\n 60. Uns Al-Wujud and the \u2502 \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Daughter \u2502 \u2502 \u2502 \u2502 \u2502\n Rose-in-Hood \u2502 1 \u2502 + \u2502 2 \u2502 + \u2502 11\n 61. Abu Nowas with the \u2502 \u2502 \u2502 \u2502 \u2502\n Three Boys and the \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 - \u2502 + \u2502 - \u2502 + \u2502\n 62. Abdullah bin Ma\u2019amar \u2502 \u2502 \u2502 \u2502 \u2502\n with the Man of \u2502 \u2502 \u2502 \u2502 \u2502\n Bassorah and his \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 63. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502\n Ozrah \u2502 - \u2502 + \u2502 2 \u2502 + \u2502 11\n 64. The Wazir of Al-Yaman \u2502 \u2502 \u2502 \u2502 \u2502\n and his young Brother\u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 65. The Loves of the Boy \u2502 \u2502 \u2502 \u2502 \u2502\n and Girl at School \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 66. Al-Mutalammis and his \u2502 \u2502 \u2502 \u2502 \u2502\n Wife Umaymah \u2502 - \u2502 + \u2502 - \u2502 + \u2502\n 67. Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502 \u2502\n Zubaydah in the Bath \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 68. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n Three Poets \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 69. Mus\u2019ab bin Al-Zubayr \u2502 \u2502 \u2502 \u2502 \u2502\n and Ayishah his Wife \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 70. Abu Al-Aswad and his \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 + \u2502 - \u2502 + \u2502\n 71. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n two Slave-Girls \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 72. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n Three Slave-Girls \u2502 \u2502 + \u2502 - \u2502 + \u2502\n 73. The Miller and his Wife\u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 74. The Simpleton and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 75. The Kazi Abu Yusuf with\u2502 \u2502 \u2502 \u2502 \u2502\n Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502 \u2502\n Queen Zubaydah \u2502 - \u2502 + \u2502 - \u2502 + \u2502\n 76. The Caliph Al-Hakim and\u2502 \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 77. King Kisra Anushirwan \u2502 \u2502 \u2502 \u2502 \u2502\n and the Village \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 78. The Water-carrier and \u2502 \u2502 \u2502 \u2502 \u2502\n the Goldsmith\u2019s Wife \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 79. Khusrau and Shirin and \u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 80. Yahya bin Khalid and \u2502 \u2502 \u2502 \u2502 \u2502\n the Poor Man \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 81. Mohammed al-Amin and \u2502 \u2502 \u2502 \u2502 \u2502\n the Slave-Girl \u2502 - \u2502 + \u2502 2 \u2502 + \u2502\n 82. The Sons of Yahya bin \u2502 \u2502 \u2502 \u2502 \u2502\n Khalid and Said bin \u2502 \u2502 \u2502 \u2502 \u2502\n Salim \u2502 - \u2502 + \u2502 2 \u2502 \u2502\n 83. The Woman\u2019s Trick \u2502 \u2502 \u2502 \u2502 \u2502\n against her Husband \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 84. The Devout Woman and \u2502 \u2502 \u2502 \u2502 \u2502\n the Two Wicked Elders\u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 85. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502 \u2502\n and the old Badawi \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 86. Omar bin Al-Khattab and\u2502 \u2502 \u2502 \u2502 \u2502\n the Young Badawi \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 87. Al-Maamun and the \u2502 \u2502 \u2502 \u2502 \u2502\n Pyramids of Egypt \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 88. The Thief and the \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 89. Masrur the Eunuch and \u2502 \u2502 \u2502 \u2502 \u2502\n Ibn Al-Karibi \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 90. The Devotee Prince \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 91. The Schoolmaster who \u2502 \u2502 \u2502 \u2502 \u2502\n fell in Love by \u2502 \u2502 \u2502 \u2502 \u2502\n Report \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 92. The Foolish Dominie \u2502 \u2502 + \u2502 - \u2502 + \u2502\n 93. The Illiterate who set \u2502 \u2502 \u2502 \u2502 \u2502\n up for a Schoolmaster\u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 94. The King and the \u2502 \u2502 \u2502 \u2502 \u2502\n Virtuous Wife \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 95. Abd Al-Rahman the \u2502 \u2502 \u2502 \u2502 \u2502\n Maghribi\u2019s story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Rukh \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 96. Adi bin Zayd and the \u2502 \u2502 \u2502 \u2502 \u2502\n Princess Hind \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 97. Di\u2019ibil Al-Khuza\u2019i with\u2502 \u2502 \u2502 \u2502 \u2502\n the Lady and Muslim \u2502 \u2502 \u2502 \u2502 \u2502\n bin Al-Walid \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 98. Isaac of Mosul and the \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 99. The Three Unfortunate \u2502 \u2502 \u2502 \u2502 \u2502\n Lovers \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 100. How Abu Hasan brake \u2502 \u2502 \u2502 \u2502 \u2502\n Wind \u2502 - \u2502 ? \u2502 - \u2502 \u2502\n 101. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 102. The Mad Lover \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 103. The Prior who became a \u2502 \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 104. The Loves of Abu Isa \u2502 \u2502 \u2502 \u2502 \u2502\n and Kurrat Al-Ayn \u2502 3 \u2502 + \u2502 2 \u2502 + \u2502\n 105. Al-Amin and his Uncle \u2502 \u2502 \u2502 \u2502 \u2502\n Ibrahim bin Al-Mahdi \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 106. Al-Fath bin Khakan and \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Mutawakkil \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 107. The Man\u2019s dispute with \u2502 \u2502 \u2502 \u2502 \u2502\n the Learned Woman \u2502 \u2502 \u2502 \u2502 \u2502\n concerning the \u2502 \u2502 \u2502 \u2502 \u2502\n relative excellence \u2502 \u2502 \u2502 \u2502 \u2502\n of male and female \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 108. Abu Suwayd and the \u2502 \u2502 \u2502 \u2502 \u2502\n pretty Old Woman \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 109. Ali bin Tahir and the \u2502 \u2502 \u2502 \u2502 \u2502\n girl Muunis \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 110. The Woman who had a \u2502 \u2502 \u2502 \u2502 \u2502\n Boy, and the other \u2502 \u2502 \u2502 \u2502 \u2502\n who had a Man to \u2502 \u2502 \u2502 \u2502 \u2502\n lover \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 111. Ali the Cairene and the\u2502 \u2502 \u2502 \u2502 \u2502\n Haunted House in \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 1 \u2502 + \u2502 2 \u2502 + \u2502\n 112. The Pilgrim Man and the\u2502 \u2502 \u2502 \u2502 \u2502\n Old Woman \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 113. Abu Al-Husn and his \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-girl Tawaddud \u2502 1 \u2502 + \u2502 - \u2502 \u2502\n 114. The Angel of Death with\u2502 \u2502 \u2502 \u2502 \u2502\n the Proud King and \u2502 \u2502 \u2502 \u2502 \u2502\n the Devout Man \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 115. The Angel of Death and \u2502 \u2502 \u2502 \u2502 \u2502\n the Rich King \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 116. The Angel of Death and \u2502 \u2502 \u2502 \u2502 \u2502\n the King of the \u2502 \u2502 \u2502 \u2502 \u2502\n Children of Israel \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 117. Iskandar zu Al-Karnayn \u2502 \u2502 \u2502 \u2502 \u2502\n and a certain Tribe \u2502 \u2502 \u2502 \u2502 \u2502\n of Poor Folk \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 118. The Righteousness of \u2502 \u2502 \u2502 \u2502 \u2502\n King Anushirwan \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 119. The Jewish Kazi and his\u2502 \u2502 \u2502 \u2502 \u2502\n Pious Wife \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 120. The Shipwrecked Woman \u2502 \u2502 \u2502 \u2502 \u2502\n and her Child \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 121. The Pious Black Slave \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 122. The Devout Tray-maker \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 123. Al-Hajjaj bin Yusuf and\u2502 \u2502 \u2502 \u2502 \u2502\n the Pious Man \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 124. The Blacksmith who \u2502 \u2502 \u2502 \u2502 \u2502\n could Handle Fire \u2502 \u2502 \u2502 \u2502 \u2502\n Without Hurt \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 125. The Devotee to whom \u2502 \u2502 \u2502 \u2502 \u2502\n Allah gave a Cloud \u2502 \u2502 \u2502 \u2502 \u2502\n for Service and the \u2502 \u2502 \u2502 \u2502 \u2502\n Devout King \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 126. The Moslem Champion and\u2502 \u2502 \u2502 \u2502 \u2502\n the Christian Damsel \u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 127. The Christian King\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter and the \u2502 \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 128. The Prophet and the \u2502 \u2502 \u2502 \u2502 \u2502\n Justice of Providence\u2502 3 \u2502 + \u2502 2 \u2502 \u2502\n 129. The Ferryman of the \u2502 \u2502 \u2502 \u2502 \u2502\n Nile and the Hermit \u2502 - \u2502 + \u2502 - \u2502 \u2502\n 130. The Island King and the\u2502 \u2502 \u2502 \u2502 \u2502\n Pious Israelite \u2502 3 \u2502 + \u2502 - \u2502 \u2502 10\n 131. Abu Al-Hasan and Abu \u2502 \u2502 \u2502 \u2502 \u2502\n Ja\u2019afar the Leper \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 132. The Queen of the \u2502 \u2502 \u2502 \u2502 \u2502\n Serpents: \u2502 1 \u2502 + \u2502 - \u2502 \u2502\n _a._ The Adventure of \u2502 \u2502 \u2502 \u2502 \u2502\n Bulukiya \u2502 1 \u2502 + \u2502 - \u2502 \u2502\n _b._ The Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Janshah \u2502 1 \u2502 + \u2502 - \u2502 \u2502\n 133. Sindbad the Seaman and \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the Landsman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 2\n _a._ The First Voyage \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 2\n _b._ The Second Voyage\u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 2\n _c._ The Third Voyage \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 2\n _d._ The Fourth Voyage\u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 2\n _e._ The Fifth Voyage \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 3\n _f._ The Sixth Voyage \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 3\n _ff._ The Sixth \u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 \u2502 - \u2502 3 \u2502 - \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 3\n _gg._ The Seventh\u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 - \u2502 3 \u2502 - \u2502\n 134. The City of Brass \u2502 1 \u2502 + \u2502 3 \u2502 + \u2502\n 135. The Craft and Malice of\u2502 \u2502 \u2502 \u2502 \u2502\n Women: \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 15\n _a._ The King and his \u2502 \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Wife \u2502 - \u2502 + \u2502 3 \u2502 + \u2502 15\n _b._ The Confectioner,\u2502 \u2502 \u2502 \u2502 \u2502\n his Wife and \u2502 \u2502 \u2502 \u2502 \u2502\n the Parrot \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 - \u2502 + \u2502 - \u2502 + \u2502\n _c._ The Fuller and \u2502 \u2502 \u2502 \u2502 \u2502\n his Son \u2502 \u2502 + \u2502 - \u2502 + \u2502 15\n _d._ The Rake\u2019s Trick \u2502 \u2502 \u2502 \u2502 \u2502\n against the \u2502 \u2502 \u2502 \u2502 \u2502\n Chaste Wife \u2502 \u2502 + \u2502 - \u2502 + \u2502 15\n _e._ The Miser and the\u2502 \u2502 \u2502 \u2502 \u2502\n Loaves of Bread\u2502 \u2502 + \u2502 - \u2502 + \u2502 15\n _f._ The Lady and her \u2502 \u2502 \u2502 \u2502 \u2502\n two Lovers \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _g._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ogress \u2502 \u2502 + \u2502 - \u2502 + \u2502 15\n _h._ The Drop of Honey\u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _i._ The Woman who \u2502 \u2502 \u2502 \u2502 \u2502\n made her \u2502 \u2502 \u2502 \u2502 \u2502\n husband sift \u2502 \u2502 \u2502 \u2502 \u2502\n dust \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _j._ The Enchanted \u2502 \u2502 \u2502 \u2502 \u2502\n Spring \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _k._ The Wazir\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502\n Hammam-keeper\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 + \u2502 - \u2502 + \u2502\n _l._ The Wife\u2019s device\u2502 \u2502 \u2502 \u2502 \u2502\n to cheat her \u2502 \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _m._ The Goldsmith and\u2502 \u2502 \u2502 \u2502 \u2502\n the Cashmere \u2502 \u2502 \u2502 \u2502 \u2502\n Singing-girl \u2502 \u2502 + \u2502 3 \u2502 + \u2502 1\n _n._ The Man who never\u2502 \u2502 \u2502 \u2502 \u2502\n laughed during \u2502 \u2502 \u2502 \u2502 \u2502\n the rest of his\u2502 \u2502 \u2502 \u2502 \u2502\n days \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _o._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant\u2019s Wife\u2502 \u2502 + \u2502 - \u2502 + \u2502 15\n _p._ The Page who \u2502 \u2502 \u2502 \u2502 \u2502\n feigned to know\u2502 \u2502 \u2502 \u2502 \u2502\n the Speech of \u2502 \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 + \u2502 - \u2502 \u2502\n _q._ The Lady and her \u2502 \u2502 \u2502 \u2502 \u2502\n five Suitors \u2502 \u2502 + \u2502 - \u2502 \u2502\n _r._ The Three Wishes,\u2502 \u2502 \u2502 \u2502 \u2502\n or the Man who \u2502 \u2502 \u2502 \u2502 \u2502\n longed to see \u2502 \u2502 \u2502 \u2502 \u2502\n the Night of \u2502 \u2502 \u2502 \u2502 \u2502\n Power \u2502 \u2502 + \u2502 - \u2502 + \u2502\n _s._ The Stolen \u2502 \u2502 \u2502 \u2502 \u2502\n Necklace \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _t._ The Two Pigeons \u2502 \u2502 + \u2502 3 \u2502 \u2502\n _u._ Prince Behram and\u2502 \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Datma \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _v._ The House with \u2502 \u2502 \u2502 \u2502 \u2502\n the Belvedere \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _w._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ifrit\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Mistress \u2502 \u2502 + \u2502 - \u2502 \u2502\n _x._ The Sandal-wood \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant and \u2502 \u2502 \u2502 \u2502 \u2502\n the Sharpers \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _y._ The Debauchee and\u2502 \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502 \u2502\n Three-year-old \u2502 \u2502 \u2502 \u2502 \u2502\n Child \u2502 \u2502 + \u2502 - \u2502 + \u2502\n _z._ The Stolen Purse \u2502 \u2502 + \u2502 3 \u2502 + \u2502 15\n _aa._ The Fox and\u2502 \u2502 \u2502 \u2502 \u2502\n the Folk \u2502 \u2502 - \u2502 - \u2502 + \u2502 15\n 136. Judar and his Brethren \u2502 1 \u2502 + \u2502 3 \u2502 + \u2502\n 137. The History of Gharib \u2502 \u2502 \u2502 \u2502 \u2502\n and his Brother Ajib \u2502 1 \u2502 + \u2502 - \u2502 + \u2502\n 138. Otbah and Rayya \u2502 3 \u2502 + \u2502 3 \u2502 \u2502\n 139. Hind, daughter of \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019man and \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Hajjaj \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 140. Khuzaymah bin Bishr and\u2502 \u2502 \u2502 \u2502 \u2502\n Ekrimah al-Fayyaz \u2502 3 \u2502 + \u2502 3 \u2502 \u2502\n 141. Yunus the Scribe and \u2502 \u2502 \u2502 \u2502 \u2502\n the Caliph Walid bin \u2502 \u2502 \u2502 \u2502 \u2502\n Sahl \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 142. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502\n Arab Girl \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 143. Al-Asma\u2019i and the three\u2502 \u2502 \u2502 \u2502 \u2502\n girls of Bassorah \u2502 - \u2502 + \u2502 - \u2502 \u2502\n 144. Ibrahim of Mosul and \u2502 \u2502 \u2502 \u2502 \u2502\n the Devil \u2502 \u2502 + \u2502 - \u2502 \u2502\n 145. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502\n Uzrah \u2502 \u2502 + \u2502 3 \u2502 \u2502 11\n 146. The Badawi and his Wife\u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 147. The Lovers of Bassorah \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 148. Ishak of Mosul and his \u2502 \u2502 \u2502 \u2502 \u2502\n Mistress and the \u2502 \u2502 \u2502 \u2502 \u2502\n Devil \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 149. The Lovers of \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Medinah \u2502 3 \u2502 + \u2502 3 \u2502 \u2502\n 150. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502 \u2502\n his Wazir \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 151. The Rogueries of \u2502 \u2502 \u2502 \u2502 \u2502\n Dalilah the Crafty \u2502 \u2502 \u2502 \u2502 \u2502\n and her Daughter \u2502 \u2502 \u2502 \u2502 \u2502\n Zaynab the \u2502 \u2502 \u2502 \u2502 \u2502\n Coney-Catcher \u2502 \u2502 + \u2502 - \u2502 + \u2502\n _a._ The Adventures of\u2502 \u2502 \u2502 \u2502 \u2502\n Mercury Ali of \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo \u2502 2 \u2502 + \u2502 - \u2502 + \u2502\n 152. Ardashir and Hayat \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nufus \u2502 2 \u2502 + \u2502 - \u2502 + \u2502\n 153. Julnar the Sea-born and\u2502 \u2502 \u2502 \u2502 \u2502\n her son King Badr \u2502 \u2502 \u2502 \u2502 \u2502\n Basim of Persia \u2502 - \u2502 + \u2502 3 \u2502 \u2502 6\n 154. King Mohammed bin \u2502 \u2502 \u2502 \u2502 \u2502\n Sabaik and the \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant Hasan \u2502 2 \u2502 + \u2502 3 \u2502 + \u2502\n _a._ Story of Prince \u2502 \u2502 \u2502 \u2502 \u2502\n Sayf Al-Muluk \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502\n Princess Badi\u2019a\u2502 \u2502 \u2502 \u2502 \u2502\n Al-Jamal \u2502 2 \u2502 + \u2502 3 \u2502 + \u2502\n 155. Hasan of Bassorah \u2502 2 \u2502 + \u2502 \u2502 + \u2502\n 156. Khalifah the Fisherman \u2502 \u2502 \u2502 \u2502 \u2502\n of Baghdad \u2502 2 \u2502 + \u2502 3 \u2502 - \u2502\n _a._ The same from the\u2502 \u2502 \u2502 \u2502 \u2502\n Breslau Edition\u2502 \u2502 \u2502 - \u2502 + \u2502\n 157. Masrur and Zayn \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Mawassif \u2502 2 \u2502 + \u2502 - \u2502 + \u2502\n 158. Ali Nur Al-Din and \u2502 \u2502 \u2502 \u2502 \u2502\n Miriam the \u2502 \u2502 \u2502 \u2502 \u2502\n Girdle-Girl \u2502 2 \u2502 + \u2502 - \u2502 + \u2502\n 159. The Man of Upper Egypt \u2502 \u2502 \u2502 \u2502 \u2502\n and his Frankish Wife\u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 160. The Ruined Man of \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad and his \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 3 \u2502 + \u2502 3 \u2502 + \u2502\n 161. King Jali\u2019ad of Hind \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wazir Shimas,\u2502 \u2502 \u2502 \u2502 \u2502\n followed by the \u2502 \u2502 \u2502 \u2502 \u2502\n history of King Wird \u2502 \u2502 \u2502 \u2502 \u2502\n Khan, son of King \u2502 \u2502 \u2502 \u2502 \u2502\n Jali\u2019ad, with his \u2502 \u2502 \u2502 \u2502 \u2502\n Women and Wazirs \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _a._ The Mouse and the\u2502 \u2502 \u2502 \u2502 \u2502\n Cat \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _b._ The Fakir and his\u2502 \u2502 \u2502 \u2502 \u2502\n Jar of Butter \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _c._ The Fishes and \u2502 \u2502 \u2502 \u2502 \u2502\n the Crab \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _d._ The Crow and the \u2502 \u2502 \u2502 \u2502 \u2502\n Serpent \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _e._ The Wild Ass and \u2502 \u2502 \u2502 \u2502 \u2502\n the Jackal \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _f._ The Unjust King \u2502 \u2502 \u2502 \u2502 \u2502\n and the Pilgrim\u2502 \u2502 \u2502 \u2502 \u2502\n Prince \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _g._ The Crows and the\u2502 \u2502 \u2502 \u2502 \u2502\n Hawk \u2502 3 \u2502 + \u2502 \u2502 + \u2502\n _h._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Serpent-Charmer\u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 3 \u2502 + \u2502 \u2502 + \u2502\n _i._ The Spider and \u2502 \u2502 \u2502 \u2502 \u2502\n the Wind \u2502 3 \u2502 + \u2502 \u2502 + \u2502\n _j._ The Two Kings \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _k._ The Blind Man and\u2502 \u2502 \u2502 \u2502 \u2502\n the Cripple \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _l._ The Foolish \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _m._ The Boy and the \u2502 \u2502 \u2502 \u2502 \u2502\n Thieves \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _n._ The Man and his \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _o._ The Merchant and \u2502 \u2502 \u2502 \u2502 \u2502\n the Robbers \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _p._ The Jackals and \u2502 \u2502 \u2502 \u2502 \u2502\n the Wolf \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _q._ The Shepherd and \u2502 \u2502 \u2502 \u2502 \u2502\n the Rogue \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n _r._ The Francolin and\u2502 \u2502 \u2502 \u2502 \u2502\n the Tortoises \u2502 3 \u2502 + \u2502 - \u2502 + \u2502\n 162. Abu Kir the Dyer and \u2502 \u2502 \u2502 \u2502 \u2502\n Abu Sir the Barber \u2502 3 \u2502 + \u2502 3 \u2502 + \u2502\n 163. Abdullah the Fisherman \u2502 \u2502 \u2502 \u2502 \u2502\n and Abdullah the \u2502 \u2502 \u2502 \u2502 \u2502\n Merman \u2502 3 \u2502 + \u2502 3 \u2502 + \u2502\n 164. Harun Al-Rashid and Abu\u2502 \u2502 \u2502 \u2502 \u2502\n Hasan, the Merchant \u2502 \u2502 \u2502 \u2502 \u2502\n of Oman \u2502 3 \u2502 + \u2502 \u2502 + \u2502\n 165. Ibrahim and Jamilah \u2502 3 \u2502 + \u2502 3 \u2502 \u2502\n 166. Abu Al-Hasan of \u2502 \u2502 \u2502 \u2502 \u2502\n Khorasan \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 167. Kamar Al-Zaman and the \u2502 \u2502 \u2502 \u2502 \u2502\n Jeweller\u2019s Wife \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 168. Abdullah bin Fazil and \u2502 \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 3 \u2502 + \u2502 - \u2502 \u2502\n 169. Ma\u2019aruf the Cobbler and\u2502 \u2502 \u2502 \u2502 \u2502\n his wife Fatimah \u2502 3 \u2502 + \u2502 3 \u2502 \u2502\n 170. Asleep and Awake \u2502 \u2502 \u2502 2 \u2502 + \u2502 7\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Lackpenny and \u2502 \u2502 \u2502 \u2502 \u2502\n the Cook \u2502 \u2502 \u2502 - \u2502 + \u2502\n 171. The Caliph Omar ben \u2502 \u2502 \u2502 \u2502 \u2502\n Abdulaziz and the \u2502 \u2502 \u2502 \u2502 \u2502\n Poets \u2502 \u2502 \u2502 - \u2502 + \u2502\n 172. El Hejjaj and the Three\u2502 \u2502 \u2502 \u2502 \u2502\n Young Men \u2502 \u2502 \u2502 - \u2502 + \u2502\n 173. Haroun Er Reshid and \u2502 \u2502 \u2502 \u2502 \u2502\n the Woman of the \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 - \u2502 + \u2502\n 174. The Ten Viziers, or the\u2502 \u2502 \u2502 \u2502 \u2502\n History of King \u2502 \u2502 \u2502 \u2502 \u2502\n Azadbekht and his Son\u2502 \u2502 \u2502 - \u2502 + \u2502 10\n _a._ Of the \u2502 \u2502 \u2502 \u2502 \u2502\n uselessness of \u2502 \u2502 \u2502 \u2502 \u2502\n endeavour \u2502 \u2502 \u2502 \u2502 \u2502\n against \u2502 \u2502 \u2502 \u2502 \u2502\n persistent \u2502 \u2502 \u2502 \u2502 \u2502\n ill-fortune \u2502 \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Unlucky \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 \u2502 - \u2502 + \u2502 10\n _b._ Of looking to the\u2502 \u2502 \u2502 \u2502 \u2502\n issues of \u2502 \u2502 \u2502 \u2502 \u2502\n affairs \u2502 \u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 \u2502 \u2502 \u2502\n and his Sons \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _c._ Of the advantages\u2502 \u2502 \u2502 \u2502 \u2502\n of Patience \u2502 \u2502 \u2502 \u2502 \u2502\n _cc._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Abou Sabir \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _d._ Of the ill \u2502 \u2502 \u2502 \u2502 \u2502\n effects of \u2502 \u2502 \u2502 \u2502 \u2502\n Precipitation \u2502 \u2502 \u2502 \u2502 \u2502\n _dd._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Prince Bihzad \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _e._ Of the issues of \u2502 \u2502 \u2502 \u2502 \u2502\n good and evil \u2502 \u2502 \u2502 \u2502 \u2502\n actions \u2502 \u2502 \u2502 \u2502 \u2502\n _ee._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Dabdin and\u2502 \u2502 \u2502 \u2502 \u2502\n his Viziers \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _f._ Of Trust in God \u2502 \u2502 \u2502 \u2502 \u2502\n _ff._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Bekhtzeman\u2502 \u2502 \u2502 \u2502 + \u2502\n _g._ Of Clemency \u2502 \u2502 \u2502 \u2502 \u2502\n _gg._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Bihkerd \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _h._ Of Envy and \u2502 \u2502 \u2502 \u2502 \u2502\n Malice \u2502 \u2502 \u2502 \u2502 \u2502\n _hh._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Ilan Shah and \u2502 \u2502 \u2502 \u2502 \u2502\n Abou Temam \u2502 \u2502 \u2502 \u2502 + \u2502 10\n _i._ Of Destiny, or \u2502 \u2502 \u2502 \u2502 \u2502\n that which is \u2502 \u2502 \u2502 \u2502 \u2502\n written on the \u2502 \u2502 \u2502 \u2502 \u2502\n Forehead \u2502 \u2502 \u2502 \u2502 \u2502\n _ii._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Ibrahim \u2502 \u2502 \u2502 \u2502 \u2502\n and his Son \u2502 \u2502 \u2502 \u2502 + \u2502 13\n _j._ Of the appointed \u2502 \u2502 \u2502 \u2502 \u2502\n Term, which if \u2502 \u2502 \u2502 \u2502 \u2502\n it be advanced,\u2502 \u2502 \u2502 \u2502 \u2502\n may not be \u2502 \u2502 \u2502 \u2502 \u2502\n deferred, and \u2502 \u2502 \u2502 \u2502 \u2502\n if it be \u2502 \u2502 \u2502 \u2502 \u2502\n deferred, may \u2502 \u2502 \u2502 \u2502 \u2502\n not be advanced\u2502 \u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n King Suleiman \u2502 \u2502 \u2502 \u2502 \u2502\n Shah and his \u2502 \u2502 \u2502 \u2502 \u2502\n Sons \u2502 \u2502 \u2502 \u2502 + \u2502\n _k._ Of the speedy \u2502 \u2502 \u2502 \u2502 \u2502\n Relief of God \u2502 \u2502 \u2502 \u2502 \u2502\n _kk._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Prisoner, \u2502 \u2502 \u2502 \u2502 \u2502\n and how God \u2502 \u2502 \u2502 \u2502 \u2502\n gave him relief\u2502 \u2502 \u2502 \u2502 + \u2502\n 175. Jaafer Ben Zehya and \u2502 \u2502 \u2502 \u2502 \u2502\n Abdulmelik Ben Salih \u2502 \u2502 \u2502 \u2502 \u2502\n the Abbaside \u2502 \u2502 \u2502 \u2502 + \u2502\n 176. Er Reshid and the \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502 + \u2502\n 177. Ibn Es-Semmak and \u2502 \u2502 \u2502 \u2502 \u2502\n Er-Reshid \u2502 \u2502 \u2502 \u2502 + \u2502\n 178. El Mamoun and Zubeideh \u2502 \u2502 \u2502 \u2502 + \u2502\n 179. En Numan and the Arab \u2502 \u2502 \u2502 \u2502 \u2502\n of the Benou Tai \u2502 \u2502 \u2502 \u2502 + \u2502\n 180. Firouz and his Wife \u2502 \u2502 \u2502 \u2502 + \u2502\n 181. King Shah Bekht and his\u2502 \u2502 \u2502 \u2502 \u2502\n Vizier Er Rehwan \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _a._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502\n of Khorassan \u2502 \u2502 \u2502 \u2502 \u2502\n his son and his\u2502 \u2502 \u2502 \u2502 \u2502\n governor \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Singer and the \u2502 \u2502 \u2502 \u2502 \u2502\n Druggist \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _c._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502\n who knew the \u2502 \u2502 \u2502 \u2502 \u2502\n quintessence of\u2502 \u2502 \u2502 \u2502 \u2502\n things \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _d._ Story of the Rich\u2502 \u2502 \u2502 \u2502 \u2502\n Man who gave \u2502 \u2502 \u2502 \u2502 \u2502\n his fair \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter in \u2502 \u2502 \u2502 \u2502 \u2502\n Marriage to the\u2502 \u2502 \u2502 \u2502 \u2502\n Poor Old Man \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _e._ Story of the Rich\u2502 \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502 \u2502\n Wasteful Son \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _f._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n who fell in \u2502 \u2502 \u2502 \u2502 \u2502\n love with the \u2502 \u2502 \u2502 \u2502 \u2502\n Picture \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Fuller and his \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _h._ Story of the Old \u2502 \u2502 \u2502 \u2502 \u2502\n Woman, the \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant, and \u2502 \u2502 \u2502 \u2502 \u2502\n the King \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _i._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n credulous \u2502 \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _j._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Unjust King and\u2502 \u2502 \u2502 \u2502 \u2502\n the Tither \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _jj._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n David and \u2502 \u2502 \u2502 \u2502 \u2502\n Solomon \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _k._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Thief and the \u2502 \u2502 \u2502 \u2502 \u2502\n Woman \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _l._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Three Men and \u2502 \u2502 \u2502 \u2502 \u2502\n our Lord Jesus \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _ll._ The \u2502 \u2502 \u2502 \u2502 \u2502\n Disciple\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _m._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Dethroned King \u2502 \u2502 \u2502 \u2502 \u2502\n whose kingdom \u2502 \u2502 \u2502 \u2502 \u2502\n and good were \u2502 \u2502 \u2502 \u2502 \u2502\n restored to him\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _n._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502\n whose caution \u2502 \u2502 \u2502 \u2502 \u2502\n was the cause \u2502 \u2502 \u2502 \u2502 \u2502\n of his Death \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _o._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502\n who was lavish \u2502 \u2502 \u2502 \u2502 \u2502\n of his house \u2502 \u2502 \u2502 \u2502 \u2502\n and his victual\u2502 \u2502 \u2502 \u2502 \u2502\n to one whom he \u2502 \u2502 \u2502 \u2502 \u2502\n knew not \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _p._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Idiot and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _q._ Story of Khelbes \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502 \u2502\n and the Learned\u2502 \u2502 \u2502 \u2502 \u2502\n Man \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _r._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Pious Woman \u2502 \u2502 \u2502 \u2502 \u2502\n accused of \u2502 \u2502 \u2502 \u2502 \u2502\n lewdness \u2502 \u2502 \u2502 \u2502 + \u2502\n _s._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Journeyman and \u2502 \u2502 \u2502 \u2502 \u2502\n the Girl \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _t._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Weaver who \u2502 \u2502 \u2502 \u2502 \u2502\n became a \u2502 \u2502 \u2502 \u2502 \u2502\n Physician by \u2502 \u2502 \u2502 \u2502 \u2502\n his Wife\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n commandment \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _u._ Story of the Two \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers who \u2502 \u2502 \u2502 \u2502 \u2502\n cheated each \u2502 \u2502 \u2502 \u2502 \u2502\n his fellow \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _v._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers with \u2502 \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502 \u2502\n Money-changer \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _w._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper and the\u2502 \u2502 \u2502 \u2502 \u2502\n Merchants \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _wa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Hawk and \u2502 \u2502 \u2502 \u2502 \u2502\n the Locust \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _x._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502\n and his \u2502 \u2502 \u2502 \u2502 \u2502\n Chamberlain\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _xa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Old Woman \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502\n Draper\u2019s Wife \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _y._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Foul-favoured \u2502 \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502 \u2502\n Fair Wife \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _z._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502\n who lost \u2502 \u2502 \u2502 \u2502 \u2502\n Kingdom and \u2502 \u2502 \u2502 \u2502 \u2502\n Wife and \u2502 \u2502 \u2502 \u2502 \u2502\n Wealth, and God\u2502 \u2502 \u2502 \u2502 \u2502\n restored them \u2502 \u2502 \u2502 \u2502 \u2502\n to him \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _aa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Selim and Selma\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _bb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the King of \u2502 \u2502 \u2502 \u2502 \u2502\n Hind and his \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier \u2502 \u2502 \u2502 \u2502 + \u2502 14\n 182. El Melik Ez Zahir \u2502 \u2502 \u2502 \u2502 \u2502\n Rukneddin Bibers El \u2502 \u2502 \u2502 \u2502 \u2502\n Bunducdari, and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sixteen Officers of \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _d._ The Fourth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _e._ The Fifth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _f._ The Sixth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _h._ The Eighth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _ha._ The Thief\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _i._ The Ninth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _j._ The Tenth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _k._ The Eleventh \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _l._ The Twelfth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _m._ The Thirteenth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _n._ The Fourteenth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _na._ A Merry \u2502 \u2502 \u2502 \u2502 \u2502\n Jest of a Thief\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _nb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502\n the Old Sharper\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _o._ The Fifteenth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n _p._ The Sixteenth \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 + \u2502 14\n 183. Abdallah Ben Nafi, and \u2502 \u2502 \u2502 \u2502 \u2502\n the King\u2019s Son of \u2502 \u2502 \u2502 \u2502 \u2502\n Cashgbar \u2502 \u2502 \u2502 \u2502 + \u2502 14\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Tuhfet \u2502 \u2502 \u2502 \u2502 \u2502\n El Culoub and \u2502 \u2502 \u2502 \u2502 \u2502\n Khalif Haroun \u2502 \u2502 \u2502 \u2502 \u2502\n Er Reshid \u2502 \u2502 \u2502 \u2502 + \u2502 14\n 184. Women\u2019s Craft \u2502 \u2502 \u2502 \u2502 \u2502 4\n 185. Noureddin Ali of \u2502 \u2502 \u2502 \u2502 \u2502\n Damascus and the \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Sitt El Milah \u2502 \u2502 \u2502 \u2502 + \u2502 15\n 186. El Abbas and the King\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Daughter of Baghdad \u2502 \u2502 \u2502 \u2502 + \u2502 15\n 187. The Two Kings and the \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier\u2019s Daughters \u2502 \u2502 \u2502 \u2502 + \u2502 15\n 188. The Favourite and her \u2502 \u2502 \u2502 \u2502 \u2502\n Lover \u2502 \u2502 \u2502 \u2502 + \u2502 15\n 189. The Merchant of Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n and the Favourite of \u2502 \u2502 \u2502 \u2502 \u2502\n the Khalif El Mamoun \u2502 \u2502 \u2502 \u2502 \u2502\n El Hakim bi Amrillah \u2502 \u2502 \u2502 \u2502 + \u2502 15\n 190. Conclusion \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 3 \u2502 + \u2502 3 \u2502 + \u2502 15\n *191. History of Prince Zeyn \u2502 \u2502 \u2502 \u2502 \u2502\n Alasnam \u2502 \u2502 \u2502 \u2502 \u2502 6\n *192. History of Codadad and \u2502 \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 \u2502 \u2502 \u2502 \u2502 6\n *_a._ History of the \u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502\n Deryabar \u2502 \u2502 \u2502 \u2502 \u2502 6\n *193. Story of Aladdin, or \u2502 \u2502 \u2502 \u2502 \u2502\n the Wonderful Lamp \u2502 \u2502 \u2502 \u2502 \u2502 7, 8\n *194. Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 \u2502 \u2502 \u2502 8\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Blind Man, Baba\u2502 \u2502 \u2502 \u2502 \u2502\n Abdallah \u2502 \u2502 \u2502 \u2502 \u2502 8\n *_b._ Story of Sidi \u2502 \u2502 \u2502 \u2502 \u2502\n Numan \u2502 \u2502 \u2502 \u2502 \u2502 8\n *_c._ Story of Cogia \u2502 \u2502 \u2502 \u2502 \u2502\n Hassan Alhabbal\u2502 \u2502 \u2502 \u2502 \u2502 8\n *195. Story of Ali Baba and \u2502 \u2502 \u2502 \u2502 \u2502\n the Forty Thieves \u2502 \u2502 \u2502 \u2502 \u2502 9\n *196. Story of Ali Cogia, a \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant of Bagdad \u2502 \u2502 \u2502 \u2502 \u2502 9\n *197. Story of Prince Ahmed \u2502 \u2502 \u2502 \u2502 \u2502\n and the Fairy Peri \u2502 \u2502 \u2502 \u2502 \u2502\n Banou \u2502 \u2502 \u2502 \u2502 \u2502 9\n *198. Story of the Sisters \u2502 \u2502 \u2502 \u2502 \u2502\n who envied their \u2502 \u2502 \u2502 \u2502 \u2502\n younger sister \u2502 \u2502 \u2502 \u2502 \u2502 10\n 199. (Anecdote of Jaafar the\u2502 \u2502 \u2502 \u2502 \u2502\n Barmecide, = No. 39) \u2502 \u2502 \u2502 \u2502 \u2502\n 200. The Adventures of Ali \u2502 \u2502 \u2502 \u2502 \u2502\n and Zaher of Damascus\u2502 \u2502 \u2502 \u2502 \u2502\n 201. The Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman, Judar of \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo, and his \u2502 \u2502 \u2502 \u2502 \u2502\n meeting with the Moor\u2502 \u2502 \u2502 \u2502 \u2502\n Mahmood and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan Beibars \u2502 \u2502 \u2502 \u2502 \u2502\n 202. The Physician and the \u2502 \u2502 \u2502 \u2502 \u2502\n young man of Mosul \u2502 \u2502 \u2502 \u2502 \u2502\n 203. Story of the Sultan of \u2502 \u2502 \u2502 \u2502 \u2502\n Yemen and his three \u2502 \u2502 \u2502 \u2502 \u2502\n sons \u2502 \u2502 \u2502 \u2502 \u2502 11\n 204. Story of the Three \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers and the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502 11\n _a._ Adventures of the\u2502 \u2502 \u2502 \u2502 \u2502\n Abdicated \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502 11\n _b._ History of \u2502 \u2502 \u2502 \u2502 \u2502\n Mahummud, \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Cairo\u2502 \u2502 \u2502 \u2502 \u2502 11\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n First Lunatic \u2502 \u2502 \u2502 \u2502 \u2502 11\n _d._ (Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Second Lunatic \u2502 \u2502 \u2502 \u2502 \u2502\n = No. 184) \u2502 \u2502 \u2502 \u2502 \u2502 11\n _e._ Story of the Sage\u2502 \u2502 \u2502 \u2502 \u2502\n and his Pupil \u2502 \u2502 \u2502 \u2502 \u2502 11\n _f._ Night adventure \u2502 \u2502 \u2502 \u2502 \u2502\n of the Sultan \u2502 \u2502 \u2502 \u2502 \u2502 11\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n first foolish \u2502 \u2502 \u2502 \u2502 \u2502\n man \u2502 \u2502 \u2502 \u2502 \u2502\n _h._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n broken-backed \u2502 \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 \u2502 \u2502 11\n _i._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n wry-mouthed \u2502 \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 \u2502 \u2502 11\n _j._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n second visit to\u2502 \u2502 \u2502 \u2502 \u2502\n the Sisters \u2502 \u2502 \u2502 \u2502 \u2502 11\n _k._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sisters and the\u2502 \u2502 \u2502 \u2502 \u2502\n Sultana, their \u2502 \u2502 \u2502 \u2502 \u2502\n mother \u2502 \u2502 \u2502 \u2502 \u2502 11\n 205. Story of the Avaricious\u2502 \u2502 \u2502 \u2502 \u2502\n Cauzee and his wife \u2502 \u2502 \u2502 \u2502 \u2502 11\n 206. Story of the Bang-Eater\u2502 \u2502 \u2502 \u2502 \u2502\n and the Cauzee \u2502 \u2502 \u2502 \u2502 \u2502 11\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Bang-Eater and \u2502 \u2502 \u2502 \u2502 \u2502\n his wife \u2502 \u2502 \u2502 \u2502 \u2502 11\n _b._ Continuation of \u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman, \u2502 \u2502 \u2502 \u2502 \u2502\n or Bang-Eater\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Adventures \u2502 \u2502 \u2502 \u2502 \u2502 11\n 207. The Sultan and the \u2502 \u2502 \u2502 \u2502 \u2502\n Traveller Mhamood \u2502 \u2502 \u2502 \u2502 \u2502\n AlHyjemmee \u2502 \u2502 \u2502 \u2502 \u2502 11\n _a._ The Koord Robber \u2502 \u2502 \u2502 \u2502 \u2502\n (= No. 33) \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Husbandman \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Three Princes \u2502 \u2502 \u2502 \u2502 \u2502\n and Enchanting \u2502 \u2502 \u2502 \u2502 \u2502\n Bird \u2502 \u2502 \u2502 \u2502 \u2502 11\n _d._ Story of a Sultan\u2502 \u2502 \u2502 \u2502 \u2502\n of Yemen and \u2502 \u2502 \u2502 \u2502 \u2502\n his three Sons \u2502 \u2502 \u2502 \u2502 \u2502 11\n _e._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n first Sharper \u2502 \u2502 \u2502 \u2502 \u2502\n in the Cave \u2502 \u2502 \u2502 \u2502 \u2502\n _f._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n second Sharper \u2502 \u2502 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n third Sharper \u2502 \u2502 \u2502 \u2502 \u2502\n _h._ History of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Hind \u2502 \u2502 \u2502 \u2502 \u2502 10\n 208. Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502\n 209. Story of Abou Neeut and\u2502 \u2502 \u2502 \u2502 \u2502\n Abou Neeuteen \u2502 \u2502 \u2502 \u2502 \u2502 11\n 210. Story of the Prince of \u2502 \u2502 \u2502 \u2502 \u2502\n Sind, and Fatima, \u2502 \u2502 \u2502 \u2502 \u2502\n daughter of Amir Bin \u2502 \u2502 \u2502 \u2502 \u2502\n Naomaun \u2502 \u2502 \u2502 \u2502 \u2502 11\n 211. Story of the Lovers of \u2502 \u2502 \u2502 \u2502 \u2502\n Syria, or the Heroine\u2502 \u2502 \u2502 \u2502 \u2502 11\n 212. Story of Hyjauje, the \u2502 \u2502 \u2502 \u2502 \u2502\n tyrannical Governor \u2502 \u2502 \u2502 \u2502 \u2502\n of Confeh, and the \u2502 \u2502 \u2502 \u2502 \u2502\n young Syed \u2502 \u2502 \u2502 \u2502 \u2502\n 213. Story of the Sultan \u2502 \u2502 \u2502 \u2502 \u2502\n Haieshe \u2502 \u2502 \u2502 \u2502 \u2502\n 214. Story told by a \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 \u2502 \u2502 \u2502 \u2502\n 215. The Adventures of Mazin\u2502 \u2502 \u2502 \u2502 \u2502\n of Khorassaun \u2502 \u2502 \u2502 \u2502 \u2502\n 216. Adventure of Haroon Al \u2502 \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of \u2502 \u2502 \u2502 \u2502 \u2502\n Bussorah \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ Nocturnal \u2502 \u2502 \u2502 \u2502 \u2502\n adventures of \u2502 \u2502 \u2502 \u2502 \u2502\n Haroon Al \u2502 \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ Story related by \u2502 \u2502 \u2502 \u2502 \u2502\n Munjaub \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan, the \u2502 \u2502 \u2502 \u2502 \u2502\n Dirveshe and \u2502 \u2502 \u2502 \u2502 \u2502\n the Barber\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Son \u2502 \u2502 \u2502 \u2502 \u2502\n _e._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Bedouin\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502\n _f._ Story of the Wife\u2502 \u2502 \u2502 \u2502 \u2502\n and her two \u2502 \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 \u2502 \u2502 \u2502 \u2502\n 217. Adventures of Aleefa, \u2502 \u2502 \u2502 \u2502 \u2502\n daughter of \u2502 \u2502 \u2502 \u2502 \u2502\n Mherejaun, Sultan of \u2502 \u2502 \u2502 \u2502 \u2502\n Hind, and Eusuff, son\u2502 \u2502 \u2502 \u2502 \u2502\n of Sohul, Sultan of \u2502 \u2502 \u2502 \u2502 \u2502\n Sind \u2502 \u2502 \u2502 \u2502 \u2502\n 218. Adventures of the three\u2502 \u2502 \u2502 \u2502 \u2502\n Princes, sons of the \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of China \u2502 \u2502 \u2502 \u2502 \u2502\n 219. Story of the Gallant \u2502 \u2502 \u2502 \u2502 \u2502\n Officer \u2502 \u2502 \u2502 \u2502 \u2502\n 220. Story of another \u2502 \u2502 \u2502 \u2502 \u2502\n officer \u2502 \u2502 \u2502 \u2502 \u2502\n 221. Story of the Idiot and \u2502 \u2502 \u2502 \u2502 \u2502\n his Asses \u2502 \u2502 \u2502 \u2502 \u2502\n 222. Story of the Lady of \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and the Three \u2502 \u2502 \u2502 \u2502 \u2502\n Debauchees \u2502 \u2502 \u2502 \u2502 \u2502\n 223. Story of the Good \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier unjustly \u2502 \u2502 \u2502 \u2502 \u2502\n imprisoned \u2502 \u2502 \u2502 \u2502 \u2502\n 224. Story of the Prying \u2502 \u2502 \u2502 \u2502 \u2502\n Barber and the young \u2502 \u2502 \u2502 \u2502 \u2502\n man of Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n 225. Story of the Lady of \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and her four \u2502 \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ The Cauzee\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ The Syrian \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ The Caim-makaum\u2019s\u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ Story told by the\u2502 \u2502 \u2502 \u2502 \u2502\n Fourth Gallant \u2502 \u2502 \u2502 \u2502 \u2502\n 226. Story of a Hump-backed \u2502 \u2502 \u2502 \u2502 \u2502\n Porter \u2502 \u2502 \u2502 \u2502 \u2502\n 227. The Aged Porter of \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and the Artful \u2502 \u2502 \u2502 \u2502 \u2502\n Female Thief \u2502 \u2502 \u2502 \u2502 \u2502\n 228. Mhassun and his tried \u2502 \u2502 \u2502 \u2502 \u2502\n friend Mouseh \u2502 \u2502 \u2502 \u2502 \u2502\n 229. Mahummud Julbee, son to\u2502 \u2502 \u2502 \u2502 \u2502\n an Ameer of Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n 230. The Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502\n 231. The Artful Wife \u2502 \u2502 \u2502 \u2502 \u2502\n 232. The Cauzee\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502\n 233. Story of the Merchant, \u2502 \u2502 \u2502 \u2502 \u2502\n his Daughter, and the\u2502 \u2502 \u2502 \u2502 \u2502\n Prince of Eerauk \u2502 \u2502 \u2502 \u2502 \u2502\n 234. The Two Orphans \u2502 \u2502 \u2502 \u2502 \u2502\n 235. Story of another \u2502 \u2502 \u2502 \u2502 \u2502\n Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502\n 236. Story of the Son who \u2502 \u2502 \u2502 \u2502 \u2502\n attempted his \u2502 \u2502 \u2502 \u2502 \u2502\n Father\u2019s Wives \u2502 \u2502 \u2502 \u2502 \u2502\n 237. The Two Wits of Cairo \u2502 \u2502 \u2502 \u2502 \u2502\n and Syria \u2502 \u2502 \u2502 \u2502 \u2502\n 238. Ibrahim and Mouseh \u2502 \u2502 \u2502 \u2502 \u2502\n 239. The Viziers Ahmed and \u2502 \u2502 \u2502 \u2502 \u2502\n Mahummud \u2502 \u2502 \u2502 \u2502 \u2502\n 240. The Son addicted to \u2502 \u2502 \u2502 \u2502 \u2502\n Theft \u2502 \u2502 \u2502 \u2502 \u2502\n 241. Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502\n Cauzee, his Wife, &c.\u2502 \u2502 \u2502 \u2502 \u2502 11\n _a._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Story of \u2502 \u2502 \u2502 \u2502 \u2502\n Himself \u2502 \u2502 \u2502 \u2502 \u2502 11\n 242. Story of Shaykh Nukheet\u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman, who \u2502 \u2502 \u2502 \u2502 \u2502\n became favourite to a\u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502\n of Andalusia \u2502 \u2502 \u2502 \u2502 \u2502\n 243. Story of Teilone, \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Egypt \u2502 \u2502 \u2502 \u2502 \u2502\n 244. Story of the Retired \u2502 \u2502 \u2502 \u2502 \u2502\n Man and his Servant \u2502 \u2502 \u2502 \u2502 \u2502\n 245. The Merchant\u2019s Daughter\u2502 \u2502 \u2502 \u2502 \u2502\n who married the \u2502 \u2502 \u2502 \u2502 \u2502\n Emperor of China \u2502 \u2502 \u2502 \u2502 \u2502\n *246. New Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 \u2502 \u2502 \u2502 12\n *247. The Physician and the \u2502 \u2502 \u2502 \u2502 \u2502\n young Purveyor of \u2502 \u2502 \u2502 \u2502 \u2502\n Bagdad \u2502 \u2502 \u2502 \u2502 \u2502 13\n *248. The Wise Heycar \u2502 \u2502 \u2502 \u2502 \u2502 13\n *249. Attaf the Generous \u2502 \u2502 \u2502 \u2502 \u2502 13\n *250. Prince Habib and \u2502 \u2502 \u2502 \u2502 \u2502\n Dorrat-al-Gawas \u2502 \u2502 \u2502 \u2502 \u2502 12\n *251. The Forty Wazirs \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_a._ Story of Shaykh \u2502 \u2502 \u2502 \u2502 \u2502\n Shahabeddin \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Gardener, his \u2502 \u2502 \u2502 \u2502 \u2502\n Son, and the \u2502 \u2502 \u2502 \u2502 \u2502\n Ass \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_c._ The Sultan \u2502 \u2502 \u2502 \u2502 \u2502\n Mahmoud and his\u2502 \u2502 \u2502 \u2502 \u2502\n Wazir \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_d._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Brahman \u2502 \u2502 \u2502 \u2502 \u2502\n Padmanaba and \u2502 \u2502 \u2502 \u2502 \u2502\n the young \u2502 \u2502 \u2502 \u2502 \u2502\n Fyquai \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_e._ Story of Sultan \u2502 \u2502 \u2502 \u2502 \u2502\n Akshid \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_f._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Husband, the \u2502 \u2502 \u2502 \u2502 \u2502\n Lover and the \u2502 \u2502 \u2502 \u2502 \u2502\n Thief \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Prince of \u2502 \u2502 \u2502 \u2502 \u2502\n Carisme and the\u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502\n Georgia \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_h._ The Cobbler and \u2502 \u2502 \u2502 \u2502 \u2502\n the King\u2019s \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_i._ The Woodcutter \u2502 \u2502 \u2502 \u2502 \u2502\n and the Genius \u2502 \u2502 \u2502 \u2502 \u2502 1\n *_j._ The Royal Parrot \u2502 \u2502 \u2502 \u2502 \u2502 1\n *252. Story of the King and \u2502 \u2502 \u2502 \u2502 \u2502\n Queen of Abyssinia \u2502 \u2502 \u2502 \u2502 \u2502 10\n *253. Story of Princess Amina\u2502 \u2502 \u2502 \u2502 \u2502 12\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502\n Tartary \u2502 \u2502 \u2502 \u2502 \u2502 12\n *_b._ Story told by the\u2502 \u2502 \u2502 \u2502 \u2502\n Old Mans\u2019 Wife \u2502 \u2502 \u2502 \u2502 \u2502 12\n *254. Story of Ali Johari \u2502 \u2502 \u2502 \u2502 \u2502 12\n *255. Story of the two \u2502 \u2502 \u2502 \u2502 \u2502\n Princes of Cochin \u2502 \u2502 \u2502 \u2502 \u2502\n Chin \u2502 \u2502 \u2502 \u2502 \u2502 12\n *256. Story of the Two \u2502 \u2502 \u2502 \u2502 \u2502\n Husbands \u2502 \u2502 \u2502 \u2502 \u2502 12\n *_a._ Story of Abdallah\u2502 \u2502 \u2502 \u2502 \u2502 12\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Favourite \u2502 \u2502 \u2502 \u2502 \u2502 12\n *257. Story of Yusuf and the \u2502 \u2502 \u2502 \u2502 \u2502\n Indian Merchant \u2502 \u2502 \u2502 \u2502 \u2502 12\n *258. Story of Prince Benazir\u2502 \u2502 \u2502 \u2502 \u2502 12\n *259. Story of Selim, Sultan \u2502 \u2502 \u2502 \u2502 \u2502\n of Egypt \u2502 \u2502 \u2502 \u2502 \u2502 13\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n Cobbler\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 13\n *_b._ Story of Adileh \u2502 \u2502 \u2502 \u2502 \u2502 13\n *_c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502\n scarred \u2502 \u2502 \u2502 \u2502 \u2502\n Kalender \u2502 \u2502 \u2502 \u2502 \u2502 13\n *_d._ Continuation of \u2502 \u2502 \u2502 \u2502 \u2502\n the story of \u2502 \u2502 \u2502 \u2502 \u2502\n Selim \u2502 \u2502 \u2502 \u2502 \u2502 13\n *260. Story of Seif Sul Yesn \u2502 \u2502 \u2502 \u2502 \u2502 14\n 261. Story of the Labourer \u2502 \u2502 \u2502 \u2502 \u2502\n and the Chair \u2502 \u2502 \u2502 \u2502 \u2502\n 262. Story of Ahmed the \u2502 \u2502 \u2502 \u2502 \u2502\n Orphan \u2502 \u2502 \u2502 \u2502 \u2502\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2564\u2550\u2564\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502\u201cMac.\u201d\u2502 \u2502 \u2502 \u2502 \u2502\n \u2502Weil.\u2502Text. \u2502Torrens.\u2502Payne.\u2502Calc.\u2502 \u2502Burton.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u253c\u2500\u253c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n Introduction \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n Story of King Shahryar \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his brother \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _a._ Tale of the Bull \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 1. Tale of the Trader and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Jinni \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shaykh\u2019s Story \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 - \u2502 \u2502 1\n 2. The Fisherman and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jinni \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _a._ Tale of the Wazir\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Sage \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Duban \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ab._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Sindibad \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Falcon \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 - \u2502 \u2502 1\n _ac._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husband and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Parrot \u2502 1 \u2502 - \u2502 - \u2502 - \u2502 + \u2502 \u2502 1\n _ad._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ogress \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ensorcelled \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 3. The Porter and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Ladies of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s Tale\u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ba._ Tale of the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Envier and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Envied \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kalandar\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tale. \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _d._ The Eldest Lady\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tale \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _e._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Portress \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 - \u2502 \u2502 1\n Conclusion of the Story\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of the Porter and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n three Ladies \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 4. Tale of the Three \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Apples \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 5. Tale of Nur Al-Din and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Son Badr Al-Din \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hasan \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 6. The Hunchback\u2019s Tale \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _a._ The Nazarene \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Broker\u2019s Story \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _b._ The Reeve\u2019s Tale \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _c._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jewish Doctor \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _d._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tailor \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _e._ The Barber\u2019s Tale\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Himself \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ea._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his First \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _eb._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Second \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ec._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Third \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ed._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Fourth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ee._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Fifth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n _ef._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber\u2019s Tale \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Sixth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brother \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n The End of the Tailor\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tale \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 1\n 7. Nur Al-Din Ali and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Anis Al-Jalis \u2502 1 \u2502 + \u2502 1 \u2502 1 \u2502 + \u2502 \u2502 2\n 8. Tale of Ghanim Bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ayyub, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Distraught, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Thrall o\u2019 Love \u2502 2 \u2502 + \u2502 1 \u2502 1 \u2502 \u2502 \u2502 2\n _a._ Tale of the First\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Eunuch, Bukhayt\u2502 2 \u2502 + \u2502 1 \u2502 1 \u2502 \u2502 \u2502 2\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Second Eunuch, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kafur \u2502 2 \u2502 + \u2502 1 \u2502 1 \u2502 \u2502 \u2502 2\n 9. Tale of King Omar Bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019uman, and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n sons Sharrkan and Zau\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Makan \u2502 3 \u2502 + \u2502 1(p) \u2502 2 \u2502 \u2502 \u2502 2, 3\n _a._ Tale of Taj \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Muluk and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Dunya \u2502 3 \u2502 + \u2502 \u2502 2 \u2502 \u2502 \u2502 2, 3\n _aa._ Tale of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Aziz and Azizah\u2502 3 \u2502 + \u2502 \u2502 2 \u2502 \u2502 \u2502 2, 3\n _b._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hashish-Eater \u2502 - \u2502 + \u2502 \u2502 2 \u2502 \u2502 \u2502 3\n _c._ Tale of Hammad \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 - \u2502 + \u2502 \u2502 2 \u2502 \u2502 \u2502 3\n 10. The Birds and Beasts \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Carpenter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 11. The Hermits \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 12. The Water-fowl and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tortoise \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 13. The Wolf and the Fox \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _a._ Tale of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Falcon and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Partridge \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 14. The Mouse and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ichneumon \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 15. The Cat and the Crow \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 16. The Fox and the Crow \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _a._ The Flea and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mouse \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _b._ The Saker and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _c._ The Sparrow and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Eagle \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 17. The Hedgehog and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wood Pigeons \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _a._ The Merchant and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Two \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 18. The Thief and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Monkey \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n _a._ The Foolish \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Weaver \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 19. The Sparrow and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Peacock \u2502 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3\n 20. Ali Bin Bakkar and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shams Al-Nahar \u2502 1 \u2502 + \u2502 \u2502 3 \u2502 + \u2502 \u2502 3\n 21. Tale of Kamar Al-Zaman \u2502 1 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 3, 4\n _a._ Ni\u2019amah bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rabia and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Naomi his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-girl \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 22. Ala Al-Din Abu \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Shamat \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 23. Hatim of the Tribe of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 24. Ma\u2019an the son of Zaidah\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the three Girls \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 25. Ma\u2019an son of Zaidah and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Badawi \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 26. The City of Labtayt \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 27. The Caliph Hisham and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Arab Youth \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 28. Ibrahim bin Al-Mahdi \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber-Surgeon \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 29. The City of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Many-columned Iram \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Abdullah son of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abi Kalabah \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 30. Isaac of Mosul \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 + \u2502 \u2502 4\n 31. The Sweep and the Noble\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lady \u2502 4 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 32. The Mock Caliph \u2502 2 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 33. Ali the Persian \u2502 4 \u2502 + \u2502 \u2502 3 \u2502 \u2502 \u2502 4\n 34. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Imam Abu Yusuf \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 35. The Lover who feigned \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n himself a Thief \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 36. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Bean-Seller \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 37. Abu Mohammed hight \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lazybones \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 38. Generous dealing of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Yahya bin Khalid the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecide with Mansur\u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 39. Generous Dealing of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Yahya son of Khalid \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n with a man who forged\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n a letter in his name \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 40. Caliph Al-Maamun and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Strange Scholar \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 41. Ali Shar and Zumurrud \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 42. The Loves of Jubayr Bin\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Umayr and the Lady \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Budur \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 43. The Man of Al-Yaman and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his six Slave-Girls \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 44. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel and Abu Nowas \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 45. The Man who stole the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n dish of gold whereon \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the dog ate \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 46. The Sharper of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Alexandria and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of Police \u2502 + \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 47. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the three Chiefs of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n new Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bulak Police \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chief of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Old Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 48. The Thief and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shroff \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 49. The Chief of the Kus \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Police and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 50. Ibrahim bin al-Mahdi \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Merchant\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sister \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 51. The Woman whose hands \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n were cut off for \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n alms-giving \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 52. The devout Israelite \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 53. Abu Hassan Al-Ziyadi \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Khorasan Man \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 54. The Poor Man and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Friend in Need \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 55. The Ruined Man who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n became rich again \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n through a dream \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 56. Caliph Al-Mutawakkil \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Concubine \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mahbubah \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 57. Wardan the Butcher\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Adventure with the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lady and the Bear \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 58. The King\u2019s Daughter and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Ape \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 4\n 59. The Ebony Horse \u2502 1 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 60. Uns Al-Wujud and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Daughter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Rose-in-Hood \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 61. Abu Nowas with the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Boys and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 62. Abdullah bin Ma\u2019amar \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n with the Man of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bassorah and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 63. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ozrah \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 64. The Wazir of Al-Yaman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his young Brother\u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 65. The Loves of the Boy \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Girl at School \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 66. Al-Mutalammis and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife Umaymah \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 67. Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Zubaydah in the Bath \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 68. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Poets \u2502 2 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 69. Mus\u2019ab bin Al-Zubayr \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Ayishah his Wife \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 70. Abu Al-Aswad and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 71. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n two Slave-Girls \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 72. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Slave-Girls \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 73. The Miller and his Wife\u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 74. The Simpleton and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 75. The Kazi Abu Yusuf with\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Harun Al-Rashid and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Queen Zubaydah \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 76. The Caliph Al-Hakim and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 77. King Kisra Anushirwan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Village \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 78. The Water-carrier and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Goldsmith\u2019s Wife \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 79. Khusrau and Shirin and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 80. Yahya bin Khalid and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Poor Man \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 81. Mohammed al-Amin and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Slave-Girl \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 82. The Sons of Yahya bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Khalid and Said bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Salim \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 83. The Woman\u2019s Trick \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n against her Husband \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 84. The Devout Woman and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Two Wicked Elders\u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 85. Ja\u2019afar the Barmecide \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the old Badawi \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 86. Omar bin Al-Khattab and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Young Badawi \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 87. Al-Maamun and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Pyramids of Egypt \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 88. The Thief and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 89. Masrur the Eunuch and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ibn Al-Karibi \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 90. The Devotee Prince \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 91. The Schoolmaster who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n fell in Love by \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Report \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 92. The Foolish Dominie \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 93. The Illiterate who set \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n up for a Schoolmaster\u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 94. The King and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Virtuous Wife \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 95. Abd Al-Rahman the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Maghribi\u2019s story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Rukh \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 96. Adi bin Zayd and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princess Hind \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 97. Di\u2019ibil Al-Khuza\u2019i with\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Lady and Muslim \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n bin Al-Walid \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 98. Isaac of Mosul and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 99. The Three Unfortunate \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lovers \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 100. How Abu Hasan brake \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wind \u2502 \u2502 ? \u2502 \u2502 - \u2502 \u2502 \u2502 5\n 101. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tayy \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 102. The Mad Lover \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 103. The Prior who became a \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 104. The Loves of Abu Isa \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Kurrat Al-Ayn \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 105. Al-Amin and his Uncle \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ibrahim bin Al-Mahdi \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 106. Al-Fath bin Khakan and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Mutawakkil \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 107. The Man\u2019s dispute with \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Learned Woman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n concerning the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n relative excellence \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of male and female \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 108. Abu Suwayd and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n pretty Old Woman \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 109. Ali bin Tahir and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n girl Muunis \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 110. The Woman who had a \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Boy, and the other \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who had a Man to \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n lover \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 111. Ali the Cairene and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Haunted House in \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad \u2502 4 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 112. The Pilgrim Man and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Old Woman \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 113. Abu Al-Husn and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-girl Tawaddud \u2502 \u2502 + \u2502 \u2502 4 \u2502 \u2502 \u2502 5\n 114. The Angel of Death with\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Proud King and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Devout Man \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 115. The Angel of Death and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Rich King \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 116. The Angel of Death and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the King of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Children of Israel \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 117. Iskandar zu Al-Karnayn \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and a certain Tribe \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Poor Folk \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 118. The Righteousness of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Anushirwan \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 119. The Jewish Kazi and his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Pious Wife \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 120. The Shipwrecked Woman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and her Child \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 121. The Pious Black Slave \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 122. The Devout Tray-maker \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 123. Al-Hajjaj bin Yusuf and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Pious Man \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 124. The Blacksmith who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n could Handle Fire \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Without Hurt \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 125. The Devotee to whom \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Allah gave a Cloud \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n for Service and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Devout King \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 126. The Moslem Champion and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Christian Damsel \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 127. The Christian King\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Moslem \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 128. The Prophet and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Justice of Providence\u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 129. The Ferryman of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Nile and the Hermit \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 130. The Island King and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Pious Israelite \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 131. Abu Al-Hasan and Abu \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ja\u2019afar the Leper \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 132. The Queen of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Serpents: \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n _a._ The Adventure of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bulukiya \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n _b._ The Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Janshah \u2502 4 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 5\n 133. Sindbad the Seaman and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the Landsman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _a._ The First Voyage \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _b._ The Second Voyage\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _c._ The Third Voyage \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _d._ The Fourth Voyage\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _e._ The Fifth Voyage \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 + \u2502 \u2502 6\n _f._ The Sixth Voyage \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 - \u2502 \u2502 6\n _ff._ The Sixth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 \u2502 - \u2502 \u2502 III \u2502 + \u2502 \u2502 -\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 - \u2502 \u2502 6\n _gg._ The Seventh\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Voyage of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sindbad the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Seaman \u2502 - \u2502 - \u2502 \u2502 III \u2502 + \u2502 \u2502 6\n 134. The City of Brass \u2502 2 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n 135. The Craft and Malice of\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Women: \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _a._ The King and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wazir\u2019s Wife \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _b._ The Confectioner,\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Wife and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Parrot \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _c._ The Fuller and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Son \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _d._ The Rake\u2019s Trick \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n against the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chaste Wife \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _e._ The Miser and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Loaves of Bread\u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _f._ The Lady and her \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n two Lovers \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _g._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ogress \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _h._ The Drop of Honey\u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _i._ The Woman who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n made her \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n husband sift \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n dust \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _j._ The Enchanted \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Spring \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _k._ The Wazir\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hammam-keeper\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _l._ The Wife\u2019s device\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n to cheat her \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _m._ The Goldsmith and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Cashmere \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Singing-girl \u2502 1 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _n._ The Man who never\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n laughed during \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the rest of his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n days \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _o._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant\u2019s Wife\u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _p._ The Page who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n feigned to know\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Speech of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Birds \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _q._ The Lady and her \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n five Suitors \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _r._ The Three Wishes,\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n or the Man who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n longed to see \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Night of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Power \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _s._ The Stolen \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Necklace \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _t._ The Two Pigeons \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _u._ Prince Behram and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Princess \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Datma \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _v._ The House with \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Belvedere \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _w._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ifrit\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mistress \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _x._ The Sandal-wood \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Sharpers \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _y._ The Debauchee and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three-year-old \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Child \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _z._ The Stolen Purse \u2502 \u2502 + \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n _aa._ The Fox and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Folk \u2502 \u2502 - \u2502 \u2502 5 \u2502 \u2502 \u2502 6\n 136. Judar and his Brethren \u2502 2 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 6\n 137. The History of Gharib \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Brother Ajib \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 6, 7\n 138. Otbah and Rayya \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 139. Hind, daughter of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nu\u2019man and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Hajjaj \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 140. Khuzaymah bin Bishr and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ekrimah al-Fayyaz \u2502 4 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 141. Yunus the Scribe and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Caliph Walid bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sahl \u2502 4 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 142. Harun Al-Rashid and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Arab Girl \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 143. Al-Asma\u2019i and the three\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n girls of Bassorah \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 144. Ibrahim of Mosul and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Devil \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 145. The Lovers of the Banu \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Uzrah \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 146. The Badawi and his Wife\u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 147. The Lovers of Bassorah \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 148. Ishak of Mosul and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mistress and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Devil \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 149. The Lovers of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Medinah \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 150. Al-Malik Al-Nasir and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Wazir \u2502 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 151. The Rogueries of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Dalilah the Crafty \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and her Daughter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Zaynab the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Coney-Catcher \u2502 4 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n _a._ The Adventures of\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mercury Ali of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo \u2502 4 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 152. Ardashir and Hayat \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Nufus \u2502 2 \u2502 + \u2502 \u2502 6 \u2502 \u2502 \u2502 7\n 153. Julnar the Sea-born and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n her son King Badr \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Basim of Persia \u2502 3 \u2502 + \u2502 \u2502 7 \u2502 \u2502 \u2502 7\n 154. King Mohammed bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sabaik and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant Hasan \u2502 - \u2502 + \u2502 \u2502 7 \u2502 \u2502 \u2502 7\n _a._ Story of Prince \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sayf Al-Muluk \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princess Badi\u2019a\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Jamal \u2502 2 \u2502 + \u2502 \u2502 7 \u2502 \u2502 \u2502 7, 8\n 155. Hasan of Bassorah \u2502 2 \u2502 + \u2502 \u2502 7 \u2502 \u2502 \u2502 8\n 156. Khalifah the Fisherman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Baghdad \u2502 2 \u2502 + \u2502 \u2502 7 \u2502 \u2502 \u2502 8\n _a._ The same from the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Breslau Edition\u2502 \u2502 \u2502 \u2502 7 \u2502 \u2502 \u2502 8\n 157. Masrur and Zayn \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Mawassif \u2502 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 8\n 158. Ali Nur Al-Din and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Miriam the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Girdle-Girl \u2502 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 8, 9\n 159. The Man of Upper Egypt \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Frankish Wife\u2502 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n 160. The Ruined Man of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Baghdad and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Slave-Girl \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n 161. King Jali\u2019ad of Hind \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wazir Shimas,\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n followed by the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n history of King Wird \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Khan, son of King \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jali\u2019ad, with his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Women and Wazirs \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _a._ The Mouse and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cat \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _b._ The Fakir and his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jar of Butter \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _c._ The Fishes and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Crab \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _d._ The Crow and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Serpent \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _e._ The Wild Ass and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Jackal \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _f._ The Unjust King \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Pilgrim\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _g._ The Crows and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hawk \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _h._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Serpent-Charmer\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _i._ The Spider and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Wind \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _j._ The Two Kings \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _k._ The Blind Man and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Cripple \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _l._ The Foolish \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _m._ The Boy and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Thieves \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _n._ The Man and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _o._ The Merchant and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Robbers \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _p._ The Jackals and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Wolf \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _q._ The Shepherd and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Rogue \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n _r._ The Francolin and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Tortoises \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n 162. Abu Kir the Dyer and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abu Sir the Barber \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n 163. Abdullah the Fisherman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Abdullah the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merman \u2502 4 \u2502 + \u2502 \u2502 8 \u2502 \u2502 \u2502 9\n 164. Harun Al-Rashid and Abu\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hasan, the Merchant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Oman \u2502 2 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 9\n 165. Ibrahim and Jamilah \u2502 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 9\n 166. Abu Al-Hasan of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Khorasan \u2502 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 9\n 167. Kamar Al-Zaman and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jeweller\u2019s Wife \u2502 4 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 9\n 168. Abdullah bin Fazil and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 9\n 169. Ma\u2019aruf the Cobbler and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his wife Fatimah \u2502 4 \u2502 + \u2502 \u2502 9 \u2502 \u2502 \u2502 10\n 170. Asleep and Awake \u2502 1 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lackpenny and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Cook \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 171. The Caliph Omar ben \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abdulaziz and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Poets \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 172. El Hejjaj and the Three\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Young Men \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 173. Haroun Er Reshid and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Woman of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 174. The Ten Viziers, or the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n History of King \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Azadbekht and his Son\u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _a._ Of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n uselessness of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n endeavour \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n against \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n persistent \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n ill-fortune \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Unlucky \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _b._ Of looking to the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n issues of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n affairs \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Merchant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Sons \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _c._ Of the advantages\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Patience \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _cc._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abou Sabir \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _d._ Of the ill \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n effects of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Precipitation \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _dd._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince Bihzad \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _e._ Of the issues of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n good and evil \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n actions \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _ee._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Dabdin and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Viziers \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _f._ Of Trust in God \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _ff._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Bekhtzeman\u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _g._ Of Clemency \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _gg._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Bihkerd \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _h._ Of Envy and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Malice \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _hh._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ilan Shah and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abou Temam \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _i._ Of Destiny, or \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n that which is \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n written on the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Forehead \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _ii._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Ibrahim \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Son \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _j._ Of the appointed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Term, which if \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n it be advanced,\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n may not be \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n deferred, and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n if it be \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n deferred, may \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n not be advanced\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n King Suleiman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shah and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sons \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _k._ Of the speedy \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Relief of God \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _kk._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Prisoner, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and how God \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n gave him relief\u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 175. Jaafer Ben Zehya and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abdulmelik Ben Salih \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Abbaside \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 176. Er Reshid and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecides \u2502 2 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 177. Ibn Es-Semmak and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Er-Reshid \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 178. El Mamoun and Zubeideh \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 179. En Numan and the Arab \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of the Benou Tai \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 180. Firouz and his Wife \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n 181. King Shah Bekht and his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier Er Rehwan \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _a._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Khorassan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his son and his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n governor \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Singer and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Druggist \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _c._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who knew the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n quintessence of\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n things \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _d._ Story of the Rich\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Man who gave \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his fair \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter in \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Marriage to the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Poor Old Man \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _e._ Story of the Rich\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wasteful Son \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _f._ The King\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who fell in \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n love with the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Picture \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fuller and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _h._ Story of the Old \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Woman, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant, and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the King \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _i._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n credulous \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husband \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _j._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Unjust King and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Tither \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _jj._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n David and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Solomon \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _k._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Thief and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Woman \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _l._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Men and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n our Lord Jesus \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _ll._ The \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Disciple\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _m._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Dethroned King \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n whose kingdom \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and good were \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n restored to him\u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _n._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n whose caution \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n was the cause \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his Death \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _o._ Story of the Man \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who was lavish \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of his house \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his victual\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n to one whom he \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n knew not \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _p._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Idiot and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _q._ Story of Khelbes \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Learned\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Man \u2502 \u2502 \u2502 \u2502 I. \u2502 \u2502 \u2502\n _r._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Pious Woman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n accused of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n lewdness \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _s._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Journeyman and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Girl \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _t._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Weaver who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n became a \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Physician by \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Wife\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n commandment \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _u._ Story of the Two \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n cheated each \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his fellow \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _v._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers with \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Money-changer \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Ass \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _w._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharper and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchants \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _wa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Hawk and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Locust \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _x._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chamberlain\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _xa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Old Woman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Draper\u2019s Wife \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _y._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Foul-favoured \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Man and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fair Wife \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _z._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who lost \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kingdom and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wealth, and God\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n restored them \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n to him \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _aa._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Selim and Selma\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _bb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the King of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hind and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n 182. El Melik Ez Zahir \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Rukneddin Bibers El \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bunducdari, and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sixteen Officers of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Police \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _a._ The First \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _b._ The Second \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _c._ The Third \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _d._ The Fourth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _e._ The Fifth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _f._ The Sixth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _g._ The Seventh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _h._ The Eighth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _ha._ The Thief\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _i._ The Ninth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _j._ The Tenth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _k._ The Eleventh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _l._ The Twelfth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _m._ The Thirteenth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _n._ The Fourteenth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _na._ A Merry \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Jest of a Thief\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _nb._ Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Old Sharper\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _o._ The Fifteenth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _p._ The Sixteenth \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer\u2019s Story\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 183. Abdallah Ben Nafi, and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the King\u2019s Son of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cashgbar \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Tuhfet \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n El Culoub and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Khalif Haroun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Er Reshid \u2502 \u2502 \u2502 \u2502 II. \u2502 \u2502 \u2502\n 184. Women\u2019s Craft \u2502 \u2502 \u2502 \u2502 II. \u2502 + \u2502 \u2502\n 185. Noureddin Ali of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damascus and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Damsel Sitt El Milah \u2502 \u2502 \u2502 \u2502 III. \u2502 \u2502 \u2502\n 186. El Abbas and the King\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter of Baghdad \u2502 \u2502 \u2502 \u2502 III. \u2502 \u2502 \u2502\n 187. The Two Kings and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier\u2019s Daughters \u2502 \u2502 \u2502 \u2502 III. \u2502 \u2502 \u2502\n 188. The Favourite and her \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lover \u2502 \u2502 \u2502 \u2502 III. \u2502 \u2502 \u2502\n 189. The Merchant of Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Favourite of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Khalif El Mamoun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n El Hakim bi Amrillah \u2502 \u2502 \u2502 \u2502 III. \u2502 \u2502 \u2502\n 190. Conclusion \u2502 \u2502 \u2502 \u2502 9 & \u2502 \u2502 \u2502\n \u2502 \u2502 + \u2502 \u2502 III. \u2502 \u2502 \u2502 10\n *191. History of Prince Zeyn \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Alasnam \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *192. History of Codadad and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Brothers \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ History of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Deryabar \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *193. Story of Aladdin, or \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Wonderful Lamp \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *194. Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Blind Man, Baba\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abdallah \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_b._ Story of Sidi \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Numan \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_c._ Story of Cogia \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hassan Alhabbal\u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *195. Story of Ali Baba and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Forty Thieves \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *196. Story of Ali Cogia, a \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Merchant of Bagdad \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *197. Story of Prince Ahmed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Fairy Peri \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Banou \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *198. Story of the Sisters \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who envied their \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n younger sister \u2502 3 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 199. (Anecdote of Jaafar the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barmecide, = No. 39) \u2502 2 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 200. The Adventures of Ali \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Zaher of Damascus\u2502 4 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 201. The Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman, Judar of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo, and his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n meeting with the Moor\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mahmood and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan Beibars \u2502 4 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 202. The Physician and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n young man of Mosul \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 203. Story of the Sultan of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Yemen and his three \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n sons \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 204. Story of the Three \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sharpers and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Adventures of the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abdicated \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ History of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mahummud, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Cairo\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n First Lunatic \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ (Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Second Lunatic \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n = No. 184) \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _e._ Story of the Sage\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and his Pupil \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _f._ Night adventure \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of the Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n first foolish \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n man \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _h._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n broken-backed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _i._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n wry-mouthed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Schoolmaster \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _j._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n second visit to\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Sisters \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _k._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sisters and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultana, their \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n mother \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 205. Story of the Avaricious\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cauzee and his wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 206. Story of the Bang-Eater\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Cauzee \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bang-Eater and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ Continuation of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n or Bang-Eater\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Adventures \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 207. The Sultan and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Traveller Mhamood \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n AlHyjemmee \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ The Koord Robber \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n (= No. 33) \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husbandman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Three Princes \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Enchanting \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bird \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ Story of a Sultan\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Yemen and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his three Sons \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _e._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n first Sharper \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n in the Cave \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _f._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n second Sharper \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n third Sharper \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _h._ History of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Hind \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 208. Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman\u2019s Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 209. Story of Abou Neeut and\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Abou Neeuteen \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 210. Story of the Prince of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sind, and Fatima, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n daughter of Amir Bin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Naomaun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 211. Story of the Lovers of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Syria, or the Heroine\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 212. Story of Hyjauje, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n tyrannical Governor \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Confeh, and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n young Syed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 213. Story of the Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Haieshe \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 214. Story told by a \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fisherman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 215. The Adventures of Mazin\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Khorassaun \u2502 10 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 216. Adventure of Haroon Al \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 11 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bussorah \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ Nocturnal \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n adventures of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Haroon Al \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Rusheed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ Story related by \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Munjaub \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Dirveshe and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Barber\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Son \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _e._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bedouin\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _f._ Story of the Wife\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and her two \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 217. Adventures of Aleefa, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n daughter of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mherejaun, Sultan of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Hind, and Eusuff, son\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Sohul, Sultan of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sind \u2502 11 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 218. Adventures of the three\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princes, sons of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of China \u2502 10 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 219. Story of the Gallant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Officer \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 220. Story of another \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n officer \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 221. Story of the Idiot and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Asses \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 222. Story of the Lady of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and the Three \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Debauchees \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 223. Story of the Good \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Vizier unjustly \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n imprisoned \u2502 11 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 224. Story of the Prying \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Barber and the young \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n man of Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 225. Story of the Lady of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and her four \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Gallants \u2502 11 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ The Cauzee\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Story \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _b._ The Syrian \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _c._ The Caim-makaum\u2019s\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _d._ Story told by the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fourth Gallant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 226. Story of a Hump-backed \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Porter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 227. The Aged Porter of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cairo and the Artful \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Female Thief \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 228. Mhassun and his tried \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n friend Mouseh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 229. Mahummud Julbee, son to\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n an Ameer of Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 230. The Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 231. The Artful Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 232. The Cauzee\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 233. Story of the Merchant, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n his Daughter, and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince of Eerauk \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 234. The Two Orphans \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 235. Story of another \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Farmer\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 236. Story of the Son who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n attempted his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Father\u2019s Wives \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 237. The Two Wits of Cairo \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and Syria \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 238. Ibrahim and Mouseh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 239. The Viziers Ahmed and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mahummud \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 240. The Son addicted to \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Theft \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 241. Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cauzee, his Wife, &c.\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ The Sultan\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Himself \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 242. Story of Shaykh Nukheet\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the Fisherman, who \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n became favourite to a\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n _a._ Story of the King\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Andalusia \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 243. Story of Teilone, \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Sultan of Egypt \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 244. Story of the Retired \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Man and his Servant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 245. The Merchant\u2019s Daughter\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n who married the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Emperor of China \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *246. New Adventures of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Caliph Harun \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Al-Rashid \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *247. The Physician and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n young Purveyor of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Bagdad \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *248. The Wise Heycar \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *249. Attaf the Generous \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *250. Prince Habib and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Dorrat-al-Gawas \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *251. The Forty Wazirs \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ Story of Shaykh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Shahabeddin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Gardener, his \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Son, and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Ass \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_c._ The Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Mahmoud and his\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Wazir \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_d._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Brahman \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Padmanaba and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the young \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Fyquai \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_e._ Story of Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Akshid \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_f._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husband, the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Lover and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Thief \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_g._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Prince of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Carisme and the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Georgia \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_h._ The Cobbler and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the King\u2019s \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Daughter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_i._ The Woodcutter \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Genius \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_j._ The Royal Parrot \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *252. Story of the King and \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Queen of Abyssinia \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *253. Story of Princess Amina\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princess of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Tartary \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_b._ Story told by the\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Old Mans\u2019 Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *254. Story of Ali Johari \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *255. Story of the two \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Princes of Cochin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Chin \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *256. Story of the Two \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Husbands \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ Story of Abdallah\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_b._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Favourite \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *257. Story of Yusuf and the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Indian Merchant \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *258. Story of Prince Benazir\u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *259. Story of Selim, Sultan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n of Egypt \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_a._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Cobbler\u2019s Wife \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_b._ Story of Adileh \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_c._ Story of the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n scarred \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Kalender \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *_d._ Continuation of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n the story of \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Selim \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n *260. Story of Seif Sul Yesn \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 261. Story of the Labourer \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n and the Chair \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n 262. Story of Ahmed the \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n Orphan \u2502 \u2502 \u2502 \u2502 \u2502 \u2502 \u2502\n \u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2567\u2550\u2567\u2550\u2550\u2550\u2550\u2550\u2550\u2550\n\n N. B.\u2014In using this Table, some allowance must be made for\n differences in the titles of many of the tales in different\n editions. For the contents of the printed text, I have followed\n the lists in Mr. Payne\u2019s \u201cTales from the Arabic,\u201d vol. iii.\n\nAnd here I end this long volume with repeating in other words and other\ntongue what was said in \u201cL\u2019Envoi\u201d:\u2014\n\n \u0627\u0646 \u062a\u062c\u062f \u0639\u064a\u0628\u0627 \u0641\u0633\u062f\u0651 \u0627\u0644\u062e\u0644\u0627\u0647 \u273f \u062c\u0644\u0651 \u0645\u0646 \u0644\u0627 \u0639\u064a\u0628 \u0641\u064a\u0647 \u0648 \u0639\u0644\u0627\n\n Hide thou whatever here is found of fault;\n And laud The Faultless and His might exalt!\n\nAfter which I have only to make my bow and to say\n\n\n[Illustration: \u200f\u0648\u0671\u0644\u0633\u0644\u0627\u0645\u200e]\n\n-----\n\nFootnote 471:\n\n Probably Wakksh al-Fal\u00e1k = Feral of the Wild.\n\nFootnote 472:\n\n This is the date of the Paris edition. There was an earlier edition\n published at La Haye in 1743.\n\nFootnote 473:\n\n There are two other Oriental romances by Voltaire; viz. Babouc, and\n the Princess of Babylon.\n\n------------------------------------------------------------------------\n\n\n\n\n TRANSCRIBER\u2019S NOTES\n\n\n 1. Added missing footnote anchor on p. 20.\n 2. Changed \u201cfor da\u00efses\u201d to \u201cfour da\u00efses\u201d on p. 28.\n 3. Added missing footnote number on p. 54.\n 4. Changed \u201cadmit\u201d, \u201cque\u201d, & \u201cdu\u201d to \u201cadm\u00eet\u201d, \u201cqui\u201d, & \u201cde\u201d on p. 99.\n 5. Changed \u201cinsignificantes\u201d & \u201clecon\u201d to \u201cinsignifiantes\u201d & \u201cle\u00e7on\u201d on\n p. 100.\n 6. Changed \u201celegance\u201d to \u201c\u00e9l\u00e9gance\u201d on p. 103.\n 7. Changed \u201cPilgrimage\u201d to \u201cPilgrimages\u201d on p. 103.\n 8. Changed \u201cresembler\u201d to \u201cressembler\u201d on p. 108.\n 9. Changed \u201ccontrabande\u201d to \u201ccontrebande\u201d on p. 114.\n10. Changed \u201cune\u201d & \u201cital\u00edana\u201d to \u201cuna\u201d & \u201citaliana\u201d on p. 114.\n11. Changed \u201cmay assumed\u201d ot \u201cmay be assumed\u201d on p. 115.\n12. Changed \u201cetendez\u201d & \u201cn\u00e9cessaries\u201d to \u201c\u00e9tendez\u201d & \u201cn\u00e9cessaires\u201d on p.\n 134.\n13. Changed \u201cI am reproacher\u201d to \u201cI am reproached\u201d on p. 134.\n14. Changed \u201cun\u201d to \u201cune\u201d on p. 203.\n15. Changed \u201cMedico\u201d to \u201cM\u00e9dico\u201d on p. 210.\n16. Changed \u201cLustseuche\u201d to \u201cLustsuche\u201d on p. 211.\n17. Changed \u201c\u1f00\u1f34\u03c4\u03b7\u03c2\u201d to \u201c\u1f00\u0390\u03c4\u03b7\u03c2\u201d on p. 212.\n18. Changed \u201cmangaient\u201d to \u201cmangeaient\u201d on p. 245.\n19. Changed \u201cpersonelle\u201d to \u201cpersonnelle\u201d on p. 248.\n20. Changed \u201cFrancais a\u201d to \u201cFran\u00e7ais \u00e0\u201d on p. 249.\n21. Changed \u201cqui\u201d to \u201cque\u201d on p. 250.\n22. Changed \u201cob. 427\u201d to \u201cob. A.H. 427\u201d on p. 269.\n23. Changed all of the opening \u201cDo.\u201d to \u201c\u2014\u2014\u201d for the Appendix Index I.\n beginning on p. 309 to be consistent with the other indexes.\n24. Changed \u201c\u200f\u0647\u0632\u0627\u0631 \u064a\u06a9 \u0631\u0648\u0631\u200e\u201d to \u201c\u200f\u0631\u0648\u0632 \u064a\u06a9 \u0631\u0648\u0631\u200e\u201d on p. 499.\n25. Changed \u201c\u200f\u0633\u064a\u0641 \u0627\u0644\u062a\u0686\u0628\u0627\u0646\u200e\u201d to \u201c\u200f\u0627\u0644\u062a\u0686\u0627\u0646 \u0627\u0644\u062a\u0686\u0628\u0627\u0646\u200e\u201d on p. 501.\n26. Changed \u201cPerleuschnur\u201d to \u201cPerlenschnur\u201d on p. 502.\n27. Changed \u201c52. Of Mammon and Mohammed of Bassorah\u201d to \u201c52. Of Mammon\n and Mohammed of Bassorah (43).\u201d and \u201c58. Of Aladin, Governor of\n Constantinople.\u201d to \u201c58. Of Aladin, Governor of Constantinople (49)\u201d\n on p. 504.\n28. Changed \u201c140. Of Chazmim\u00e9 Imni Bash\u00e9s (160).\u201d to \u201c140. Of Chazmim\u00e9\n Imni Bash\u00e9s (140).\u201d on p. 506.\n29. Changed \u201ceveill\u00e9s\u201d to \u201c\u00e9veill\u00e9s\u201d on p. 508.\n30. Changed \u201crecits\u201d to \u201cr\u00e9cits\u201d on p. 510.\n31. Silently corrected simple spelling, grammar, and typographical\n errors.\n32. Retained anachronistic and non-standard spellings as printed.\n33. Enclosed italics font in _underscores_.\n34. Superscripts are denoted by a caret before a single superscript\n character or a series of superscripted characters enclosed in curly\n braces, e.g. M^r. or M^{ister}.","title":"The Book of the Thousand Nights and a Night \u2014 Volume 10 (of 10)","tradition":"myth-cosmogony","translated_text":null,"word_count":264670}