{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_64384/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_64384","id":"gutenberg_64384","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/64384","summary":null,"tags":["Category: Mythology, Legends & Folklore","Fairy tales","Tales -- Arab countries"],"text":"[Illustration]\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[Illustration]\n\n------------------------------------------------------------------------\n\n\n\n\n Supplemental\n Nights\n _TO THE BOOK OF THE_\n Thousand Nights and a Night\n _WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY_\n VOLUME V.\n\n\n BY\n\n RICHARD F. BURTON\n\n[Illustration]\n\n PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY\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 PRINTED IN U. S. A.\n\n\n\n\n CONTENTS OF THE SIXTH VOLUME\n\n\n PAGE\n 1. THE SAY OF HAYKAR THE SAGE 1\n\n 2. THE HISTORY OF AL-BUNDUKANI OR THE CALIPH HARUN AL-RASHID AND\n THE DAUGHTER OF KING KISRA 39\n\n 3. THE LINGUIST-DAME, THE DUENNA AND THE KING\u2019S SON 87\n\n NOTE TO THE LINGUIST-DAME 112\n\n 4. THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD 119\n\n 5. THE PLEASANT HISTORY OF THE COCK AND THE FOX 143\n\n 6. HISTORY OF WHAT BEFEL THE FOWL WITH THE FOWLER 151\n\n 7. THE TALE OF ATTAF 165\n\n THE TALE OF ATTAF BY ALEXANDER J. COTHEAL 197\n\n 8. HISTORY OF PRINCE HABIB AND WHAT BEFEL HIM WITH THE LADY\n DURRAT AL-GHAWWAS 223\n\n\n Appendix I.\n\n INDEX TO THE TALES AND PROPER NAMES 277\n\n\n Appendix II.\n\n ALPHABETICAL TABLE OF THE NOTES (ANTHROPOLOGICAL, &c.) 289\n\n\n Appendix III.\n\n NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL\n NIGHTS. BY W. F. KIRBY 351\n\n\n Appendix IV.\n\n ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE\n NIGHTS. BY W. F. KIRBY 356\n\n THE BIOGRAPHY OF THE BOOK AND ITS REVIEWERS REVIEWED 385\n\n OPINIONS OF THE PRESS 455\n\n\n\n\n THE TRANSLATOR\u2019S FOREWORD.\n\n\nThis volume has been entitled \u201cTHE NEW ARABIAN NIGHTS,\u201d a name now\nhackneyed because applied to its contents as far back as 1819 in Henry\nWeber\u2019s \u201cTales of the East,\u201d (Edinburgh, Ballantyne).\n\nThe original MS. was brought to France by Al-K\u00e1hin Diy\u00fanisi\u00fas Sh\u00e1w\u00edsh, a\nSyrian priest of the Congregation of St. Basil, whose name has been\nFrenchified to Don Dennis (or Denys) Chavis. He was a student at the\nEuropean College of Al-Kad\u00eds Ithan\u00e1si\u00fas (St. Athanasius) in R\u00famiyah the\nGrand (Constantinople) and was summoned by the Minister of State, Baron\nde Breteuil, to Paris, where he presently became \u201cTeacher of the Arabic\nTongue at the College of the Sult\u00e1n, King of Frans\u00e1 in B\u00e1r\u00eds (Paris) the\nGreat.\u201d He undertook (probably to supply the loss of Galland\u2019s ivth MS.\nvolume) a continuation of The Nights (proper), and wrote with his own\nhand the last two leaves of the third tome, which ends with three\ninstead of four couplets: thus he completed Kamar al-Zam\u00e1n (Night\ncclxxxi.\u2013cccxxix.) and the following tales:\u2014\n\n The History of the Sleeper and the Waker (Nights cccxxx.\u2013ccclxxix.).\n The History of Warlock and the Cook (ccclxxx.\u2013cd.).\n The History of the Prisoner in the B\u00edm\u00e1rist\u00e1n or Madhouse\n (cd.\u2013cdxxvii.).\n The History of Gh\u00e1nim the Thrall o\u2019 Love (cdxxviii.\u2013cdlxxiv.).\n The History of Zayn al-Asn\u00e1m and the King of the J\u00e1nn (cdlxxv.\u2013cdxci.).\n The History of Alaeddin (cdxcii.\u2013dlxix.), and\n The History of Ten Wazirs (dlxx.).\n\nThe copy breaks off at folio 320, r^o in the middle of Night dcxxxi.,\nand the date (given at the end of Night cdxxvii., folio 139) is Shub\u00e1t\n(February), A.D. 1787. This is the MS. numbered _Suppl\u00e9ment Arabe_, No.\n1716.\n\nIn Paris, Dom Chavis forgathered with M. Cazotte, a litt\u00e9rateur of the\ncategory \u201clight,\u201d an _ing\u00e9nieux \u00e9crivain_, distinguished for \u201cgaiety,\ndelicacy, wit and Attic elegance,\u201d and favorably known for (_inter\nalia_) his poem \u201cOlivier,\u201d his \u201cDiable Amoureux,\u201d \u201cThe Lord Impromptu,\u201d\nand a travesty of The Nights called \u201cThe Thousand and One Fopperies.\u201d\nThe two agreed to collaborate, the Syrian translating the Arabic into\nFrench, and the Parisian metamorphosing the manner and matter to \u201cthe\nstyle and taste of the day\u201d; that is to say, working up an exaggerated\nimitation, a caricature, of Galland. The work appeared, according to Mr.\nA. G. Ellis, of the British Museum, who kindly sent me these notes, in\n_Le Cabinet | des F\u00e9es, | ou | Collection choisie | des Contes des F\u00e9es,\n| et autres contes merveilleux, | orn\u00e9s de figures. | Tome\ntrente-huiti\u00e8me-(quarante-uni\u00e8me). | \u00c0 Gen\u00e8ve, | chez B\u00e1rde, Manget et\nCompagnie, | Imprimeurs-Libraires. | Et se trouve \u00e0 Paris | Rue et H\u00f4tel\nSerpente._ | 1788\u201389, 8^o[1] |. The half-title is _Les Veilli\u00e9es\nPersanes_, and on the second title-page is _Les Veilli\u00e9es_ | _du |\nSultan Schahriar, avec | la Sultane Scheherazade; | Histoires\nincroyables, amusantes, et morales, | traduites de l\u2019Arabe par M.\nCazotte et | D. Chavis. Faisant suite aux mille et une Nuits. | Orn\u00e9es\nde 12 belles gravures. | Tome premier (\u2014quatri\u00e8me) | \u00e0 Gen\u00e8ve, | chez\nBarde, Manget et Comp^e | 1793._ This 8vo.[2] bears the abridged title,\n_La Suite des mille et une Nuits, Contes Arabes, traduits par Dom Chavis\net M. Cazotte_. The work was printed with illustrations at Geneva and in\nParis, MDCCLXXXVIII., and formed the last four volumes (xxxviii.\u2013xli.)\nof the great Recueil, the Cabinet des F\u00e9es, published at Geneva from\nA.D. 1788 to 1793.\n\nThe following is a complete list of the histories, as it appears in the\nEnglish translation, lengthily entitled, \u201cArabian Tales; | or, | a\nContinuation | of the | Arabian Nights Entertainments. | Consisting of |\nStories | Related by the | Sultana of the Indies | to divert her Husband\nfrom the Performance of a rash vow; | Exhibiting | A most interesting\nview of the Religion, Laws, | Manners, Customs, Arts, and Literature |\nof the | Nations of the East, | And | Affording a rich Fund of the most\npleasing Amusement, | which fictitious writings can supply. | In Four\nVolumes | newly translated from the original Arabic into French | By Dom\nChavis | a native Arab and M. Cazotte, Member | of the Academy of Dijon.\n| And translated from the French into English | By Robert Heron. |\nEdinburgh: | Printed for Bell and Bradfute, J. Dickson, E. Balfour, |\nand P. Hill, Edinburgh; | and G. G. J. and J. Robinson, London |\nMDCCXCII.\u201d\n\n 1. The Robber-Caliph; or, adventures of Haroun-Alraschid, with the\n Princess of Persia and the fair Zutulbe.[3]\n\n 2. The Power of Destiny; or, Story of the Journey of Giafar to\n Damascus, comprehending the Adventures of Chebib (Hab\u00edb) and\n his family.\n\n 3 The Story of Halechalb\u00e9 (Ali Cheleb\u00ed) and the Unknown Lady; or,\n the Bimaristan.\n\n 4. The Idiot; or, Story of Xailoun.[4]\n\n 5. The Adventures of Simustafa (=\u201cS\u00ed\u201d for S\u00edd\u00ed \u201cMustafa\u201d) and the\n Princess Ilsatilsone (Lizzat al-Lus\u00fan = Delight of Tongues?).\n\n 6. Adventures of Alibengiad, Sultan of Herat, and of the False\n Birds of Paradise.\n\n 7. History of Sankarib and his two Viziers.\n\n 8. History of the Family of the Schebandad (Shahbandar = Consul) of\n Surat.\n\n 9. The Lover of the Stars: or, Abil Hasan\u2019s Story.\n\n 10. History of Captain Tranchemont and his Brave Companions: Debil\n Hasen\u2019s Story.\n\n 11. The Dream of Valid Hasan.\n\n 12\u201323. Story of Bohetzad and his Ten Viziers (with eleven subsidiary\n tales).[5]\n\n 24. Story of Habib and Dorathal-Goase (=Durrat al-Ghaww\u00e1s the Pearl\n of the Diver); or, the Arabian Knight.\n\n 25. Story of Illabousatrous (?) of Schal-Goase, and of Camarilzaman.\n\n 26. Story of the Lady of the Beautiful Tresses.\n\n 27. The History of Habib and Dorathal-Goase; or, the Arabian Knight\n continued.\n\n 28. History of Maugraby (Al-Maghrabi = the Moor); or, the Magician.\n\n 29. History of Halaiaddin (\u2019Al\u00e0 al-Din, Alaeddin, Aladdin), Prince\n of Persia.\n\n 30. History of Yemaladdin (Jam\u00e1l al-D\u00edn), Prince of Great Katay.\n\n 31. History of Baha-Ildur, Prince of Cinigae.\n\n 32. History of Badrildinn (Badr al-D\u00edn), Prince of Tartary.\n\n 33. History of the Amours of Maugraby with Auhata al-Kawakik (=Ukht\n al-Kaw\u00e1kib, Sister of the Planets), daughter of the King of\n Egypt.\n\n 34. History of the Birth of Maugraby.\n\nOf these thirty-four only five (MS. iv., vi., vii., xxvii. and xxxii.)\nhave not been found in the original Arabic.\n\n\nPublic opinion was highly favourable to the \u201cSuite\u201d when first issued.\nOrientalism was at that time new to Europe, and the general was startled\nby its novelties, _e.g._ by \u201cWomen wearing drawers and trousers like\ntheir husbands, and men arrayed in loose robes like their wives, yet at\nthe same time cherishing, as so many goats, each a venerable length of\nbeard.\u201d (Heron\u2019s Preface.) They found its \u201cph\u00e6nomena so remote from the\ncustoms and manners of Europe, that, when exhibited as entering into the\nordinary system of human affairs, they could not fail to confer a\nconsiderable share of amusive novelty on the characters and events with\nwhich they were connected.\u201d (Ditto, Preface.) Jonathan Scott roundly\npronounced the continuation a forgery. Dr. Patrick Russell (History of\nAleppo, vol. i. 385) had no good opinion of it, and Caussin de Perceval\n(p\u00e8re, vol. viii., p. 40\u201346) declared the version _\u00e9loign\u00e9e du go\u00fbt\nOrientale_; yet he re-translated the tales from the original Arabic\n(_Continu\u00e9s_, Paris, 1806), and in this he was followed by Gauttier,\nwhile Southey borrowed the idea of his beautiful romance, Thalaba the\nDestroyer, now in Lethe from the \u201cHistory of Maughraby.\u201d Mr. A. G. Ellis\nconsiders these tales as good as the old \u201cArabian Nights,\u201d and my friend\nMr. W. F. Kirby, (Appendix to The Nights, vol. x. p. 476), quite agrees\nwith him that Chavis and Cazotte\u2019s Continuation is well worthy of\nrepublication in its entirety. It remained for the _Edinburgh Review_,\nin one of those ignorant and scurrilous articles with which it\nperiodically outrages truth and good taste (No. 535, July, 1886), to\nstate, \u201cCazotte published his _Suite des Mille et une Nuits_, a\nbarefaced forgery, in 1785.\u201d A barefaced forgery! when the original of\ntwenty-eight tales out of thirty-four are perfectly well known, and when\nsundry of these appear in MSS. of \u201cThe Thousand Nights and a Night.\u201d\n\nThe following is a list of the Tales (widely differing from those of\nChavis and Cazotte) which appeared in the version of Caussin de\nPerceval.\n\n\n VOLUME VIII.\n\n Les | Mille et une Nuits, | Contes Arabes, | Traduits en Fran\u00e7ais |\n Par M. Galland, | Membre de l\u2019Acad\u00e9mie des Inscriptions et |\n Belles-Lettres, Professeur de Langue Arabe | au Coll\u00e9ge Royal; |\n Continu\u00e9s | Par M. Caussin de Perceval, | Professeur de Langue Arabe\n au Coll\u00e9ge Imp\u00e9rial. | Tome huiti\u00e8me. | \u00e0 Paris, | chez Le Normant,\n Imp.-Libraire, | Rue des Pr\u00eatres Saint-Germain-l\u2019Auxerrois. | 1806.\n\n 1. Nouvelles aventures du calife Haroun Alraschid; ou histoire de\n la petite fille de Chosro\u00e8s Anouschirvan.\n\n (Gauttier, Histoire du Khalyfe de Baghdad: vol. vii. 117.)\n\n 2. Le Bimaristan, ou histoire du jeune Marchand de Bagdad et de la\n dame inconnue.\n\n 3. Le m\u00e9decin et le jeune traiteur de Bagdad.\n\n 4. Histoire du Sage Hicar.\n\n (Gauttier, Histoire du Sage Heycar, vii. 313).\n\n 5. Histoire du roi Azadbakht, ou des dix Visirs.\n\n 6. Histoire du marchand devenu malheureux.\n\n 7. Histoire du marchand imprudent et de ses deux enfants.\n\n 8. Histoire d\u2019 Abousaber, ou de l\u2019homme patient.\n\n 9. Histoire du prince Behezad.\n\n 10. Histoire du roi Dadbin, ou de la vertueuse Aroua.\n\n 11. Histoire du roi Bakhtzeman.\n\n 12. Histoire du roi Khadidan.\n\n 13. Histoire du roi Beherkerd.\n\n 14. Histoire du roi Ilanschah et d\u2019Abouteman.\n\n 15. Histoire du roi Ibrahim et de son fils.\n\n 16. Histoire du Sole\u00efman-schah.\n\n 17. Histoire de l\u2019esclave sauv\u00e9 du supplice.\n\n\n VOLUME IX.\n\n 18. Attaf ou l\u2019homme g\u00e9n\u00e9reux.\n\n (Gauttier, Histoire de l\u2019habitant de Damas; vii. 234.)\n\n 19. Histoire du Prince Habib et de Dorrat Algoase.\n\n 20. Histoire du roi Sapor, souverain des \u00eeles Bellour; de Camar\n Alzemann, fille du g\u00e9nie Alatrous, et Dorrat Algoase.\n\n (Gauttier, vii. 64.)\n\n 21. Histoire de Naama et de Naam.\n\n 22. Histoire d\u2019Alaeddin.\n\n 23. Histoire d\u2019Abou Mohammed Alkeslan.\n\n 24. Histoire d\u2019Aly Mohammed le joaillier, ou du faux calife.\n\nI need hardly offer any observations upon these tales, as they have been\ndiscussed in the preceding pages.\n\nBy an error of the late M. Reinaud (for which see p. 39 Histoire d\u2019 \u2019Al\u00e2\nal-D\u00een by M. H. Zotenberg, Paris, Imprimerie Nationale, MDCCCLXXXVIII,)\nthe MS. _Suppl\u00e9ment Arabe, No. 1716_, in the writing of Dom Chavis has\nbeen confounded with No. 1723, which is not written by the Syrian priest\nbut which contains the originals of the Cazotte Continuation as noted by\nM. C. de Perceval (_Les Mille et une Nuits_, etc., vol. viii. Pr\u00e9f. p.\n17, et seqq.). It is labelled _Histoires tir\u00e9es la plupart des Mille et\nune Nuits_ | _Suppl\u00e9ment Arabe_ | _Volume de_ 742 pages. The thick\nquarto measures centim\u00e8tres 20\u00bd long by 16 wide; the binding is\napparently Italian and the paper is European, but the filegrane or\nwater-mark, which is of three varieties, a coronet, a lozenge-shaped\nbunch of circles and a nondescript, may be Venetian or French. It\ncontains 765 pages, paginated after European fashion, but the last\neleven leaves are left blank reducing the number written to 742; and the\nterminal note, containing the date, is on the last leaf. Each page\nnumbers 15 lines and each leaf has its catchword (_mot de rappel_). It\nis not ordered by \u201ckarr\u00e1s\u201d or quires; but is written upon 48 sets of 4\ndouble leaves. The text is in a fair Syrian hand, but not so flowing as\nthat of No. 1716, by Sh\u00e1w\u00edsh himself, which the well-known Arabist,\nBaron de Slane, described as _Bonne \u00e9criture orientale de la fin du\nXVIII^e Si\u00e8cle_. The colophon conceals or omits the name of the scribe,\nbut records the dates of incept K\u00e1n\u00fan II^d. (the Syrian winter-month\nJanuary) A.D. 1772; and of conclusion Nays\u00e1n (April) of the same year.\nIt has head-lines disposed recto and verso, _e.g._,\n\n Hayk\u00e1r \u2014\u2014 Al-Hak\u00edm,\n\nand parentheses in the text after European fashion with an imperfect\nlist at the beginning. A complete index is furnished at the end. The\nfollowing are the order and pagination of the fourteen stories:\u2014\n\n 1. The King of Persia and his Ten Wazirs pp. 1 to 62\n\n 2. Say of the Sage Hayk\u00e1r 140\n\n 3. History of King Sab\u00far and the Three Wise Men 183\n\n 4. The Daughter of Kisr\u00e0 the King (Al Bunduk\u00e2ni) 217\n\n 5. The Caliph and the Three Kalandars 266\n\n 6. Juln\u00e1r the Sea-born 396\n\n 7. The Duenna, the Linguist-dame and the King\u2019s Son 476\n\n 8. The Tale of the Warlock and the young Cook of Baghdad 505\n\n 9. The Man in the B\u00edm\u00e1rist\u00e1n or Madhouse 538\n\n 10. The Tale of Att\u00e1f the Syrian 588\n\n 11. The History of Sultan Hab\u00edb and Durrat al-Ghaww\u00e1s 628\n\n 12. The Caliph and the Fisherman 686\n\n 13. The Cock and the Fox 718\n\n 14. The Fowl-let and the Fowler 725 to 739\n (finis)\n\nUpon these tales I would be permitted to offer a few observations. No.\ni. begins with a Christian formula:\u2014\u201cIn the name of the Father and the\nSon and the Holy Ghost\u201d (R\u00fahu\u2019l-Kudus); and it is not translated,\nbecause it is a mere replica of the Ten Wazirs (Suppl. vol. i. 55\u2013151).\nThe second, containing \u201cThe Sage Hayk\u00e1r,\u201d which is famous in folk-lore\nthroughout the East, begins with the orthodox Moslem \u201cBismillah,\u201d etc.\n\u201cKing Sapor\u201d is prefaced by a Christian form which to the Trinitarian\nformula adds, \u201cAllah being One\u201d: this, again, is not translated, because\nit repeats the \u201cEbony Horse\u201d (vol. v. 1). No. iv., which opens with the\nBismillah, is found in the Sabb\u00e1gh MS. of The Nights (see Suppl. vol.\niii.) as the _Histoire de Haroun al-Raschid et de la descendante de\nChosro\u00e8s_. _Albondoqani_ (Nights lxx.\u2013lxxvii.). No. v., which also has\nthe Moslem invocation, is followed by the \u201cCaliph and the Three\nKalandars,\u201d where, after the fashion of this our MS., the episodes (vol.\ni., 104\u2013130), are taken bodily from \u201cThe Porter and the Three Ladies of\nBaghdad\u201d (i. 82), and are converted into a separate History. No. vi. has\nno title to be translated, being a replica of the long sea-tale in vol.\nvii., 264. Nos. vii., viii., ix., x. and xi. lack initiatory invocation\nbetraying Christian or Moslem provenance. No. viii. is the History of S\u00ed\nMustaf\u00e1 and of Shaykh Shah\u00e1b al-D\u00edn in the Turkish Tales: it also occurs\nin the Sabb\u00e1gh MS. (Nights ccclxxxvi.\u2013cdviii.). The B\u00edm\u00e1rist\u00e1n (No.\nix.), alias Ali Chalabi (Halechalb\u00e9), has already appeared in my Suppl.\nvol. iv. 49. No. xii., \u201cThe Caliph and the Fisherman,\u201d makes Harun\nal-Rashid the hero of the tale in \u201cThe Fisherman and the Jinni\u201d (vol. i.\n38); it calls the ensorcelled King of the Black Islands Mahm\u00fad, and his\nwitch of a wife Sitt al-Mul\u00fak, and it also introduces into the Court of\nthe Great Caliph Hasan Shum\u00e1n and Ahmad al-Danaf, the prominent\npersonages in \u201cThe Rogueries of Dal\u00edlah\u201d (vol. vii. 144) and its sister\ntale (vii. 172). The two last Histories, which are ingenious enough,\nalso lack initial formul\u00e6.\n\nDr. Russell (the historian of Aleppo) brought back with him a\nmiscellaneous collection comprising\u2014\n\n Al-Bundukani, or the Robber Caliph;\n The Power of Destiny (Attaf the Syrian);\n Ali Chelebi, or the Bimaristan;\n King Sankharib and the Sage Haykar;\n Bohetzad (Az\u00e1dbakht) and the Ten Wazirs; and, lastly,\n Habib, or the Arabian Knight.\n\nThe Encyclopedia Britannica (ixth edit. of MDCCCLXXVI), which omits the\nname of Professor Galland, one of the marking Orientalists in his own\nday, has not ignored Jacques Cazotte, remarkable for chequered life and\nnoble death. Born in 1720, at Dijon, where his father was Chancellor for\nthe Province of Burgundy, he studied with the Jesuits at home; and,\nhaving passed through the finishing process in Paris, he was introduced\nto public life by the _Administration de la Marine_. He showed early\ntaste for poetry as well as prose, and composed songs, tales, and an\nopera\u2014the \u201cThousand and one Fopperies.\u201d His physique is described as a\ntall figure, with regular features, expressive blue eyes, and fine hair,\nwhich he wore long. At twenty-seven he became a commissary in the office\nand was presently sent as Comptroller to the Windward Islands, including\nthe French Colony Martinique, which then as now was famous for\nsuccessful woman-kind. At these head quarters he became intimate with\nP\u00e8re Lavalette, Superior of the S. J. Mission, and he passed some years\nof a pleasant and not unintellectual career. Returning to Paris on leave\nof absence he fell in with a country-woman and an old family friend,\nMadame La Poissonnier, who had been appointed head nurse to the Duke of\nBurgundy; and, as the child in her charge required lulling to sleep,\nCazotte composed the favourite _romances (ballads)_, _Tout au beau\nmilieu des Ardennes_, and _Comm\u00e8re Il faut chauffer le lit_. These\n_scherzi_, however, brought him more note than profit, and soon\nafterwards he returned to Martinique.\n\nDuring his second term of service Cazotte wrote his heroic-comic poem,\nthe Roman d\u2019Olivier, in twelve cantos, afterwards printed in Paris (2\nvols. 8vo, 1765); and it was held a novel and singular composition. When\nthe English first attacked (in 1759) Saint Pierre of Martinique,\nafterwards captured by Rodney in 1762, the sprightly _litt\u00e9rateur_\nshowed abundant courage and conduct, but over-exertion injured his\nhealth, and he was again driven from his post by sickness. He learned,\non landing in France, that his brother, whilome Vicar-General to M. de\nChoiseul, Bishop of Ch\u00e2lons-sur-Marne, had died and left him a fair\nestate, Pierry, near Epernay; he therefore resigned his appointment and\nretired with the title \u201cCommissary-General to the Marine.\u201d But presently\nhe lost 50,000 \u00e9cus\u2014the whole fruit of his economies\u2014by the speculations\nof P\u00e8re Lavalette to whose hands he had entrusted his estates, negroes,\nand effects at Martinique. These had been sold and the cheques had been\nforwarded to the owner: the S. J., however, refused to honour them.\nHence the scandal of a law-suit in which Cazotte showed much delicacy\nand regard for the feelings of his former tutors.\n\nMeanwhile Cazotte had married Elizabeth Roignon, daughter to the Chief\nJustice of Martinique; he returned to the Parisian world with some \u00e9clat\nand he became an universal favourite on account of his happy wit and\nhumour, his bonhomie, his perfect frankness, and his hearty amiability.\nThe vogue of \u201cOlivier\u201d induced him to follow it up with _Le Diable\nAmoureux_, a continuation or rather parody of Voltaire\u2019s _Guerre civile\nde Gen\u00e8ve_: this work was so skilfully carried out that it completely\ndeceived the world; and it was followed by sundry minor pieces which\nwere greedily read. Unlike the esprits forts of his age, he became after\na gay youthtide an ardent Christian; he made the Gospel his rule of\nlife; and he sturdily defended his religious opinions; he had also the\nmoral courage to enter the lists with M. de Voltaire, then the\nidol-in-chief of the classes and the masses.\n\nIn later life Cazotte met Dom Chavis, who was translating into a curious\njargon (Arabo-Franco-Italian) certain Oriental tales; and, although he\nwas nearing the Psalmist\u2019s age-term of man, he agreed to \u201ccollaborate.\u201d\nThe Frenchman used to take the pen at midnight when returning from\n\u201csocial pleasures,\u201d and work till 4\u20135 a.m. As he had prodigious facility\nand spontaneity he finished his part of the task in two winters. Some of\nthe tales in the suite, especially that of \u201cMaugraby,\u201d are attributed\nwholly to his invention; and, as a rule, his aim and object were to\ndiffuse his spiritual ideas and to write treatises on moral perfection\nunder the form of _novelle_.\n\nCazotte, after a well-spent and honourable life, had reason to expect\nwith calmness \u201cthe evening and ending of a fine day.\u201d But this was not\nto be, the Great Revolution had burst like a hurricane over the land,\nand he was doomed to die a hero\u2019s death. His character was too candid,\nand his disposition too honest, for times which suggested concealment.\nHe had become one of the Illuminati, and La Harpe ascribed to him the\ncelebrated prophecy which described the minutest events of the Great\nRevolution. A Royalist _pur sang_, he freely expressed his sentiments to\nhis old friend Ponteau, then Secretary of the Civil List. His letters\ncame to light shortly after the terrible day, August 10, 1792: he was\nsummarily arrested at Pierry and brought to Paris, where he was thrown\ninto prison. On Sept. 3, when violence again waxed rampant, he was\nattacked by the patriot-assassins, and was saved only by the devotion of\nhis daughter Elizabeth, who threw herself upon the old man crying, \u201cYou\nshall not reach my father\u2019s heart before piercing mine.\u201d The courage of\nthe noble pair commanded the admiration of the ruffians, and they were\ncarried home in triumph.\n\nFor a few weeks the family remained unmolested, but in those days\n\u201cProvidence\u201d slept and Fortune did not favour the brave. The\nMunicipality presently decreed a second arrest, and the venerable\nlitt\u00e9rateur, aged seventy-two, was sent before the revolutionary\ntribunal appointed to deal with the pretended offences of August 10. He\nwas subjected to an interrogatory of thirty-six hours, during which his\nserenity and presence of mind never abandoned him and impressed even his\naccusers. But he was condemned to die for the all-sufficient reason:\u2014\u201cIt\nis not enough to be a good son, a good husband, a good father, one must\nalso prove oneself a good citizen.\u201d He spent his last hours with his\nconfessor, wrote to his wife and children, praying his family not to\nbeweep him, not to forget him, and never to offend against their God;\nand this missive, with a lock of his hair for his beloved daughter, he\nfinally entrusted to the ghostly father. Upon the scaffold he turned to\nthe crowd and cried, \u201cI die as I have lived, truthful and faithful to my\nGod and my King.\u201d His venerable head, crowned with the white honours of\nage, fell on Sept. 25, 1792.\n\nCazotte printed many works, some of great length, as the _\u0152uvres\nMorales_, which filled 7 vols, 8vo. in the complete edition of 1817; and\nthe biographers give a long list of publications, besides those\nabove-mentioned, romantic, ethical, and spiritual, in verse and in\nprose. But he wrote mainly for his own pleasure, he never sought fame,\nand consequently his reputation never equalled his merit. His name,\nhowever, still smells sweet, passing sweet, amid the corruption and the\nfrantic fury of his day and the memory of the witty, genial, and\nvirtuous litt\u00e9rateur still blossoms in the dust.\n\nDuring my visit to Paris in early 1887, M. Hermann Zotenberg was kind\nenough to show me the MS., No. 1723, containing the original tales of\nthe \u201cNew Arabian Nights.\u201d As my health did not allow me sufficient\nlength of stay to complete my translation, Professor Houdas (for whom,\nsee Appendix, p. 10, Suppl. vol. iii.) kindly consented to copy the\nexcerpts required, and to explain the words and phrases which a\ndeficiency of dictionaries and vocabularies at an outlandish port-town\nrendered unintelligible to me.\n\nIn translating a MS., which has never been collated or corrected and\nwhich abounds in errors of omission and commission, I have been guided\nby one consideration only, which is, that my first and chiefest duty to\nthe reader is to make my book readable at the same time that it lays\nbefore him the whole matter which the text offered or ought to have\noffered. Hence I have not hesitated when necessary to change the order\nof the sentences, to delete tautological words and phrases, to suppress\ndescriptions which are needlessly re-iterated, and in places to supply\nthe connecting links without which the chain of narrative is weakened or\nbroken. These are liberties which must be allowed, unless the\ntranslator\u2019s object be to produce a mutilated version of a mutilation.\n\nHere also I must express my cordial gratitude to Mr. Alexander J.\nCotheal, Consul-General for Nicaragua, in New York. This distinguished\nArabist not only sent to me across the seas his MS. containing, _inter\nalia_, \u201cThe Tale of Attaf,\u201d he also undertook to translate it for my\ncollection upon my distinct assurance that its many novelties of\ntreatment deserved an especial version. Mr. W. F. Kirby has again\nconferred upon my readers an important service by his storiological\nnotes. Lastly, Dr. Steingass has lent me, as before, his valuable aid in\nconcluding as he did in commencing this series, and on putting the\ncolophon to\n\n The Sixteenth Volume\n\n OF\n\n _THE THOUSAND NIGHTS AND A NIGHT_.\n\n RICHARD F. BURTON.\n\n UNITED SERVICE CLUB,\n _August 1st, 1888_.\n\n\n\n\n I INSCRIBE THIS FINAL VOLUME\n\n TO\n\n THE MANY EXCELLENT FRIENDS\n\n WHO LENT ME THEIR VALUABLE AID IN COPYING AND ANNOTATING\n\n The Thousand Nights and a Night.\n\n\n\n\n THE SAY OF HAYKAR THE SAGE.[6]\n\n=In the name of Allah, the Compassionating, the Compassionate, the\nEternal One, the Termless, the Timeless, and of Him aidance we await.\nAnd here we begin (with the assistance of Allah Almighty and His fair\nfurtherance) to indite the Story of Haykar the Sage, the Philosopher,\nthe Wazir of Sankharib[7] the Sovran, and of the son of the wise man\u2019s\nsister Nadan[8] the Fool.=\n\n\nThey relate that during the days of Sankh\u00e1r\u00edb the King, lord of As\u00far[9]\nand Naynawah[10] there was a Sage, Hayk\u00e1r hight, Grand Wazir of that\nSovran and his chief secretary, and he was a grandee of abundant\nopulence and ampliest livelihood: ware was he and wise, a philosopher,\nand endowed with lore and rede and experience. Now he had interwedded\nwith threescore wives, for each and every of which he had builded in his\npalace her own bower; natheless he had not a boy to tend, and was he\nsore of sorrow therefor. So one day he gathered together the experts,\nastrologers and wizards, and related to them his case and complained of\nthe condition caused by his barrenness. They made answer to him, \u201cGet\nthee within and do sacrifice to the Godheads and enquire of them and\nimplore their favour when haply shall they vouchsafe unto thee boon of\nbabe.\u201d He did whatso they bade and set corbans and victims before the\nimages and craved their assistance, humbling himself with prayer and\npetition; withal they vouchsafed to him never a word of reply. So he\nfared forth in distress and disappointment and went his ways all\ndisheartened. Then he returned in his humiliation to Almighty Allah[11]\nand confided his secret unto Him and called for succour in the burning\nof his heart, and cried with a loud voice saying \u201cO God of Heaven and\nEarth, O Creator of all creatures, I beg Thee to vouchsafe unto me a son\nwherewith I may console my old age and who may become my heir, after\nbeing present at my death and closing my eyes and burying my body.\u201d\nHereat came a Voice from Heaven which said, \u201cInasmuch as at first thou\ntrustedst in graven images and offeredst to them victims, so shalt thou\nremain childless, lacking sons and daughters. However, get thee up and\ntake to thee N\u00e1d\u00e1n, thy sister\u2019s child; and, after taking this nephew to\nson, do thou inform him with thy learning and thy good breeding and thy\nsagesse, and demise to him that he inherit of thee after thy decease.\u201d\nHereupon the Sage adopted his nephew Nadan, who was then young in years\nand a suckling, that he might teach him and train him; so he entrusted\nhim to eight wet-nurses and dry-nurses for feeding and rearing, and they\nbrought him up on diet the choicest with delicatest nurture and clothed\nhim with sendal and escarlate[12] and dresses dyed with Alkermes,[13]\nand his sitting was upon shag-piled rugs of silk. But when Nadan grew\ngreat and walked and shot up even as the lofty Cedar[14] of Lebanon, his\nuncle taught him deportment and writing and reading[15] and philosophy\nand the _omne scibile_. Now after a few days Sankharib the King looked\nupon Haykar and saw how that he had waxed an old old man, so quoth he to\nhim, \u201cHo thou excellent companion,[16] the generous, the ingenious, the\njudicious, the sagacious, the Sage, my Secretary and my Minister and the\nConcealer of my secrets and the Councillor of my kingdom, seeing how so\nit be that thou art aged and well shotten in years and nigh unto thy\ndeath and decease, so tell me[17] who shall stand in my service after\nthy demise?\u201d Made answer Haykar, \u201cO my lord the King, may thy head live\nfor ever and aye! that same shall be this Nadan, son to my sister, whom\nI have taken to myself as mine own child and have reared him and have\ntaught him my learning and my experience, all thereof.\u201d \u201cBring him to\nthe presence,\u201d quoth the King, \u201cand set him between my hands, that I\nlook upon him; and, if I find him fitting, I will stablish him in thy\nstead. Then do thou wend thy ways and off-go from office that thou take\nthy rest and tend thine old age, living the lave of thy life in the\nfairest of honour.\u201d Hereupon Haykar hied him home and carried his nephew\nNadan before the King, who considered him and was pleased with the\nhighmost of pleasure and, rejoicing in him, presently asked the uncle,\n\u201cBe this thine adopted son, O Haykar? I pray Allah preserve him; and,\neven as thou servedst my sire Sarh\u00e1d\u00fan[18] before me, even so shall this\nthy son do me suite and service and fulfil my affairs and my needs and\nmy works, to the end that I may honour him and advance him for the sake\nof thee.\u201d Thereat Haykar prostrated himself before the presence and\nsaid, \u201cMay thy head live, O my lord, for evermore! I desire of thee to\nextend the wings of thy spirit over him for that he is my son, and do\nthou be clement to his errings, so that he may serve thee as besitteth.\u201d\nThe King forthwith made oath that he would stablish the youth amongst\nthe highmost of his friends and the most worshipful of his familiars and\nthat he should abide with him in all respect and reverence. So Haykar\nkissed the royal hands and blessed his lord; then, taking with him Nadan\nhis nephew, he seated him in privacy and fell to teaching him by night\nas well as by day, that he might fill him with wisdom and learning\nrather than with meat and drink; and he would address him in these\nterms.[19] \u201cO dear my son,[20] if a word come to thine ears, suffer it\nto die within thy heart nor ever disclose it unto other, lest haply it\nbecome a live coal[21] to burn up thy tongue and breed pain in thy body\nand clothe thee in shame and gar thee despised of God and man. O dear my\nson, an thou hear a report reveal it not, and if thou behold a thing\nrelate it not. O dear my son, make easy thine address unto thine\nhearers, and be not hasty in return of reply. O dear my son, desire not\nformal beauty which fadeth and vadeth while fair report endureth unto\ninfinity. O dear my son, be not deceived by a woman immodest of speech\nlest her snares waylay thee[22] and in her springes thou become a prey\nand thou die by ignominious death. O dear my son, hanker not after a\nwoman adulterated by art, such as clothes and cosmetics, who is of\nnature bold and immodest, and beware lest thou obey her and give her\naught that is not thine and entrust to her even that which is in thy\nhand, for she will robe thee in sin and Allah shall become wroth with\nthee. O dear my son, be not like unto the almond-tree[23] which leafeth\nearlier than every growth and withal is ever of the latest to fruit; but\nstrive to resemble the mulberry-tree which beareth food the first of all\ngrowths and is the last of any to put forth her foliage.[24] O dear my\nson, bow thy head before thine inferior and soften thine utterance and\nbe courteous and tread in the paths of piety, and shun impudence and\nlouden not thy voice whenas thou speakest or laughest; for, were a house\nto be builded by volume of sound, the ass would edify many a mansion\nevery day.[25] O dear my son, the transport of stones with a man of\nwisdom is better than the drinking of wine with one blamed for folly. O\ndear my son, rather pour out thy wine upon the tombs of the pious than\ndrain it with those who give offence by their insolence. O dear my son,\ncleave to the sage that is Allah-fearing and strive to resemble him, and\napproach not the fool lest thou become like unto him and learn his\nfoolish ways. O dear my son, whenas thou affectest a friend or a\nfamiliar, make trial of him and then company with him, and without such\ntest nor praise him nor divulge thy thoughts unto one who is other than\nwise. O dear my son, as long as thy boot is upon thy leg and foot, walk\ntherewith over the thorns and tread a way for thy sons and thy sons\u2019\nsons; and build thee a boat ere the sea break into billows and breakers\nand drown thee before thou find an ark of safety. O dear my son, when\nthe richard eateth a snake, folks shall say that \u2019tis of his subtilty;\nbut when a pauper feedeth upon it, the world shall declare \u2019tis of his\npoverty. O dear my son, be content with thy grade and thy good, nor\ncovet aught of thy fellow. O dear my son, be not neighbourly with the\nignorant nor do thou break with him bread, and joy not in the annoy of\nthose about thee and when thy foe shall maltreat thee meet him with\nbeneficence. O dear my son, fear the man who feareth not Allah and hold\nhim in hate. O dear my son, the fool shall fall when he trippeth; but\nthe wise man when he stumbleth shall not tumble, and if he come to the\nground he shall rise up quickly, and when he sickeneth he shall readily\nheal himself, whereas to the malady of the ignorant and the stupid there\nis no remedy. O dear my son, when a man lesser than thyself shall accost\nthee, prevent him in standing respectfully before him, and if he suffice\nthee not the Lord shall suffice thee in his stead. O dear my son, spare\nnot blows to thy child,[26] for the beating of the boy is like manuring\nto the garden and binding to the purse-mouth and tethering to the cattle\nand locking to the door. O dear my son, withhold thy child from\nwickedness, and discipline him ere he wax great and become contumacious\nto thee, thus belittling thee amongst thine equals and lowering thy head\nupon the highways and in the assemblies, and thou be described as an\naider in his wrongous works. O dear my son, let no word escape thy lips\nwithout consulting thy heart; nor stand up between two adversaries, for\nout of converse with the wicked cometh enmity, and from enmity is bred\nbattle, and from battle ariseth slaughter, when thy testimony shall be\nrequired; nay, do thou fly therefrom and be at rest. O dear my son,\nstand not up against one stronger than thyself; but possess thy soul in\npatience and long-suffering and forbearance and pacing the paths of\npiety, for than this naught is more excellent. O dear my son, exult not\nover the death of thy enemy by cause that after a little while thou\nshalt become his neighbour. O dear my son, turn thou a deaf ear to whoso\njeereth thee, and honour him and forego him with the salam-salutation. O\ndear my son, whenas the water shall stand still in stream and the bird\nshall fly sky-high and the black raven shall whiten and myrrh shall wax\nhoney-sweet, then will the ignorant and the fool comprehend and\nconverse. O dear my son, an thou would be wise restrain thy tongue from\nleasing and thy hand from thieving and thine eyes from evil glancing;\nand then, and then only, shalt thou be called a sage. O dear my son,\nsuffer the wise man strike thee with his staff rather than the fool\nanoint thee with his sweetest unguent.[27] O dear my son, be thou humble\nin thy years of youth, that thou may be honoured in thine old age. O\ndear my son, stand not up against a man in office and puissance nor\nagainst a river in its violence, and haste not in matters of marriage;\nfor, an this bring weal, folk will not appraise thee and if ill they\nwill abuse thee and curse thee. O dear my son, company with one who hath\nhis hand fulfilled and well-furnisht and associate not with any whose\nhand is fist-like and famisht. O dear my son, there be four things\nwithout stability: a king and no army,[28] a Wazir in difficulty for\nlack of rede; amongst the folks villany and over the lieges tyranny.\nFour things also may not be hidden; to wit, the sage and the fool, the\nrichard and the pauper.\u201d[29] Now when Haykar had made an end of these\ninjunctions and instances addrest to Nadan his nephew, he fondly deemed\nin mind that the youth would bear in memory all his charges, and he wist\nnot that the clean contrary thereof to him would become manifest. After\nthis the older Minister sat in peace at home and committed to the\nyounger all his moneys and his negro slaves and his concubines; his\nhorses and camels, his flocks and herds, and all other such whereof he\nwas seised. Also bidding and forbiddal were left in the youth\u2019s hand and\nhe was promoted and preferred by the monarch like his maternal uncle and\neven more, whilst the ex-Wazir took his rest in retirement, nor was it\nhis habit to visit the King save once after a while, when he would fare\nforth to salute him with the salam and forthwith return home. But when\nNadan made sure of all commandment being in his own hand, he jeered in\npublic at his uncle and raised his nose at him and fell to blaming him\nwhenever he made act of presence and would say, \u201cVerily Haykar is in age\nand dotage and no more he wotteth one thing from other thing.\u201d\nFurthermore he fell to beating the negro slaves and the handmaidens, and\nto vending the steeds and dromedaries and applied him wilfully to waste\nall that appertained to his uncle who, when he saw this lack of ruth for\nthe chattels and the household, incontinently drove him ignominiously\nfrom his place. Moreover he sent to apprize the King thereof; to wit,\nthat he would assuredly[30] resume all his belongings and provision; and\nhis liege, summoning Nadan, said to him, \u201cSo long as Haykar shall be in\nlife, let none lord it over his household or meddle with his fortune.\u201d\nOn this wise the youth\u2019s hand was stayed from his uncle and from all his\ngood and he ceased to go in to him and come out from him, and even to\naccost him with the salam. Presently Haykar repented of the pains and\nthe trouble he had taken with Nadan and he became perplext exceedingly.\nNow the youth had a younger brother, Naudan[31] hight, so Haykar adopted\nhim in lieu of the other and tendered him and honoured him with highmost\nhonour and committed to him all his possessions and created him\ncomptroller of his household and of his affairs. But when the elder\nbrother beheld what had betided him, he was seized with envy and\njealousy and he fell to complaining before all who questioned him,\nderiding his benefactor; and he would say, \u201cVerily my maternal uncle\nhath driven me from his doors and hath preferred my brother before me;\nbut, an Almighty Allah empower me, I will indeed cast him into doom of\ndeath.\u201d Hereat he fell to brooding over the ruin of his relative, and\nafter a long while he went, one day of the days, and wrote a letter to\nAkhyash Abn\u00e1 Sh\u00e1h,[32] physician to the King of Persia and \u2019Ajam or\nBarbaria-land, and the following were its contents. \u201cAll salams that\nbefit and greetings that are meet from part of Sankharib, King of\nAssyria and Niniveh, and from his Wazir and Secretary Haykar unto thee,\nO glorious monarch, and salutations be betwixt me and thee. And\nforthright, when this missive shall have reached thee, do thou arise in\nhaste and come to meet me and let our trysting-place be the Buk\u2019at\nNisr\u00edn, the lowland of the Eglantine[33] of Assyria and Niniveh, that I\nmay commit to thee the kingdom sans fight or fray.\u201d Furthermore he wrote\na second letter in Haykar\u2019s name to Pharaoh,[34] lord of Misraim,[35]\nwith this purport:\u2014[36]\u201cGreetings between me and thee, O mighty\npotentate; and do thou straightway, on receipt of this epistle, arise\nand march upon the Buk\u2019at Nisrin to the end that I make over to thee the\nkingdom without battle or slaughter.\u201d Now Nadan\u2019s handwriting was the\nlikest to that of his mother\u2019s brother. Then he folded the two missives\nand sealed them with Haykar\u2019s signet and cast them into the royal\npalace, after which he went and indited a letter in the King\u2019s name to\nhis uncle, saying:\u2014\u201cAll salutations to my Wazir and Secretary and\nConcealer of my secret, Haykar; and do thou forthright on receipt of\nthis present levy thy host and all that be under thee with arms and\narmour complete, and march them to meet me on fifth-day[37] at the\nBuk\u2019at Nisrin. Moreover, when thou see me approach thee make thy many\nprepare for mimic onset as they were my adversaries and offer me sham\nfight; for that messengers from Pharaoh, King of Egypt, have been sent\nto espy the strength of our armies. Accordingly, let them stand in fear\nof us, for that they be our foes and our haters.\u201d Presently, sealing\nthis epistle, he sent it to Haykar by one of the royal pages and himself\ncarrying the other letters he had addressed to the Persian and the\nEgyptian, he laid them before the King and read them aloud and showed\ntheir seals. But when Sankharib heard their contents he marvelled with\nmighty great marvel and raged with exceeding rage and cried out, saying,\n\u201cWhat is it I have done unto Haykar that he should write such a writ to\nmine adversaries? Is this my reward for all the benefits I have lavished\nupon Haykar?\u201d The other replied, \u201cBe not grieved, O King, and sorrow\nnot, nor be thou an-angered: rather let us fare on the morrow to the\nBuk\u2019at Nisrin and look into the matter, whether it be fact or\nfalsehood.\u201d So when Thursday came, Nadan arose, and taking the King and\nhis Wazirs and army-officers marched them over the wastes to the Lowland\nof the Eglantine, and arrived there Sankharib, the Sovran, looked upon\nHaykar and saw his host aligned in battle against himself. And when the\nex-Minister beheld his King approaching, he bade his host stir for\nbattle and prepare to smite the opposing ranks; to wit, those of his\nliege lord, even as he had been commanded by royal rescript, nor did he\nken what manner of pit had been digged for him by Nadan. But seeing this\nsight the monarch was agitated and consterned and raged with mighty\ngreat wrath. Then quoth Nadan, \u201cSeest thou, O King, what this sorry\nfellow hath done? But chafe not, neither be thou sorrowful, but rather\ndo thou retire to thy palace, whither I will presently bring to thee\nHaykar pinioned and bearing chains; and I will readily and without\ntrouble fend off from thee thy foe.\u201d So when Sankharib hied him home in\nsore anger with that which his ancient Minister had done, Nadan went to\nhis uncle and said, \u201cIndeed the King hath rejoiced with exceeding joy,\nand thanketh thee for acting as he bade thee, and now he hath despatched\nme to order that thy men be bidden to wend their ways, and that thou\npresent thyself before him pinioned and fettered to the end that thou be\nseen in such plight of the envoys sent by Pharaoh concerning whom and\nwhose master our Monarch standeth in fear.\u201d \u201cTo hear is to obey!\u201d\nreplied Haykar, and forthwith let pinion his arms and fetter his legs;\nthen, taking with him Nadan, his nephew, he repaired to the presence,\nwhere he found the King perusing the other forged letter also sealed\nwith the ministerial signet. When he entered the throne-room he\nprostrated himself, falling to the ground upon his face, and the Sovran\nsaid to him \u201cO Haykar, my Viceregent and Secretary and Concealer of my\nsecret and Councillor of my kingdom, say me, what have I wrought thee of\nwrong that thou shouldst requite me with such hideous deed?\u201d So saying\nhe showed him the two papers written in the handwriting and sealed with\nthe seal of the accused who, when he looked upon them, trembled in every\nlimb, and his tongue was knotted for a while, nor could he find power to\nspeak a word, and he was reft of all his reason and of his knowledge.\nWherefor he bowed his brow groundwards and held his peace. But when the\nKing beheld this his condition, he bade them slay him by smiting his\nneck without the city, and Nadan cried aloud, \u201cO Haykar, O blackavice,\nwhat could have profited thee such trick and treason that thou do a deed\nlike this by thy King?\u201d[38] Now the name of the Sworder was Ab\u00fa Sumayk\nthe Pauper,[39] and the monarch bade him strike the neck of Haykar in\nfront of the Minister\u2019s house-door and place his head at a distance of\nan hundred ells from his body.[40] Hearing this Haykar fell prone before\nthe King and cried, \u201cLive thou, O my lord the King, for ever and aye! An\nthou desire my death be it as thou wilt and well I wot that I am not in\ndefault and that the evil-doer exacteth according to his ill-nature.[41]\nYet I hope from my lord the King and from his benevolence that he suffer\nthe Sworder make over my corpse to my menials for burial, and so shall\nthy slave be thy sacrifice.\u201d Hereat the Monarch commanded the Headsman\ndo as he was desired, and the man, accompanied by the royal pages, took\nHaykar, whom they had stripped of his outer raiment, and led him away to\nexecution. But when he was certified of coming death, he sent tidings\nthereof to his wife, Shaghaft\u00edn\u00ed[42] hight, adding, \u201cDo thou forthright\ncome forth to meet me escorted by a thousand maiden girls, whom thou\nshalt habit in escarlate and sendal, that they may keen over me ere I\nperish; moreover dispread for the Headsman and his varlets a table of\nfood and bring an abundance of good wine that they may drink and make\nmerry.\u201d[43] Haykar\u2019s wife presently obeyed his orders for she also was\nware and wise, sharp-witted, experienced and a compendium of\naccomplishments and knowledge. Now when the guards[44] and the Sworder\nand his varlets came to Haykar\u2019s door, they found the tables laid out\nwith wine and sumptuous viands; so they fell to eating and drinking till\nthey had their sufficiency and returned thanks to the housemaster.[45]\nThereupon Haykar led the Headsman aside into privacy and said to him, \u201cO\nAbu Sumayk,[46] what while Sarhadun the King, sire of Sankharib the\nKing, determined to slay thee, I took thee and hid thee in a place\nunknown to any until the Sovran sent for thee. Moreover I cooled his\ntemper every day till he was pleased to summon thee, and when at last I\nset thee in his presence he rejoiced in thee. Therefore do thou likewise\nat this moment bear in mind the benefits I wrought thee, and well I wot\nthat the King will repent him for my sake and will be wroth with\nexceeding wrath for my slaughter, seeing that I be guiltless; so when\nthou shalt bring me alive before him thy degree shall become of the\nhighest. For know thou that Nadan my nephew hath betrayed me and devised\nfor me this ill device; and I repeat that doubtless my lord will\npresently rue my ruin. Learn, too, that beneath the threshold of my\nmansion lieth a souterrain whereof no man is ware: so do thou conceal me\ntherein with the connivance of my spouse Shaghaftini. Also I have in my\nprison a slave which meriteth doom of death:[47] so bring him forth and\nrobe him in my robes; then bid the varlets (they being drunken with\nwine) do him die, nor shall they know whom they have slain. And lastly\ncommand them to remove his head an hundred cubits from his body and\ncommit the corpse unto my chattels that they inter it. So shalt thou\nstore up with me this rich treasure of goodly deeds.\u201d Hereupon the\nSworder did as he was bidden by his ancient benefactor, and he and his\nmen repairing to the presence said, \u201cLive thy head, O King, for ever and\naye!\u201d[48] And after this Shaghaftini, the wife of Haykar, brought meat\nand drink to her husband down in the Matamor,[49] and every Friday she\nwould provide him with a sufficiency for the following week without the\nweeting of anyone. Presently the report was spread and published and\nbruited abroad throughout Assyria and Niniveh how Haykar the Sage had\nbeen done to die and slain by his Sovran; and the lieges of all those\nregions, one and all, keened[50] for him aloud and shed tears and said,\n\u201cAlas for thee, O Haykar, and alack for the loss of thy lore and thy\nknowledge! Woe be to us for thee and for thy experience! Where now\nremaineth to find thy like? where now shall one intelligent,\nunderstanding and righteous of rede resemble thee and stand in thy\nstead?\u201d Presently the King fell to regretting the fate of Haykar whereof\nrepentance availed him naught: so he summoned Nadan and said to him,\n\u201cFare forth and take with thee all thy friends to keen and make\nceremonious wailings for thy maternal uncle Haykar and mourn, according\nto custom, in honour of him and his memory.\u201d But Nadan, the fool, the\nignorant, the hard of heart, going forth the presence to show sorrow at\nhis uncle\u2019s house, would neither mourn nor weep nor keen; nay, in lieu\nthereof he gathered together lewd fellows and fornicators who fell to\nfeasting and carousing. After this he took to himself the concubines and\nslaves belonging to his uncle, whom he would scourge and bastinado with\npainful beating; nor had he any shame before the wife of his adopted\nfather who had entreated him as her son; but solicited her sinfully to\nlie with him. On the other hand Haykar, who lay perdu in his Silo, ever\npraised Allah the Compassionate,[51] and returned thanks unto Him for\nsaving his life and was constant in gratitude and instant in prayer and\nin humbling himself before God. At times after due intervals the Sworder\nwould call upon him to do him honour due and procure him pleasure, after\nwhich he would pray for his release and forthright gang his gait. Now\nwhen the bruit spread abroad over all the lands how that Haykar the Wise\nhad been done to die, the rulers everywhere rejoiced, exulting in the\ndistress of King Sankharib who sorely regretted the loss of his Sage.\nPresently, awaiting the fittest season, the Monarch of Misraim arose and\nwrote a writ to the Sovran of Assyria and Niniveh of the following\ntenor:\u2014\u201cAfter salams that befit and salutations that be meet and\ncongratulation and veneration complete wherewith I fain distinguish my\nbeloved brother Sankharib the King, I would have thee know that I am\nabout to build a bower in the air between firmament and terra firma; and\nI desire thee on thy part to send me a man which is wise, a tried and an\nexperienced, that he may help me to edify the same: also that he make\nanswer to all the problems and profound questions I shall propose,\notherwise thou shalt deposit with me the taxes in kind[52] of Assyria\nand Nineveh and their money-tributes for three years.\u201d Then he made an\nend of his writ and, sealing it with his signet-ring, sent it to its\ndestination. But when the missive reached Sankharib, he took it and read\nit, he and his Wazirs and the Lords of his land; and all stood perplext\nthereat and sore confounded; whilst the King waxed furious with\nexcessive fury, and he was distraught as to what he should do and how he\nshould act. Anon, however, he gathered together all the Shaykhs and\nElders and the Olema and doctors of law and the physicists and\nphilosophers and the charmers[53] and the astrologers and all such\npersons which were in his realm, and he let read the epistle of Pharaoh\nin their presence. Then he asked them, saying, \u201cWho amongst you shall\nrepair to the court of Pharaoh, lord of Misraim, and reply to his\ninterrogations?\u201d But they cried, \u201cO our lord the King, do thou know\nthere be no one who can loose the knot of these difficulties save only\nthy Wazir Haykar; and now that none shall offer an answer save Nadan,\nthe son of his sister, whom he hath informed with all his subtilty and\nhis science. Therefore, do thou summon him and haply he shall unravel\nfor thee a tangled skein so hard to untwist.\u201d Sankharib did as they\nadvised, and when Nadan appeared in the presence said to him, \u201cLook thou\nupon this writ and comprehend its contents.\u201d But when the youth read it\nhe said to the Sovran, \u201cO my lord the King, leave alone this folk for\nthey point to impossibilities: what man can base a bower upon air\nbetween heaven and earth?\u201d As soon as King Sankharib heard these words\nof Nadan, he cried out with a mighty outcry and a violent; then,\nstepping down from his throne, he sat upon ashes[54] and fell to\nbeweeping and bewailing the loss of Haykar and crying, \u201cAlas, for me and\nwoe worth the day for thee, O Caretaker of my capital and Councillor of\nmy kingdom! Where shall I find one like unto thee, O Haykar? Harrow now\nfor me, O Haykar, Oh Saviour of my secret and Manifester of my\nmoot-points, where now shall I fare to find thee? Woe is me for sake of\nthee whom I slew and destroyed at the word of a silly boy! To him indeed\nwho could bring Haykar before me or who could give me the glad tidings\nof Haykar being on life, I would give the half of my good; nay, the\nmoiety of my realm. But whence can this come? Ah me, O Haykar; happy was\nhe who looked upon thee in life that he might take his sufficiency of\nthy semblance and fortify himself[55] therefrom. Oh my sorrow for thee\nto all time! Oh my regret and remorse for thee and for slaying thee in\nhaste and for not delaying thy death till I had considered the\nconsequence of such misdeed.\u201d And the King persisted in weeping and\nwailing night and day on such wise. But when the Sworder[56] beheld the\npassion of his lord and his yearning and his calling upon Haykar, he\ncame to the presence and prostrated himself and said, \u201cO my lord, bid\nthy varlets strike off my head!\u201d Quoth the Monarch, \u201cWoe to thee, what\nbe thy sin?\u201d and quoth the Headsman, \u201cO my lord, what slave ever\ncontrarieth the command of his master let the same be slain, and I\nverily have broken thy behest.\u201d The King continued, \u201cFie upon thee,[57]\nO Abu Sumayk, wherein hast thou gainsaid me?\u201d and the other rejoined, \u201cO\nmy lord, thou badest me slay the Sage Haykar; but well I wotted that\nright soon indeed thou wouldst regret the death of him, and the more so\nfor that he was a wronged man; accordingly I fared forth from thee and\nhid him in a place unbeknown to any and I slew one of his slaves in his\nstead. And at this moment Haykar is alive and well; and if thou bid me,\nI will bring him before thee when, if thou be so minded, do thou put me\nto death, otherwise grant me immunity.\u201d Cried the King, \u201cFie upon thee,\nO Abu Sumayk, how durst thou at such time make mock of me, I being thy\nlord?\u201d but the Sworder replied, \u201cBy thy life and the life of thy head, O\nmy lord, I swear that Haykar is alive and in good case!\u201d Now when the\nMonarch heard these words from the Sworder and was certified by him of\nthe matter, he flew for very gladness and he was like to fall a-swoon\nfor the violence of his joy. So he bade forthright Haykar be brought to\nhim and exclaimed to the Sworder, \u201cO thou righteous slave an this thy\nsay be soothfast, I am resolved to enrich thee and raise thy degree\namongst all my companions;\u201d and so saying and rejoicing mightily he\ncommanded the Sworder set Haykar in the presence. The man fared to the\nMinister\u2019s house forthright, and opening the souterrain went downstairs\nto the tenant whom he found sitting and praising Allah and rendering to\nHim thanksgivings; so he cried out and said, \u201cO Haykar, the blessedest\nof bliss hath come to thee, and do thou go forth and gladden thy heart!\u201d\nHaykar replied, \u201cAnd what is to do?\u201d whereat the man told him the whole\ntale, first and last, of what had befallen his lord at the hands of\nPharaoh; then, taking him, led him to the presence. But when Sankharib\nconsidered him, he found him as one clean wasted by want; his hair had\ngrown long like the pelts of wild beasts and his nails were as vulture\u2019s\nclaws and his members were meagre for the length of time spent by him in\nduresse and darkness, and the dust had settled upon him and changed his\ncolour which had faded and waxed of ashen hue. So his lord mourned for\nhis plight and, rising up in honour, kissed him and embraced him and\nwept over him saying, \u201cAlhamdolillah\u2014laud to the Lord\u2014who hath restored\nthee to me on life after death!\u201d Then he fell to soothing his sorrows\nand consoled him, praying pardon of him the while; and after bestowing\nrobes of honour upon the Sworder and giving him due guerdon and\nlavishing upon him abundant good, he busied himself about the recovery\nof Haykar, who said, \u201cO my lord the King, may thy head live for ever and\naye! All this wrong which befel me is the work of the adulterines, and I\nreared me a palm-tree against which I might prop me, but it bent and\nbrought me to the ground: now, however, O my lord and master, that thou\nhast deigned summon me before thee, may all passion pass away and dolour\ndepart from thee!\u201d \u201cBlessed and exalted be Allah,\u201d rejoined Sankharib,\n\u201cwho hath had ruth upon thee, and who, seeing and knowing thee to be a\nwronged man, hath saved thee and preserved thee from slaughter.[58] Now,\nhowever, do thou repair to the Hammam and let shave thy head and pare\nthy nails and change thy clothes; after which sit at home in ease for\nforty days\u2019 space that thy health be restored and thy condition be\nrighted and the hue of health return to thy face; and then (but not till\nthen) do thou appear before me.\u201d Hereupon the King invested him with\nsumptuous robes, and Haykar, having offered thanks to his liege lord,\nfared homewards in joyaunce and gladness frequently ejaculating,\n\u201cSubh\u00e1na \u2019llahu ta\u2019\u00e1l\u00e0\u2014God Almighty be glorified!\u201d and right happy were\nhis household and his friends and all who learned that he was still on\nlife. Then did he as the King had bidden him and enjoyed his rest for\ntwo-score days, after which he donned his finest dress and took horse,\nfollowed and preceded by his slaves, all happy and exulting, and rode to\nCourt, while Nadan the nephew, seeing what had befallen, was seized with\nsore fear and affright and became perplexed and unknowing what to do.\nNow, when Haykar went in and salamed to the King, his lord seated him by\nhis side and said, \u201cO my beloved Haykar, look upon this writ which was\nsent to me by the King of Misraim after hearing of thy execution; and in\nvery deed they; to wit he and his, have conquered and chastised and\nrouted most of the folk of our realm, compelling them to fly for refuge\nEgyptwards in fear of the tax-tribute which they have demanded of us.\u201d\nSo the Minister took the missive and, after reading and comprehending\nthe sum of its contents, quoth he to the King, \u201cBe not wroth, O my lord:\nI will repair in person to Egypt and will return a full and sufficient\nreply to Pharaoh, and I will explain to him his propositions and will\nbring thee from him all the tax-tribute he demandeth of thee: moreover,\nI will restore all the lieges he hath caused fly this country and I will\nhumiliate every foe of thee by aidance of Almighty Allah and by the\nblessings of thy Majesty.\u201d Now when the Sovran heard this answer, he\nrejoiced and his heart was gladdened; whereupon he gifted Haykar with a\ngenerous hand and once more gave immense wealth to the Sworder.\nPresently the Minister said, \u201cGrant me a delay of forty days that I\nponder this matter and devise a sufficient device.\u201d As soon as Sankharib\ngranted him the required permission he returned homewards and, summoning\nhis huntsmen, bade them catch for him two vigorous young vultures;[59]\nand, when these were brought, he sent for those who twist ropes and\ncommanded them make two cords of cotton each measuring two thousand\nells. He also bade bring him carpenters and ordered them to build for\nhim two coffers of large size, and as soon as his bidding was done he\nchose out two little lads, one hight Bin\u00fah\u00e1l and the other\nTabsh\u00e1l\u00edm.[60] Then every day he would let slaughter a pair of lambs and\ntherewith feed the children and the vultures, and he mounted those upon\nthe back of these, binding them tight, and also making fast the cords to\nthe legs of the fowls. He would then allow the birds to rise little by\nlittle, prolonging the flight every day to the extent of ten cubits, the\nbetter to teach and to train them; and they learnt their task so well\nthat in a short time they would rise to the full length of the tethers\ntill they soared in the fields of air with the boys on their backs,\nafter which he would let hale them down. And when he saw them perfect in\nthis process, he taught the lads to utter loud shouts what while they\nreached the full length of the cords and to cry out, \u201cSend us stones and\nmud[61] and slaked lime that we may build a bower for King Pharaoh,\ninasmuch as we now stand here all the day idle!\u201d And Haykar ceased not\nto accustom them and to instruct them until they became dexterous in\nsuch doings as they could be. Then he quitted them and presenting\nhimself before King Sankharib said, \u201cO my lord, the work is completed\neven as thou couldst desire; but do thou arise and come with me that I\nmay show thee the marvel.\u201d Thereupon the King and his courtiers\naccompanied Haykar to a wide open space outside the city whither he sent\nfor the vultures and the lads; and after binding the cords he loosed\nthem to soar as high as the lanyards allowed in the firmament-plain,\nwhen they fell to outcrying as he had taught them. And lastly he haled\nthem in and restored them to their steads. Hereat the King wondered, as\ndid all his suite, with extreme wonderment, and kissing his Minister\nbetween his eyes, robed him in an honourable robe and said to him, \u201cGo\nforth in safety, O my beloved, and boast of my realm, to the land of\nEgypt[62] and answer the propositions of Pharaoh and master him by the\npower of Almighty Allah;\u201d and with these words farewelled him.\nAccordingly Haykar took his troops and guards, together with the lads\nand the vultures, and he fared forth intending for Egypt where on\narrival he at once made for the royal Palace. And when the folk of the\ncapital understood that Sankharib the King had commissioned a man of his\nnotables to bespeak their Sovran the Pharaoh, they entered and apprized\ntheir liege lord who sent a party of his familiars summoning him to the\npresence. Presently Haykar the Sage entered unto Pharaoh; and after\nprostration as befitteth before royalty said, \u201cO my lord, Sankharib the\nKing greeteth thee with many salutations and salams; and hath sent me\nsingle-handed sans other of his slaves, to the end that I answer thy\nquestion and fulfil whatso thou requirest, and I am commanded to supply\neverything thou needest; especially inasmuch as thou hast sent to the\nMonarch my master for the loan of a man who can build thee a bower\nbetween firmament and terra firma; and I, by the good aidance of Allah\nAlmighty and of thine august magnanimity, will edify that same for thee\neven as thou desirest and requirest. But this shall be upon the\ncondition stablished concerning the tax-tribute of Misraim for three\nyears, seeing that the consent of the Kings be their fullest securities.\nAn thou vanquish me and my hand fall short and I fail to answer thee,\nthen shall my liege lord send thee the tax-tribute whereof thou\nspeakest; but if I bring thee all thou needest, then shalt thou forward\nto my lord the tax-tribute thou hast mentioned and of him demanded.\u201d\nPharaoh, hearing these words, marvelled and was perplexed at the\neloquence of his tongue and the sweetness of his speech and presently\nexclaimed, \u201cO man, what may be thy name?\u201d The other replied, \u201cThy slave\nis hight Ab\u00edk\u00e1m;[63] and I am an emmet of the emmets under Sankharib the\nKing.\u201d Asked Pharaoh, \u201cHad not thy lord one more dignified of degree\nthan thou, that he send unto me an ant to answer me and converse with\nme?\u201d and Haykar answered, \u201cI humbly hope of the Almighty that I may\nsatisfy all which is in thy heart, O my lord; for that Allah is with the\nweakling the more to astound the strongling.\u201d Hereat Pharaoh gave orders\nto set apart for Abikam his guest an apartment, also for the guards and\nall that were with him and provide them with rations and fodder of meat\nand drink, and whatso was appropriate to their reception as properest\nmight be. And after the usual three days of guest-rite[64] the King of\nEgypt donned his robes of brightest escarlate; and, having taken seat\nupon his throne, each and every Grandee and Wazir (who were habited in\nthe same hue) standing with crossed arms and feet joined,[65] he sent a\nsummons to produce before him Haykar, now Abikam hight. Accordingly he\nentered and prostrated in the King\u2019s presence and stood up to receive\nthe royal behest, when Pharaoh after a long delay asked him, \u201cO Abikam,\nwhom do I resemble and what may these my Lords and Ministers represent?\u201d\nHereto the envoy answered saying, \u201cO my lord, thou favourest Bel the\nidol[66] and thy chieftains favour the servitors thereof!\u201d Then quoth\nthe King, \u201cNow do thou depart and I desire thee on the morrow come\nagain.\u201d Accordingly Abikam, which was Haykar, retired as he was ordered,\nand on the next day he presented himself before Pharaoh and after\nprostrating stood between his hands. The King was habited in a red coat\nof various tincts and his mighty men were garbed in white, and presently\nhe enquired saying, \u201cO Abikam, whom do I resemble and what may these my\nLords and Ministers represent?\u201d He replied, \u201cO my lord, thou art like\nunto the sun and thy nobles are like the rays thereof!\u201d Then quoth the\nKing, \u201cDo thou retire to thy quarters and to-morrow come hither again.\u201d\nSo the other fared forth and Pharaoh commanded and charged his head men\nto don pure white, himself doing the same; and, having taken seat upon\nhis throne, he bade Abikam be brought into the presence and when he\nappeared asked him, \u201cWhom do I resemble, and what may these my Grandees\nrepresent?\u201d He replied, \u201cO my lord, thou favourest the moon and thy\nservitors and guards favour the stars and planets and constellations.\u201d\nThen quoth the King, \u201cGo thou until the morrow when do thou come hither\nagain;\u201d after which he commanded his Magnates to don dresses of divers\ncolours and different tincts whilst he wore a robe of ruddy velvet. Anon\nhe seated him upon his throne and summoned Abikam, who entered the\npresence and prostrated and stood up before him. The King for a fourth\ntime asked him, \u201cO Abikam, whom do I resemble and what may these my\nguards represent?\u201d and he answered, \u201cO my lord, thou art like the\nauspicious month Nays\u00e1n[67], and thy guards and grandees are like the\nwhite chamomile[68] and his bloom.\u201d Hearing these words Pharaoh rejoiced\nwith extreme joy and said, \u201cO Abikam, thou hast compared me first with\nBel the idol, secondly with the sun and thirdly with the moon and lastly\nwith the auspicious month Naysan, and my lords with the chamomile and\nhis flower. But say me now unto what likenest thou Sankharib thy lord,\nand what favour his Grandees?\u201d Haykar made answer, \u201cHeaven forfend I\nmention my liege lord the while thou sittest on thy throne; but rise to\nthy feet, and I will inform thee what my Master representeth and what\nhis court most resembleth.\u201d Pharaoh, struck with astonishment at such\nheat of tongue and valiancy of speech, arose from his seat and stood\nfacing Haykar and presently said, \u201cNow tell me that I may learn what thy\nlord resembleth and what his Grandees represent.\u201d The other made reply,\n\u201cMy lord resembleth the God of Heaven, and his lords represent the\nLightning and Thunder. An it be his will the winds do blow and the rains\ndo fall; and, when he deign order, the leven playeth and the thunder\nroareth and at his behest the sun would refuse light and the moon and\nstars stand still in their several courses. But he may also command the\nstorm-wind to arise and downpours to deluge when Naysan would be as one\nwho beateth the bough[69] and who scattereth abroad the blooms of the\nchamomile.\u201d Pharaoh hearing these words wondered with extreme\nwonderment, then raging with excessive rage he cried, \u201cO man, tell me\nthe real truth and let me know who thou art in very sooth.\u201d \u201cI am\nHaykar,\u201d quoth the other, \u201cChief Secretary and especial to Sankharib the\nKing; also his Wazir and Councillor of his kingdom and Keeper of his\nsecret.\u201d \u201cThou statest fact, O Sage,\u201d quoth Pharaoh, \u201cand this thy say\nis veridical: yet have we heard that Haykar is dead indeed, withal here\nart thou alive and alert.\u201d The Minister replied, \u201cYea, verily that was\nthe case, but Alhamdolillah\u2014Glory to God, who knoweth all hidden things,\nmy master had in very deed doomed me die believing the reports of\ncertain traitors, but my Lord preserved me and well done to him who\nrelieth upon the Almighty!\u201d Then quoth Pharaoh, \u201cGo forth and on the\nmorrow do thou return hither and say me somewhat no man hath ever heard,\nnor I nor my Grandees nor any of the folk in my kingdom and my capital.\u201d\nAccordingly Haykar hied him home and penned a paper wherein he said as\nfollows: \u201cFrom Sankharib, King of Assyria and Naynawah, to Pharaoh King\nof Misraim:\u2014Peace be upon thee, O my brother! As well thou wottest,\nbrother needeth brother and the Kings require the aidance of other Kings\nand my hope from thee is that thou wilt lend[70] me the loan of nine\nhundred-weight[71] of gold which I require to expend on the pay and\nallowances due to certain of my soldiery wherewith to provide for them\nthe necessaries of life.\u201d After this he folded the writ and despatched\nit by a messenger on the next day to Pharaoh, who perused it and was\nperplext and exclaimed, \u201cVerily and indeed never till now have I heard a\nsaying like unto this at all, nor hath anyone ever spoken[72] to me\nafter such fashion!\u201d Haykar replied, \u201c\u2019Tis fact, and \u2019tis well an thou\nown thee debtor of such sum to my lord the King.\u201d Pharaoh accepted this\nresolving of his proposition and said, \u201cO Haykar, \u2019tis the like of thee\nwho suiteth the service of the Kings, and blessed be Allah who perfected\nthee in wisdom and adorned thee with philosophy[73] and knowledge. And\nnow remaineth to us only one need of thee; to wit, that thou build us a\nbower between firmament and terra firma.\u201d Haykar replied, \u201cHearkening\nand obeying! I will edify it for thee e\u2019en as thou wishest and thou\nchoosest; but do thou get ready for me gypsum lime and ashlar-stone and\nbrick-clay and handicraftsmen, while I also bring architects and master\nmasons and they shall erect for thee whatso thou requirest.\u201d So King\nPharaoh gat ready all this and fared forth with his folk to a spacious\nplain without the city whither Haykar and his pages had carried the boys\nand the vultures; and with the Sovran went all the great men of his\nkingdom and his host in full tale that they might look upon the wonder\nwhich the Envoy of Assyria was about to work. But when they reached the\nplace appointed, Haykar brought out of their boxes the vultures and\nmaking fast the lads to their backs bound the cords to the legs of the\nbirds and let them loose, when they soared firmament-wards till they\nwere poised between heaven and earth. Hereat the lads fell to crying\naloud, \u201cSend up to us the stones and the mud and the slaked lime that we\nmay build a bower for King Pharaoh, forasmuch as here we stand the whole\nday idle.\u201d At this were agitated all present, and they marvelled and\nbecame perplext; and not less wondered the King and the Grandees his\nlieges, while Haykar and his pages fell to buffeting the handicraftsmen\nand to shouting at the royal guards, saying, \u201cProvide the workmen with\nthat they want, nor hinder them from their work!\u201d Whereupon cried\nPharaoh, \u201cO Haykar, art thou Jinn-mad? Who is ever able to convey aught\nof these matters to so far a height?\u201d But he replied to the King, \u201cO my\nlord, how shall we build a bower in the lift on other wise? And were the\nKing my master here he would have edified two such edifices in a single\nday.\u201d Hearing this quoth Pharaoh to him, \u201cHie thee, O Haykar, to thy\nquarters, and for the present take thy rest, seeing that we have been\nadmonished anent the building of the bower; but come thou to me on the\nmorrow.\u201d Accordingly, Haykar fared to his lodging, and betimes on the\nnext day presented himself before Pharaoh, who said to him, \u201cO Haykar,\nwhat of the stallion of thy lord which, when he neigheth in Assyria and\nNineveh, his voice is heard by our mares in this place so that they\nmiscarry?[74]\u201d Hereat Haykar left the King and faring to his place took\na tabby-cat and tying her up fell to flogging her with a sore flogging\nuntil all the Egyptians heard her outcries and reported the matter to\nthe Sovran. So Pharaoh sent to fetch him and asked, \u201cO Haykar, for what\ncause didst thou scourge this cat and beat her with such beating, she\nbeing none other but a dumb beast[75]?\u201d He replied, \u201cO my lord the King,\nshe hath done by me a wrongous deed and she hath amply merited this\nwhipping and these stripes.\u201d The King asked, \u201cAnd what may be this deed\nshe did?\u201d whereto Haykar made answer, \u201cVerily my master Sankharib the\nKing had given me a beautiful cock who had a mighty fine voice and a\nstrong, and he knew the hours of darkness and announced them. But as he\nwas in my mansion this mischief-making tabby fared there and fell upon\nhim last night and tare off his head; and for this cause when she\nreturned to me I took to punishing her with such blows and stripes.\u201d\nPharaoh rejoined, \u201cO Haykar, indeed I see thou art old and doting!\nBetween Misraim and Nineveh lie eight hundred and sixty parasangs; so\nhow could this cat have covered them in one night and have torn off thy\nchanticleer\u2019s head and have returned by morning to Egypt?\u201d He replied,\n\u201cO my lord, seeing that between Egypt and Assyria is such interval how\nthen can the neighing of my lord the King\u2019s stallion reach unto\nNile-land and be heard by your mares so that here they miscarry?\u201d When\nPharaoh had pondered these words, he knew that the envoy had returned\nhim a full and sufficient reply, so quoth he, \u201cO Haykar, \u2019tis my desire\nthat thou make for me two ropes of sand;\u201d and quoth the other, \u201cDo thou\nprescribe that they bring me a cord from thy stores that I twist one\nlike it.\u201d So when they had done as he bade, Haykar fared forth arear of\nthe palace and dug two round borings equal to the thickness of the cord;\nthen he collected sand from the river-bed and placed it therein, so that\nwhen the sun arose and entered into the cylinder, the sand appeared in\nthe sunlight like unto ropes.[76] Thereupon quoth he to Pharaoh,\n\u201cCommand thy slaves take up these ropes and I will twist thee as many of\nthem as thou willest.\u201d Quoth Pharaoh, \u201cO Haykar, we have before our eyes\na millstone which is broken; and I require of thee that thou sew up the\nrent.\u201d Accordingly the Envoy looked about him and, seeing there another\nstone, said to Pharaoh, \u201cO my lord, here am I a stranger man nor have I\nwith me aught of darning-gear; but I would have thee bid thy confidants\namongst the cobblers to provide me out of this other stone with\nshoemaker\u2019s awls and needles and scissors wherewith I may sew up for\nthee the breach in yon millstone.\u201d Hereat Pharaoh the King fell\na-laughing, he and his Grandees, and cried, \u201cBlessed be Allah, who hath\nvouchsafed to thee all this penetration and knowledge;\u201d then, seeing\nthat the Envoy had answered all his questions and had resolved his\npropositions he forthright confessed that he was conquered and he bade\nthem collect the tax-tribute of three years and present it to him\ntogether with the loan concerning which Haykar had written and he robed\nhim with robes of honour, him and his guards and his pages; and supplied\nhim with viaticum, victual and moneys for the road, and said to him,\n\u201cFare thee in safety, O honour of thy lord and boast of thy liege: who\nlike unto thee shall be found as a Councillor for the Kings and the\nSultans? And do thou present my salam to thy master Sankharib the Sovran\nsaying:\u2014Excuse us for that which we forwarded to thee, as the Kings are\nsatisfied with a scanting of such acknowledgment.\u201d[77] Haykar accepted\nfrom him all this; then, kissing ground before him, said, \u201cI desire of\nthee, O my lord, an order that not a man of Assyria and Nineveh remain\nwith thee in the land of Egypt but fare forth it with me homewards.\u201d\nHereupon Pharaoh sent a herald to make proclamation of all whereof\nHaykar had spoken to him, after which the envoy farewelled the King and\nset out on his march intending for the realm of Assyria and Nineveh and\nbearing with him of treasures and moneys a mighty matter. When the\ntidings of his approach came to the ears of Sankharib, the King rode\nforth to meet his Minister, rejoicing in him with joy exceeding and\nreceived him lovingly and kissed him, and cried, \u201cWell come and welcome\nand fair welcome to my sire and the glory of my realm and the vaunt of\nmy kingdom: do thou require of me whatso thou wantest and choosest, even\ndidst thou covet one-half of my good and of my government.\u201d The Minister\nreplied, \u201cLive, O King, for ever; and if thou would gift me bestow thy\nboons upon Abu Sumayk, the Sworder, whose wise delay, furthered by the\nwill of Allah Almighty, quickened me with a second life,\u201d \u201cIn thine\nhonour, O my beloved,\u201d quoth the King, \u201cI will do him honour;\u201d and\npresently he fell to questioning his envoy concerning what had befallen\nhim from Pharaoh and how the Lord of the Misraim had presented him with\nthe tax-tribute and moneys and gifts and honourable robes; and lastly,\nhe asked anent the instances and secrets which ended the mission. So\nHaykar related all that had betided, whereat Sankharib rejoiced with\nmighty great joy; and, when the converse was concluded, the King said to\nhim, \u201cO Haykar, take unto thee everything thou wishest and wantest of\nall this, for \u2019tis in the grasp of thy hand.\u201d Haykar answered, \u201cLive, O\nKing, for ever and aye; naught do I require save thy safety and the\npermanency of thy rule: what shall I do with moneys and such like? But\nan thou deign largesse me with aught, make over to me in free gift\nNadan, my sister\u2019s son, that I requite him for that he wrought with me:\nand I would that thou grant me his blood and make it lawfully my very\nown.\u201d Sankharib replied, \u201cTake him, for I have given to thee that same.\u201d\nSo Haykar led his nephew to his home[78] and bound his hands in bonds\nand fettered his feet with heavy chains; then he beat him with a severe\nbastinado and a torturing upon his soles and calves, his back, his belly\nand his armpits; after which bashing he cast him into a black hole\nadjoining the jakes. He also made Binuhal guardian over him and bade him\nbe supplied day by day with a scone of bread and a little water; and\nwhenever the uncle went in to or came forth from the nephew he would\nrevile Nadan and of his wisdom would say to him, \u201cO dear my son, I\nwrought with thee all manner of good and kindly works and thou didst\nreturn me therefor evil and treason and death. O dear my son, \u2019tis said\nin saws:\u2014Whoso heareth not through his ears, through the nape of his\nneck shall he hear.\u201d[79] Hereat quoth Nadan, \u201cO my uncle, what reason\nhast thou to be wroth with me?\u201d and quoth Haykar, \u201cFor that I raised\nthee to worship and honour and made thee great after rearing thee with\nthe best of rearing and I educated thee so thou mightest become mine\nheir in lore and contrivance and in worldly good. But thou soughtest my\nruin and destruction and thou desiredst for me doom of death; however,\nthe Lord, knowing me to be a wronged man, delivered me from thy\nmischief, for God hearteneth the broken heart and abaseth the envious\nand the vain-glorious. O dear my son,[80] thou hast been as the scorpion\nwho when she striketh her sting[81] upon brass would pierce it. O dear\nmy son, thou hast resembled the Saj\u00e1lmah-bird[82] when netted in net\nwho, when she cannot save herself alive, she prayeth the partridges to\ncast themselves into perdition with her. O dear my son, thou hast been\nas the cur who, when suffering cold entereth the potter\u2019s house to warm\nhimself at the kiln, and when warmed barketh at the folk on such wise\nthat they must beat him and cast him out, lest after barking he bite\nthem. O dear my son, thou hast done even as the hog who entered the\nHammam in company with the great; but after coming out he saw a stinking\nfosse a-flowing[83] and went and therein wallowed. O dear my son, thou\nhast become like the old and rank he-goat who when he goeth in leadeth\nhis friends and familiars to the slaughter-house and cannot by any means\ncome off safe or with his own life or with their lives. O dear my son, a\nhand which worketh not neither plougheth, and withal is greedy and\nover-nimble shall be cut off from its armpit. O dear my son, thou hast\nimitated the tree whom men hew down, head and branch, when she said:\u2014Had\nnot that in your hands been of me,[84] indeed ye would not have availed\nto my felling. O dear my son, thou hast acted as did the she-cat to whom\nthey said:\u2014Renounce robbing that we make thee collars of gold and feed\nthee with sugar and almond cake! But she replied:\u2014As for me, my craft is\nthat of my father and my mother, nor can I ever forget it. O dear my\nson, thou art as a dragon mounted upon a bramble-bush, and the two\namiddlemost a stream, which when the wolf saw he cried:\u2014A mischief on a\nmischief and let one more mischievous counsel the twain of them. O dear\nmy son, with delicate food I fed thee and thou didst not fodder me with\nthe driest of bread; and of sugar and the finest wines I gave thee to\ndrink, while thou grudgedst to me a sup of cold water. O dear my son, I\ntaught thee and tendered thee with the tenderest of tending and garred\nthee grow like the lofty cedar of Lebanon, but thou didst incriminate me\nand confine me in fetters by thine evil courses.[85] O dear my son, I\nnourished a hope that thou wouldst build me a strong tower wherein I\nmight find refuge from mine adversary and foil my foes; but thou hast\nbeen to me as a burier, a grave-digger, who would thrust me into the\nbowels of the earth: however, my Lord had mercy upon me. O dear my son,\nI willed thee well and thou rewardedst me with ill-will and foul deed;\nwherefore, \u2019tis now my intent to pluck out thine eyes and hack away thy\ntongue and strike off thy head with the sword-edge and then make thee\nmeat for the wolves; and so exact retaliation from thine abominable\nactions.\u201d Hereupon Nadan made answer and said to Haykar his uncle, \u201cDo\nwith me whatso thy goodness would do and then condone thou to me all my\ncrimes, for who is there can offend like me and can condone like thee?\nAnd now I pray thee take me into thy service and suffer me to slave in\nthy house and groom thy horses, even to sweeping away their dung, and\nherd thy hogs; for verily I am the evil-doer and thou art the\nbeneficent; I am the sinner and thou art the pardoner.\u201d \u201cO dear my son,\u201d\nrejoined Haykar, \u201cThou favourest the tree which, albe planted by the\nside of many waters, was barren of dates and her owner purposed to hew\nher down, when she said:\u2014Remove me unto another stead where if I fruit\nnot then fell me. But he rejoined:\u2014Being upon the water-edge thou gavest\nne\u2019er a date, so how shalt thou bear fruit being in other site? O dear\nmy son, better the senility of the eagle than the juvenility of the\nraven. O dear my son, they said to the wolf:\u2014Avoid the sheep lest haply\nthe dust they raise in flight may do thee a damage; but Lupus made\nanswer:\u2014Verily their dust is a powder good for the eyes. O dear my son,\nthey brought the wolf to school that he might learn to read; but, when\nquoth they to him:\u2014Say A, B, C, D,[86] quoth he, Lamb, Sheep, Kid,\nGoat,[87] even as within my belly. O dear my son, they set the ass\u2019s\nhead beside a tray of meats, but he slipped down and fell to rolling\nupon his back, for his nature (like that of others) may never be\nchanged. O dear my son, his say is stablished who said:\u2014When thou hast\nbegotten a child assume him to be thy son, and when thou hast reared a\nson assume him to be a slave.[88] O dear my son, whoso doeth good, good\nshall be his lot; and whoso worketh evil, evil shall befal him; for that\nthe Lord compensateth mankind according to conduct. O dear my son,\nwherewith shall I bespeak thee beyond this my speech? and verily Allah\nknoweth concealed things and wotteth all secret and hidden works and\nways and He shall requite thee and order and ordain between me and thee\nand shall recompense thee with that thou deservest.\u201d Now when Nadan\nheard these words from his uncle Haykar, his body began to swell and\nbecome like a blown-up bag and his members waxed puffy, his legs and\ncalves and his sides were distended, then his belly split asunder and\nburst till his bowels gushed forth and his end (which was destruction)\ncame upon him; so he perished and fared to Jahannam-fire and the\ndwelling-place dire. Even so it is said in books:\u2014\u201cWhoever diggeth for\nhis brother a pit shall himself fall into it and whoso setteth up a\nsnare for his neighbour shall be snared therein.\u201d And this much know we\nanent the Say of Haykar the Sage, and magnification be to Allah for ever\nand ever\n\n AMEN.\n\n\n TMT.[89]\n\n\n\n\n THE HISTORY OF AL-BUNDUKANI.\n OR,\n THE CALIPH HARUN AL-RASHID AND THE DAUGHTER OF KING KISRA.\n\n=In the name of Allah the Compassionating, the Compassionate, we here\ninvite, by the aidance of the Almighty and His furtherance, the History\nof the Caliph Harun al-Rashid and of the Daughter of Kisra the\nKing.=[90]\n\n\nIt is related (but Allah is all-knowing of His secrets and\nallkenning in whatso hath passed and preceded and preterlapsed of\nthe annals of folk),[91] that the Caliph (by whom I mean Harun\nal-Rashid) was sitting on the throne of his kingdom one chance day\nof the days which happened to be the f\u00eate of \u2019Araf\u00e1t.[92] And as he\nchanced to glance at Ja\u2019afar the Barmaki, he said to him, \u201cO Wazir,\nI desire to disguise myself and go down from my palace into the\nstreets and wander about the highways of Baghdad that I may give\nalms to the mesquin and miserable and solace myself with a sight of\nthe folk: so do thou hie with me nor let any know of our faring\nforth.\u201d \u201cWith love and good will,\u201d quoth Ja\u2019afar. So his lord arose\nand passed from the audience-room into the inner palace where the\ntwo donned disguise and made small their sleeves and breasts[93] and\nissued forth to circle about the thoroughfares of Baghdad and her\nmarket-streets, distributing charity to the poor and the paupers,\nuntil the last of the day. And whilst so doing, the Commander of the\nFaithful chanced to espy a woman seated at the head of a highway who\nhad extended the hand of beggary, showing at the same time her wrist\nand crying, \u201cGive me somewhat for the sake of Allah Almighty!\u201d\nHereat he considered her nicely and saw that her palm and her wrist\nwere like whitest crystal and yet more brilliant in brightness. So\nhe wondered thereat, and presently pulling a dinar from his\nbreast-pocket he handed it to Ja\u2019afar and said, \u201cBestow it upon\nyonder woman.\u201d The Minister took the ducat and leaving his lord went\nup to her and placed it in her palm; and, when she closed her\nfingers thereupon, she felt that the coin was bigger than a copper\nor a silverling, so she looked thereat and saw that it was of gold.\nHereupon she called after Ja\u2019afar who had passed onwards, saying,\n\u201cHo, thou fair youth!\u201d and when he came back to her she continued,\n\u201cThe dinar wherewith thou hast gifted me, is it for Allah\u2019s sake or\nfor other service?\u201d Said he, \u201c\u2019Tis not from me, nay \u2019twas given by\nyonder Youth who sent it through me.\u201d \u201cAsk him,\u201d she rejoined, \u201cand\ntell me what may be his purport.\u201d Ja\u2019afar hied him back to the\nCaliph and reported her words, whereat his lord commanded him, \u201cGo\nback and say thou to her \u2019tis for Almighty Allah\u2019s sake.\u201d The\nMinister did his master\u2019s bidding when she replied, \u201cHis reward be\nupon the Almighty.\u201d Then the Wazir returned and reported the woman\u2019s\nprayer to the Commander of the Faithful, who cried, \u201cHie thee to her\nand enquire an she be married or virginal; and, if she be unwedded,\ndo thou ask her an she be willing to wive with me.\u201d[94] So Ja\u2019afar\nfared to her and questioned her, whereat she answered, \u201cA spinster.\u201d\nQuoth he, \u201cThe Youth who sent the dinar to thee desireth to mate\nwith thee;\u201d and quoth she, \u201cAn he can pay me my dower and my money\ndown,[95] I will become his bride.\u201d Hereat Ja\u2019afar said in his\nthought, \u201cWhence can the Prince of True Believers find her dower and\nher money down? Doubtless we shall have to ask a loan for him;\u201d[96]\nand presently he enquired of her what might be the amount of both.\nReplied she, \u201cAs for the pin-money, this shall be the annual revenue\nof Ispah\u00e1n, and the income of Khor\u00e1s\u00e1n-city shall form the\nsettlement.\u201d So Ja\u2019afar wagged his head and going back to the\nCommander of the Faithful repeated her terms; wherewith Harun was\nsatisfied and bespake him, \u201cHie thee to her and say:\u2014He hath\naccepted this and thou hast professed thyself contented.\u201d Hearing\nhis words she rejoined, \u201cWhat be his worth, yonder man, and how may\nhe attain unto such sum?\u201d and he retorted, \u201cOf a truth he is the\nCommander of the Faithful, Harun al-Rashid.\u201d When this reply reached\nher ears she veiled her hands and feet crying, \u201cTo Allah be laud and\ngratitude;\u201d adding to Ja\u2019afar, \u201cAn he be the Prince of True\nBelievers, I am satisfied therewith.\u201d Accordingly the Wazir returned\nto the Caliph and reported her consent, whereafter the twain\nrepaired homewards and the Caliph despatched to her a duenna and a\ntrain of handmaidens who went and bore her to the Hammam within the\npalace and bathed her. Then they brought her out and robed her in\nsumptuous raiment, such as becometh the women of the Kings, and\nornaments and jewellery and what not: after which they led her to a\nfine apartment which was set apart and private for her wherein also\nwere meat and drink and furniture, arras[97] and curtains and all\nnecessaries of such sort. In fine they fared to the Caliph and\napprized him of what they had done and he presently gave command to\nsummon the four Kazis who wrote her marriage-lines. When it was\nnight he paid her the first visit and taking seat opposite her he\nasked, \u201cDaughter of whom mayst thou be amongst the folk that thou\ndemandedst of me this dower?\u201d \u201cAllah advance in honour the Commander\nof the Faithful,\u201d answered she; \u201cverily thy handmaid is of the seed\nof Kisr\u00e0 Anushirw\u00e1n; but the shifts of time and tide brought me down\nand low down.\u201d Replied he, \u201cThey relate that thine ancestor, the\nChosro\u00eb, wronged his lieges with mighty sore wronging;\u201d[98] and she\nrejoined, \u201cWherefor and because of such tyranny over the folk hath\nhis seed come to beg their bread at the highway-heads.\u201d Quoth he,\n\u201cThey also make mention of him that in after-times he did justice to\nsuch degree that he decided causes between birds and beasts;\u201d and\nquoth she, \u201cWherefor hath Allah exalted his posterity from the\nhighway-head and hath made them Har\u00edm to the Prince of True\nBelievers.\u201d Hearing this the Caliph was wroth with mighty great\nwrath[99] and sware that he would not go in unto her for a full told\nyear, and arising forthright went forth from her. But when the\ntwelvemonth had passed and the f\u00eate-day of Arafat came round again,\nthe Commander of the Faithful donned disguise and taking with him\nJa\u2019afar and Masr\u00far the Eunuch, strolled out to wander about the\nstreets of Baghdad and her highways. And as they walked along, the\nCaliph looked about him and beheld a booth wherein a man was turning\nout Kat\u00edfah-cakes[100] and he was pleased to admire his dexterity to\nsuch degree that, returning to the Palace, he sent him one of his\nEunuchs with the message, \u201cThe Prince of True Believers requireth of\nthee an hundred pancakes, and let each one of them, when filled and\nfolded, fit into the hollow of a man\u2019s hand.\u201d So the Castrato went\nand gave the order as we have related and paid the price and, when\nthe pastrycook had made his requirement, he carried it away to the\npresence. Then the Caliph took seat and bade bring sugar and\npistachios and all other such needs wherewith he fell to stuffing\nthe pancakes with his own hands and placing in each and every a\ngolden dinar. When this was done he despatched the same Eunuch to\nKisra\u2019s daughter with the message, \u201cThis night the Commander of the\nFaithful proposeth to visit thee, the year of his oath having\nexpired, and he sendeth to thee saying:\u2014What is it thy heart\ncoveteth that he may forward it to thee?\u201d The Castrato set forth\nupon this errand and received for all reply, \u201cSay him my heart\ndesireth naught, for that all I require is with me, nor is there\naught of deficiency.\u201d Accordingly, he returned and repeated her\nwords to the Caliph who bade him fare forth again to her and say the\nsame to her a second time, whenas she, \u201cLet him send me a thousand\ndinars and a duenna in whom he confideth, so that I may disguise\nmyself and go down with her and distribute gold to the mean and the\nmesquin.\u201d Presently back came the slave bearing this reply, whereat\nthe Caliph ordered the moneys be sent to her and the woman required;\nand the twain, Princess and duenna, went forth and threaded the\nlanes of Baghdad and her great thoroughfares whilst the young lady\ndistributed her charity to the Fakirs and the paupers. But when all\nthe gold with her had been expended and naught of it remained, they\nturned homewards making for the Palace; and, the day being sultry,\ndrowthiness befel the young lady. So she said to her companion, \u201cO\nmother mine, I am athirst and want a draught of water to drink;\u201d and\nsaid the other, \u201cWe will call aloud to the Water-carrier[101] who\nshall give thee thy need.\u201d Replied the Princess, \u201cDrinking from the\nWaterman\u2019s jar will not be pleasant to my heart; nor will I touch\nit, for \u2019tis like the whore[102] whereinto some man goeth every\nhour: let the draught of water be from a private house and suffer\nthat it be given by way of kindness.\u201d Hereupon the old woman looked\nin front of her and saw a grand gateway with a door of sandalwood\nover which a lamp hung by a silken cord[103] and a curtain was drawn\nacross it and it had two benches of marble, the whole under the\ncharge of a goodly concierge. Then quoth she, \u201cFrom this house I\nwill ask a drink for thee.\u201d So the two women went forward and stood\nbefore the door and the duenna advancing rapped a light rap with the\nring, when behold, the entrance was opened and came forth a young\nman in youthful favour fair and robed in raiments pure and rare and\nsaid, \u201c\u2019Tis well!\u201d Hereat the governante addressed him, \u201cO my son,\nindeed this my daughter is athirst and I crave of thy kindness that\nthou give her a draught of water, seeing that she will not drink\nfrom the Water-carrier.\u201d He replied, \u201cWith love and goodwill;\u201d and\ngoing within brought out what was required and handed the cup to the\nold woman. She took it and passed it on to her mistress and the\nyoung lady turning her face to the wall raised her veil and drank\nher sufficiency without showing a single feature.[104] After this\nshe returned the cup to the old woman who took it and handed it back\nto the young man saying, \u201cAllah requite thee with all of weal, O my\nson!\u201d whereto he replied, \u201cHealth to you and healing!\u201d[105] And the\ntwo went their way and returned to the Palace and entered therein.\nOn such wise fared it with these twain; but as regards the Caliph,\nwhen he had finished filling the pancakes, he ranged them in a large\ncharger of porcelain; then, summoning the Eunuch he said to him,\n\u201cTake up this and carry it to the daughter of Kisra and say\nher:\u2014Here be the sweetmeats of peace, and let her know that I will\nnight with her this night.\u201d The Castrato did his lord\u2019s bidding; and\ncarrying the charger to the Princess\u2019s apartment handed it to the\nduenna and delivered the message, whereupon she blessed and prayed\nfor the Commander of the Faithful and the slave departed. Now he was\nangry and disappointed for that he could not eat one pancake of them\nall because they had become big by stuffing and he feared that if he\ntouched any thereof its place would show void. Presently it so befel\nthat the young lady said to the old woman, her governante, \u201cDo thou\ntake up this charger and carry it to the youth who gave us the\ndraught of water with the intent that he may not claim an obligation\nor have aught to desire of us.\u201d Accordingly, the ancient dame took\nthe charger and walked off with it. But on her way she longed for a\nKatifah and put forth her hand to one and took it up when she saw\nthat it left in the line of pancakes a gap big as a man\u2019s palm.\nHereat she feared to touch it and replaced it saying, \u201c\u2019Twill be\nknown that I carried off one of them.\u201d Then after returning the\npancake to its place, she passed on with the charger to the door of\nthat young man whom she suddenly sighted as he sat at the gateway.\nShe saluted him with the salam which he returned, and then said she,\n\u201cO my son, the young lady who drank the water hath sent thee all\nthese cates in acknowledgment for the draught thou gavest her to\ndrain.\u201d Said he, \u201cSet it down on the door-bench;\u201d and, when she did\nhis bidding, he expressed his thanks to her and she ganged her gait.\nNow as the youth still sat there, the Watchman of the Ward suddenly\nstood before him blessing him and saying, \u201cO my lord, this be\nArafat-day and to-night will be the Eve of the \u2019I\u00b4d, or Greater\nFestival; so I hope from the beneficence of my master the\nChamberlain and Emir Alaeddin (whom Allah Almighty keep and\npreserve!) that he will deign order me a largesse befitting the F\u00eate\nwherewith I may buy sweetmeats for my wife and children.\u201d The other\nreplied, \u201cTake this charger and wend thy ways therewith;\u201d so the\nWatchman kissed his hand and carrying it off went home and showed it\nto his wife. But she cried, \u201cO thou miserable,[106] whence gottest\nthou this charger: hast thou wilfully stolen it or suddenly snatched\nit?\u201d[107] Replied her mate, \u201cThis be the property of the Emir\nAlaeddin, the Chamberlain (whom Allah preserve!), and he gave it to\nme as an alms-gift; so come hither all of you that we eat, for the\npancakes look toothsome.\u201d Rejoined his wife, \u201cArt thou Jinn-mad? Up\nwith thee and sell the charger and cates, for the worth must be some\nthirty to forty dirhams which we will lay out for the benefit of the\nlittle ones.\u201d He retorted, \u201cO woman, suffer us eat of this food\nwherewith the Almighty would feed us;\u201d but she fell to wailing and\ncrying out, \u201cWe will not taste thereof while the children lack caps\nand slippers.\u201d[108] And she prevailed over him with her opinion, for\nindeed women are mostly the prevailers. So taking up the charger he\nfared with it to the market-place and gave it for sale to a broker,\nand the man began crying, \u201cWho will buy this charger with whatso is\nthereon?\u201d Hereat up came the Shaykh of the Bazar who bid forty\ndirhams therefor, and a second merchant raised its price to eighty,\nwhen a third hent it in hand and turning it about espied graven upon\nthe edge, \u201cMade by commandment of Harun al-Rashid, Commander of the\nFaithful.\u201d Hereat the trader\u2019s wits fled him and he cried to the\nbroker, \u201cHast thou a will to work for my hanging in this matter of\nthe charger?\u201d Quoth the other, \u201cWhat may be the meaning of these\nwords?\u201d and quoth the merchant, \u201cThis charger is the property of the\nPrince of True Believers.\u201d The broker, dying of dread, took the\ncharger and repaired therewith to the Palace of the Caliphate where\nhe craved leave to enter; and, when this was accorded, he went in\nand kissed ground before the presence and blessed the Commander of\nthe Faithful and lastly showed to him the charger. But when the\nCaliph looked at it and considered it carefully, he recognized it\nwith its contents, and he waxed wroth with exceeding wrath and said\nin himself, \u201cWhen I make aught for the eating of my household, shall\nit be sent out and hawked about for sale?\u201d adding to the broker,\n\u201cWho gave thee this charger?\u201d \u201cO my lord, \u2019twas the Watchman of one\nof the wards,\u201d replied he; and Harun rejoined, \u201cBring him to me\nhither.\u201d So they fared forth and fetched him bound in cords and\nsaying in his mind, \u201cThe whore would not suffer us eat of that was\nin the charger and enjoy its sweetness, so this happened which hath\nhappened to us; we have eaten naught and have fallen into\nmisfortune.\u201d But when they set him between the hands of the Caliph\nthe latter asked him, \u201cWhere haddest thou yon charger? say me sooth\nor I will smite thy neck!\u201d The Watchman answered, \u201cAllah prolong the\nlife of our liege lord! verily as regards this charger it was given\nto me by the Lord Alaeddin, the junior Chamberlain.\u201d Hereat the\nPrince of True Believers redoubled in rage and cried, \u201cBring me that\nEmir with his turband in tatters, and drag him along on his face and\nplunder his home.\u201d Accordingly the magnates fared forth with their\npages; and, reaching the house, knocked at the door, when the owner\ncame out and, seeing the officials, asked, \u201cWhat is to do?\u201d \u201c\u2019Tis\nagainst thee,\u201d replied some of the Grandees, whereto the Chamberlain\nrejoined, \u201cHearkening and obeying Allah and then the Commander of\nthe Faithful!\u201d After this they bore him to the Palace of the\nCaliphate and an Emir of them put forth his hand to the\nChamberlain\u2019s coat and tare it and rent his turband adown his neck\nsaying, \u201cO Alaeddin,[109] this is the behest of the Prince of True\nBelievers who hath enjoined that we do with thee on such wise and we\ndespoil thy house: yet there is bread and salt between us albe we\nmust do as we are bidden, for obedience to royal behest is of the\nways of good breeding.\u201d Then they carried him into the presence of\nthe Caliph and he, after he was made to stand between the Sovran\u2019s\nhands, kissed ground and blessed Harun and said, \u201cAllah give aidance\nto our liege lord and have him in His holy keeping: what may be the\noffence of thine humble slave that he hath merited such treatment as\nthis?\u201d Harun raised his head and asked, \u201cSay me, knowest thou yon\nfellow?\u201d and the other looked and seeing the guardian of the gates\ncorded and pinioned made answer, \u201cYes indeed, I know him and he is\nthe Watchman of our ward.\u201d The Caliph resumed, \u201cWhence came to thee\nthis charger?\u201d and the Chamberlain replied, \u201cLet the Commander of\nthe Faithful (to whom Almighty Allah vouchsafe furtherance!) learn\nthat I was sitting at home when there rapped a rap at the door; and\nI, going forth to open, beheld an ancient dame who said to me:\u2014O my\nson, this my daughter is athirst and I beg thee of thy bounty to\ngive her a draught of water for she will not take drink from the\npublic Sakk\u00e1. So I brought them out their requirement and they\nsatisfied themselves and went their ways. After an hour or so I came\nforth and took seat by my house-door when behold, up came the old\nwoman bearing in hand yon charger and said:\u2014O my son, the person to\nwhom thou suppliedest drink hath sent this to thee in requital for\nthat thou gavest her of water inasmuch as she is unwilling to be\nunder an obligation. Quoth I:\u2014Set it down; when she placed it upon\nthe edge of the Mastabah-bench and left me. Thereupon suddenly came\nup this Watchman and craved from me the Sweetmeat of the Festival,\nwhereto I answered:\u2014Do thou take this charger and its contents\n(whereof by the bye I had not tasted aught); and he did so and\ndeparted. This is all I know and\u2014The Peace.\u201d Now when the Commander\nof the Faithful heard this from the Chamberlain, his heart was\ngladdened and he enquired, \u201cO Alaeddin, what time the young lady\ndrank the draught of water didst thou see her face or not?\u201d and the\nChamberlain replied in haste, \u201cO Prince of True Believers, indeed I\ndid see it.\u201d Hereat Harun was wroth with exceeding wrath and bade\nsummon the daughter of Kisra and when she came bade the twain be\nbeheaded saying, \u201cThou farest forth to do alms-deeds, and thou durst\ndisplay thy features to this fellow when thou drankest water at his\nhand!\u201d Hereat she turned her towards Alaeddin and replied, \u201cThou see\nmy face! Nay, this is but a lie that may work my death.\u201d He\nrejoined, \u201cThe Reed-pen wrote what \u2019twas bidden write![110] I\ndesigned to say:\u2014Verily I beheld naught of her and my tongue ran as\nit did the sooner to end our appointed life-term.\u201d Then having set\nthe twain upon the rug of blood the Sworder bound their hands and\ntearing off a strip from their skirts bandaged their eyes,\nwhereafter he walked around them and said, \u201cBy leave of the\nCommander of the Faithful;\u201d and Harun cried, \u201cSmite!\u201d Then the\nHeadsman paced around them a second time saying, \u201cBy leave of the\nCommander of the Faithful,\u201d and Harun again cried, \u201cSmite!\u201d But when\nthe executioner did in like manner for the third and last time[111]\nquoth he to Alaeddin, \u201cHast thou haply in heart aught of regret or\nrequirement that I may fulfil it to thee? Ask of me anything save\nrelease, ere the Commander of the Faithful say the word and\nforthright thy head fall before thy feet?\u201d \u201cI desire,\u201d quoth the\nChamberlain, \u201cthat thou unbind this bandage from mine eyes so may I\nlook one latest look at the world and at my friends, after which do\nthou work thy will.\u201d The Sworder granted this and Alaeddin glanced\nfirst to the right where he saw none to aidance dight, and then to\nthe left where he found all favour reft; and the spectators each and\nevery hung their heads groundwards for awe of the Caliph, nor did\nany take upon himself to utter a kindly word. Whereupon the\nChamberlain cried out his loudest saying, \u201cA counsel, O Commander of\nthe Faithful!\u201d and Harun regarding him asked, \u201cWhat is it thou\ncounsellest?\u201d \u201cA respite of three days\u2019 space,\u201d rejoined the\ncondemned, \u201cwhen thou shalt see a marvel, indeed a miracle of\nmiracles;\u201d and the Caliph retorted, \u201cAfter the third day, an I see\nnot as thou sayest I will assuredly smite thy neck;\u201d and bade them\nbear him back to gaol. But when the appointed term ended, the Caliph\nsprang up and in his impatience to see what would befal him donned a\ndress distinctive of his new calling,[112] and thrusting his feet\ninto coarse shoon and high of heel[113] and binding about his brows\na honey-coloured turband[114] he hent in hand a pellet-bow[115] and\nslung its case over his shoulders: he also took gold in pouch and\nthus equipped he left the palace. Then, as he roamed about the lanes\nof Baghdad and her highways, giving alms and saying in his mind,\n\u201cHaply may I sight the wonder which the Chamberlain Alaeddin\nannounced to me,\u201d it befel about mid-forenoon (and he still walking)\nthat behold, a man came forth from the Kaysar\u00edyah[116] or chief mart\nof the merchants crying aloud, \u201cThis be a marvel, nay a miracle of\nmiracles.\u201d So the Caliph questioned him saying, \u201cWhat be this wonder\nthou hast seen?\u201d and he answered, \u201cWithin yon Kaysariyah is a woman\nwho reciteth the Koran even as it was brought down,[117] and albeit\nshe have not ceased declaiming from the hour of the dawn-prayer\nuntil this time, yet hath none given her a single dirham: no, nor\neven one mite;[118] and what strangeness can be stranger than this I\ntell thee?\u201d The Caliph, hearing his words entered the mart wherein\nhe descried an ancient dame sitting and reciting the Koran and she\nhad well nigh reached the end thereof. He was charmed with the\nbeauty of her lecture and stood there until she had finished it and\nhad blessed the by-standers, but when he glanced round he saw nobody\ngive her aught. So he thrust his hand into his pouch saying in his\nmind, \u201cWhatso[119] of coin remaineth in purse shall go to this\nwoman.\u201d And he designed to gift her with the gold when suddenly the\nold dame sprang from her seat and going to a merchant\u2019s shop took\nseat beside the man and said to him, \u201cO my son, dost thou accept of\na fair young lady?\u201d Said he, \u201cYea, verily,\u201d and she continued, \u201cUp\nwith thee and come that I show thee a thing whose like thou hast\nnever seen.\u201d Now when the Caliph heard her words he said to himself,\n\u201cLook at yon foul old crone who playeth bawd when I held her to be a\ndevotee, a holy woman. Indeed I will not give her aught until I see\nwhat work is wrought by these twain.\u201d The trader then followed the\nold woman to her home wherein both, youth and crone, entered and the\nCaliph who pursued them also went in privily and took his station at\na stead whence he could see without being seen.[120] Then lo and\nbehold! the old trot called to her daughter who came forth from the\nbower wherein she was, and the Caliph looking at this young lady\nowned that he had never sighted amongst his women aught fairer than\nthis, a model of beauty and loveliness and brilliancy and perfect\nface and stature of symmetric grace. Her eyes were black and their\nsleepy lids and lashes were kohl\u2019d with Babylonian witchery, and her\neyebrows were as bows ready to shoot the shafts of her killing\nglances, and her nose was like unto the scymitar\u2019s edge, and her\nmouth for magical might resembled the signet-ring of Sulayman (upon\nwhom be The Peace!), and her lips were carnelians twain, and her\nteeth union pearls and her mouth-dews sweeter than honey and more\ncooling than the limpid fount; with breasts strutting from her bosom\nin pomegranate-like rondure and waist delicate and hips of heavy\nweight, and stomach soft to the touch as sendal with plait upon\nplait, and she was one that excited the sprite and exalted man\u2019s\nsight even as said a certain poet in song of her like:\u2014\n\n Breeze-wav\u00e8d branch, full moon o\u2019 murk or sun of undurn sheeny bright, \u273f\n Which is she hight who all the three hath might to place in pauper\n plight, ah!\n Where on the bending branch alight with grace of stature like to hers \u273f\n Tho\u2019 be the branch by Zephyr deckt and in its ornaments bedight, ah!\n And how can fellow\u00e8d be her brow with fullest moon that lights the darks\n \u273f When sun must borrow morning light from that fair forehead dazzling\n bright, ah!\n Were set in scales the fairest fair and balanced with a long compare \u273f\n Their boasts, thou haddest over-weight for beauty and their charms\n were light, ah!\n\nNow when he considered her straitly, she captured the whole of his\nheart. But the young lady had not upon her clothes enough for\nconcealment, and here and there her body showed bare; so when she came\nforth and espied the young man standing by the old woman she withdrew\ninto her bower and said to her mother, \u201cAllah requite[121] thee for that\nthou hast done. How can it be allowed thee by the Almighty to set me in\nthis state before a stranger?\u201d \u201cHold thy peace,\u201d said her parent; \u201cman\nis allowed to look, and if he have any art or part in the object looked\nat \u2019tis well; but thereafter if he look without its being his lot, then\ntwere unlawful. This youth hath gazed upon thee, and if he prove to have\na portion in thee let him take it, otherwise he may wend his ways, nor\nis there a flaw in aught of legal observance.\u201d Hereat the Caliph\u2019s heart\nwas cheered, for he knew that the ancient dame meant to marry the maid.\nAnon quoth the old mother to the merchant, \u201cHast thou seen her?\u201d and\nquoth he, \u201cYes.\u201d \u201cDid she please thee?\u201d asked the crone, and he answered\n\u201cYea verily,\u201d adding, \u201cHow much may be her actual marriage-settlement\nand her contingent dower?\u201d She replied, \u201cThe first shall consist of four\nthousand dinars and the second shall be the same.\u201d \u201cThis be overmuch,\u201d\nrejoined the youth, \u201cand more than all my good; to wit, four thousand\ngold pieces, the gift of which will send me forth to beg; but do thou\ntake of me a thousand dinars, and upon me be the arraying of the house\nand the maiden\u2019s raiment for another thousand; so will I do business and\ntrade with the remainder.\u201d But the crone sware to him by Allah the\nAlmighty,[122] that an the four thousand failed of a single gold piece\nhe should never see of the damsel a single hair. He replied, \u201cI have no\npower thereto and\u2014good day to both of you;\u201d and he made for the door,\nbut the Caliph forewent him to the street and standing in a corner\nsuffered him to pass and gang his gait. After this Harun went back to\nthe old woman, and entering salam\u2019d to her and she, returning his\nsalutation, asked him, \u201cWhat dost thou want and what may be thy wish?\u201d\nHe answered, \u201cThe young trader who went forth hence sent me to say that\nhe hath no intent to wed,\u201d and she rejoined, \u201cOn this mind the man hied\naway from us.\u201d Then quoth the Caliph, \u201cI will marry the maid, and by me\nis all thou canst desire of gold and what not.\u201d She retorted, \u201cO\nRobber,[123] all I see upon thee is not worth two hundred dirhams:\nwhence then canst thou procure four thousand dinars?\u201d Quoth he, \u201cHast\nthou grapes to sell, or wishest thou only to breed a quarrel between me\nand the vineyard-keeper?\u201d[124] and quoth she, \u201cDoubtless I have and hold\nthe grapes.\u201d \u201cThen, I possess all thou canst desire,\u201d said he, and said\nshe, \u201cThen, we will wed thee when thou shalt have weighed out the gold.\u201d\nThe Caliph cried, \u201cI accept;\u201d and anon entering the lodging he took seat\nat the head of the chamber and in its place of honour, and said to the\nhouse-mistress, \u201cGo thou to K\u00e1z\u00ed Such-an-one and tell him that\nAl-Bunduk\u00e1ni requireth him.\u201d \u201cO Robber,\u201d said she, \u201cwill the Kazi be\ncontent to come at thy bidding?\u201d The Commander of the Faithful laughed\nat these words and said, \u201cDo thou go without danger and bid him bring\nhis ink-case and pens and paper.\u201d So she went off saying to herself,\n\u201cVerily, an the Judge accompany me, this my son-in-law must be a Captain\nof Robbers.\u201d[125] But when at last she arrived at the Kazi\u2019s mansion she\nsaw him sitting in the middle of the room and surrounded by doctors of\ndivinity and a host of learned wights: so she feared to enter, and fell\nto looking in through the doorway and she dreaded to fare farther and\nstepped backwards; withal she kept saying, \u201cHow shall I go home without\nspeaking a word to the Kazi?\u201d and the thought would hearten her heart,\nso she would return to the entrance and thrust in her head and then\nwithdraw it. On such wise she had done many a time when the Kazi,\ncatching sight of her, bade one of his messengers bring her within; so\nthe man went to her and said, \u201cBespeak the Kazi!\u201d So she went in full of\naffright and salam\u2019d to the Judge who, returning her salutation, asked\nher, \u201cWhat is thy want, O woman?\u201d She answered, \u201cThere is a young man in\nmy house who desireth that thou come to him;\u201d whereat he rejoined, \u201cAnd\nwho may be this youth that I in person should hie to him; and what may\nbe his name?\u201d She replied, \u201cHe pretendeth to the name of\nAl-Bundukani\u2014the Arbalestrier\u201d (which was a by-name of the Caliph kept\nconcealed from the folk but well known to all officials). Hereat the\nKazi sprang to his feet without stay or delay and said to her, \u201cO my\nlady, do thou forego me,\u201d whilst all present asked him, \u201cO our lord,\nwhither away?\u201d and he, answering them \u201cA need hath suddenly occurred,\u201d\nwent forth. Then quoth the crone in her mind, \u201cHapless the Kazi who is a\npleasant person, haply this son-in-law of mine hath given him to drink\nof clotted gore[126] by night in some place or other and the poor man\nhath yet a fear of him; otherwise what is the worth of this Robber that\nthe Judge should hie to his house?\u201d When they reached the door, the Kazi\nbade the ancient dame precede him;[127] so she went in and called to him\nand he on entering saw the Caliph seated at the head of the chamber. He\nwould have kissed ground but Harun signed to him silence with a wink; so\nhe made his salam and sat him down saying, \u201c\u2019Tis well,[128] O my lord,\nwhat may be thy want?\u201d The Prince of True Believers replied, \u201cI desire\nthou marry me to the daughter of this ancient dame, so do thou write out\nthe writ.\u201d Hereupon the Judge asked the assent of the old woman and of\nher daughter; and, when they both granted it, he enquired, \u201cWhat may be\nthe amount of the dower?\u201d The mother replied, \u201cFour thousand dinars of\ngold and the like sum in ready coin.\u201d \u201cDost thou accept?\u201d quoth the Kazi\nto the Caliph, and quoth he, \u201cYes.\u201d Accordingly, the Judge wrote out the\nwrit upon the skirt of his Farajiyah-robe for in his agitation he had\nforgotten to bring paper, and he set down the name of the Sovran and his\nfather and his grandfather without question for that he knew them well;\nafter which he enquired of the old woman her daughter\u2019s name[129] and\nthat of her sire and grandsire. She wailed and cried, \u201cWhy and\nwherefore?[130] Oh miserable that we are! Had her father been living how\nwould this Robber have availed to stand at our door, much less to marry\nhere? but \u2019twas Death that did with us this deed.\u201d \u201cAllah bless the\nwronged,\u201d[131] quoth the Kazi and busied himself with writing out the\nwrit; but whatever question he put to the crone, she wailed in reply and\nbuffeted her cheeks, whilst the Judge wagged his head and his heart was\nlike to burst and the Caliph laughed long and loud. And when the writ\nwas written and finished, the writer cut off from the skirt of his gown\naccording to the measure of the writing and gave it to Harun; then he\nrose up to fare forth but he was ashamed to wear a robe in rags, so he\nstripped it off and said to the old woman, \u201cO my mother, present this to\nanyone deserving it.\u201d And so saying he left the house. Hereupon quoth\nthe old woman to the Caliph, \u201cDost thou not pay unto the Kazi his fee\nfor coming to thee in person and writing the writ upon his robe which he\nwas obliged to throw away?\u201d \u201cLet him go,\u201d said the Caliph, \u201cI will not\ngive him aught.\u201d Cried she, \u201cAnd why? Oh, how greedy are these robbers!\nthe man came to us in hopes of gain and we have stripped him instead of\nrobing him.\u201d Harun laughed again, then he arose and said to her, \u201cI now\nhie me home to fetch thee the gold and the stuffs wherewith to clothe my\nbride,\u201d and the crone cried out, \u201cO Robber, whence shalt thou find cloth\nand coin? unhappy some one whom thou designest to seize and deprive of\nhis daily bread and reduce to poverty and penury!\u201d The Commander of the\nFaithful held his peace and went forth intending for his Palace, where\nhe donned the royal robes and taking seat upon his throne bade summon\nmarble-cutters and carpenters and plasterers and house-painters. Then,\nas they came to the presence and kissed ground and blessed him and\nprayed for the permanence of his empire, he had them thrown and bade\nadminister to them a bastinado of two hundred sticks a head.[132] And\nwhen they prayed for mercy and said to him, \u201cO our lord, the Commander\nof the Faithful, what be our crime?\u201d he said to the artizans, \u201cThe hall\nsuch-and-such in the Darb-al-Z\u00e1ji,[133] do ye wot it well?\u201d They\nreplied, \u201cYes,\u201d and he resumed, \u201cI desire that ye fare thither\nforthright and ye repair the walls with marble-slabs and should\nmid-afternoon come on and ye leave unfinished a place as big as a man\u2019s\npalm, I will hack off your hands and place them in lieu thereof.\u201d \u201cO\nPrince of True Believers,\u201d asked they, \u201chow shall we do seeing that we\nhave no marble?\u201d[134] He answered, \u201cTake it from the government\nstores[135] and collect each and every stone-cutter in Baghdad. But do\nyou all bear in mind that, if the household enquire who sent you, ye\nmust reply, Thy son-in-law; and should they demand, What is his craft,\nsay, We ken not; and when they require to know his name declare it to be\nAl-Bundukani. And whoso of you shall speak aught beyond this him will I\ncrucify.\u201d So the master-mason went forth and gathered together the\nstone-cutters and took marble and ashlar from the stores and set the\nmaterial on the backs of beasts with all other needs and he repaired to\nthe hall,[136] and entered with his company. Hereat the old woman asked\n\u201cWhat is\u2019t ye want?\u201d \u201cWe would slab the floors and walls of this\ndwelling with marble!\u201d \u201cAnd who was it sent you?\u201d \u201cThy son-in-law!\u201d \u201cAnd\nwhat may be his business?\u201d \u201cWe know not.\u201d \u201cThen what is his name?\u201d\n\u201cAl-Bundukani,\u201d they replied. So she said to herself, \u201cHe is naught but\na Robber and Captain of thieves.\u201d Then the masons divided and marked out\nthe ground, and each found that each and every had to pave and slab a\nsurface of a cubit or less. Such was their case; but as concerneth the\nCaliph, he turned him to the chief Carpenter, and looking at him keenly\nsaid, \u201cGo thou likewise and assemble all thy fellows in the capital:\nthen do thou repair to the dwelling of Such-an-one and make the doors\nand so forth, in fact everything needed of carpentry and joinery, taking\nthee all the requisites from the public warehouses; nor let the\nafternoon come on ere thou shalt have finished, and if all be not done I\nwill strike thy neck.\u201d He also charged them even as he had charged the\nmarble-cutters never to divulge his dignity or even his name other than\nAl-Bundukani. So the chief Carpenter went and, gathering his craftsmen,\ntook planks and nails and all his needs, after which they repaired to\nthe lodging and entered, and setting up their scaffoldings[137] fell to\nwork while the head man marked off a task for each hand. But the crone\nwas consterned and cried to the men, \u201cAnd why? Who hath sent you?\u201d \u201cThy\nson-in-law!\u201d \u201cAnd what may be his trade?\u201d \u201cWe know not.\u201d \u201cThen what may\nbe his name?\u201d \u201cAl-Bundukani.\u201d So they pushed on their work, each urging\nhis fellow, whilst the old woman well-nigh waxed Jinn-mad,[138] and said\nto herself, \u201cThis my son-in-law, the Robber, is naught save a viceroy of\nthe J\u00e1nn; and all this is of their fear, so that none dareth or deemeth\nit safe to disclose the craft or even the name of him, so much do they\nhold him in awe.\u201d Lastly, the Caliph bade the plasterers and\nhouse-painters call a meeting of their brother-craftsmen and go to the\ngovernment stores and thence take all their requirements of quicklime\nand hemp[139] and so forth; and lastly, charging them as he had charged\nthe others who forewent them, he said, \u201cAs soon as the Iz\u00e1n of\nmid-afternoon prayer shall be cried, if any one of you shall have left\nin the lodging work unwrought, be it only the size of a man\u2019s palm, I\nwill hack off his hand and set it upon the unfinished stead.\u201d\nAccordingly, they kissed ground and fared forth carrying with them all\ntheir requirements; and, repairing to the tenement, entered therein and\nslaked their lime and set up their ladders, and four or five artificers\nfell to working at every wall whilst the house-painters followed them.\nBut when the ancient dame beheld this, her wits were wildered and she\nwas utterly bedazed: so said she to her daughter, \u201cThis son-in-law of\nmine is none save one whose word is heard, and folk abide in awe of him;\notherwise who could work all this work in a single day whenas none other\nthan himself could have wrought the same within a twelvemonth? But pity\n\u2019tis he be a Robber.\u201d Anon she went to the plasterers and said, \u201cWho was\nit sent you?\u201d \u201cThy son-in-law!\u201d \u201cAnd what may be his trade?\u201d \u201cWe know\nnot.\u201d \u201cThen what is his name?\u201d \u201cAl-Bundukani.\u201d After this she passed on\nto the house-painters and asked the same question and receiving the same\nreply, quoth she to one of them, \u201cI demand of thee, by God the Great, O\nmy son, why thou wilt not disclose to me concerning my son-in-law his\nname and his craft?\u201d Thereupon quoth the wight addressed, \u201cNo man hath\npower to speak out, otherwise his life is lost;\u201d and she repeated to\nherself, \u201cIndeed he is none but a mighty Robber, for that the Moslems\none and all dread him and his mischief.\u201d[140] Now when mid-afternoon\ncame, the artizans had done the whole of their work; so they donned\ntheir outer dresses and went forth intending for the Commander of the\nFaithful, Harun the Orthodox. And when they entered all kissed ground\nand said, \u201cUnder the good auspices of our lord the Prince of True\nBelievers we have wroughten the work of the house.\u201d So he bestowed robes\nof honour upon them and gave them gifts that contented them, after which\nthey fared forth about their business. Then the Caliph summoned Hamm\u00e1ls\nor porters and set in their crates articles of furniture such as carpets\nand counterpanes and sofa-cushions and hangings of arras and\nprayer-rugs, besides gear of brass and all such necessaries for the\nhousehold; and to this he added two baskets containing body-raiment and\nkimcob or gold cloth and stuffs inworked and studded with gems; also\njewellery and precious stones, pearls and what not: nor did he forget a\ncoffer containing the eight thousand pieces of gold.[141] Then he sent\nthem upon their errand, saying, \u201cTake up all this and bear it to such a\nhouse in the Darb al-Zaji and make it over to the ancient dame who\nowneth the hall; and when she asketh, Who was it sent you? do ye answer,\nThy son-in-law; and should she enquire, What is his craft? respond, We\nknow it not; and should she demand the name, declare Al-Bundukani.\u201d\nAccordingly the porters fared forth, and reaching the tenement rapped at\nthe door, when the old woman came out and cried, \u201cWho knocketh here?\u201d\nand they replied, \u201cOpen and take what we have brought of cloth and\nclothes and so forth.\u201d But when she looked upon the loads she wailed and\ncried, \u201cIndeed ye have wandered from the way: whence could all this\nprosperity have befallen us? return with it to the owner thereof.\u201d They\nasked her, \u201cIs not this hall that which was builded this day?\u201d And when\nshe answered, \u201cYes,\u201d quoth they, \u201cThen \u2019twas hither thy son-in-law sent\nus.\u201d With these words they went in and set down whatso was with them,\nbut the old woman wailed and cried aloud, \u201c\u2019Tis not for us: ye have\nwandered from your way.\u201d \u201cIt is for you, indeed,\u201d they rejoined, \u201cand\nthy son-in-law saith:\u2014Adorn your dwelling and don the stuffs and dress\ntherewith whomso you choose: as for him, he hath much business yet will\nhe come to you what time the folk sleep.\u201d \u201cYes, indeed,\u201d quoth she to\nherself, \u201cRobbers never do come save by night.\u201d And when the Hammals\nwent their ways the old woman fared forth to her neighbours and summoned\nthem to assist her in ranging the furniture and _vaiselle_;[142] so they\ngathered together and entered; and, when they beheld what had befallen,\ntheir eyes were dazed and dazzled by seeing the restoration of the hall\nand by the stuffs and vases therein. So they asked her, \u201cWhence camest\nthou by all this, and who set for thee this dwelling in such condition\nand at what time? Yesterday \u2019twas a ruin and showed neither marble nor\nwhitewash nor stencilling. Can it not be that we are sleeping and haply\nthat we see a dream-house?\u201d She replied, \u201cNo vision is this, but\nevidence of eye-sight: and what work ye behold was wrought by my\nson-in-law during this one day and to-day also he sent me these stuffs\nand other matters whereon ye look.\u201d \u201cAnd who may be thy son-in-law?\u201d\nasked they, \u201cand when didst thou wed thy daughter while we wotted naught\nthereof?\u201d Answered she, \u201cTo-day all this happened;\u201d and they rejoined,\n\u201cAnd what may be the bridegroom\u2019s calling? haply he is a mighty merchant\nor an Emir.\u201d \u201cNor merchant nor Emir,\u201d quoth she, \u201cbut a Robber and the\nHead and Captain of Bandits!\u201d Hereat the women were startled and cried,\n\u201cAllah upon thee, do thou charge him anent us that he plunder not aught\nfrom our houses, seeing that we have a claim of neighbourhood and\ngossipry upon you.\u201d \u201cNever fear,\u201d she replied, \u201che is not wont to take\naught of neighbours albeit he be a Viceregent of the Jann.\u201d So their\nhearts were heartened, and they fell to ordering the furniture and\ndecorations; and, when they had ended the ordinance of the house, they\napplied themselves to dressing the bride; and they brought her a\ntirewoman and robed her in the finest robes and raiment and prepared her\nand adorned her with the choicest ornaments. And while they did thus\nbehold, up came other porters carrying crates of meat, such as\npigeon-poults and poultry, Kat\u00e1s,[143] and quails,[144] lambs and\nbutcher\u2019s meat, clarified butter and other cooking material, with all\nmanner of edibles and delicacies such as sugar and Halw\u00e1-confections and\nthe like thereof. The Hammals then said to the household, \u201cTake ye this\nwhich your son-in-law hath sent to you saying:\u2014Do ye eat and feed your\nneighbours and whomso ye please.\u201d Quoth the old woman, \u201cI ask you, for\nAllah\u2019s sake, to let me know what may be my son-in-law\u2019s craft and his\nname;\u201d and quoth they, \u201cHis name is Al-Bundukani, but what his business\nmay be we know not;\u201d and so saying they went their ways. Hereupon\nexclaimed certain of the women who were present, \u201cBy the Apostle, he is\nnaught but a robber;\u201d while others who had claims upon the old\nhouse-mistress cried, \u201cBe whatever may be, before the man who can do\nafter this fashion all the folk in Baghdad are helpless.\u201d Presently they\nserved the provision and all ate their sufficiency; then they removed\nthe trays and set on others loaded with the confections which they also\nenjoyed; and at last after dividing the orts amongst the neighbours they\nreserved some of the best of meats and sweetmeats for the bridegroom\u2019s\nsupper. In due time a report was bruited about the quarter that the old\nwoman had wedded her daughter with a robber who had enriched them with\nwhat booty he had brought them. And these tidings spread from folk to\nfolk till they reached the young merchant of whom mention hath been\nmade, the same who had sought the maiden to wife and who had not wedded\nher because refused by her mother. Also he was told that the damsel had\nbeen married to a robber who had rebuilt the hall with marble, and the\nplasterers and painters and carpenters and joiners had wrought therein\nworks which astounded the beholders; moreover that the bridegroom had\nsent them of stuffs and jewellery a matter beyond count or compute.\nHearing this report he found the matter grievous on him and the fire of\nenvy flamed in his heart and he said to himself, \u201cNaught remaineth to me\nexcept that I wend me to the W\u00e1l\u00ed[145] and tempt him with promises and\nthereby work the ruin of this robber and take the damsel to myself.\u201d\nWith these words he rose up sans stay or delay and, going to the Chief\nof Police related to him all that occurred and promised him a muchel of\nmoney saying, \u201cWhatso thou wantest can be gotten from this robber\ninasmuch as he owneth good galore.\u201d The Wali rejoiced and replied, \u201cBe\npatient until after supper-tide when the thief shall have returned home\nand we will go and catch him and thou shalt carry away the young lady.\u201d\nSo the trader blessed him and took himself off and waited at home until\nit was supper-time and the streets were void of folk. Presently\nN\u00e1z\u00fak[146] the Wali mounted horse with four hundred headsmen and smiters\nof the sword, link-boys and low fellows,[147] bearing cressets and\npaper-lanthorns under four head constables and rode to the house of the\nold woman. Now all the gossips had departed to their abodes and were\ndispersed, nor did one of them remain behind; but the household had\nlighted wax candles and was expecting the bridegroom with bolted doors\nwhen behold, the Chief of Police came up and finding all shut bade his\nmen knock with an easy rap. This was heard by those within the hall and\nthe ancient dame sprang up and went to the entrance, whence she espied\ngleams of light athwart the door-chinks and when she looked out of the\nwindow she saw the Wali and his merry men crowding the street till the\nway was cut. Now the Chief had a lieutenant Sham\u00e1mah[148] hight, which\nwas a meeting-place of ill manners and morals; for naught was dearer to\nhim save the straitening of a Moslem, nor was there upon his body a\nsingle hair which affected or aided the veiling of Allah.[149] Brief he\nwas, even as the poet said:\u2014\n\n Whoreson and child of thousand pagans twain; \u273f Son of the Road to\n lasting sin and bane;\n The Lord of Ruth ne\u2019er grew him e\u2019en a hair \u273f Was not with this or that\n of contact fain![150]\n\nNow this man, who was standing beside the Chief of Police, seized the\nopportunity of saying, \u201cO Emir, what booteth our standing idle in this\nstead? Better \u2019twere that we break down the door and rush in upon them\nand snatch what we want and loot all the stuffs in the house.\u201d Hereat\ncame forward another lieutenant who was called Hasan[151]\u2014the\nHandsome\u2014for that his face was fair and his works were fairer and he was\na meeting-place of fairest deeds; and the same was wont to stand at the\nWali\u2019s door as a symbol of ruth to mankind. So he came forward and said,\n\u201cO Emir, this were not the rede which is right and yonder man\u2019s words\nlack good counsel, seeing that none hath complained against this folk\nand we know not an the accused be a thief or not: furthermore we fear\nconsequences for that haply this merchant speaketh with an object, they\nhaving forbidden his marrying the girl: do not therefore cast thyself\ninto that shall harm thee, but rather let us enquire anent the matter\nopenly and publicly; and should it prove to be as reported, then the\nEmir\u2019s opinion shall prevail.\u201d All this took place while the old woman\nheard from behind the door whatso they said. Hereat she dried up with\ndread and affright and going within acquainted her daughter with what\nhad occurred and ended with, \u201cThe Wali still is standing at the door.\u201d\nThe young lady was sore terrified and said to her mother, \u201cDo thou\nbar[152] the entrance till Allah haply deign bring us comfort.\u201d So the\nold woman fared forth and bolted and barred it yet more straitly; and\nwhen they knocked a second time she acknowledged the rap by \u201cWho is at\nthe door?\u201d and the lieutenant Shamamah replied to her and said, \u201cO\nill-omened old woman, O accomplice of robbers, knowest thou not that he\nwho rappeth is the Master of Police and his young men? So open to us\nforthright.\u201d Quoth she, \u201cWe be Har\u00edms and ne\u2019er a man with us, therefore\nwe will not open to any;\u201d and quoth he, \u201cOpen, or we will break it\ndown.\u201d The old woman made no reply but returning to her daughter within\nsaid to her, \u201cNow look at this Robber and how from the first of this\nnight we have been humbled for his sake: yet had he fallen into this\ntrap his life had been taken, and would Heaven he may not come now and\nbe made prisoner by them. Ah me! Were thy father on life the Wali never\nhad availed to take station at our house-door or the door of any other.\u201d\n\u201cSuch be our lot,\u201d replied the girl, and she went to the casement that\nshe might espy what was doing. This is how it fared with them; but as\nconcerneth the Caliph, when the folk had finished crowding the streets\nhe disguised himself and hending in hand his pellet-bow and slinging his\nsword over his shoulder he went forth intending for his bride. But when\nreaching the head of the street he saw lanthorns and stir of crowd[153]:\nso he approached to look and he espied the Wali and his men with the\nmerchant standing by the Chief\u2019s side together with the lieutenants, all\nsave one shouting, \u201cBreak down the door and rush in and seize the old\nwoman: then let us question her with torture until she confess where be\nher Robber of a son-in-law.\u201d But Hasan the fourth officer dissuaded them\nsaying, \u201cO good folk, do ye fear Almighty Allah and be not over hasty,\nsaving that hurry is of old Harry. These be all women without a man in\nthe house; so startle them not; and peradventure the son-in-law ye seek\nmay be no thief and so we fall into an affair wherefrom we may not\nescape without trouble the most troublous.\u201d Thereupon Shamamah came up\nand cried out, \u201cO Hasan, it ill becometh thee to stand at the Wali\u2019s\ndoor: better \u2019twere for thee to sit on the witness-bench; for none\nshould be gate-keepers to a head policeman save they who have abandoned\ngood deeds and who devour ordure[154] and who ape the evil practices of\nthe populace.\u201d All this and the Caliph overheard the fellow\u2019s words and\nsaid to himself, \u201c\u2019Tis well! I will indeed gladden thee, O Accurst.\u201d\nThen he turned and espied a street which was no thoroughfare, and one of\nits houses at the upper end adjoined the tenement wherein was his bride;\nso he went up to it and behold, its gateway showed a curtain drawn\nacross and a lamp hung up and an Eunuch sitting upon the door-bench. Now\nthis was the mansion of a certain noble who was lord over a thousand of\nhis peers and his name was the Emir Y\u00fanas[155]: he was an angry man and\na violent; and on the day when he had not bastinado\u2019d some wight he\nwould not break his fast and loathed his meat for the stress of his\nill-stomach. But when the Eunuch saw the Caliph he cried out at him and\nsprang up to strike him exclaiming, \u201cWoe to thee! art thou Jinn-mad?\nWhither going?\u201d But the Commander of the Faithful shouted at him saying,\n\u201cHo! thou ill-omened slave!\u201d and the chattel in his awe of the Caliphate\nfancied that the roar was of a lion about to rend him and he ran off and\nentered the presence of his owner quivering with terror. \u201cWoe to thee!\u201d\nsaid his master; \u201cwhat hath befallen thee?\u201d and he, \u201cO my lord, the\nwhile I was sitting at the gate suddenly a man passed up the street and\nentered the house-door; and, when I would have beaten him, he cried at\nme with a terrible voice saying:\u2014Ho, thou ill-omened slave! So I fled\nfrom him in affright and came hither to thee.\u201d Now when the Emir Yunas\nheard his words, he raged with such excessive rage that his soul was\nlike to leave his body and he cried out saying, \u201cSince the man addressed\nthee as \u2018ill-omened slave,\u2019 and thou art my chattel, I therefore am\nservile and of evil-omen. But indeed I will show him his solace!\u201d He\nthen sprang to his feet and hent in hand a file-wrought mace[156]\nstudded with fourteen spikes, wherewith had he smitten a hill he had\nshivered it; and then he went forth into the street muttering, \u201cI\nill-omened!\u201d[157] But the Caliph seeing him recognised him straitway and\ncried, \u201cYunas!\u201d whereat the Emir knew him by his voice, and casting the\nmace from his hand kissed ground and said \u201c\u2019Tis well, O Commander of the\nFaithful!\u201d Harun replied, \u201cWoe to thee, dog! whilst thou art the Chief\nof the Emirs shall this Wali, of men the meanest, come upon thy\nneighbours and oppress them and terrify them (these being women and\nwithout a man in the house), and yet thou holdest thy peace and sittest\nin ease at home nor goest out to him and ejectest him by the foulest of\nejections?\u201d Presently the other replied, \u201cO Prince of True Believers,\nbut for the dread of thee lest thou say:\u2014This be the warder of the\nwatch, why hast thou exceeded with him?, I would have made for him a\nnight of the fulsomest, for him and for those with him. But an the\nCaliph command I will forthright break them all to bits nor leave\namongst them a sound man; for what\u2019s the worth of this Wali and all his\nvarlets?\u201d \u201cFirst admit us to thy mansion,\u201d quoth the Commander of the\nFaithful; so they passed in and the housemaster would have seated his\nvisitor for the guest-rite but he refused all offers and only said,\n\u201cCome up with us to the terrace-roof.\u201d Accordingly they ascended and\nfound that between it and the dwelling of the bride was but a narrow\nlane; whereupon quoth the Caliph, \u201cO Yunas, I would find a place whence\nI can look down upon these women.\u201d \u201cThere is no other way,\u201d quoth the\nother, \u201csave herefrom; and, if thou desire, I will fetch thee a\nladder[158] and plant it in such wise that thou canst pass across.\u201d \u201cDo\nso,\u201d rejoined the other, and the Emir bringing a ladder disposed it\nafter bridge fashion that the Caliph crossed over the lane to the house\non the other side. Then quoth he, \u201cGo sit thee in thy stead, and when I\nwant thee I will call.\u201d Yunas did as he was bidden and remained on the\nwatch for his lord\u2019s summons. But the Prince of True Believers walked\nover the terrace-roof with the lightest tread and not audible, lest his\nfootsteps frighten the inmates, till he came to the parapet[159] and\nlooking adown therefrom upon the hall he saw a site like the Garden of\nParadise which had been newly pranked and painted, whilst the lighted\nwax-candles and candelabra showed the young lady, the bride, sitting\nupon her bedstead adorned with gems and jewellery. She was like a Sun\nshedding sheen in sky serene, or a full moon at the fullest seen, with\nbrow flower-bright and eyes black and white and beauty-spots fresh as\ngreenth to the sight; brief she was as one of whom the poet saith:\u2014\n\n She\u2019s a wonder! her like none in universe see, \u273f For beauty and graces\n and softest blee:\n That fairest of blossoms she blooms on earth \u273f Than gardens the\n sheeniest sheenier she:\n And soft is the rose of her cheek to the touch \u273f \u2019Twixt apple\u2019s and\n Eglantine\u2019s lenity,\n\n And the forelock-falls on the brow of her \u273f Death-doom to the World and\n the Faith decree;\n And she shames the branchlet of Basil when \u273f She paces the Garden so\n fair and free.\n An water doubted her soft sweet gait \u273f She had glided with water o\u2019er\n greenery:\n When she walketh the world like the H\u00far al-Ayn[160] \u273f By the tongue of\n looks to her friends say we:\u2014\n \u201cO Seeker, an soughtest the heart of me \u273f Heart of other thou never\n hadst sought for thee:\n O lover, an filled thee my love thou ne\u2019er \u273f \u2019Mid lovers hadst dealt me\n such tyranny.\u201d\n Praise Him who made her an idol for man \u273f And glory to Him who to her\n quoth \u201cBE!\u201d\n\nThe Caliph was astonishment-struck at what he sighted of her beauty and\nloveliness whilst her mother stood before her saying, \u201cO my child, how\nshall be our case with these tyrants,[161] especially we being women and\nsans other recourse save Allah Almighty? Would Heaven I wot whence came\nto us this Robber who, had thy sire been on life, would have been far\nfrom able to stand at the door. But this is the doom of Destiny upon us\nby God\u2019s will.\u201d Replied the young lady, \u201cO mother mine, and how long\nwilt thou put me to shame for this young man and call him \u2018Robber,\u2019 this\nwhom the Almighty hath made my portion; and haply had he been a good man\nand no thief he had been given to some other?[162] However he is my lot,\nand lauds to the Lord and gratitude for that He hath bestowed and made\nmy portion.\u201d When the ancient dame heard these words she pursued, \u201cI\nhope to Heaven, O my daughter, that thy portion may not come hither this\nnight, otherwise sore I fear they will seize him and do him a harm and\nwell-away for his lost youthtide!\u201d All this took place between mother\nand daughter whilst the Caliph stood upon the terrace-roof listening to\ntheir say and presently he picked up a pebble the size of a\nvetchling[163] and, setting it between his thumb and forefinger, jerked\nit at the wax candle which burned before the young lady and extinguished\nthe light. \u201cWho put out yon taper?\u201d cried the old woman, \u201cand left the\nothers afire?\u201d and so saying she rose and lighted it again. But Harun\ntook aim at that same and jerking another pebble once more extinguished\nit and made her exclaim, \u201cAh me! what can have put out this also?\u201d and\nwhen the quenching and quickening were repeated for the third time she\ncried with a loud voice saying, \u201cAssuredly the air must have waxed very\ndraughty and gusty; so whenever I light a candle the breeze bloweth it\nout.\u201d Hereat laughed the young lady and putting forth her hand to the\ntaper would have lit it a third time when behold, her finger was struck\nby a pebble and her wits fled her head. But as the mother turned towards\nthe terrace-wall the first glance showed to her sight her son-in-law\nthere sitting, so she cried to her daughter, \u201cO my child, behold thy\nbridegroom whence he cometh unto thee, but robbers arrive not save by\nthe roof, and had he not been a housebreaker he would have entered by\nthe door. However Alhamdolillah that he hath chosen the way of our\nterrace, otherwise they had captured him;\u201d presently adding \u201cWoe to\nthee, O miserable, fly hence or the watch at the door shall seize thee\nand we women shall not avail to release thee after thou fallest into\ntheir hands; nor will any have ruth upon thee; nay, they will cut off at\nleast one of thine extremities. So save thyself and vanish so as not to\nlapse into the grip of the patrol.\u201d But hearing these her words he\nlaughed and said to her, \u201cDo thou open to me the terrace-wicket that I\ncome down to you and see how to act with these dogs and dog-sons.\u201d She\nreplied, \u201cWoe to thee, O miserable, deemest thou these be like unto that\npoor Kazi who snipped his gown in fear of thee: he who now standeth at\nthe door is Nazuk Wali and hast thou authority over him also?\u201d He\nrepeated, \u201cOpen to me that I may come down, otherwise I will break in\nthe door;\u201d so she unbolted the terrace-wicket and he descended the\nstairs and entered the hall where he took seat beside his bride and\nsaid, \u201cI am an-hungered: what have ye by way of food?\u201d The ancient dame\ncried, \u201cAnd what food shall go down grateful to thy stomach and pleasant\nwhen the police are at the door?\u201d and he replied, \u201cBring me what ye have\nand fear not.\u201d So she arose and served up to him whatso remained of meat\nand sweetmeat and he fell to morselling[164] them with mouthfuls and\nsoothing them with soft words till they had their sufficiency of\nvictual, after which she, the mother-in-law, removed the tray. Meanwhile\nthe Chief of Police and his varlets stood shouting at the door and\nsaying, \u201cOpen to us otherwise we will break in.\u201d Presently quoth the\nCaliph to the old trot, \u201cTake this seal-ring and go thou forth to them\nand place it in the Wali\u2019s hands. An he ask thee, Who is the owner of\nthis signet? answer thou, Here is he with me; and if he enquire of thee,\nWhat doth he wish and what may he want? do thou reply, He requireth a\nladder of four rungs and its gear, not forgetting a bundle of rods;[165]\nalso do thou, O man, enter with four of thy lieutenants and see what\nelse he demandeth.\u201d When the ancient dame heard this from him she\nexclaimed, \u201cAnd doth the Wali also dread thee or fear this seal-ring? My\nonly fear is that they may now seize me and throw me and beat me with a\nbastinado so painful that it will be the death of me, and they hearken\nnot to a word of mine, nor suffer thee to avail me aught.\u201d Rejoined the\nCaliph, \u201cBe not alarmed, he shall not be able to gainsay my word;\u201d and\nshe, \u201cAn the Wali fear thee and give ear to thee, then will I gird my\nloins and suffer thee to teach me something of thy craft even were it\nthat of robbing slaves\u2019 shoon.\u201d \u201cGo forth without affright,\u201d said he\nlaughing at her words, whereupon she took the seal-ring and went as far\nas behind the door and no farther, muttering to herself, \u201cI will not\nopen it wholly but only a little so as to give them the signet; then if\nthey hearken to what saith this Robber \u2019tis well, otherwise I will keep\nthe bolt fastened as it was.\u201d Presently she went forward and addressed\nthe watch saying, \u201cWhat is it ye want?\u201d and Shamamah cried in reply, \u201cO\nill-omened old baggage, O rider of the jar,[166] O consorter of thieves,\nwe want the robber who is in thy house that we may take him and strike\noff his hand and his foot; and thou shalt see what we will do with thee\nafter that.\u201d She shrank from his words, but presently she heartened her\nheart and said to him, \u201cAmongst you is there any who can read a whit?\u201d\n\u201cYes,\u201d said the Wali, and she rejoined, \u201cTake thou this seal-ring and\nsee what be graven thereupon and what may be its owner\u2019s name.\u201d\n\u201cAlmighty Allah curse him,\u201d cried the lieutenant Shamamah, presently\nadding to the Wali, \u201cO Emir, as soon as the old crone shall come forth I\nwill throw her and flog her with a sore flogging; then let us enter the\ndoor and slay her and harry the house and seize the robber; after which\nI will inspect the signet and find out its owner and who sendeth it;\nthen, if this be one of whom we stand in shame we will say, Indeed we\nread not its graving before the command was somewhat rashly carried out.\nOn this wise none may avail to molest us or thee.\u201d Hereupon he drew near\nthe door and cried to her, \u201cShow me that thou hast, and perhaps the\nsending it may save thee.\u201d So she opened one leaf of the door sufficient\nto thrust out her hand and gave him the ring which he took and passed to\nthe Chief of Police. But when the Wali had considered and read the name\nengraved (which was that of the Commander of the Faithful Harun the\nOrthodox), his colour waxed wan and his limbs quaked with fear. \u201cWhat is\nto do with thee?\u201d asked Shamamah, and the other answered, \u201cTake and\nlook!\u201d The man hent the ring in hand and coming forward to the light\nread what was on it and understood that it was the signet of the Vicar\nof Allah. So a colick[167] attacked his entrails and he would have\nspoken but he could stammer only \u201cB\u00ed, B\u00ed, B\u00ed\u201d[168] whereupon quoth the\nMaster of Police, \u201cThe rods of Allah are descending upon us, O accurst,\nO son of a sire accurst: all this is of thy dirty dealing and thy greed\nof gain: but do thou address thy creditor[169] and save thyself alive.\u201d\nHereat quoth Shamamah, \u201cO my lady, what dost thou require?\u201d and quoth\nshe to herself, \u201cIndeed I am rejoiced for that they dread my\nson-in-law;\u201d and presently she spoke aloud to him and said, \u201cThe lord of\nthe seal-ring demandeth of thee a ladder of four rungs, a bundle of rods\nand cords and a bag containing the required gear,[170] also that the\nWali and his four lieutenants go within to him.\u201d He replied, \u201cO my lady\nchief of this household, and where is he the owner of the signet?\u201d \u201cHere\nis he seated in the hall,\u201d she replied and the Wali rejoined, \u201cWhat was\nit he said to thee?\u201d She then repeated the command about the Wali and\nthe men and the bag, whereat he asked again concerning the whereabouts\nof the signet-owner and declared the gear to be ready, while all of them\nbepiddled their bag-trousers with fear.[171] Then the Wali and his four\nlieutenants, amongst whom was Shamamah the Accurst, entered the house,\nand the Caliph commanded lieutenant Hasan (knowing him for a kindly man\nof goodly ways and loath to injure his neighbour as proved by his\nopposing the harshness of Shamamah), saying, \u201cHie thee, O Hasan, and\nsummon forthright Yunas the Emir of a thousand!\u201d So this lord came in\nall haste[172] and was bidden to bastinado the Wali and Shamamah which\nhe did with such good will that the nails fell from their toes; after\nwhich they were carried off and thrown into gaol. Then the Caliph\nlargessed lieutenant Hasan; and, appointing him on the spot Chief of\nPolice, dismissed the watch to their barracks. And when the street was\ncleared the old woman returning to the Harem said to her son-in-law,\nlaughing the while, \u201cThere be none in this world to fellow thee as the\nPrince of Robbers! The Wali dreadeth thee and the Kazi dreadeth thee and\nall dread thee, whilst I gird my loins in thy service and become a\nshe-robber amongst the women even as thou art a Robber amongst men, and\nindeed so saith the old saw:\u2014The slave is fashioned of his lord\u2019s clay\nand the son after the features of his sire. Had this Wali, at his first\ncoming, let break down the door and had his men rushed in upon us and\nthou not present, what would have been our case with them? But now to\nAllah be laud and gratitude!\u201d The Caliph hearing these words laughed,\nand taking seat beside his bride, who rejoiced in him, asked his\nmother-in-law, \u201cSay me, didst ever see a Robber who bore him on this\nwise with the Wali and his men?\u201d and answered she, \u201cNever, by the life\nof thee, but may Allah Almighty reprehend the Caliph for that he did by\nus and punish him for wronging us, otherwise who was it forwarded thee\nto us, O Robber?\u201d Quoth the Commander of the Faithful in his mind, \u201cHow\nhave I wronged this ill-omened old woman that she curseth me?\u201d and\npresently he asked her, \u201cAnd wherein hath the Caliph done thee an\ninjury?\u201d She replied, \u201cAnd what hath the Caliph left us of livelihood\nand so forth when he marauded our mansion and seized all our seisins?\nEven this hall was part of the plunder and they laid it waste after\ntaking from it all they could of marble and joinery and what-not; and\nthey left us paupers, as thou sawest, without aught wherewith to veil us\nand naught to eat. So had it not been that Almighty Allah favoured us\nwith thyself, O Robber, we had been of the destroyed by famine and so\nforth.\u201d \u201cAnd wherefore did the Caliph plunder you?\u201d asked he, \u201cAnd what\nwas the cause of his so doing?\u201d She answered,[173] \u201cMy son was a\nChamberlain of the Commander of the Faithful, and one day as he was\nsitting in this our home two women asked him for a draught of water\nwhich he gave to them. Presently the elder brought him a porcelain\ncharger full of pancakes with the tidings that it had been sent as a\nreturn gift from the young lady her companion who had drunk from his\nhand; and he replied, Set it down and wend thy ways, which she did.\nPresently as my son sat outside his door, the Watchman came up to offer\nblessings on the occasion of the Greater Festival and he gave him the\ncharger and the man fared forth; but ere an hour had sped, folk came who\nmarauded our mansion, and seizing my son, carried him before the Caliph,\nwho demanded of him how the charger had come to his hands. He told him\nwhat I have told thee, and the Commander of the Faithful asked him:\u2014Say\nme sawest thou aught of the charms of the young lady? Now my son had on\nhis lips to say No, but his tongue foreran him and he stammered out,\nYes, I espied her face, without really having seen her at all, for that\nwhen drinking she had turned to the wall. The Caliph hearing this\nhapless reply summoned the lady and bade smite both their necks, but in\nhonour of the Festival-eve he had them carried off to prison. Such be\nthen the reason of the wrong by the Caliph wrought, and except for this\ninjustice and his seizure of my son, O Robber, it had been long ere thou\nhadst wedded my daughter.\u201d When the Prince of True Believers heard the\nwords of her, he said in his mind, \u201cVerily I have oppressed these\nunhappies!\u201d and he presently asked her, \u201cWhat wilt thou say if I cause\nthe Caliph to free thy son from gaol and robe him and return his fiefs\nto him and promote him in the Chamberlain\u2019s office and return him to\nthee this very night?\u201d Hereat the old woman laughed and made answer,\n\u201cHold thy peace! This one is no Chief of Police that he fear thee and\nthou work on him whatso thou willest: this one is the Prince of True\nBelievers Harun al-Rashid, whose behest is heard both in Orient and in\nOccident, the lord of hosts and armies, one at whose gate the lowest\nmenial is higher in degree than the Wali. Be not therefore beguiled by\nwhatso thou hast done, nor count the Caliph as one of these lest thou\ncast thyself into doom of destruction, and there be an end of thy\naffair, while we unfortunates abide without a man in the house, and my\nson fail of being righted by him who wronged him.\u201d But when the\nCommander of the Faithful heard these words, his eyes brimmed with tears\nfor ruth of her; then, rising without stay or delay, he would have fared\nforth when the old woman and the young lady hung about his neck crying,\n\u201cWe adjure thee, by Almighty Allah, that thou draw back from this\nbusiness, for that we fear greatly on thy account.\u201d But he replied,\n\u201cThere is no help therefor,\u201d and he made oath that perforce he must go.\nThen he fared for the Palace of his kingship, and seating himself upon\nthe throne bade summon the Emirs and Wazirs and Chamberlains, who\nflocked into the presence and kissed ground and prayed for him saying,\n\u201c\u2019Tis well, Inshallah! and what may be the reason for calling us\ntogether at this time o\u2019 night?\u201d Said he, \u201cI have been pondering the\naffair of Alaeddin the Emir, the Chamberlain, how I seized him\nwrongfully and jailed him, yet amongst you all was not a single one to\nintercede for him or to cheer him with your companionship.\u201d They bussed\nground and replied, \u201cVerily we were awe-struck by the majesty of the\nPrince of True Believers; but now at this hour we implore of the\nCommander of the Faithful his mercy upon his slave and chattel;\u201d and so\nsaying, they bared their heads and kissing the floor did humble\nobeisance. He replied, \u201cI have accepted[174] your intercession on his\naccount, and I have vouchsafed to him pardon; so hie ye to him and robe\nhim with a sumptuous robe and bring him to me.\u201d They did the bidding of\ntheir lord and led the youth to the presence where he kissed ground and\nprayed for the permanence of the Caliph\u2019s rule; and the Sovran accepting\nthis clothed him in a coat whereon plates of gold were hammered[175] and\nbinding round his head a turband of fine gauze with richly embroidered\nends made him Chief Lord of the Right[176] and said to him, \u201cHie thee\nnow to thy home!\u201d Accordingly he blessed the Prince and went forth\naccompanied by all the Emirs who rode their blood-steeds, and the\nKnights fared with him and escorted him in procession, with kettledrums\nand clarions, till they reached his mansion. Here his mother and his\nsister heard the hubbub of the multitude and the crash of the\nkettledrums and were asking, \u201cWhat is to do?\u201d when the bearers of glad\ntidings forewent the folk and knocked at the door saying, \u201cWe require of\nyou the sweetmeats of good news, for the Caliph hath shown grace to\nAlaeddin the Chamberlain and hath increased his fiefs besides making him\nChief Lord of the Right.\u201d Hearing this they rejoiced with joy exceeding\nand gave to the messengers what satisfied them, and while they were\nthus, behold, Alaeddin the son of the house arrived and entered therein.\nHis mother and sister sprang up and saluted him throwing their arms\nround his neck and weeping for stress of gladness. Presently he sat down\nand fell to recounting to them what had befallen him; but chancing to\nlook around he saw that the house had changed condition and had been\nrenovated; so he said, \u201cO my mother, the time of my absence hath been\nshort and when was this lodging made new?\u201d She replied, \u201cO my son, what\nday thou wast seized, they plundered our abode even to tearing up the\nslabs and the doors, nor did they leave us aught worth a single dirham:\nindeed we passed three days without breaking our fast upon aught of\nvictual.\u201d Hearing this from her quoth he, \u201cBut whence cometh all this to\nyou, these stuffs and vessels and who was it rebuilded this house in a\nspace so short? Or haply is all this I see in the lands of dreams?\u201d But\nquoth she, \u201cNay, \u2019tis no vision but an absolute reality and \u2019twas all\ndone by my son-in-law in a single day.\u201d \u201cAnd who may be my new\nbrother-in-law?\u201d he enquired, \u201cand when didst thou give away my sister,\nand who married her without my leave?\u201d[177] \u201cHold thy peace, O my son,\u201d\nrejoined she, \u201cbut for him we had died of want and hunger!\u201d \u201cAnd what\nmay be his calling?\u201d the Emir asked, and she answered, \u201cA Robber!\u201d But\nwhen her son heard this he was like to choke with anger and he cried,\n\u201cWhat degree hath this robber that he become my brother-in-law? Now by\nthe tomb of my forbears I will assuredly smite his neck.\u201d \u201cCast away\nfrom thee such wild talk,\u201d cried she, \u201cfor the mischief of another is\ngreater than thy mischief, withal naught thereof availed him[178] with a\nman who wrought all thou seest in half a day.\u201d Then she related to her\nson what had befallen the Kazi and the Wali from the man and how he had\nbastinado\u2019d the police, showing him as she spoke the blood which had\npoured from their bodies upon the floor for excess of flogging; and she\ncontinued, \u201cPresently I complained to him of my case, how the Commander\nof the Faithful had seized thee and imprisoned thee when he said to\nme:\u2014At this very moment I fare to the Caliph and cause him to free thy\nson and suffer him to return home; also to robe him and to increase his\nfiefs; whereupon he went from us and after an hour, lo and behold! thou\nappearedst; so but for him we had never seen thee any more.\u201d When her\nson heard these words, his wits were bewildered and he was confounded at\nhis case, so he asked her, \u201cWhat may this man be styled and what may be\nhis name?\u201d She answered, \u201cWe are ignorant an he have any name or not,\nfor however much we enquired of the marble-cutters and master artificers\nand handicraftsmen, they told us only that his bye-name[179] is\nAl-Bundukani without letting us know any other. Moreover on like wise\nwhen he sent me to fetch the Kazi he bade me tell him that Al-Bundukani\nhad summoned him.\u201d Now when the Emir Alaeddin heard her name\nAl-Bundukani he knew that it was the Commander of the Faithful, nor\ncould he prevent himself springing to his feet and kissing ground seven\ntimes; but as his mother beheld this she laughed and cried, \u201cO thou\nbrawler,[180] \u2019tis as if he had met thee in the street and had given\nthee to drink a draught of clotted blood, one beyond the common![181]\nWhat of thy brave words when anon thou saidst:\u2014I will smite his neck?\u201d\n\u201cAnd dost thou know,\u201d quoth he, \u201cwho may be the person thou so callest?\u201d\nand quoth she, \u201cWho may he be?\u201d \u201cThe Commander of the Faithful, the\nCaliph Harun al-Rashid in person,\u201d cried her son, \u201cand what other could\nhave done with the Kazi and the Wali and the rest what he did?\u201d When she\nheard these words, she dried up with dread and cried, \u201cO my son, set me\nin a place of safety,[182] for he will suffer me no longer to cumber the\nface of earth by reason of my often speaking at him; nor did I ever\ncease to address him as \u2018Robber.\u2019\u201d Now whilst they were speaking behold,\ncame up the Commander of the Faithful, whereat Alaeddin arose and kissed\nground and blessed him, but the ancient dame took to flight and hid her\nin a closet. The Caliph seated himself, then he looked around and, not\nseeing his mother-in-law, said to the Chamberlain, \u201cAnd where may be thy\nparent?\u201d \u201cShe dreadeth,\u201d replied Alaeddin, \u201cand standeth in awe of the\nCaliph\u2019s majesty;\u201d but Harun rejoined, \u201cThere is no harm for her.\u201d Then\nhe bade her be summoned whereat she appeared and kissed ground and\nprayed for the permanency of his kingship, and he said to her,\n\u201cErewhiles thou girdest thy waist to aid me in stealing slaves\u2019 shoon\nand now thou fliest from thy teacher?\u201d She blushed for shame and\nexclaimed, \u201cPardon, O Commander of the Faithful,\u201d and Harun\nal-Rashid[183] replied, \u201cMay Allah pardon the Past.\u201d Presently he sent\nfor the Princess, the daughter of the Chosroe and, summoning the Kazi,\nforthright divorced her and gave her in marriage to Alaeddin, his\nChamberlain. Hereupon were spread bride-feasts which gathered together\nall the Lords of the Empire and the Grandees of Baghdad, and tables and\ntrays of food were laid out during three successive days for the mesquin\nand the miserable. The visit of entrance was paid by the two bridegrooms\non a single night when both went in unto their wives and took their joy\nof them, and made perfect their lives with the liveliest enjoyment. And\never after they passed the fairest of days till such time as came to\nthem the Destroyer of delights and the Severer of societies and all\npassed away and died. So praise be to the Ever-Living who dieth not!\n\n Such is the tale which came down to us\n in completion and perfection,\n and glory be to God, the\n Lord of the three Worlds.\n AMEN.\n\n M.\n\n\n\n\n THE LINGUIST-DAME, THE DUENNA AND THE KING\u2019S SON.\n\n=We here begin,[184] with the aidance of Allah Almighty and indite the\nHistory of the Tarjumanah[185] and the Kahramanah[186] and the young\nman, the King\u2019s Son, and whatso happed between them of controversy and\nof contention and interrogation on various matters.=\n\n\nIt is related (but Allah is All-knowing anent what passed and preceded\nus of the histories belonging to bygone peoples) that there reigned in a\ncity of Roum[187] a King of high degree and exalted dignity, a lord of\npower and puissance. But this Sovran was issue-less, so he ceased not to\nimplore Allah Almighty that boon of babe might be vouchsafed to him and\npresently the Lord had pity upon him and deigned grant him a man-child.\nHe bade tend the young Prince with tenderest tending, and caused him to\nbe taught every branch of knowledge, and the divine precepts of wisdom\nand morals and manners; nor did there remain aught of profitable\nlearning wherein the Youth was not instructed; and upon this education\nthe King expended a mint of money. Now after the Youth grew up Time\nrounded upon the Sovran his sire and his case was laid bare and he was\nperplext as to himself and he wotted not whatso he should ever do.\nPresently his son took heart to direct him aright, and asked, \u201cO my\nfather, say me, wilt thou give ear to that wherewith I would bespeak\nthee?\u201d \u201cSpeak out,\u201d quoth the King, \u201cthat is with thee of fair rede;\u201d\nand quoth the youth, \u201cRise, O my sire, that we depart this city ere any\nbe ware of our wending: so shall we find rest and issue from the straits\nof indigence now closing around us. In this place there is no return of\nlivelihood to us and poverty hath emaciated us and we are set in the\nsorriest of conditions than which naught can be sorrier.\u201d \u201cO my child,\u201d\nquoth his sire in reply, \u201cadmirable is this advice wherewith thou hast\nadvised us, O my son, pious and dutiful; and be the affair now upon\nAllah and upon thee.\u201d Hereupon the Youth gat all ready and arising one\nnight took his father and mother without any being cognisant; and the\nthree, entrusting themselves to the care of Allah Almighty, wandered\nforth from home. And they ceased not wandering over the wilds and the\nwolds till at last they saw upon their way a large city and a mighty\nfine; so they entered it and made for a place whereat they alighted.\nPresently the young Prince arose and went forth to stroll about the\nstreets and take his solace; and whilst he walked about he asked\nconcerning the city and who was its Sovran. They gave him tidings\nthereof saying, \u201cThis be the capital of a Sultan, equitable and high in\nhonour amongst the Kings.\u201d Hereupon returning to his father and mother,\nquoth he to them, \u201cI desire to sell you as slaves to this Sultan,[188]\nand what say ye?\u201d Quoth they, \u201cWe have committed our case to Almighty\nAllah and then to thee, O our son; so do whatso thou wishest and judgest\ngood.\u201d Hereat the Prince, repairing to the Palace, craved leave to enter\nto the King and, having obtained such permission, made his obeisance in\nthe presence. Now when the Sultan looked upon him he saw that his\nvisitor was of the sons of the great, so he asked him, \u201cWhat be thy\nneed, Ho thou the Youth?\u201d and the other made answer, \u201cO my lord, thy\nslave is a merchant man and with me is a male captive, handy of\nhandicraft, God-fearing and pious and a pattern of honesty and honour in\nperfect degree: I have also a bondswoman goodly in graciousness and of\ncivility complete in all thou canst command of bondswomen; these I\ndesire to vend, O my lord, to thy Highness, and if thou wouldst buy them\nof thy servant they are between thy hands and at thy disposal, and we\nall three are thy chattels.\u201d When the King heard these pleasant words\nspoken by the Youth, he said to him, \u201cAnd where are they? Bring them\nhither that I behold them; and, if they be such as thou informest me, I\nwill bid them be bought of thee!\u201d Hereupon the Prince fared forth and\ninformed his parents of this offer and said to them, \u201cRise up with me\nthat I vend you and take from this Sultan your price wherewith I will\npass into foreign parts and win me wealth enough to redeem and free you\non my return hither. And the rest we will expend upon our case.\u201d \u201cO our\nson,\u201d said they, \u201cdo with us whatso thou wishest.\u201d Anon,[189] the\nparents arose and prepared to accompany him and the Youth took them and\nled them into the presence of that Sultan where they made their\nobeisance, and the King at first sight of them marvelled with extreme\nmarvel and said to them, \u201cAre ye twain slaves to this young man?\u201d Said\nthey, \u201cYes, O our lord;\u201d whereupon he turned to the Youth and asked him,\n\u201cWhat be the price thou requirest for these two?\u201d \u201cO my lord,\u201d replied\nhe, \u201cgive me to the price of this man slave, a mare saddled and bridled\nand perfect in weapons and furniture;[190] and, as for this bondswoman,\nI desire thou make over to me as her value, a suit of clothes, the\nchoicest and completest.\u201d Accordingly the Sultan bade pay him all his\nrequirement, over and above which he largessed him with an hundred\ndinars; and the Youth, after obtaining his demand and receiving such\ntokens of the royal liberality, kissed the King\u2019s hands and farewelled\nhis father and mother. Then he applied himself to travel, seeking\nprosperity from Allah and all unknowing whither he should wend. And\nwhilst he was faring upon his wayfare he was met by a horseman of the\nhorsemen,[191] and they both exchanged salutations and welcomings, when\nthe stranger was highly pleased at the politeness of the King\u2019s son and\nthe elegance of his expressions. Presently, pulling from his pocket a\nsealed letter wrapt in a kerchief he passed it over to the Youth,\nsaying, \u201cIn very sooth, O my brother, affection for thee hath befallen\nmy heart by reason of the goodliness of thy manners and elegance of\nthine address and the sweetness of thy language; and now I desire to\nwork thy weal by means of this missive.\u201d \u201cAnd what of welfare may that\nbe?\u201d asked the Prince, whereto the horseman answered, \u201cTake with thee\nthis letter and forthwith upon arriving at the Court of the King whither\nthou art wending, hand to him this same; so shalt thou obtain from him\ngain abundant and mighty great good and thou shalt abide with him in\ndegree of highmost honour. This paper (gifted to me by my teacher) hath\nalready brought me ample livelihood and prodigious profit, and I have\nbestowed it upon thee by reason of thine elegance and good breeding and\nthy courteousness in showing me respect.\u201d Hereat the Youth, the son of\nthe King, answered him, \u201cAllah requite thee with weal and grant thou\ngain thy wish;\u201d and so saying accepted the letter of that horseman with\nhonest heart and honourable intent, meditating in his mind, \u201cInshallah\nta\u2019\u00e1l\u00e0\u2014an it be the will of God the Greatest I shall have good fortune\nto my lot by the blessing of this epistle; then will I fare and set free\nmy father and my mother.\u201d So the Prince resumed his route and he exulted\nin himself especially at having secured the writ, by means whereof he\nwas promised abundant weal. Presently, it chanced that he became drowthy\nwith excessive drowth that waxed right sore upon him and he saw upon his\npath no water to drink; and by the tortures of thirst he was like to\nlose his life. So he turned round and looked at the mare he bestrode and\nfound her covered with a foam of sweat wholly unlike her wonted way.\nHereat dismounting he brought out the wrapper wherein the letter was\nenrolled and loosing it he mopped up therewith his animal\u2019s sweat and\nsqueezing it into a cup he had by him drank it off and found to his joy\nthat he was somewhat comforted. Then, of his extreme satisfaction with\nthe letter, he said to himself, \u201cWould Heaven I knew that which is\nwithin, and how the profit which the horseman promised should accrue to\nme therefrom. So let me open it and see its contents that my heart may\nbe satisfied and my soul be joyed.\u201d Then he did as he devised and\nperused its purport and he mastered its meaning and the secret committed\nto it, which he found as follows:\u2014\u201cO my lord, do thou straightway on the\narrival of him who beareth these presents slay him, nor leave him one\nmoment on life; because this Youth came to me and I entreated him with\nhonour the highmost that could be of all honouring, as a return for\nwhich this traitor of the salt, this reprobate betrayed me in a daughter\nthat was by me. I feared to do him dead lest I come to shame amongst the\nfolk and endure disgrace, I and my tribe, wherefore I have forwarded him\nto thy Highness that thou mayest torture him with torments of varied art\nand end his affair and slaughter him, thus saving us from the shame\nwhich befel us at the hands of this reprobate traitor.\u201d[192] Now when\nthe young Prince read this writ and comprehended its contents, he\nsuspected that it was not written concerning him and he took thought in\nhimself, saying, \u201cWould Heaven I knew what I can have done by this\nhorseman who thus seeketh diligently to destroy my life, for that this\none had with him no daughter, he being alone and wending his way without\nany other save himself; and I made acquaintance with him nor passed\nthere between us a word which was unworthy or unmeet. Now this affair\nmust needs have one of two faces; to wit, the first, that such mishap\nreally did happen to him from some youth who favoureth me and when he\nsaw the likeness he gave me the letter; or, on the second count, this\nmust be a trial and a test sent to me from Almighty Allah, and praise be\nto God the Great who inspired me to open this missive. At any rate I\nthank the Most Highest and laud Him for His warding off the distress and\ncalamity descending upon me and wherefrom He delivered me.\u201d Then the\nyoung Prince ceased not wending over the wildest of wolds until he came\nto a mighty grand city which he entered; and, hiring himself a lodging\nin a Khan,[193] dismounted thereat; then, having tethered his mare and\nfed her with a sufficiency of fodder, he fared forth to walk about the\nthoroughfares. Suddenly he was met by an ancient dame who considered him\nand noted him for a handsome youth and an elegant, tall of stature and\nwith the signs of prosperity showing manifest between his eyes. Hereat\nhe accosted her and questioned her of the city-folk and their\ncircumstances, whereto the old woman made reply with the following\npurport, \u201cHere in our city reigneth a King of exalted dignity and he\nhath a daughter fair of favour, indeed the loveliest of the folk of her\ntime. Now she hath taken upon herself never to intermarry with any of\nmankind unless it be one who can overcome her with instances and\narguments and can return a sufficient reply to all her questions; and\nthis is upon condition that, should he come off vanquisher he shall\nbecome her mate, but if vanquished she will cut off his head, and on\nsuch wise hath she done with ninety-and-nine men of the noblest blood,\nas sons of the Kings and sundry others. Furthermore, she hath a towering\ncastle founded upon the heights that overfrown the whole of this city\nwhence she can descry all who pass under its walls.\u201d As soon as the\nyoung Prince heard these words from the old woman his heart was occupied\nwith the love of the King\u2019s daughter and he passed that night as it were\nto him the longsomest of nights, nor would he believe that the next morn\nhad morrowed. But when dawned the day and anon showed its sheen and\nshone, he arose without let or stay and after saddling his mare mounted\nher and turned towards the palace belonging to the King\u2019s daughter; and\npresently reaching it, took his station at the gateway. Hereat all those\npresent considered him and asked him saying, \u201cWhat be the cause of thy\nstanding hereabouts?\u201d whereto he answered, \u201cI desire speech with the\nPrincess.\u201d But when they heard these words, all fell to addressing him\nwith kindly words and courteous and dissuading him from his desire and\nsaying, \u201cHo thou beautiful youngling! fear[194] Allah and pity thyself\nand have ruth upon thy youth; nor dare seek converse with this Princess,\nfor that she hath slain fourscore and nineteen men of the nobles and\nsons of the kings and for thee sore we fear that thou shalt complete the\ncentury.\u201d The Prince, however, would not hear a word from them nor heed\ntheir rede; neither would he be warned by the talk of others than they;\nnay he persisted in standing at the Palace gateway. And presently he\nasked admission to go in to the King\u2019s daughter; but this was refused by\nthe Princess, who contented herself with sending forth to him her\nTarjum\u00e1nah, her Linguist-dame, to bespeak him and say, \u201cHo thou fair\nyouth! art thou ready and longing to affront dangers and difficulties?\u201d\nHe replied, \u201cI am.\u201d \u201cThen,\u201d quoth she, \u201chie thee to the King the father\nof this Princess and show thyself and acquaint him with thine affair and\nthine aim, after which do thou bear witness against thyself in presence\nof the Kazi that an thou conquer his daughter in her propositions and\nshe fail of replying to a query of thine thou shalt become her mate;\nwhereas if she vanquish thee she shall lawfully cut off thy head,[195]\neven as she hath decapitated so many before thy time. And when this is\ndone come thou back to us.\u201d The Prince forthright fared for the monarch\nand did as he was bidden; then he returned to the Linguist-dame and\nreported all his proceedings before the King and eke the Kazi. After\nthis he was led in to the presence of the Princess and with him was the\nafore-mentioned Tarjum\u00e1nah who brought him a cushion of silk for the\ngreater comfort of his sitting; and the two fell to questioning and\nresolving queries and problems in full sight of a large attendance.\nBegan the Tarjumanah, interpreting the words of her lady who was\npresent, \u201cHo thou the Youth! my mistress saith to thee, Do thou inform\nme concerning an ambulant moving sepulchre whose inmate is alive.\u201d He\nanswered and said, \u201cThe moving sepulchre is the whale that swallowed\nJonas (upon whom be the choicest of Salams![196]), and the Prophet was\nquick in the whale\u2019s belly.\u201d She pursued, \u201cTell me concerning two\ncombatants who fight each other but not with hands or feet, and who\nwithal never say a say or speak a speech.\u201d He answered saying, \u201cThe bull\nand the buffalo who encounter each other by ramming with horns.\u201d She\ncontinued, \u201cPoint out to me a tract of earth which saw not the sun save\nfor a single time and since that never.\u201d He answered saying, \u201cThis be\nthe sole of the Red Sea when Moses the Prophet (upon whom be The Peace!)\nsmote it with his rod and clove it asunder so that the Children of\nIsrael crossed over it on dry ground, which was never seen but only\nonce.\u201d[197] She resumed, \u201cRelate to me anent that which drank water\nduring its life-time and ate meat after its death?\u201d He answered saying,\n\u201cThis be the Rod[198] of Moses the Prophet (upon whom be The Peace!)\nwhich, when a living branch[199] struck water from its living root and\ndied only when severed from the parent tree. Now Almighty Allah cast it\nupon the land of Egypt by the hand of Moses, what time this Prophet\ndrowned Pharaoh and his host[200] and therewith clove the Red Sea, after\nwhich that Rod became a dragon and swallowed up the wands of all the\nMagicians of Misraim.\u201d Asked she, \u201cGive me tidings of a thing which is\nnot of mankind nor of the J\u00e1nn-kind, neither of the beasts nor of the\nbirds?\u201d He answered saying, \u201cThis whereof thou speakest is that\nmentioned by Solomon, to wit the Louse,[201] and secondly the Ant.\u201d She\nenquired, \u201cTell me to what end Almighty Allah created the creation and\nfor what aim of wisdom did He quicken this creation and for what object\ndid He cause death to be followed by resurrection and resurrection by\nthe rendering men\u2019s accounts?\u201d He answered saying, \u201cGod created all\ncreatures that they might witness His handicraft, and he did them die\nthat they might behold his absolute dominion and He requickened them to\nthe end that they learn His All-Might, and He decreed their rendering\naccount that they might consider His wisdom and His justice.\u201d She\nquestioned him saying, \u201cTell me concerning three, of whom my first was\nnot born of father and mother and yet died; and my second was begotten\nof sire and born of woman yet died not, and my third was born of father\nand mother yet died not by human death?\u201d He answered saying, \u201cThe first\nwere Adam and Eve,[202] the second was Elias[203] the Prophet and the\nthird was Lot\u2019s wife who died not the death of the general, for that she\nwas turned into a pillar of salt.\u201d Quoth she, \u201cRelate to me concerning\none who in this world had two names?\u201d and he answered saying, \u201cThis be\nJacob, sire of the Twelve Tribes, to whom Allah vouchsafed the title of\nIsrael, which is Man with El or God.\u201d[204] She said, \u201cInform me\nconcerning the N\u00e1k\u00fas, or the Gong,[205] who was the inventor thereof and\nat what time was it first struck in this world?\u201d He answered saying,\n\u201cThe Gong was invented by Noah, who first smote upon it in the Ark.\u201d And\nafter this she stinted not to question him nor he to ree her riddles\nuntil evening fell, when quoth the King\u2019s daughter to the Linguist-dame,\n\u201cSay thou to the young man that he may now depart, and let him come to\nme betimes next morning when, if I conquer him, I will give him drink of\nthe cup his fellows drained; and, should he vanquish me, I will become\nhis wife.\u201d Then the Tarjum\u00e1nah delivered her message word for word, and\nthe Youth went forth from the Princess with fire aflame in his heart and\nspent the longest of nights hardly believing that the morn would morrow.\nBut when day broke and the dawn came with its sheen and shone upon all\nmankind, he arose from his sleep and fared with the first light to the\npalace where the King\u2019s daughter bade the Linguist-dame introduce him,\nand when he came in ordered him be seated. As soon as he had taken seat\nshe gave her commands to the Tarjumanah, who said, \u201cMy lady directeth\nthee to inform her what may be the tree bearing a dozen boughs, each\nclothed with thirty leaves and these of two colours, one half white and\nthe other moiety black?\u201d He answered saying, \u201cNow that tree is the year,\nand its twelve branches are the dozen months, while the thirty leaves\nupon each of these are the thirty white days and the thirty black\nnights.\u201d Hereat quoth she, \u201cTell me, what tree was it bore many a bough\nand manifold leaves which presently became flesh and blood?\u201d He answered\nsaying, \u201cThis was the Rod of Moses the Prophet (upon whom be The Peace!)\nwhich was at first a tree but which after cutting became a serpent with\nflesh and blood.\u201d Continued she, \u201cInform me what became of Moses\u2019 Rod\nand Noah\u2019s Ark, and where now be they?\u201d He answered saying, \u201cThey are at\nthis tide sunken in the Lake of Tabariyyah,[206] and both, at the end of\ntime will be brought out by a man hight Al-N\u00e1sir\u00ed.[207]\u201d She pursued,\n\u201cAcquaint me with spun yarn, whence did it originate and who was it\nfirst practised spinning the same?\u201d He answered, saying, \u201cAlmighty Allah\nfrom the beginning of mankind ordered the Archangel Gabriel to visit Eve\nand say to her:\u2014Spin for thyself and for Adam waistcloths wherewith ye\nmay veil your persons.\u201d[208] She enquired, \u201cTell me concerning the\nAs\u00e1f\u00edr,[209] and why they were so called, and who first named them with\nsuch name?\u201d He answered saying, \u201cThere was in the days of Moses the\nProphet (upon whom be The Peace!) a fowl called F\u00edr, and in the time of\nSolomon the King (upon whom be The Peace!) all the birds paid him\nobedience, even as did all the beasts, and albeit each and every created\nthing was subject to the Prophet, withal this F\u00edr would not show\nsubmission: so the Wise King sent a body of birds to bring him into the\npresence, but he refused to present himself. Presently they returned to\nthe Prophet who asked them, Where be F\u00edr? and they answered, O our lord,\n\u2019As\u00e1 F\u00edr,[210] whence that name hath clung to the fowls.\u201d She resumed,\n\u201cInform me of the two Stationaries and the two Moveables and the two\nConjoineds and the two Disjoineds by jealousy and the twain which be\neternal Foes.\u201d He answered saying, \u201cNow the two Stationaries be Heaven\nand Earth and the two Moveables are the Sun and the Moon; the two\nConjoineds are Night and Day and the two Disjoineds by jealousy are the\nSoul and the Body and the two Hostiles are Death and Life.\u201d[211] On this\nwise the Linguist-dame ceased not to question him and he to reply\nsolving all her problems until eve closed in. Then she bade him go forth\nthat night and on the next day come again to her. Accordingly, the young\nPrince returned to his Khan and no sooner had he made sure that the morn\nhad morrowed than he resolved to see if that day would bring him aught\nbetter than had come to him before. So arising betimes he made for the\npalace of the King\u2019s daughter and was received and introduced by the\nTarjum\u00e1nah who seated him as was her wont and presently she began,\nsaying, \u201cMy lady biddeth thee inform her of a thing which an a man do\nthat same \u2019tis unlawful; and if a man do not that same \u2019tis also\nunlawful.\u201d He answered, saying, \u201cI will: this be the prayer[212] of a\ndrunken man which is in either case illegal.\u201d Quoth she, \u201cTell me how\nfar is the interval between Heaven and Earth?\u201d and he answered saying,\n\u201cThat bridged over by the prayer of Moses the Prophet[213] (upon him be\nThe Peace!) whom Allah Almighty saved and preserved.\u201d She said, \u201cAnd how\nfar is it betwixt East and West?\u201d whereto he answered saying, \u201cThe space\nof a day and the course of the Sun wending from Orient unto Occident.\u201d\nThen she asked, \u201cLet me know what was the habit[214] of Adam in\nParadise?\u201d and he answered saying, \u201cAdam\u2019s habit in Eden was his flowing\nhair.\u201d[215] She continued, \u201cTell me of Abraham the Friend (upon whom be\nThe Peace!) how was it that Allah chose him out and called him\n\u2018Friend\u2019?\u201d[216] He answered saying, \u201cVerily the Lord determined to tempt\nand to test him albeit he kenned right clearly that the Prophet was free\nof will yet fully capable of enduring the trial; natheless, He resolved\nto do on this wise that he might stablish before men the truth of His\nservant\u2019s trust in the Almighty and the fairness of his faith and the\npurity of his purpose. So the Lord bade him offer to Him his son\nIs\u2019h\u00e1k[217] as a Corban or Sacrifice; and of the truth of his trust he\ntook his child and would have slain him as a victim. But when he drew\nhis knife with the purpose of slaughtering the youth he was thus\naddressed by the Most Highest Creator:\u2014Now indeed well I wot that thou\ngatherest[218] me and keepest my covenant: so take thou yonder ram and\nslay it as a victim in the stead of Is\u2019hak. And after this he entituled\nhim \u2018Friend.\u2019\u201d She pursued, \u201cInform me touching the sons of Israel how\nmany were they at the time of the going forth from Egypt?\u201d He answered,\nsaying, \u201cWhen they marched out of Misraim-land they numbered six hundred\nthousand fighting[219] men besides women and children.\u201d She continued,\n\u201cDo thou point out to me, some place on earth which is higher than the\nHeavens;\u201d and he answered saying, \u201cThis is Jerusalem[220] the Exalted\nand she standeth far above the Firmament.\u201d Then the Youth turning to the\nLinguist-dame, said, \u201cO my lady, long and longsome hath been the\nexposition of that which is between us, and were thy lady to ask me for\nall time questions such as these and the like of them, I by the\nAll-might of Allah shall return a full and sufficient answer to one and\nall. But, in lieu of so doing, I desire of thy mistress the Princess to\nask of her one question and only one; and, if she satisfy me of the\nsignificance I claim therefor, let her give me to drain the cup of my\nforegoers whom she overcame and slew; and if she fail in the attempt she\nshall own herself conquered and become my wife\u2014\u2014and The Peace!\u201d[221] Now\nthis was said in the presence of a mighty host there present, the great\nof them as well as the small thereof; so the Tarjum\u00e1nah answered\nwilly-nilly, \u201cSay, O Youth, whatso is the will of thee and speak out\nthat which is in the mind of thee.\u201d He rejoined, \u201cTell thy lady that she\ndeign enlighten me concerning a man who was in this condition. He was\nborn and brought up in the highest of prosperity but Time turned upon\nhim and Poverty mishandled him;[222] so he mounted his father and\nclothed him with his mother[223] and he fared forth to seek comfort and\nhappiness at the hand of Allah Almighty. Anon Death met him on the way\nand Doom bore him upon his head and his courser saved him from\ndestruction whenas he drank water which came neither from the sky nor\nfrom the ground. Now see thou who may be that man and do thou give me\nanswer concerning him.\u201d[224] But when the Princess heard this question,\nshe was confused with exceeding confusion touching the reply to be\nreplied in presence of a posse of the people, and she was posed and\npuzzled and perplext to escape the difficulty and naught availed her\nsave addressing the Tarjum\u00e1nah and saying, \u201cDo thou bid this Youth wend\nhis ways and remove himself until the morrow.\u201d The Linguist-dame did as\nshe was bidden, adding, \u201cAnd on the morrow (Inshallah!) there shall be\nnaught save weal;\u201d and the Prince went forth leaving the folk aghast at\nthe question he had urged upon the King\u2019s daughter. But as soon as he\nleft her the young lady commanded the Tarjum\u00e1nah to let slaughter\nsomewhat of the most toothsome poultry and to prepare them for food as\nher mistress might direct her; together with dainty meats and delicate\nsweetmeats and the finest fruits fresh and dried and all manner of other\neatables and drinkables, and lastly to take a skin-bottle filled with\ngood old wine. Then she changed her usual garb and donned the most\nsumptuous dress of all her gear; and, taking her Duenna and favourite\nhandmaiden with a few of her women for comitive, she repaired to the\nquarters of the Youth, the King\u2019s son; and the time of her visit was the\nnight-tide. Presently, reaching the Khan she said to her guardian, \u201cGo\nthou in to him alone whilst I hide me somewhere behind the door and do\nthou sit between his hands;\u201d after which she taught the old woman all\nshe desired her do of dissimulation and artifice. The slave obeyed her\nmistress and going in accosted the young man with the salam; and,\nseating herself before him, said, \u201cHo thou the Youth! Verily there is\nhere a lovely damsel, delightsome and perfect of qualities, whose peer\nis not in her age, and well nigh able is she to make the sun fare\nbackwards[225] and to illumine the universe in lieu thereof. Now when\nthou wast wont to visit us in the apartment of the Princess, this maiden\nlooked upon thee and found thee a fair youth; so her heart loved thee\nwith excessive love and desired thee with exceeding desire and to such\ndegree that she insisted upon accompanying me and she hath now taken\nstation at thy door longing to enter. So do thou grant her permission\nthat she come in and appear in thy presence and then retire to some\nprivacy where she may stand in thy service, a slave to thy will.\u201d[226]\nThe Prince replied, \u201cWhoso seeketh us let enter with weal and welfare,\nand well come and welcome and fair welcome to each and every of such\nguests.\u201d Hereat the Princess went in as did all those who were with her,\nand presently after taking seat they brought out and set before the\nYouth their whole store of edibles and potables and the party fell to\neating and drinking and converse, exchanging happy sayings blended with\nwit and disport and laughter, while the Princess made it her especial\ntask to toy with her host deeming that he knew her not to be the King\u2019s\ndaughter. He also stinted not to take his pleasure with her; and on this\nwise they feasted and caroused and enjoyed themselves and were cheered\nand the converse between them was delightful. The Duenna, however, kept\nplying the Prince with wine, mere and pure, until she had made him\ndrunken and his carousal had so mastered him that he required her of her\nperson: however she refused herself and questioned him of the enigma\nwherewith he had overcome her mistress; whilst he, for stress of\ndrunkenness, was incapacitated by stammering to explain her aught\nthereof. Hereupon the Princess, having doffed her upper dress, propped\nherself sideways upon a divan cushion and stretched herself at full\nlength and the Youth for the warmth of his delight in her and his desire\nto her anon recovering his speech explained to her the reply to his\nriddle. The King\u2019s daughter then joyed with mighty great joy as though\nshe had won the world universal;[227] and, springing to her feet\nincontinently, of her extreme gladness she would not delay to finish her\ndisport with her wooer; but ere the morning morrowed she departed and\nentered her palace. Now in so doing she clean forgot her outer robes and\nthe wine-service and what remained of meat and drink. The Youth had been\novercome with sleep and after slumbering he awoke at dawn when he looked\nround and saw none of the company about him: withal he recognised the\nprincely garments which were of the most sumptuous and costly, robes of\nbrocade and sendal and suchlike, together with jewels and adornments;\nand scattered about lay sundry articles of the wine-service and\nfragments of the food they had brought with them. And from these signs\nof things forgotten he learnt that the King\u2019s daughter had visited him\nin person and he was certified that she had beguiled him with her wiles\nuntil she had wrung from him the reply to his question. So as soon as it\nwas morning-tide he arose and went, as was his wont, to the Princess\u2019s\npalace where he was met by the Tarjum\u00e1nah who said to him, \u201cO Youth, is\nit thy pleasure that my lady expound to thee her explanation of the\nenigma yesterday proposed by thee?\u201d \u201cI will tell the very truth,\u201d\nanswered he; \u201cand relate to thee what befel me since I saw you last, and\n\u2019twas this. When I left you there came to me a lovely bird, delightsome\nand perfect of charms, and I indeed entertained her with uttermost\nhonour and worship; we ate and we drank together, but at night she shook\nher feathers and flew away from me. And if she deny this I will produce\nher plumage before her father and all present.\u201d Now when the Sovran, the\nsire of the Princess, heard these words concerning his daughter, to wit,\nthat the youth had conquered her in her contention and that she had\nfared to his quarters to the end that she might wring from him an\nexplanation of the riddle which she was unable to ree or reply thereto,\nhe would do naught else save to summon the Cohen[228] and the Lords of\nhis land and the Grandees of his realm and the Notables of his kith and\nkin. And when the Priest and all made act of presence, he told them the\nwhole tale first and last; namely, the conditions to the Youth\nconditioned, that if overcome by his daughter and unable to answer her\nquestions he should be let drain the cup of destruction like his\nfellows, and if he overcame her he should claim her to wife. Furthermore\nhe declared that the Youth had answered, with full and sufficient\nanswer, all he had been asked without doubt or hesitation; while at last\nhe had proposed to her an enigma which she had been powerless to solve;\nand in this matter he had vanquished her twice (he having answered her\nand she having failed to answer him) \u201cFor which reason,\u201d concluded the\nKing, \u201c\u2019tis only right that he marry her; even as was the condition\nbetween them twain; and it becometh our first duty to adjudge their\ncontention and decide their case according to covenant and he being\ndoubtless the conqueror to bid write his writ of marriage with her. But\nwhat say ye?\u201d They replied, \u201cThis is the rightest of redes; moreover the\nYouth, a fair and a pleasant, becometh her well and she likewise\nbesitteth him; and their lot is a wondrous.\u201d So they bade write the\nmarriage writ and the Cohen, arising forthright, pronounced the union\nauspicious and began blessing and praying for the pair and all present.\nIn due time the Prince went in to her and consummated the marriage\naccording to the custom stablished by Allah and His Holy Law; and\nthereafter he related to his bride all that had betided him, from\nbeginning to end, especially how he had sold his parents to one of the\nKings. Now when she heard these words, she had ruth upon his case and\nsoothed his spirit saying to him, \u201cBe of good cheer and keep thine eyes\nclear and cool of tear.\u201d Then, after a little while the Princess\nbestowed upon her bridegroom a mint of money that he might fare forth\nand free his father and his mother. Accordingly the Prince, accepting\nher largesse, sought the King to whom he had pledged his parents (and\nthey were still with him in all weal and welfare) and going in to him\nmade his salam and kissed ground and told him the whole tale of the past\nand the conditions of death or marriage he had made with the King\u2019s\ndaughter and of his wedding her after overcoming her in contention. So\nthe monarch honoured him with honour galore than which naught could be\nmore; and, when the Prince paid him over the moneys, he asked, \u201cWhat be\nthese dirhams?\u201d \u201cThe price of my parents thou paidest to me,\u201d answered\nthe other. But the King exclaimed, \u201cI gave thee not to the value of thy\nfather and mother moneys of such amount as this sum. I only largessed\nthee with a mare and a suit of clothes which was not defraying a debt\nbut presenting thee with a present and thereby honouring thee with due\nhonour. Then Alhamdolillah\u2014laud be to the Lord, who preserved thee and\nenabled thee to win thy wish, and now arise and take thy parents and\nreturn in safety to thy bride.\u201d The Prince hereupon thanked him and\npraised Allah for the royal guerdon and favours and the fair treatment\nwherewith he had been entreated; after which he craved leave to receive\nhis parents in charge and wend his ways. And when permission was granted\nto him, he wished all good wishes to the King and taking his father and\nhis mother in weal and welfare he went his ways with them, in joy and\ngladness and gratitude for all blessings and benefits by Allah upon him\nbestowed, till he had returned to his bride. Here he found that his\nfather-in-law had deceased during his absence, so he took seat in lieu\nof him upon the throne of the kingdom; and he and his consort, during\nall the days of their life in this world, ceased not eating and drinking\nin health and well-being and eating and drinking in joy and happiness\nand bidding and forbidding until they quitted this mundane scene to the\nsafeguard of the Lord God. And here endeth and is perfected the history\nof the Youth, the King\u2019s son, and the sale of his parents and his\nfalling into the springes of the Princess who insisted upon proposing\nproblems to all her wooers with the condition that if they did not reply\nshe would do them drain the cup of destruction and on this wise had\nslain a many of men; and, in fine, how she was worsted by and she fell\nto the lot of this youth whom Allah gifted with understanding to ree all\nher riddles and who had confounded her with his question whereto she\navailed not to reply; so she was contented to marry him and he, when his\nfather-in-law died, succeeded to the kingdom which he ruled so well.\n\n M.[229]\n\n\n NOTE TO P. 105.\n\n The M\u00fas\u00e0 (Moses) of the Moslems is borrowed from Jewish sources, the\n Pentateuch and especially the Talmud, with a trifle of Gnosticism\n which, hinted at in the Koran (chapt. xviii), is developed by later\n writers, making him the \u201cexternal\u201d man, while Khizr, the Green\n prophet, is the internal. But they utterly ignore Manetho whose\n account of the Jewish legislator (Josephus against Apion, i. cc. 26,\n 27) shows the other or Egyptian part. Moses, by name Osarsiph =\n Osiris-Sapi, Osiris of the underworld, which some translate rich\n (Osii) in food (Siph, Seph, or Zef) was nicknamed Mosheh from the\n Heb. Mashah = to draw out, because drawn from the water[230] (or\n rather from the Koptic Mo = water, ushe = saved). He became a priest\n at An or On (Heliopolis), after studying the learning of the\n Egyptians. Presently he was chosen chief by the \u201clepers and other\n unclean persons\u201d who had been permitted by King Amenophis to occupy\n the city Avaris lately left desolate by the Shepherd Kings. Osarsiph\n ordained the polity and laws of his followers, forbidding them to\n worship the Egyptian gods and enjoining them to slay and sacrifice\n the sacred animals. They were joined by the \u201cunclean of the\n Egyptians\u201d and by their kinsmen of the Shepherds, and treated the\n inhabitants with a barbarity more execrable than that of the latter,\n setting fire to cities and villages, casting the Egyptian priests\n and prophets out of their country, and compelling Amenophis to fall\n back upon Ethiopia. After some years of disorder Sethos (also called\n Ramesses from his father Rampses) son of Amenophis came down with\n the King from Ethiopia leading great united forces, and,\n \u201cencountering the Shepherds and the unclean people, they defeated\n them and slew multitudes of them, and pursued the remainder to the\n borders of Syria.\u201d Josephus relates this account of Manetho, which\n is apparently truthful, with great indignation. For the prevalence\n of leprosy we have the authority of the Hebrews themselves, and\n Pliny (xxvi. 2) speaking of Rubor \u00c6gyptus, evidently white leprosy\n ending in the black, assures us that it was \u201cnatural to the\n \u00c6gyptians,\u201d adding a very improbable detail, namely that the kings\n cured it by balne\u00e6 (baths) of human blood.[231]\n\n Schiller (in \u201cDie Sendung Moses\u201d) argues that the mission of the\n Jewish lawgiver, as adopted son (the real son?) of Pharaoh\u2019s\n daughter, became \u201clearned in all the wisdom of the Egyptians,\u201d by\n receiving the priestly education of the royal princes, and that he\n had advanced from grade to grade in the religious mysteries, even to\n the highest, in which the great truth of the One Supreme, the\n omniscient, omnipotent God was imparted, as the sublime acme of all\n human knowledge, thus attributing to Moses before his flight into\n Midian, an almost modern conception of an essentially\n anthropomorphous Deity.\n\n Further, that his conscious mission when he returned to Egypt was\n not merely the deliverance of his people from the Egyptian yoke, but\n the revelation to them of this great conception, and so the\n elevation of that host of slaves to the position of a nation, to\n whose every member the highest mystery of religion should be known\n and whose institutions should be based upon it. It is remarkable\n that Schiller should have accepted the fables of Manetho as history,\n that he should not have suspected the fact that the Egyptian priest\n wrote from motives of personal spite and jealousy, and with the\n object of poisoning the mind of Ptolemy against the learned Jews\n with whom he stood on terms of personal friendship. Thus he not only\n accepts the story that the Hebrews were expelled from Egypt because\n of the almost universal spread of leprosy among them, but explains\n at length why that loathsome and horrible disease should have so\n prevailed. Still Schiller\u2019s essay, written with his own charming\n eloquence, is a magnificent eulogy of the founder of the Hebrew\n nation.\n\n Goethe (\u201cIsrael in der W\u00fcste\u201d) on the other hand, with curious\n ingenuity, turns every thing to the prejudice of the \u201cheadstrong\n man\u201d Moses, save that he does grant him a vivid sentiment of\n justice. He makes him both by nature and education a grand, strong\n man, but brutal (_roh_) withal. His killing the Egyptian is a secret\n murder; \u201chis dauntless fist gains him the favour of a Midianitish\n priest-prince ... under the pretence of a general festival, gold and\n silver dishes are swindled (by the Jews under Moses\u2019s instigation)\n from their neighbours, and at the moment when the Egyptians believe\n the Israelites to be occupied in harmless feastings, a reversed\n Sicilian vesper is executed; the stranger murders the native, the\n guest the host; and, with a horrible cunning, only the first-born\n are destroyed to the end that, in a land where the first-born\n enjoyed such superior rights, the selfishness of the younger sons\n might come into play, and instant punishment be avoided by hasty\n flight. The artifice succeeds, the assassins are thrust out instead\n of being chastised.\u201d (Quoted from pp. 99\u2013100 \u201cThe Hebrews and the\n Red Sea,\u201d by Alexander W. Thayer; Andover, Warren F. Draper, 1883).\n With respect to the census of the Exodus, my friend Mr. Thayer, who\n has long and conscientiously studied the subject, kindly supplied me\n with the following notes and permitted their publication.\n\n TRIESTE, _October 11, 1887_.\n\n MY DEAR SIR RICHARD,\n\n The points in the views presented by me in our\n conversation upon the Hebrews and their Exodus, of which you\n requested a written exposition, are, condensed, these:\n\n Assuming that the Hebrew records, as we have them, are in the\n main true, _i.e._ historic, a careful search must reveal some\n one topic concerning which all the passages relating to it agree\n at least substantially. Such a topic is the genealogies,\n precisely that which Philippsohn the great Jewish Rabbi, Dr.\n Robinson, of the Palestine researches, and all the Jewish and\n Christian commentators\u2014I know no exception\u2014with one accord\n reject! Look at these two columns, A. being the passages\n containing the genealogies, B. the passages on which the\n rejection of them is based:\n\n A. \u2502 B.\n 1. Genesis xxiv. 32, to xxv. 25 \u2502 1. Gen. xv. 13.\n (Births of Jacob\u2019s sons). \u2502\n \u2502 2. Ex. xii. 40, 41.\n 2. xxxv. 23\u201326 (Recapitulation of \u2502 3. Acts vii. 6.\n the above). \u2502\n 3. xlvi. 8\u201327 (List of Jacob and \u2502These three give the 400 and the\n his sons when they came into \u2502 430 years of the supposed bondage\n Egypt). \u2502 of the Bene Jacob, but are offset\n \u2502 by Gen. xv. 16 (four generations)\n \u2502 and Gal. iii. 17 (Paul\u2019s\n \u2502 understanding of the 430 years).\n 4. Ex. vi. 14\u201327 (Lineage of Aaron\u2502\n and Moses). \u2502\n 5. Numb. xxxvi. 1\u20132 (Lineage of \u2502 4. The story of Joseph, beginning\n Zelophehad). \u2502 Gen. xxxvii. 2, gives us the\n \u2502 dates in his life; viz., 17\n \u2502 when sold, 30 when he becomes\n \u2502 Prime Minister, 40 when his\n \u2502 father joins him.\n 6. Josh. vii. 17\u201318 (Lineage of \u2502\n Achan). \u2502\n 7. Ruth iv. 18\u201322 (ditto of \u2502\n David). \u2502\n 8. 1 Chron. ii. 9\u201315 (ditto). \u2502\n 9. Mat. i. 2\u20136 (ditto). \u2502\n 10. Luke iii. 32\u201337 (ditto). \u2502 5. 1 Chron. vi. 1\u201315 (Lineage of\n \u2502 Ezra\u2019s brother Jehozadak,\n \u2502 abounding in repetitions and\n \u2502 worthless).\n 11. Ezra vii. 1\u20135 (ditto of \u2502\n Ezra). \u2502\n The lists of Princes, heads of \u2502\n tribes, the spies, the \u2502\n commission to divide \u2502\n conquered Palestine contain \u2502\n names that can be traced \u2502\n back, and all coincide with \u2502\n the above. \u2502\n\n 1. As between the two, the column A. is in my opinion more\n trustworthy than B.\n\n 2. By all the genealogies of the Davidian line we have Judah No.\n 1, Solomon No. 12. By Ezra\u2019s genealogy of his own family we have\n Levi No. 1, and Azariah (Solomon\u2019s High Priest) No. 12. They\n agree perfectly.\n\n 3. If there were 400 years of _Hebrew_ (Bene Jacob) slavery\n between the death of Joseph and the Exodus, there were 400 - 80\n = 320, between Joseph\u2019s death and the birth of Moses. If this\n was so there is no truth in the accounts of Moses and Aaron\n being the great-grandchildren of Levi (Levi, Kohath, Amram,\n Aaron and Moses). In fact, if Dr. Robinson be correct in saying\n that at least six generations are wanting in the genealogies of\n David (to fill the 400 years) the same must be lacking in _all_\n the early genealogies. Reductio ad absurdum!\n\n 4. Jacob, a young man, we will say of 40, is sent to Laban for a\n wife. He remains in Padan Aram twenty years (Gen. xxxi. 38),\n where all his sons except Benjamin were born, that is, before he\n was 60. At 30 he joined Joseph in Egypt (Gen. xlvii. 9). Joseph,\n therefore, born in Padan Aram was now, instead of 40, over 70\n years old! That this is so, is certain. In Judah\u2019s exquisite\n pleadings (Gen. xliv. 18\u201334) he speaks of Benjamin as \u201cthe child\n of Jacob\u2019s old age,\u201d \u201ca little one,\u201d and seven times he calls\n him \u201cthe lad.\u201d Benjamin is some years younger than Joseph, but\n when the migration into Egypt takes place\u2014a few weeks after\n Judah\u2019s speech\u2014Benjamin comes as father of _ten_ sons (Gen.\n xlvi. 21), but here _Bene_ Benjamin is used in its broad sense\n of \u201cdescendants,\u201d for in 1 Chron. vii. 6\u201312 we find that the\n \u201cBene\u201d were sons, grandsons and _great_-grandsons. To hold that\n Joseph at 40 had a younger brother who was a great-grandfather,\n is, of course, utterly absurd.\n\n 5. According to Gen. xv. 18, the Exodus was to take place in the\n fourth generation _born in Egypt_, as I understand it.\n\n Born in Egypt:\u2014\n\n Levi (father of) Judah (father of)\n Kohath Pharez\n Hezron\n 1. Amram 1. Ram\n 2. Aaron 2. Amminadab\n 3. Eleazar 3. Nahshon\n 4. Phine\u00e9s 4. Salma\n\n A conspicuous character in Numbers (xiii. 6, 30; xiv. 24, etc.)\n is Caleb. In the first chapter of Judges Caleb still appears,\n and Othniel, the son of his younger brother Kenaz is the first\n of the so-called Judges (Jud. iii. 9). This also disposes of the\n 400 years and confirms the view that the Exodus took place in\n the fourth generation born in Egypt. Other similar proofs may be\n omitted\u2014these are amply sufficient.\n\n 6. What, then, was the origin of the notion of the 400 years of\n Hebrew slavery?\n\n If the Egyptian inscriptions and papyri prove anything, it is\n this: that from the subjugation of Palestine by one of the\n Thotmes down to the great invasion of the hordes from Asia Minor\n in the reign of Rameses III., that country had never ceased to\n be a Pharaonic province; that during these four or five\n centuries every attempt to throw off the yoke had been crushed\n and its Semitic peoples deported to Egypt as slaves; that\n multitudes of them joined in the Exodus under Moses, and became\n incorporated with the Hebrews under the constitution and code\n adopted at Horeb (=Sinai? or Jebel Ar\u00e1if?) These people became\n \u201cSeed of Abraham,\u201d \u201cChildren of Israel,\u201d by adoption, to which I\n have no doubt, Paul refers in the \u201cadoption\u201d of Romans viii.\n 15\u201323; ix. 4; Gal. iv. 5; Eph. i. 5. In the lapse of ages this\n distinction between Bene Israel and Bene Jacob was forgotten,\n and therefore the very uncritical Masorites in their edition of\n the Old Testament \u201cconfounded the confusion\u201d in this matter.\n With the disappearance of the 400 years and of the supposed two\n or three centuries covered by the book of Judges, the\n genealogies stand as facts. The mistake in the case of the\n Judges is in supposing them to have been consecutive, when, in\n fact, as the subjugations by neighbouring peoples were local and\n extended only over one or two tribes, half a dozen of them may\n have been contemporaneous.\n\n 7. Aaron and Moses were by their father Amram,\n greatgrandchildern of Levi\u2014by their mother\u2019s his grandchildren\n (Ex. vi. 20). Joseph lived to see his own great-grandchildren.\n Moses must have been born _before_ Joseph\u2019s death.\n\n 8. There is one point determined in which the Hebrew and the\n Egyptian chronologers coincide. It is the invasion of Judea by\n Shishak of Egypt in the fifth year of Rehoboam, son of Solomon\n (1 Kings xiv. 25). Supposing the Egyptian chronology from the\n time of Minephtah II. to be in the main correct, as given by\n Brugsch and others, the thirteen generations, Judah\u2014Rehoboam,\n allowing three to a century, take us back to just that\n Minephtah. In his reign, according to Brugsch, that Pharaoh sent\n breadstuffs to the Chittim in \u201cthe time of famine.\u201d The Hebrew\n records and traditions connect Joseph\u2019s prime ministry with a\n famine. By the genealogies it could have been only this in the\n time of Minephtah.\n\n 9. The Bene Jacob were but temporary sojourners in Goshen and\n always intended to return to Canaan. They were independent and\n had the right to do so. See what Joseph says in Gen. i. 24\u201325.\n But before this design was executed came the great irruption of\n the Northern hordes, which broke the power of the Chittim and\n Philistia and devastated or depopulated all Palestine, in the\n time of Ramses III. Here was an opportunity for the Bene Jacob\n to enlarge their plans and to devise the conquest and possession\n of Palestine. According to Josephus, supported by Stephen (Acts\n vii. 22), Moses was a man \u201cmighty in works\u201d\u2014a man of military\n fame. The only reasonable way of understanding the beginning of\n the Exodus story, is to suppose, that, in the weakened condition\n of Ramses III., the Hebrew princes began to intrigue with the\n enslaved Semites\u2014the Ruthenu of the Egyptian inscriptions\u2014and\n this being discovered by the Pharaoh, Moses was compelled to\n fly. Meantime the intrigues were continued and when the time for\n action came, under one of Ramses\u2019 weak successors, Moses was\n recalled and took command.\n\n 10. This prepares us for the second query, which you proposed,\n that is as to the numbers who joined in the Exodus.\n\n The Masoretic text, from which the English version of the Hebrew\n records is made, gives the result of the census at Sinai\n (=Horeb) as being 603,550 men, \u201ctwenty years old and upwards,\n that were able to go forth to war in Israel\u201d\u2014the tribe of Levi\n _not_ included. On this basis it has been generally stated, that\n the number of the Bene Israel at the Exodus was three millions.\n Of late I find that two millions is the accepted number. The\n absurdity of even this aggregate is manifest. How could such a\n vast multitude be subsisted? How kept in order? How compelled to\n observe sanitary regulations? Moreover, in the then enfeebled\n state of Egypt, why should 603,550 armed men not have marched\n out without ceremony? Why ask permission to go to celebrate a\n sacrifice to their God?\n\n But there is another series of objections to these two millions,\n which I have never seen stated or even hinted, to which I pray\n your attention.\n\n The area of Palestine differs little from that of the three\n American States, Massachusetts, Rhode Island and Connecticut,\n the most densely peopled of the Union, containing by the last\n census a population of somewhat less than two and a half\n millions.\n\n By the second Hebrew census (Numb. xxvi.) taken just before the\n death of Moses, the army was 601,730; from which the inference\n has always been drawn, that at least 2,000,000, in the\n aggregate, Levites 23,000 _males_ still excepted, entered and\n possessed the conquered territories.\n\n Take now one of the late maps of Palestine and mark upon it the\n boundaries of the tribes as given in the book of Joshua. This\n second census gives the number of each _tribal_ army to be\n inserted in each tribal territory Reuben, 43,750; Judah, 76,500;\n Benjamin, 45,600, etc., etc. By Josh. xii. the land was then\n divided between some 40 petty kings and peoples, 31 of whom are\n named as having been subjected. If, now, Joshua\u2019s army numbered\n over 600,000, why was not the conquest made complete?\n Massachusetts, Rhode Island and Connecticut are divided into 27\n counties. Suppose, now, that these counties were each a separate\n and independent little kingdom dependent upon itself, for\n defence, what resistance could be made to an army of 600,000\n men, all of them grown up during forty years of life in a camp,\n and in the full vigour of manhood? And yet Joshua was unable to\n complete his conquest! Again, the first subjugation of a part of\n the newly-conquered territory as noted in the book of Judges,\n was Judah and Simeon by a king of Edom.[232] If Judah could put\n an army into the field of 76,500, and Simeon 22,500, their\n subjugation by a king of Edom is incredible, and the story\n absurd. Next comes King Eglon of Moab and subjugates the tribes\n of Reuben and Gad, east of the Dead Sea and the Jordan. And yet\n Reuben has an army of over 43,000, and Gad 45,000. And so on.\n\n Accepting the statement that Moses led over 600,000 men \u201cable to\n go to war\u201d out of Egypt, and Joshua an equal number to the\n conquest of Canaan, the story of the Exodus, of that conquest\n and of the subsequent subjugations of various tribes by the\n neighbouring kings are all nonsense; the books of Joshua and\n Judges are incredible. The difficulty is fully met and overcome,\n if we suppose the number to have been exaggerated, as it would\n be by adding a cypher to the right of a line of Arabic numerals,\n by which 60,000 is made 600,000; the 76,500 warriors of Judah\n are reduced to 7,650, and so on.\n\n With an army of 60,000 only, and an aggregate of half a million\n of people led out of Egypt, all the history becomes instantly\n rational and trustworthy.\n\n There remains one more bubble to be exploded.\n\n Look at these figures, in which a quadruple increase\u2014at least 25\n per centum too great\u2014is granted.[233]\n\n 1st Generation, the Patriarchs, in number 12\n 2nd do. Kohath, Pharez, etc. 48\n 3rd do. Amram, Hezron, etc. 192\n 4th do. Aaron and Moses 768\n \u2014\u2014\u2014\u2014\u2014\n Aggregate 1,020\n Minus 25 per cent. for deaths, children, etc. 255\n \u2014\u2014\u2014\u2014\u2014\n Actual number of Bene Jacob 765\n \u2014\u2014\u2014\u2014\u2014\n\n But Jacob and his sons brought with them herdsmen, shepherds,\n servants, etc. Bunsen puts the number of all, masters and men,\n at less than 2,000.\n\n Let the proportion in this case be one able-bodied man in four\n persons, and the increase triple.\n\n 1st Generation 500\n 2nd do. 1,500\n 3rd do. 4,500\n 4th do. 13,500\n \u2014\u2014\u2014\u2014\u2014\u2014\n 29,000\n Minus 25 per centum as above 7,250\n \u2014\u2014\u2014\u2014\u2014\u2014\n 21,750\n Add the real Bene Jacob 765\n \u2014\u2014\u2014\u2014\u2014\u2014\n Aggregate 22,515\n \u2014\u2014\u2014\u2014\u2014\u2014\n\n Were these people, while Joseph is still alive, the subjects of\n slavery as described in Ex. i.? Did they build Pithom and\n Ramses, store-cities?\n\n The number is sufficient to lead in the great enterprise and to\n control the mixed multitude which was at Sinai, adopted as \u201cBene\n _Israel_,\u201d \u201cSeed of Abraham,\u201d and divided among and incorporated\n with the tribes; but not sufficient to warrant the supposition\n that with so small a force the Hebrew leaders could for a moment\n have entertained the project of conquering Palestine.\n\n A word more on the statement in Ex. i. 11: \u201cAnd they built for\n Pharaoh store-cities, Pithom and Ramses.\u201d All Egyptologists\n agree that these cities were built by Ramses II., or certainly\n not later than his reign. If the Hebrew genealogies are\n authentic, this was long before the coming of Jacob and his sons\n into Egypt.\n\n (Signed) A. W. THAYER.\n\n\n\n\n THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD.\n\n =Here we begin with the aidance of Allah Almighty, the Tale of the\n Warlock and the Young Cook of Baghdad.=[234]\n\n\nIt is related (and Allah is All-knowing!) of a certain man which was a\nWarlock, that Destiny drave him from town to town until at last he\nentered Baghdad-city and dismounted at a Kh\u00e1n of the Khans where he\nspent the night of arrival. Then, rising betimes next morning, he walked\nabout the highways and wandered around the lanes and he stinted not\npassing from market-street to market-street, solacing himself with a\nsight of many places, till he reached the Long Bazar, whence he could\ndescry the whole site of the city. Now he narrowly considered the land,\nand, lo and behold! it was a capital sans peer amongst the cities,\nwherethrough coursed the Dajlah River blended with the River Fur\u00e1t[235]\nand over the united stream were thrown seven bridges of boats; all these\nwere bound one to other for the folk to pass over on their several\npursuits, especially for the pleasure-seekers who fared forth to the\npalm-orchards and the vergiers abounding in fruits while the birds were\nhymning Allah, the Sole, the All-conquering. Now one day as this Warlock\nwas amusing himself amongst the markets he passed by the shop of a Cook\nbefore whom were set for sale dressed meats of all kinds and\ncolours;[236] and, looking at the youth, he saw that he was rising\nfourteen and beautiful as the moon on the fourteenth night; and he was\nelegant and habited in a habit as it had just come from the tailor\u2019s\nhand for its purity and excellent fit, and one had said that he (the\nartisan) had laboured hard thereat, for the sheen of it shimmered like\nunto silver.[237] Then the Warlock considering the face of this Cook saw\nhis colour wan as the hue of metal leaves[238] and he was lean of\nlimb;[239] so he took station facing him and said to him, \u201cThe Peace be\nupon thee, O my brother,\u201d and said the other in reply, \u201cAnd upon thee be\nThe Peace and the ruth of Allah and His blessings: so well come to thee\nand welcome and fair welcome. Honour me, O my lord, by suffering me to\nserve thee with the noonday meal.\u201d Hereat the Wizard entered the shop\nand the Kitchener took up two or three platters white as the whitest\nsilver; and, turning over into each one a different kind of meat set\nthem between the hands of the stranger who said to him, \u201cSeat thee, O my\nson.\u201d And when his bidding was obeyed he added, \u201cI see thee ailing and\nthy complexion is yellow exceedingly: what be this hath affected thee\nand what is thy disorder and what limb of thy limbs paineth thee and is\nit long since thou art in such case?\u201d Now when the Cook heard this say\nhe drew a sigh of regret from the depths of his heart and the soles of\nhis feet and quoth he weeping, \u201cAllah upon thee, O my lord, remind me\nnot of that hath betided me!\u201d But quoth the other \u201cTell me what may be\nthy disease and whereof dost thou complain; nor conceal from me thy\npain; for that I am a physician and by aidance of Allah an experienced;\nand I have a medicine for thy malady.\u201d Hereat the youth fell to moaning\nand groaning and presently replied, \u201cIn very sooth, O my lord, I have\nnor pain nor complaint, save that I am a lover.\u201d The Warlock asked, \u201cArt\nthou indeed a lover?\u201d whereto the Cook make answer, \u201cAnd not only a\nlover but a lover parted from his beloved.\u201d \u201cOn whom hangeth thy heart,\nsay me?\u201d continued the Mediciner and the youth replied, \u201cLeave me for\nthe nonce till such time as I am quit of my business, and return to me\nabout mid-afternoon, that I may inform thee of mine affair and acquaint\nthee with the case I am in.\u201d The Warlock rejoined, \u201cArise now to thy\nwork lest it be miswrought by loitering;\u201d and so saying he ate whatso of\nmeats had been served up to him and fared forth to thread the Bazars of\nBaghdad and solace himself by seeing the city. But when it was the hour\nof Al-\u2019Asr\u2014the mid-afternoon prayer\u2014he went back to the Cook and found\nthat by this time he had wrought all his work, and as soon as the youth\nsighted him he rejoiced in him and his spirits were cheered and he said\nin his mind, \u201cHaply joy shall come to me from the healing hand of this\nMediciner;\u201d so he shut his shop and taking with him his customer hied\nhim to his own home. Now this young Kitchener was of amplest means which\nhe had inherited from either parent; so as soon as they entered his\nquarters he served up food and the two ate and drank and were gladdened\nand comforted. After this quoth the guest to his host, \u201cNow relate to me\nthe manner of thy story and what is the cause of thy disorder?\u201d \u201cO my\nlord,\u201d quoth the youth, \u201cI must inform thee that the Caliph Al-Mu\u2019tazid\nbi\u2019llah,[240] the Commander of the Faithful, hath a daughter fair of\nfavour, and gracious of gesture; beautiful, delightsome and dainty of\nwaist and flank, a maiden in whom all the signs and signals of\nloveliness are present, and the _tout ensemble_ is independent of\ndescription: seer never saw her like and relator never related of aught\nthat eveneth her in stature and seemlihead and graceful bearing of\nhead.\u201d Now albeit a store of suitors galore, the grandees and the Kings,\nasked her from the Caliph, her sire refused to part with her, nor gave\nher neither would he give her to any one thereof. And every Friday when\nfare the folk to the Mosques that they pray the prayers of meeting-day,\nall the merchants and men who buy and sell and the very artisans and\nwhat not, leave their shops and warehouses[241] and taverns[242]\nunbolted and wide open and flock to congregational devotions. And at\nsuch time this rare maiden cometh down from her palace and solaceth\nherself with beholding the Bazars and anon she entereth the Hammam and\nbatheth therein and straightway goeth forth and fareth homewards. But\none Friday said I to myself, \u201cI will not go to the Mosque, for I would\nfain look upon her with a single look;\u201d and when prayer-time came and\nthe folk flocked to the fane for divine service, I hid myself within my\nshop. Presently that august damsel appeared with a comitive of forty\nhandmaidens all as full moons newly risen and each fairer than her\nfellows, while she amiddlemost rained light upon them as she were the\nirradiating sun; and the bondswomen would have kept her from sight by\nthronging around her and they carried her skirts by means of bent\nrods[243] golden and silvern. I looked at her but one look when\nstraightway my heart fell in love to her burning as a live coal and from\nmine eyes tears railed and until now I am still in that same yearning,\nand what yearning!\u201d And so saying the youth cried out with an outcry\nwhereby his soul was like to leave his body. \u201cIs this case still thy\ncase?\u201d asked the Warlock, and the youth answered, \u201cYes, O my lord;\u201d when\nthe other enquired, \u201cAn I bring thee and her together what wilt thou\ngive me?\u201d and the young Cook replied, \u201cMy money and my life which shall\nbe between thy hands!\u201d Hereupon quoth the Mediciner, \u201cUp with thee and\nbring me a phial of metal and seven needles and a piece of fresh\nLign-aloes;[244] also a bit of cooked meat,[245] and somewhat of\nsealing-clay and the shoulder-blade of a sheep together with felt and\nsendal of seven kinds.\u201d The youth fared forth and did his bidding, when\nthe Sage took the shoulder-blades and wrote upon them Koranic versets\nand adjurations which would please the Lord of the Heavens and, wrapping\nthem in felt, swathed them with silken stuff of seven-fold sorts. Then,\ntaking the phial he thrust the seven needles into the green Lign-aloes\nand set it in the cooked meat which he made fast with the sealing-clay.\nLastly he conjured over these objects with a Conjuration[246] which was,\n\u201cI have knocked, I have knocked at the hall doors of Earth to summon the\nJ\u00e1nn, and the J\u00e1nn have knocked for the J\u00e1nn against the Shayt\u00e1n.\u201d\nHereat appeared to me the son of Al bin Imr\u00e1n[247] with a snake and\nbaldrick\u2019d with a basilisk and cried:\u2014Who be this trader and son of a\nslave-girl who hath knocked at the ground for us this evening? Then do\nthou, O youth, reply:\u2014I am a lover and of age youthful and my love is to\na young lady; and unto your gramarye I have had recourse, O folk of\nmanliness and generosity and masterful deeds: so work ye with me and\nconfirm mine affair and aid me in this matter. See ye not how\nSuch-an-one, daughter of Such-an-one, oppression and wrong to me hath\ndone, nor is she with me in affection as she was anon? They shall answer\nthee:\u2014Let it be, as is said, in the tail;[248] then do thou set the\nobjects upon a fire exceeding fierce and recite then over them:\u2014This be\nthe business; and were Such-an-one, daughter of Such-an-one, within the\nwell of K\u00e1sh\u00e1n[249] or in the city Ispahan or in the towns of men who\nwith cloaks buttoned tight and ever ready good-fame to blight,[250] let\nher come forth and seek union with the beloved. Whereto she will\nreply:\u2014\u201cThou art the lord and I am the bondswoman.\u201d Now the youth abode\nmarvelling at such marvel-forms and the Warlock having repeated to him\nthese words three times, turned to him and said, \u201cArise to thy feet and\nperfume and fumigate thy person and don thy choicest dress and dispread\nthy bed, for at this very hour thou shalt see thy mistress by thy side.\u201d\nAnd so saying the Sage cast out of hand the shoulder-blades and set the\nphial upon the fire. Thereupon the youth arose without stay or delay and\nbringing a bundle of raiment the rarest, he spread it and habited\nhimself, doing whatso the Wizard had bidden him; withal could he not\nbelieve that his mistress would appear. However ere a scanty space of\ntime had elapsed, lo and behold! the young lady bearing her bedding[251]\nand still sleeping passed through the house-door and she was bright and\nbeautiful as the easting sun. But when the youth the Cook sighted her,\nhe was perplext and his wits took flight with his sense and he cried\naloud saying, \u201cThis be naught save a wondrous matter!\u201d \u201cAnd the same,\u201d\nquoth the Sage, \u201cis that requiredst thou.\u201d Quoth the Cook, \u201cAnd thou, O\nmy lord, art of the Hallows of Allah,\u201d and kissed his hand and thanked\nhim for his kindly deed. \u201cUp with thee and take thy pleasure,\u201d cried the\nWarlock; so the lover crept under the coverlet into the bed and he threw\nhis arms round the fair one and kissed her between the eyes; after which\nhe bussed her on the mouth. She sensed a sensation in herself and\nstraightway awaking opened her eyes and beheld a youth embracing her, so\nshe asked him, \u201cHo thou, who art thou?\u201d Answered he, \u201cOne by thine eyes\na captive ta\u2019en and of thy love the slain and of none save thyself the\nfain.\u201d Hereat she looked at him with a look which her heart for\nlove-longing struck and again asked him, \u201cO my beloved; say me then, who\nart thou, a being of mankind or of J\u00e1nn-kind?\u201d whereto he answered, \u201cI\nam human and of the most honourable.\u201d She resumed, \u201cThen who was it\nbrought me hither to thee?\u201d and he responded, \u201cThe Angels and the\nSpirits, the Jinns and the J\u00e1nn.\u201d \u201cThen I swear thee, O my dearling,\u201d\nquoth she, \u201cthat thou bid them bear me hither to thine arms every\nnight,\u201d and quoth he, \u201cHearkening and obeying, O my lady, and for me\nalso this be the bourne of all wishes.\u201d Then, each having kissed other,\nthey slept in mutual embrace until dawn. But when the morning morrowed\nand showed its sheen and shone, behold, the Warlock appeared and,\ncalling the youth who came to him with a smiling face, said to him, \u201cHow\nwas it with thy soul this night?\u201d[252] and both lovers cried, \u201cWe were\nin the Garden of Paradise together with the H\u00far and Ghilm\u00e1n:[253] Allah\nrequite thee for us with all weal.\u201d Then they passed into the Hammam and\nwhen they had bathed, the youth said, \u201cO my lord, what shall we do with\nthe young lady and how shall she hie to her household and what shall be\nthe case of me without her?\u201d \u201cFeel no grief,\u201d said the other, \u201cand quit\nall care of anything: e\u2019en as she came so shall she go; nor shall any of\nAlmighty Allah\u2019s creatures know aught of her.\u201d Hereat the Sage dismissed\nher by the means which conveyed her, nor did she cease to bear her\nbedding with her every night and to visit the youth with all joyance and\ndelight. Now after a few weeks had gone by, this young lady happening to\nbe upon the terrace-roof of her palace in company with her mother,\nturned her back to the sun, and when the heat struck her between the\nshoulders her belly swelled; so her parent asked her, \u201cO my daughter,\nwhat hast thou that thou juttest out after this wise?\u201d \u201cI wot naught\nthereof,\u201d answered she; so the mother put forth her hand to the belly of\nher child and found her pregnant; whereupon she screamed and buffeted\nher face and asked, \u201cWhence did this befal thee?\u201d The women-attendants\nall heard her cries and running up to her enquired, \u201cWhat hath caused\nthee, O our lady, such case as this?\u201d whereto she replied, \u201cI would\nbespeak the Caliph.\u201d So the women sought him and said, \u201cO our lord, thou\nart wanted by our lady;\u201d and he did their bidding and went to his wife,\nbut at first sight he noted the condition of his daughter and asked her,\n\u201cWhat is to do with thee and what hath brought on thee such calamity?\u201d\nHereupon the Princess told him how it was with her and he exclaimed as\nhe heard it, \u201cO my daughter, I am the Caliph and Commander of the\nFaithful, and thou hast been sought to wife of me by the Kings of the\nearth one and all, but thou didst not accept them as connections and now\nthou doest such deed as this! I swear the most binding of oaths and I\nvow by the tombs of my sires and my grandsires, an thou say me sooth\nthou shalt be saved; but unless thou tell me truth concerning whatso\nbefel thee and from whom came this affair and the quality of the man\u2019s\nintention theewards, I will slaughter thee and under earth I will\nsepulchre thee.\u201d Now when the Princess heard from her father\u2019s mouth\nthese words and had pondered this swear he had sworn she replied, \u201cO my\nsire, albeit lying may save yet is truth-telling the more saving side.\nVerily, O my father, \u2019tis some time before this day that my bed beareth\nme up every night and carrieth me to a house of the houses wherein\ndwelleth a youth, a model of beauty and loveliness, who causeth every\nseer to languish; and he beddeth with me and sleepeth by my side until\ndawn, when my couch uplifteth me and returneth with me to the Palace:\nnor wot I the manner of my going and the mode of my coming is alike\nunknown to me.\u201d The Caliph hearing these her words marvelled at this her\ntale with exceeding marvel and fell into the uttermost of wonderment,\nbut bethinking him of his Wazir, a man of penetrative wit, sagacious,\nastute, argute exceedingly, he summoned him to the presence and\nacquainted him as soon as he came with this affair and what had befallen\nhis daughter; to wit, how she was borne away in her bed without knowing\nwhither or aught else. Quoth the Minister after taking thought for a\nfull-told hour, \u201cO Caliph of the Time and the Age, I have a device by\nwhose virtue I do opine we shall arrive at the stead whither wendeth the\nPrincess;\u201d and quoth the Caliph, \u201cWhat may be this device of thine?\u201d\n\u201cBid bring me a bag;\u201d rejoined the Wazir, \u201cwhich I will let fill with\nmillet;\u201d[254] so they brought him one and he after stuffing the same\nwith grain set it upon the girl\u2019s bed and close to her where lay her\nhead, leaving the mouth open to the intent that when during the coming\nnight her couch might be carried away, the millet in going and returning\nmight be shed upon the path. \u201cAllah bless thee, Ho thou the Wazir!\u201d\ncried the Caliph: \u201cthis device of thine is passing good and fair fall it\nfor a sleight than which naught can be slyer and good luck to it for a\nproof than which naught can be better proven.\u201d Now as soon as it was\neven-tide, the couch was carried off as had happened every night and the\ngrain was strown broadcast upon the path, like a stream, from the\ngateway of the Palace to the door of the young Cook\u2019s lodging, wherein\nthe Princess nighted as was her wont until dawn of day. And when morn\nappeared the Sage came and carried off with him the youth to the Hammam\nwhere he found privacy and said to him, \u201cO my son, an thou ask me aught\ntouching thy mistress\u2019s kith and kin, I bid thee know that they have\nindeed discovered her condition and against thee they have devised a\ndevice.\u201d Exclaimed the youth, \u201cVerily we are Allah\u2019s and unto Him are we\nreturning! What may be thy rede in this affair? An they slay me I shall\nbe a martyr on Allah\u2019s path;[255] but do thou wend thy ways and save\nthyself and may the Almighty requite thee with all of welfare; thee,\nthrough whom mine every wish I have won, and the whole of my designs I\nhave fulfilled; after which let them do with me as they desire.\u201d The\nWarlock replied, \u201cO my son, grieve not neither fear, for naught shall\nbefal thee of harm, and I purpose to show thee marvels and miracles\nwroughten upon them.\u201d When the youth heard these words his spirits were\ncheered, and joying with joy exceeding he replied, \u201cAlmighty Allah\nreward thee for me with fullest welfare!\u201d Then the twain went forth the\nHammam and hied them home. But as soon as morning morrowed, the Wazir\nrepaired to the Caliph; and, both going to the Princess together, found\nher in her bower and the bag upon her bed clean empty of millet, at\nsight of which the Minister exclaimed, \u201cNow indeed we have caught our\ndebtor. Up with us and to horse, O Caliph of the Age, and sum and\nsubstance of the Time and the Tide, and follow we the millet and track\nits trail.\u201d The Commander of the Faithful forthright gave orders to\nmount, and the twain, escorted by their host, rode forth on the traces\nof the grain till they drew near the house, when the youth heard the\njingle and jangle[256] of horses\u2019 tramp and the wrangle and cangle of\nmen\u2019s outcries. Upon this said the Cook to the Warlock, \u201cHere they draw\nnear to seize me, O my lord, what is there now for me to do?\u201d and said\nthe other, \u201cRise and fill me an ewer with water; then mount therewith to\nthe terrace-roof and pour the contents round and about the house, after\nwhich come down to me.\u201d The youth did his bidding, and meanwhile the\nCaliph and the Wazir and the soldiery had approached the house when, lo\nand behold! the site had become an island amiddlemost a main dashing\nwith clashing billows.[257] But when the Commander of the Faithful\nsighted this sea, he was perplexed with mighty great perplexity and\nenquired of the Wazir, \u201cAt what time did such great water appear in this\nplace?\u201d The Minister replied, \u201cI never knew that here was any stream,\nalbe well I wot that the Tigris river floweth amiddlemost the capital;\nbut this is a magical current.\u201d So saying he bade the soldiery urge\ntheir horses into the water sans fear, and every one drave as he had\ndirected until all who entered lost their lives and a many of men where\ndrowned. Hereupon cried the Prince of True Believers, \u201cO Wazir, we are\nabout to destroy our host and to fare with them!\u201d and cried the other,\n\u201cHow shall we act, O Caliph of the Age? Haply our first, nay our best\nway, is to ask help of those within the house and grant to them\nindemnity while they exchange words with us and we see anon what will\ncome of their affair.\u201d \u201cDo as beseemeth thee,\u201d answered the Prince of\nTrue Believers; whereupon the Minister commanded his men to cry aloud\nupon the household and they sued for help during a length of time. But\nthe Sage, hearing their shouts, said to the youth, \u201cArise and go up to\nthe terrace and say to the Caliph of the Age:\u2014Thou art in safety; turn\naway thy steps hence and presently we will meet thy Highness in health\nand weal; otherwise[258] thy daughter shall be lost and thine army shall\nbe destroyed, and thou, O Commander of the Faithful, wilt depart and\nreturn as one outdriven. Do thou wend thy ways: this be not the mode of\nmeeting us and in such manner there is no management.\u201d The Cook did as\nhe was bidden, and when the twain heard his words, quoth the Wazir to\nthe Caliph, \u201cVerily these be naught save Magicians, otherwise they must\nbe of the fulsomest of the Jann, for indeed never heard we nor saw we\naught of this.\u201d Hereupon the Prince of True Believers turned his back\nupon the place and he sorrowful and strait of breast and disheartened of\nheart; so he went down to his Palace and sat there for a full-told hour\nwhen behold, the Warlock and the Cook appeared before him. But as soon\nas they stood in the presence the Caliph cried out, \u201cO Linkman, bring me\nthe head of yonder youth from between his shoulders!\u201d Hereupon the\nExecutioner came forward and tearing a strip off the youth\u2019s robe-skirt\nbandaged his eyes; then he walked thrice round about him brandishing his\nblade over the victim\u2019s head and lastly cried, \u201cO Caliph of the Age,\nshall I make away with this youth?\u201d Answered the Caliph, \u201cYes, after\nthou shalt have stricken off his head.\u201d Hearing this the Sworder raised\nhis hand and smote, when suddenly his grip was turned backwards upon a\nfamiliar of his who stood beside him, and it lighted upon his neck with\nsuch force that his head flew off and fell at the Caliph\u2019s feet. The\nKing and the Wazir were perplexed at this affair, and the former cried\nout, \u201cWhat be this? Art gone blind, O Bhang-eater, that thy stroke hath\nmissed the mark and thou hast not known thy familiar from this youth who\nkneeleth before thee? Smite him without delay!\u201d Hereupon the Linkman\nagain raised his hand to obey his lord, but the blow fell upon the neck\nof his varlet and the head flew off and rolled at the feet of the Caliph\nand his Chief Councillor. At this second mishap the wits of all present\nwere bewildered and the King cried, \u201cWhat business is this, O Wazir?\u201d\nwhereto the other made answer, \u201cO Caliph of the Time and rare gift of\nthe Age and the Tide, what canst thou do, O my lord, with such as these?\nAnd whoso availeth to take away o\u2019 nights thy daughter upon her bed and\ndispread a sea around his house, the same also hath power to tear thy\nkingdom from thy grasp; nay more, to practise upon thy life. Now \u2019tis my\nrede that thou rise and kiss the hand of this Sage and sue his\nprotection,[259] lest he work upon us worse than this. Believe me,\n\u2019twere better for thee, O my lord, to do as I bid thee and thus \u2019twill\nbe well for us rather than to rise up as adversaries of this man.\u201d\nHearing such words from his Minister, the King bade them raise the youth\nfrom the strip of blood-rug and remove the bandage from before his eyes,\nafter which he rose to his feet, and, kissing the Warlock\u2019s hand, said\nto him, \u201cIn very sooth we knew thee not nor were we ware of the measure\nof thine excellence. But, O teacher of the Time and sum and substance of\nrevolving Tide, why hast thou wrought to me on this wise in the matter\nof my daughter and destroyed my servants and soldiers?\u201d \u201cO Viceregent of\nAllah upon His Earth,\u201d replied the Sage, \u201cI am a stranger, and having\neaten bread and salt with this youth, I formed friendship and\nfamiliarity with him: then, seeing his case which was sad and his state\nwhich was marvellous as it had afflicted him with sickness, I took\ncompassion upon him; moreover I designed to show you all what I am and\nwhat Almighty Allah hath taught me of occult knowledge. Hitherto there\nhath been naught save weal, and now I desire of thy favour that thou\nmarry thy daughter to this youth, my familiar, for that she suiteth none\nother save himself.\u201d Quoth the Caliph, \u201cThis proceeding I look upon as\nthe fittest and it besitteth us that we obey thy bidding.\u201d Presently he\nrobed the youth with a sumptuous robe worth the kingdom of a King, and\ncommanded him to sit beside the presence and seated the Sage upon a\nchair of ebony-wood. Now whilst they were in converse the Warlock turned\nround and beheld arear of the Caliph a hanging of sendal whereupon stood\nfigured lions twain: so he signed with his hand to these forms which\nwere mighty huge of limb and awesome to look upon, when each put forth\nhis paw upon his fellow and both roared with roars like unto the bellow\nof ear-rending thunder. Hereat all present were perplext in the extreme\nand were in admiration at that matter, and especially the Prince of True\nBelievers who cried, \u201cO Wazir, what seest thou in this business?\u201d The\nWazir replied, \u201cO Caliph of the Age, verily Allah Almighty to thee hath\nsent this Sage that He[260] might show thee such marvels as these.\u201d Then\nthe Warlock signalled with his hand to the lions which shrank till they\nbecame as cats which carried on the combat; and both Caliph and Wazir\nwondered thereat with excessive wonderment. Anon quoth the King to the\nMinister, \u201cBid the Sage display to us more of his marvels;\u201d and\naccordingly the Wazir obeyed his lord\u2019s behest, and the Warlock replied,\n\u201cTo hear is to obey.\u201d He then said, \u201cBring hither to me a chauldron full\nof water;\u201d and when it was brought he asked the Courtiers, \u201cWhich of you\nwould divert himself?\u201d \u201cI,\u201d quoth the Wazir; when quoth the Sage, \u201cDo\nthou rise to thy feet and doff thy robes and gird thee with a zone:\u201d\nwhereto said the other, \u201cBring me a waistcloth;\u201d and when it was brought\nhe did therewith as he was bidden. Hereat said the Warlock, \u201cSeat thee\nin the centre of the chauldron;\u201d so he plunged into the water, but when\nhe would have seated him amiddlemost thereof as ordered he saw only that\nhe had entered a sea dashing with surges clashing wherein whoso goeth is\nlost to view, and whence whoso cometh is born anew; and he fell to\nswimming from side to side intending to issue forth, while the waves\nsuffered him not to make the shore. And while he was in this case\nbehold, a billow of the billows vomited[261] him up from the sea to the\nstrand and he stood on dry land, when he surveyed his person and\nsuddenly saw that he had become a woman with the breasts of a woman and\nthe solution of continuity like a woman, and long black hair flowing\ndown to his heels even as a woman\u2019s. Then said he to himself, \u201cO\nill-omened diversion! What have I done with such unlucky disport that I\nhave looked upon this marvel and wonder of wonderments, only to become a\nwoman.[262] Verily we are Allah\u2019s, and unto Him shall we return;\u201d adding\nas he took thought of the matter and of what had befallen him, \u201cThere is\nno Majesty and there is no Might save in Allah, the Glorious, the\nGreat.\u201d Presently a Fisherman approached him and sighting a fair girl\nsaid, \u201cThis be none other than a blessed day which Allah hath opened to\nus with a beautiful maiden for quarry; and she is doubtless of the\nDaughters of the Deep, whom Allah Almighty hath sent to us that I may\nespouse her to my son.\u201d Hearing these words said the transformed to\nhimself, \u201cNow after being a Wazir I have become a woman and this be for\nthat as tit for tat,[263] and the wight furthermore desireth to see me\nmarried, and as for the Caliph and the kingdom and the countries, who\nshall now be able to offer them counsel?\u201d But the Fisherman who for his\njoyance had no stomach to ply his pursuit, as was his custom, forthwith\narose and taking with him the Daughter of the Deep led her to his house,\nand on entering the door cried aloud to his wife, \u201cThis day hath been a\nlucky for my fishing craft: during all these years it never befel me to\nhappen upon a Mermaid save on this best-omened of all the days,\u201d adding,\n\u201cWhere is thy son, to whom Allah hath sent this Daughter of the\nDaughters of the Main; and hath made her his portion and vouchsafed her\nto his service? for \u2019tis my design to marry them.\u201d Replied the woman,\n\u201cHe hath taken the beast[264] and hath fared forth to pasture it and\nplough therewith; but right soon will he return.\u201d And whilst they were\nthus conversing the youth came forward, and the Wazir on sighting him\ngroaned and cried, \u201cWell-away for me! this very night I shall become a\nbride for this blamed lad[265] to sleep withal. And if I say to\nthem:\u2014What intent have ye? Ye are in meanness and misery[266] while I am\nWazir to the Caliph; they will never believe me for that I have become a\nwoman, and all thereto appertaining now belongeth to me. Alack and alas\nfor that I did with mine own self; indeed what business had I with such\ndiversion?\u201d Hereupon the fisherman called out, \u201cO my son, up with thee\nand straightway take this Mermaid and marry her and abate her pucelage\nand be blessed with her and enjoy thy joy with her during all the days\nof thy life-tide: doubtless, O my child, thou art in all boon fortune,\nseeing that what good befel thee never betided any before thee nor will\nbecome the lot of one after thee.\u201d So the youth arose and for his\ndelight hardly believing in his conquest, married her and lay with her\nand did away her maidenhead and on that very night she conceived by him.\nAfter nine months she bare him issue and the couple ceased not to be\nafter this fashion till she had become a mother of seven. But the Wazir,\nof his stress and excess of the trouble and the travail he endured, said\nto himself, \u201cHow long shall last this toil and torment wherewith I am\nliver-smitten and that too by mine own consent? So e\u2019en will I arise and\nhie me to this sea and hurl me thereinto and whatso shall become of me\nlet it be: haply I may find rest from these torments into which I have\nfallen.\u201d And forthright he arose and sought the shore and did as he had\ndevised, when a wave enveloped him and cast him deep into the depths and\nhe was like to choke, when suddenly his head protruded from the\nchauldron and he was seated as before he had ducked it. Hereupon he saw\nthe Caliph sitting in state with the Sage by his side and all the Lords\nof the land and the Notables of the commons awaiting the end of his\nadventure. So he gazed at them and showed a smiling face[267] and\nlaughed aloud when the Prince of True Believers asked him saying, \u201cWhat\nhast thou seen, O Wazir?\u201d So he repeated to the Sovran all he had\nsighted and everything that had come down upon his head, presently\nadding, \u201cO Caliph of the Age and the sum and substance of the Time and\nthe Tide, what be these marvels wrought by this Sage? Verily I have\nbeheld the garths of Paradise[268] with maidens of the H\u00far and the\nyouths of Heaven, and wonderments galore unlooked upon by mankind at\nall, at all. But, an thou be pleased, O Commander of the Faithful, to\nespy these rare spectacles and marvellous conditions with thine own\neyes, deign go down into the water; so shalt thou divert thyself with\nperegrine matters and adventures seld-seen.\u201d The Sultan, delighted at\nthis rede, arose and doffed his dress; then, girding his loins with a\nzone, he entered the chauldron whereat the Sage cried out to him, \u201cO my\nlord, sit thee down and duck thy head.\u201d But when this was done the\nCaliph found himself in a bottomless sea and wide-dispread and never at\nrest by any manner of means, so he fell to swimming therein, when a huge\nbreaker threw him high ashore and he walked up the beach mother-naked\nsave for his zone. So he said in his mind, \u201cLet me see what hath been\nwrought with me by the Sage and the Wazir who have thus practised upon\nme and have cast me in this place; and haply they have married my\ndaughter to the youth, and they have stolen my kingdom, the Sage\nbecoming Sultan in my stead. And now let me ask myself, What had I to do\nwith such damned diversion as this?\u201d But as he brooded over these\nthoughts and the like of them behold, a bevy of maidens came forwards to\nfill their pitchers from a fountain and a pool of sweet water lying\nbeside the sea; and sighting him they exclaimed, \u201cThou, who art thou?\nsay sooth be thou of mankind or rather haply of Jinn-kind?\u201d He replied,\n\u201cI am a mortal and of the noblest-born; withal I am a stranger in the\nland and I wot not whither I should wend.\u201d \u201cOf what country art thou?\u201d\nasked they, and he answered, \u201cI am from Baghdad.\u201d \u201cUp with thee,\u201d quoth\none of the damsels, \u201cto yonder knoll, then down to the flat on the\nfurther side, and thou shalt sight a city whose name is \u2019Om\u00e1n,[269]\nwhereinto do thou enter.\u201d The Caliph did her bidding, and no sooner had\nthe people seen him stripped than they said one to other, \u201cThis man is a\nmerchant who hath been shipwrecked;\u201d so they gave him by way of\nalms-gift a Tobe[270] all tattered and torn wherewith he veiled his\nshame. And after so doing he fell to wandering about the city for\npastime, and while walking about he passed into a Bazar and there\nsighted a cook, before whom he stood open-mouthed (for indeed famine had\nthinned him), and he bethought him of what to do, and he knew not how to\nact. However the cook at first sight was certified of his being a\nforeigner, and haply a shipwrecked mariner so he asked him, \u201cO my\nbrother, why dost thou not come in and sit thee down, for thou art a\nstranger and without means; so in the way of Allah I would engage thy\nservices and will pay thee daily two dirhams to provide thee with meat\nand drink.\u201d Answered the Caliph, \u201cHearing and obeying,\u201d after which he\nabode with the cook and served him and stinted not to serve him for a\nlong time, saying in himself the while, \u201cThis for that is tit for tat!\nand after the Caliphate and commandment and happiness and honour, this\nday art thou left to lick the platters. What had I to do with such\ndiversion as this? Withal \u2019tis fairer than the spectacle that anyone\neven my Wazir ever saw and the more excellent, for that I after being\nthe Caliph of the Age, and the choice gift of the Time and Tide have now\nbecome the hireling of a cook. Would to Heaven I wot the sin which\nbrought me hereto?\u201d[271] Now as he abode with the cook it befel him that\none day he threaded the Jewellers\u2019 Bazar; for about that city was a\nsea-site whereinto the duckers and divers went down and whence they\nbrought up pearls and corals and precious stones; and as he stood in the\nmarket-place, quoth he to himself, \u201cLet me here become a broker in this\nmarket-street and find rest from my groaning in labour and my licking of\nplatters.\u201d As soon as morning morrowed he did on such wise, when\nsuddenly a merchant approached him, hending in hand a costly gem whose\nlight burned like a lamp or rather like a ray of sunshine, and \u2019twas\nworth the tribute of Egypt and Syria. Hereat the Caliph marvelled with\nexceeding marvel, and quoth he to the trader, \u201cSay me, wilt thou sell\nthis jewel?\u201d and quoth the other, \u201cYes.\u201d So the Sultan taking it from\nhim went about with it amongst the merchants, who seeing and considering\nit, wondered greatly at its beauty. Accordingly they bid for it fifty\nthousand dinars, but the royal broker ceased not to bear it about and\nthe buyers to increase their biddings till they offered an hundred\nthousand gold pieces. Thereupon the Caliph returned with it to the owner\nand accosted him saying, \u201cWilt thou sell it for the sum named?\u201d and when\nthe merchant consented, he continued, \u201cI now go to receive its price,\nwherewith I will come back to thee.\u201d Then the broker went up to the\nbuyer and said, \u201cBring hither its value and set it in my hand;\u201d but the\nman asked him, \u201cWhere be its owner?\u201d and the Caliph answered, \u201cIts owner\nhath commissioned me to receive its price, after which he will come and\nrecover the same from me.\u201d However the bidder retorted, \u201cThis be not\nfitting nor is it according to Holy Law: do thou bring me its owner;\nthen come and let him pouch the price, for \u2019tis he hath sold it to me\nand thou art only our agent.\u201d Hereupon the Caliph went forth to seek the\nproprietor and wandered about a long while without finding him; after\nwhich he again accosted the purchaser, and said to him, \u201cI am the\nrightful proprietor: place the price in my hand.\u201d The buyer arose to pay\nhis debt, but before so doing he considered the jewel and saw that it\nwas a bit of dark Sandarach;[272] whereat he was sore perplext and cried\nout to the Caliph, \u201cO Satan, dost thou palm off false wares, the\nmarket-place of the merchants being under the orders of the Sultan?\u201d But\nwhen the traders heard these words, they flocked around the pretended\nbroker and having seized him they pinioned his elbows and dragged him\nbefore the Sovran of that city who, when they set the prisoner before\nhim, asked, \u201cWhat be the offence of this man?\u201d \u201cO our honoured lord,\u201d\nanswered they, \u201cthis wight palmeth off false wares and swindleth the\ntraders in the royal Bazar.\u201d So the King commanded them to hang him,\nwhereat they charged his neck with chains and bared his head, and bade\nthe cryer cry, \u201cThis be his award and the least of awards who forgeth\ncounterfeits and who tricketh the merchant-folk in the market-place of\nthe Sultan.\u201d Hereat quoth the Caliph to himself, \u201cI was not content with\nplatter-licking, which now appeareth to me a mighty pleasant calling but\ne\u2019en I must become a broker and die _sus. per coll_. This be for that\ntit for tat; however, scant blame to the Time which hath charged me with\nthis work.\u201d Now when they brought him to the hanging-place and threw the\nloop around his neck and fell to hoisting him up, as he rose from the\nground his eyes were opened and he found himself emerging from the\nchauldron, whilst the Wazir and the Sage and the youth were sitting and\nconsidering him. And the Minister catching sight of his lord sprang to\nhis feet and kissed ground before him, and laughed aloud, and the\nCommander of the Faithful asked him, \u201cWhy this laughter?\u201d Answered he,\n\u201cO thou, the Prince of True Believers and God-guarded Sovran, my\nlaughter and my gladness are for myself, seeing that I have recovered my\nidentity after becoming a woman and being wedded to a ploughman, who\neared the ground, and after bearing to him seven babes.\u201d Cried the\nCaliph, \u201cWoe to thee, O dog, O son of a dog, thou wast married and\nrejoicedst in children, whereas I this very moment from the\nhanging-place have come down.\u201d Then he informed the Wazir of all that\nhad befallen him and the Minister did on like guise, whereat all those\npresent laughed consumedly and marvelled at the words of the Warlock,\nand his proficiency in occult knowledge. Then the Kazi and witnesses\nwere summoned with their writing-gear and were bidden draw up the\nmarriage-contract of the young Cook and the Caliph\u2019s daughter. After\nthis the Sage sojourned with the Commander of the Faithful in highmost\ndegree and most honourable dignity, and they abode eating and drinking\nand living the most delectable of lives and the most enjoyable with all\nmanner of joy and jollity, till came to them the Destroyer of delights\nand the Divider of man\u2019s days and they departed life one and all.\n\n\n FINIS.\n\n[Illustration]\n\n\n\n\n THE PLEASANT HISTORY OF THE COCK AND THE FOX.\n\n =Here we begin to indite the pleasant History which befel between the\n Cock and the Fox.=[273]\n\n\nIt is said that there abode in such a village a man which was a Shaykh\nof long standing, one gifted with fair rede and right understanding. Now\nhe had on his farm a plenty of poultry, male and female, and these he\nwas wont to breed and to eat of their eggs and their chickens. But\namongst his cocks was a Chanticleer, well advanced of age and wily of\nwit, who had long fought with Fortune and who had become wise and ware\nin worldly matters and in the turns and shifts of Time. It fortuned one\nday that this Cock went forth to wander about the farm-lands pecking and\npicking up as he went such grains of wheat and barley and holcus[274]\nand sesame and millet as chanced fall in his way; but, being careless of\nhimself, he had left the village afar off without thinking of what he\ndid, and ere he took counsel with himself he found him amiddlemost the\nwilderness. So he turned him rightwards and leftwards but espied nor\nfriend nor familiar, whereat he stood perplext as to his affair and his\nbreast was straitened and still he knew not what to do. Now while thus\nbewildered in his wits touching his next step, behold, his glance fell\nupon a Fox[275] who was approaching him from afar, whereat he feared and\ntrembled and was agitated with mighty great agitation. At once he turned\nhim about and presently espied a high wall arising from the waste,\nwhereto was no place of ascending for his foe; so he spread his wings\nand flew up and perched upon the coping where he took his station.\nPresently the Fox came forward to the foot of the wall, and, finding no\nmeans of climbing it and getting at the fowl, he raised his head and\nsaid, \u201cThe Peace be upon thee, ho thou the soothfast brother and\nsuitable friend!\u201d But as the Cock would not turn towards him nor return\naught of reply to his salutation, the Fox resumed, \u201cWhat is to do with\nthee, O dear my brother, that my greeting thou acknowledgest not and to\nmy words inclinest thee not?\u201d Still the Cock requited not his courtesy\nand declined to reply, whereat the Fox resumed, \u201cWottest thou not, O my\nbrother, the glad tidings wherewith I came theewards, with what suitable\nintelligence and counsel veridical and information at once sincere and\nself-evident? and, didst know what it is hath come to mine ears, verily\nthou hadst embraced me and kissed me on the mouth.\u201d But the Cock feigned\nabsence of mind and ignored him and answered him naught, but stood with\nrounded eyes and fixed upon the far when the Fox resumed, \u201cO my brother,\nthe King of the Beasts which be the Lion and the King of the Birds which\nbe the Eagle have alighted from a journey upon the meads where grass is\na-growing and by the marge where waters are a-flowing and blossoms are\na-blowing and browsing gazelles are a-to-ing and a-fro-ing; and the\ntwain have gathered together all manner of ferals, lions and hyenas,\nleopards and lynxes, wild cattle and antelopes and jackals and even\nhares, brief, all the wild beasts of the world; and they have also\ncollected every kind of bird, eagle and vulture, crow and raven,[276]\nwild pigeon and turtle-dove, poultry and fowls and Kat\u00e1s and quails[277]\nand other small deer, and these two liege lords have bidden the herald\nproclaim, throughout the tracts of the upland wold and the wild lowland,\nsafety and security and confraternity and peace with honour and sympathy\nand familiar friendship and affection and love amongst wild beasts and\ncattle and birds; also that enmity be done away with and wrongs be\nforbidden nor might one transgress against other; nay, if any chance to\ninjure his fellow this offence might be for his scourging a reason, and\nfor his death by tearing to pieces a justification. The order hath also\ncome forth that all do feed and browse in one place whichever they\nplease, never venturing to break the peace but dwelling in all amity and\naffection and intimacy one with other. Moreover they have commissioned\nme, very me, to overroam the wastes and gladden with good tidings the\npeoples of the wilds and proclaim that one and all without exception\nmust assemble together, and also that whoso delayeth or refuseth\nobedience shall not escape punishment[278] nor let each and every fail\nto make act of presence and to kiss hands. And of thee, O my brother, I\nespecially require that thou descend from thy high stead in safety and\nsecurity and satisfaction, and that henceforward thy heart be not\nstartled nor thy limbs shake for fear.\u201d All this description was\ndescribed by the Fox to the Cock who paid no heed to him as though he\nhad never heard the news; and he remained silent without return of reply\nor without so much as turning to regard him; nay, he only kept his head\nraised and gazed afar. Hereat quoth to him the Fox (for indeed his heart\nburned with desire to know how he could seize and devour him), \u201cO\nbrother mine, why and wherefore dost thou not acknowledge me by an\nanswer or address to me a word or even turn thy face towards me who am a\nCommissioner sent by Leo, Sovran of the beasts, and Aquila, Sultan of\nthe birds? Sore I fear lest thou refuse to accompany me and thus come\nupon thee censure exceeding and odium excessive seeing that all are\nassembled in the presence and are browsing upon the verdant mead.\u201d Then\nhe added (as Chanticleer regarded him not), \u201cO my brother, I bespeak\nthee and thou unheedest me and my speech; and, if thou refuse to fare\nwith me, at least let me know what may be thy reply.\u201d Hereupon the Cock\ninclined towards him and said, \u201cSooth hast thou spoken, O my brother,\nand well I wot thou be an Envoy and a Commissioner from our King, and\nthe special Messenger of him: but my condition is changed by that which\nhath befallen me.\u201d \u201cAnd what calamity, O my brother, hath betided thee?\u201d\n\u201cDost thou espy what I am at present espying?\u201d \u201cAnd what is it thou\nespiest?\u201d \u201cVerily, I see a dust-cloud lowering and the Saker-falcons in\ncircles towering;\u201d and quoth the Fox (whose heart throbbed with fear),\n\u201cLook straitly, O my brother, lest there happen to us a mishap.\u201d So\nChanticleer gazed as one distraught for a full-told hour, after which he\nturned to the Fox and said, \u201cO my brother, I behold and can distinguish\na bird flying and a dust-trail hieing.\u201d \u201cConsider them narrowly, O my\nbrother,\u201d cried the Fox (whose side-muscles quivered), \u201clest this be\nsign of greyhound;\u201d and the other replied, \u201cThe Truth is known to Allah\nalone, yet I seem now to see a something lengthy of leg, lean of flank,\nloose of ears, fine of forehand and full of quarter, and at this moment\nit draweth near and is well nigh upon us\u2014O fine!\u201d[279] Now when the Fox\nheard these words he cried to the Cock, \u201cO my brother, I must farewell\nthee!\u201d and so saying he arose and committed his legs to the wind and he\nhad recourse to the Father of Safety.[280] Seeing this, the Cock also\ncried, \u201cWhy thus take to flight when thou hast no spoiler thy heart to\naffright?\u201d Replied the Fox, \u201cI have a fear of the Greyhound, O my\nbrother, for that he is not of my friends or of my familiars;\u201d and the\nCock rejoined, \u201cDidst thou not tell me thou camest as Commissioner of\nthe Kings to these wastes proclaiming a peace and safety amongst all the\nbeasts and the birds?\u201d \u201cO my brother Chanticleer,\u201d retorted the other,\n\u201cthis feral, Greyhound hight, was not present at the time when\npacification was proclaimed, nor was his name announced in the Congress\nof the beasts; and I for my part have no love lost with him, nor between\nme and him is there aught of security.\u201d So saying the Fox turned\nforthright to fly, routed with the foulest of routing, and the Cock\nescaped the foe by his sleight and sagacity with perfect safety and\nsecurity. Now after the Fox had turned tail and fled from him\nChanticleer came down from the wall and regained his farm, lauding Allah\nAlmighty who had conveyed him unharmed to his own place. And here he\nrelated unto his fellows what had befallen him with the Fox and how he\nhad devised that cunning device and thereby freed himself from a strait\nwherein, but for it, the foe had torn him limb by limb.\n\n\n FINIS.\n\n\n\n\n HISTORY OF WHAT BEFEL THE FOWL-LET WITH THE FOWLER.\n\n =Here we begin to indite the History of what befel the Fowl-let from the\n Fowler.=[281]\n\n\nThey relate (but Allah is All-knowing) that there abode in\nBaghdad-city a huntsman-wight in venerie trained aright. Now one day\nhe went forth to the chase taking with him nets and springes and other\ngear he needed and fared to a garden-site with trees bedight and\nbranches interlaced tight wherein all the fowls did unite; and\narriving at a tangled copse he planted his trap in the ground and he\nlooked around for a hiding-place and took seat therein concealed.\nSuddenly a Birdie approaching the trap-side began scraping the earth\nand, wandering round about it, fell to saying in himself, \u201cWhat may\nthis be? Would Heaven I wot, for it seemeth naught save a marvellous\ncreation of Allah!\u201d Presently he considered the decoy which was half\nburied in the ground and salam\u2019d to it from afar to the far and the\nTrap returned his salutation, adding thereto, \u201cAnd the ruth of Allah\nand His blessings;\u201d and presently pursued, \u201cWelcome and fair welcome\nto the brother dear and the friend sincere and the companionable fere\nand the kindly compeer, why stand from me so far when I desire thou\nbecome my neighbour near and I become of thine intimates the faithful\nand of thy comrades the truthful? So draw thee nigh to me and be of\nthy safety trustful and prove thee not of me fearful.\u201d Quoth the\nFowl-let, \u201cI beseech thee by Allah, say me who art thou so I may not\nof thee feel affright and what be thy bye-name and thy name and to\nwhich of the tribes dost trace thy tree?\u201d And quoth the Trap, \u201cMy name\nis Holdfast[282] and my patronymic is Bindfast and my tribe is hight\nthe Sons of Fallfast.\u201d Replied the Birdie, \u201cSooth thou sayest; for\nsuch name is truly thy name and such bye-name is without question thy\nbye-name nor is there any doubt of thy tribe being the noblest of the\ntribes.\u201d The Trap answered him saying, \u201cAlhamdolillah\u2014laud to the\nLord\u2014that me thou hast recognised and that I be of thy truest friends\nthou hast acknowledged, for where shalt thou find a familiar like unto\nme, a lover soothful and truthful and my fellow in mind? And indeed I\na devotee of religious bent and from vain gossip and acquaintances and\neven kith and kin abstinent; nor have I any retreat save upon the\nheads of hills and in the bellies of dales which be long and deep; and\nfrom mundane tidings I am the true Holdfast and in worldly joys the\nreal Bindfast.\u201d The Fowl replied, \u201cSooth hast spoken, O my lord; and\nall hail to thee; how pious and religious and of morals and manners\ngracious art thou? Would to Heaven I were a single hair upon thy\nbody.\u201d Rejoined the Trap, \u201cThou in this world art my brother and in\nthe next world my father;\u201d and the other retorted, \u201cO my brother, fain\nwould I question thee concerning matters concealed within thy\nthoughts;\u201d whereto the Trap, \u201cEnquire of whatso thou requirest, that I\nmake manifest to thee what in heart thou desirest; for I will truly\ndeclare to thee mine every aim and disclose to thee soothly all my\ncase and my thoughts concealed, nor shall remain unrevealed of mine\nintent aught.\u201d So the Birdie began, \u201cO my brother, why and wherefore\nsee I thee on this wise abiding in the dust and dwelling afar from\nrelations and companeers and thou hast parted from thy family and\npeers and hast departed from the fondness of thy dears?\u201d \u201cHast thou\nnot learned, O my brother,\u201d answered the Trap, \u201cthat retirement is\npermanent heal and farness from folk doth blessings deal and\nseparation from the world is bodily weal;\u201d and on this matter hath one\nof the poets said, and said right well:\u2014\n\n Fly folk, in public ne\u2019er appearing, \u273f And men shall name thee man\n God-fearing;[283]\n Nor say I\u2019ve brother, mate and friend: \u273f Try men with mind still\n persevering:\n Yea, few are they as thou couldst wish: \u273f Scorpions they prove when most\n endearing.[284]\n\nAnd one of the Sages hath said, \u201cSolitude and not ill associate.\u201d Also\nquoth they to Al-Bahl\u00fal,[285] Why this tarrying of thine amid the homes\nof the dead and why this sojourning in a barren stead and wherefore this\nfarness from kinsmen and mate and lack of neighbourly love for brother\nand intimate? But quoth he, \u201cWoe to you! my folk did I dwell amongst\nthem would some day unlove me and the while I abide far from them will\nnever reprove me; nor indeed would they remember my affection nor would\nthey desire my predilection; and so satisfied with my solitude am I that\nan I saw my family I should start away as in fear of them, and were my\nparents quickened anew and longed for my society verily I would take\nflight from them.\u201d Replied the Fowl-let, \u201cIn good sooth, O my brother,\ntruth thou hast pronounced in all by thee announced and the best of rede\ndid from thee proceed; but tell me, prithee, anent that cord about thy\nmiddle wound and despite thine expending efforts that abound why thou\nart neither a-standing nor a-sitting on ground?\u201d To him replied the\nTrap, \u201cO my brother, learn that I spend every night of every month in\nprayer, during which exercise whenever sleep would seize me I tighten\nthis cord about my waist and drive slumber from my eyes and become\ntherefrom the more wide-awake for my orisons. Know thou also that Allah\n(be He glorified and magnified!) affectioneth his servants when devout\nare they, and stand in worship alway, ever dight to pray and praise Him\nby night and by day; and who turn on their sides loving the Lord to obey\nin desire and dismay and doling their good away. And quoth Allah (be He\nglorified and magnified!):\u2014\u2018And for scanty while of the night they take\nnot gentle rest and at rising morn His pardon they obtest and their Lord\ngranteth unto them their request.\u2019[286] And wottest thou not, O my\nbrother, what said the poet?\u2014\n\n These busy are with worldly gear \u273f Those of their moneys proud appear:\n But some be rich by God\u2019s approof\u2014 \u273f Praise Him o\u2019 nights with love\n sincere:\n Their Guardian\u2019s eye regards them aye \u273f Praying, confessing sins to\n clear:\n They wot nor worship aught but Him \u273f And hail His name with love and\n fear.\u201d\n\nTherewith quoth the Fowl-let: \u201cSooth hast thou said, O my brother, in\neach word by thee sped and right eloquently was announced all by thee\npronounced; however (I am thy protected!), do thou tell me why I see\nthee one half buried in earth and the other half above ground?\u201d And\nquoth the Trap, \u201cFor the reason that I thereby resemble the dead and in\nlife I am shunning the pernicious lusts of the flesh; and Almighty Allah\n(be He glorified and magnified!) said in His August Volume:\u2014\u2018From earth\nhave We created you and unto her We will return you and from her will We\ndraw you forth a second time.\u2019\u201d[287] Replied the Birdie, \u201cThe truth thou\nhast told in whatso thou dost unfold, but why do I see thee so bent of\nback?\u201d and rejoined the Trap, \u201cLearn, O my brother, that the cause for\nthis bowing of my back is my frequent standing in prayer by day and my\nupstanding by night in the service of the King, the Clement, the One,\nthe Prepotent, the Glorious, the Omnipotent; and verily upon this matter\nright well the poet hath spoken:\u2014\n\n None save the pious Youth gains boon of Paradise \u273f (To whom the Lord\n doth pardon crime and sin and vice),\n Whose back by constant prayer through murk o\u2019 night is bent \u273f And longs\n to merit Heaven in sore and painful guise.\n Hail to the slave who ever would his lord obey \u273f And who by death is\n saved when he obedient dies.\u201d\n\nThe Fowl-let continued, \u201cO my brother, of truth the token is that\nwhereof thou hast spoken and I have understood thee and am certified of\nthy sooth. But yet, I see upon thee a robe[288] of hair!\u201d and the Trap\nrejoined, \u201cO my brother, knowest thou not of hair and wool that they be\nthe wear of the pious and the religious, whereof one of the poets hath\nspoken in these words:\u2014\n\n Folk who in fear of long accompt[289] for naught of worldly care \u273f Hail\n to them! haply garb of wool they\u2019ll change for silken wear:\n In life for provaunt shall suffice them salt and barley-bread \u273f Who seek\n th\u2019 Almighty Lord and bow the head in sedulous pray\u2019r.\u201d\n\nThe Birdie resumed, \u201cIn very deed thy speech the sooth doth teach; but\nsay me what be this staff[290] thou hendest in hand?\u201d Replied the Trap,\n\u201cO my brother, know that I have become an olden man well shotten in\nyears and my strength is minished, wherefor I have taken me a staff that\nI may prop me thereon and that it aid my endeavour when a-fasting.\u201d The\nFowl-let pursued, \u201cThy speech is true, O my brother, and thou speakest\nas due, yet would I ask thee of a matter nor refuse me information\nthereanent: tell me why and wherefore this plenty of grain scattered all\nabout thee?\u201d The Trap answered, \u201cIndeed the merchants and men of wealth\nbring to me this victual that I may bestow it in charity upon the Fakir\nand the famisht;\u201d and the Birdie rejoined, \u201cO my brother, I also am\nan-hungered; so dost thou enjoin me to eat thereof?\u201d \u201cThou art my\ncompanion,\u201d cried the Trap, \u201cso upon me such injunction is a bounden\nduty,\u201d presently adding, \u201cBe so kind, O my brother, and haste thee\nhither and eat.\u201d Hereat the Fowl-let flew down from off his tree and\napproaching little by little (with a heart beating for fear of the Trap)\npicked up a few grains which lay beside it until he came to the corn set\nin the loop of the springe. Hereupon he pecked at it with one peck nor\nhad he gained aught of good therefrom ere the Trap came down heavily\nupon him and entangled his neck and held him fast. Hereupon he was\nseized with a fit of sore affright and he cried out \u201cZ\u00edk! z\u00edk!\u201d and\n\u201cM\u00edk! m\u00edk![291] Verily I have fallen into wreak and am betrayed by\nfriendly freke and oh, the excess of my trouble and tweak, Z\u00edk! Z\u00edk! O\nThou who kennest my case, do Thou enable me escape to seek, and save me\nfrom these straits unique and be Thou ruthful to me the meek!\u201d Thereupon\nquoth to him the Trap, \u201cThou criest out Zik! Zik! and hast fallen into\nstraits unique and hast strayed from the way didst seek, O Miscreant and\nZind\u00edk,[292] and naught shall avail thee at this present or brother or\nfriend veridique or familiar freke. Now understand and thy pleasure\nseek! I have deceived thee with a deceit and thou lentest ear and\nlustedst.\u201d Replied the Bird, \u201cI am one whom desire hath cast down and\nignorance hath seduced and inordinate greed, one for whose neck the\ncollar of destruction is fitted and I have fallen along with those who\nlowest fall!\u201d Hereupon the Fowler came up with his knife to slaughter\nthe Fowl-let and began saying, \u201cHow many a birdie have we taken in all\nease for desire of its meat that we may dress their heads with rice or\nin Har\u00edsah[293] or fried in pan and eat thereof pleasurably myself or\nfeed therewith great men and grandees. Also \u2019tis on us incumbent to feed\nprivily upon half the bodies and the other half shall be for our guests\nwhilst I will take the wings to set before my family and kinsmen as the\nmost excellent of gifts.\u201d[294] Hearing these words the Bird fell to\nspeaking and saying:\u2014\n\n \u201cO Birder, my mother\u2019s in misery \u273f And blind with weeping my loss is\n she.\n I suffice not thy guest nor can serve for gift: \u273f Have ruth and\n compassion and set me free!\n With my parents I\u2019ll bless thee and then will I \u273f Fly a-morn and at\n e\u2019en-tide return to thee.\u201d\n\nPresently resumed he, \u201cSeest thou not how my meat be mean and my maw be\nlean; nor verily can I stand thee in stead of cate nor thy hunger\nsatiate: so fear Allah and set me at liberty then shall the Almighty\nrequite thee with an abundant requital.\u201d But the Fowler far from heeding\nhis words, made him over to his son saying, \u201cO my child, take this bird\nand faring homewards slaughter him and of him cook for us a cumin-ragout\nand a lemon-stew, a mess flavoured with verjuice and a second of\nmushrooms and a third with pomegranate seeds and a fourth of clotted\ncurd[295] cooked with Summ\u00e1k,[296] and a fine fry and eke conserves of\npears[297] and quinces and apples and apricots hight the rose-water and\nvermicelli[298] and Sikb\u00e1j;[299] and meat dressed with the six leaves\nand a porridge[300] and a rice-milk, and an \u2019Aj\u00edj\u00edyah[301] and fried\nflesh in strips and Kab\u00e1bs and meat-olives and dishes the like of these.\nAlso do thou make of his guts strings for bows and of his gullet a\nconduit for the terrace-roof and of his skin a tray-cloth and of his\nplumage cushions and pillows.\u201d Now when the Fowl-let heard these words\n(and he was still in the Fowler\u2019s hand), he laughed a laugh of sorrow\nand cried, \u201cWoe to thee, O Birder whither be wended thy wits and thine\nunderstanding? Art Jinn-mad or wine-drunken? Art age-foolish or asleep?\nArt heavy-minded or remiss in thought? Indeed had I been that\nlong-necked bird the \u2019Ank\u00e1, daughter of Life, or were I the she-camel of\nS\u00e1lih to be, or the ram of Isaac the sacrificed, or the loquent calf of\nAl-S\u00e1miri[302] or even a buffalo fattened daintily all this by thee\nmentioned had never come from me.\u201d Hereat he fell to improvising and\nsaying:\u2014\n\n \u201cThe Ruthful forbiddeth the eating of me \u273f And His Grace doth grace me\n with clemency:\n A Camel am I whom they overload \u273f And the Birder is daft when my flesh\n seeth he:\n From Solomon\u2019s breed, O my God I have hope: \u273f If he kill me the Ruthful\n his drowning[303] decree.\u201d\n\nThen quoth the Fowl to the Fowler, \u201cAn thou design to slaughter me in\nthy greed even as thou hast described, verily I shall avail thee naught,\nbut an thou work my weal and set me free I will show thee somewhat shall\nprofit thee and further the fortunes of thy sons\u2019 sons and thy latest\ndescendants.\u201d \u201cWhat is that direction thou wouldst deal to me?\u201d asked\nthe Fowler, and answered the Fowl-let, \u201cI will teach a trio of words\nall-wise and will discover to thee in this earth a Hoard wherewith thou\nand thy seed and posterity shall ever be satisfied and shall ever pray\nfor the lengthening of my years. Moreover I will point out to thee a\npair of Falcons ashen-grey, big of body and burly of bulk, who are to me\ntrue friends and whom thou didst leave in the gardens untrapped.\u201d Asked\nthe Birder, \u201cAnd what be the three words which so savour of wisdom?\u201d and\nanswered the other, \u201cO Fowler, the three words of wisdom are:\u2014Bemourn\nnot what is the past nor at the future rejoice too fast nor believe\naught save that whereon thy glance is cast. But as regards the Hoard and\nthe two Falcons, when thou shalt have released me I will point them out\nto thee and right soon to thee shall be shown the sooth of whatso I have\nsaid to thee.\u201d Hereat the Birder\u2019s heart became well affected towards\nthe Birdie for his joy anent the Treasure and the Falcons; and the\ndevice of the captive deceived the Capturer and cut short his wits so\nthat he at once released the prey. Forthright the Fowl-let flew forth\nthe Fowler\u2019s palm in huge delight at having saved his life from death;\nthen, after preening his plume and spreading his pinions and his wings,\nhe laughed until he was like to fall earthwards in a fainting-fit. Anon\nhe began to gaze right and left, long breaths a-drawing and increase of\ngladness ever a-showing; whereupon quoth the Birder, \u201cO Father of\nFlight, O thou The Wind hight! what saidst thou to me anent pointing out\nthe two Falcons ashen-grey and who were the comrades thou leftest in the\ngardens?\u201d Quoth the Birdie in reply, \u201cAlack and alas! never saw I thy\nlike for an ass nor aught than thyself meaner of capacity nor mightier\nof imbecility; for indeed thou carriest in thy head lightness and in thy\nwits slackness. O Scant of sense, when sawest thou ever a sparrow\ncompany with a Falcon, much less with two Falcons? So short is thine\nunderstanding that I have escaped thy hand by devising the simplest\ndevice which my _nous_ and knowledge suggested.\u201d Hereat he began to\nimprovise and repeat:\u2014\n\n \u201cWhen Fortune easy was, from duty[304] didst forbear \u273f Nor from that\n malady[305] hast safety or repair:\n Then blame thyself nor cast on other wight[306] the fault \u273f And lacking\n all excuse to death of misery fare!\u201d\n\nThen resumed the Fowl-let, \u201cWoe to thee, O mean and mesquin, thou\nwottedst not that which thou hast lost in me, for indeed baulked is thy\nbent and foiled is thy fortune and near to thee is poverty and nigh to\nthee is obscurity. Hadst thou when taking me cut my throat and cloven my\ncrop thou hadst found therein a jewel the weight of an ounce which I\npicked up and swallowed from the treasury of Kisr\u00e0 An\u00fash\u00edrw\u00e1n the King.\u201d\nBut when the Birder heard the Birdie\u2019s words he scattered dust upon his\nhead and buffeted his face and plucked out his beard and rent his\nraiment, and at last slipped down a-swooning to the ground. And\npresently recovering his senses he looked towards his late captive and\ncried, \u201cO Father of Flight, O thou The Wind hight, say me is there any\nreturn for thee me-wards, where thou shalt with me abide, and thee\nwithin the apple of mine eye will I hide, and after all this toil and\nturmoil I will perfume and fumigate thee with ambergris and with Comorin\nlign-aloes, and I will bring thee sugar for food and nuts of the\npine[307] and with me thou shalt tarry in highmost degree?\u201d Replied the\nBirdie, \u201cO miserable, past is that which passed; I mean, suffice me not\nthy fraud and thy flattering falsehood. And laud to the Lord, O thou\nmeanest of men, how soon hast thou forgotten the three charges wherewith\nI charged thee! And how short are thy wits seeing that the whole of me\nweighteth not ten drachms[308] and how then can I bear in crop a jewel\nweighing an ounce? How far from thee is subtilty and how speedily hast\nthou forgotten mine injunctions wherewith I enjoined thee\nsaying:\u2014Believe not aught save that whereon thine eye is cast nor regret\nand bemourn the past nor at what cometh rejoice too fast. These words of\nwisdom are clean gone from thy memory, and hadst thou been nimble of\nwits thou hadst slaughtered me forthright: however, Alhamdolillah\u2014Glory\nto God, who caused me not to savour the whittle\u2019s sharp edge, and I\nthank my Lord for my escape and for the loosing of my prosperity from\nthe trap of trouble.\u201d Now when the Birder heard these words of the\nBirdie he repented and regretted his folly, and he cried, \u201cO my sorrow\nfor what failed me of the slaughter of this volatile, and as he sank on\nthe ground he sang:\u2014[309]\n\n \u201cO brave was the boon which I held in my right \u273f; Yet, O Maker of man,\n \u2019twas in self-despight.\n Had my lot and my luck been of opulence, \u273f This emptiness never had\n proved my plight.\u201d\n\nHereupon the Fowl-let farewelled the Fowler and took flight until he\nreached his home and household, where he seated him and recited all that\nhad befallen him with the Birder, to wit, how the man had captured him,\nand how he had escaped by sleight, and he fell to improvising:\u2014\n\n \u201cI charged you, O brood of my nestlings, and said, \u273f Ware yon Wady, nor\n seek to draw near a stead\n Where sitteth a man who with trap and with stakes \u273f Entrapped me, drew\n knife and would do me dead.\n And he longed to destroy me, O children, but I \u273f Was saved by the Lord\n and to you was sped.\u201d\n\n And here endeth the History of the\n Fowl-let and the Fowler\n entire and complete.\n\n\n M.\n\n\n\n\n TALE OF ATTAF.\n\n =Here we begin to write and indite the Tale of a man of Syria, Attaf\n hight.=[310]\n\n\nThey relate (but Allah is All-knowing of His unknown and All-cognisant\nof what forewent in the annals of folk and the wonders of yore, and of\ntimes long gone before!) that in the city of Sh\u00e1m[311] there dwelt of\nold a man Att\u00e1f hight, who rivalled H\u00e1tim of Tayy[312] in his generosity\nand his guest-love and in his self-control as to manners and morals. Now\nhe lived in the years when the Caliph Harun al-Rashid was reigning in\nBaghdad-city, and it happened on a day of the days that this Commander\nof the Faithful awoke morne and melancholic, and right straitened was\nhis breast. So he arose, and taking Ja\u2019afar the Barmecide and Masr\u00far the\nEunuch passed with them into the place where his treasures were stored.\nPresently quoth he to the Wazir, \u201cO Ja\u2019afar, open to me this door that I\nmay solace me with the sight, and my breast may be broadened and haply\nbe gladdened by such spectacle.\u201d The Minister did the bidding of his\nlord, who, finding a room full of books, put forth his hand, and taking\nup one of the volumes, opened and read. Then he fell to weeping thrice,\nand thrice to laughing aloud,[313] whereat the Wazir considered him and\ncried, \u201cO King of the Age, how is it I espy thee reading and weeping and\nlaughing at one and the same moment when none so act save madmen and\nmaniacs?\u201d[314] And having spoken on this wise he held his peace; but the\nPrince of True Believers turned himwards and cried, \u201cO dog of the sons\nof Bermak, I see thee going beyond thy degree and quitting the company\nof sensible men, and thou speakest vainly making me a madman in\nsaying:\u2014None laugh and cry at one and the same time save maniacs?\u201d With\nthese words the Caliph restored the volume to its place in the Treasury\nand bade lock the door, after which the three returned to the Divan.\nHere the Commander of the Faithful regarded Ja\u2019afar and exclaimed, \u201cGo\nthou forth from before me and address me not again nor seat thee upon\nthe Wazirial seat until thou answer thine own question and thou return\nme a reply concerning that which is writ and aligned in yonder book I\nwas reading, to the end thou learn why I wept and wherefore I laught at\none and the same hour.\u201d And he cried at him in anger saying, \u201cOff and\naway with thee, nor face me again save with the answer, else will I slay\nthee with the foulest of slaughter.\u201d Accordingly Ja\u2019afar fared forth and\nhardly could he see with his eyes, and he kept saying to himself,\n\u201cIndeed I have fallen with a sore fall; foul befal it for a fall; how\nfulsome it is!\u201d Then he fared homewards where he encountered face to\nface his father Yahy\u00e1 the Bermaki, who was issuing from the mansion and\nhe recounted to him the tale, whereat his parent said, \u201cGo at once,\nabide not here, but turn thee Damascus-wards until shall terminate this\ndecline of fortune and this disjunction of favour, and at the ending\nthereof thou shalt see wonders therein.\u201d[315] Ja\u2019afar replied, \u201cNot\nuntil I shall have laid a charge upon my Har\u00edm;\u201d[316] but Yahya cried,\n\u201cEnter not these doors, hie thee at once to Al-Sh\u00e1m, for even so \u2019tis\ndetermined by Destiny.\u201d Accordingly the Wazir gave ear to his sire, and\ntaking a bag containing one thousand dinars and slinging on his sword\nfarewelled him; then, mounting a she-mule, alone and unattended by slave\nor page, he rode off and he ceased not riding for ten days full-told\nuntil he arrived at the Marj[317] or mead of Damascus. Now it so\nfortuned that on that same day Attaf,[318] a fair youth and a well-known\nof the \u201cSmile of the Prophet,\u201d and one of the noblest and most generous\nof her sons had pitched tents and had spread a banquet outside the city,\nwhere chancing to sight Ja\u2019afar mounted on his beast, he knew him to be\na wayfarer passing by, and said to his slaves, \u201cCall to me yonder man!\u201d\nThey did his bidding and the stranger rode up to the party of friends,\nand dismounting from his mule saluted them with the salam which they all\nreturned. Then they sat for a while[319] after which Attaf arose and led\nJa\u2019afar to his house companied by all the company which was there and\nthey paced into a spacious open hall and seated themselves in converse\nfor an hour full-told. Anon the slaves brought them a table spread with\nthe evening meal and bearing more than ten several manners of meat. So\nthey ate and were cheered, and after the guests had washed hands, the\neunuchs and attendants brought in candles of honey-coloured wax that\nshed a brilliant light, and presently the musicians came in band and\nperformed a right royal partition while the servants served up conserves\nfor dessert. So they ate, and when they had eaten their sufficiency\nthey[320] drank coffee; and finally, at their ease and in their own good\ntime, all the guests arose and made obeisance and fared homewards. Then\nAttaf and Ja\u2019afar sat at table for an hour or so, during which the host\noffered his guest an hundred greetings, saying, \u201cAll kinds of blessings\nhave descended from Heaven upon our heads. Tell me, how was it thou\nhonouredst us, and what was the cause of thy coming and of thy favouring\nus with thy footsteps?\u201d[321] So Ja\u2019afar disclosed to him his name and\noffice[322] and told him the reasons of his ride to Damascus from the\nbeginning to the end full and detailed, whereto Attaf rejoined, \u201cTarry\nwith me an thou please a decade of years; and grieve not at all, for thy\nWorship is owner of this place.\u201d After this the eunuchs came in and\nspread for Ja\u2019afar bedding delicately wrought at the head of the hall\nand its honour-stead, and disposed other sleeping-gear alongside\nthereof, which seeing the Wazir said to himself, \u201cHaply my host is a\nbachelor, that they would spread his bed by my side; however, I will\nventure the question.\u201d Accordingly he addressed his host saying, \u201cO\nAttaf, art thou single or married?\u201d[323] \u201cI am married, O my lord,\u201d\nquoth the other, whereat Ja\u2019afar resumed, \u201cWherefore dost thou not go\nwithin and lie with thy Har\u00edm?\u201d \u201cO my lord,\u201d replied Attaf, \u201cthe Harim\nis not about to take flight, and it would be naught but disgraceful to\nme were I to leave a visitor like thyself, a man by all revered, to\nsleep alone while I fare to-night with my Harim and rise betimes to\nenter the Hammam.[324] In me such action would I deem be want of\ncourtesy and failure in honouring a magnifico like thine Honour. In very\nsooth, O my lord, so long as thy presence deign favour this house I will\nnot sleep within my Harem until I farewell thy Worship and thou depart\nin peace and safety to thine own place.\u201d \u201cThis be a marvellous matter,\u201d\nquoth Ja\u2019afar to himself, \u201cand peradventure he so doeth the more to make\nmuch of me.\u201d So they lay together that night and when morning morrowed\nthey arose and fared to the Baths whither Attaf had sent for the use of\nhis guest a suit of magnificent clothes, and caused Ja\u2019afar don it\nbefore leaving the Hammam. Then finding the horses at the door, they\nmounted and repaired to the Lady\u2019s Tomb,[325] and spent a day worthy to\nbe numbered in men\u2019s lives. Nor did they cease visiting place after\nplace by day and sleeping in the same stead by night, in the way we have\ndescribed, for the space of four months, after which time the soul of\nthe Wazir Ja\u2019afar waxed sad and sorry, and one chance day of the days,\nhe sat him down and wept. Seeing him in tears Attaf asked him, saying,\n\u201cAllah fend from thee all affliction, O my lord! why dost thou weep and\nwherefore art thou grieved? An thou be heavy of heart why not relate to\nme what hath oppressed thee?\u201d Answered Ja\u2019afar, \u201cO my brother, I find my\nbreast sore straitened and I would fain stroll about the streets of\nDamascus and solace me with seeing the Cathedral-mosque of the\nOmmiades.\u201d[326] \u201cAnd who, O my lord,\u201d responded the other, \u201cwould hinder\nthee therefrom? Do thou deign wander whither thou wilt and take thy\nsolace, so may thy spirits be gladdened and thy breast be broadened.\nHerein is none to let or stay thee at all, at all.\u201d Hearing these words\nJa\u2019afar arose to fare forth, when quoth his host, \u201cO my lord, shall they\nsaddle thee a hackney?\u201d but the other replied, \u201cO my friend, I would not\nbe mounted for that the man on horseback may not divert himself by\nseeing the folk; nay the folk enjoy themselves by looking upon him.\u201d\nQuoth Attaf, \u201cAt least delay thee a while that I may supply thee with\nspending money to bestow upon the folk; and then fare forth and walk\nabout to thy content and solace thyself with seeing whatso thou wilt; so\nmayest thou be satisfied and no more be sorrowed.\u201d Accordingly, Ja\u2019afar\ntook from Attaf a purse of three hundred dinars and left the house\ngladly as one who issueth from durance vile, and he turned into the city\nand began a-wandering about the streets of Damascus and enjoying the\nspectacle; and at last he entered the J\u00e1mi\u2019 al-Amawi where he prayed the\nusual prayers. After this he resumed his strolling about pleasant places\nuntil he came to a narrow street and found a bench formed of stone[327]\nset in the ground. Hereon he took seat to rest a while, and he looked\nabout, when behold, fronting him were latticed windows wherein stood\ncases planted with sweet-smelling herbs.[328] And hardly had he looked\nbefore those casements were opened and suddenly appeared thereat a young\nlady,[329] a model of comeliness and loveliness and fair figure and\nsymmetrical grace, whose charms would amate all who upon her gaze, and\nshe began watering her plants. Ja\u2019afar cast upon her a single glance and\nwas sore hurt by her beauty and brilliancy; but she, after looking upon\nthe lattices and watering the herbs to the extent they required turned\nher round and gazed adown the street where she caught a sight of Ja\u2019afar\nsitting and earnestly eyeing her. So she barred the windows and\ndisappeared. But the Minister lingered on the bench hoping and expecting\nthat haply the casement would open a second time and allow him another\nlook at her; and as often as he would have risen up his nature said to\nhim, \u201cSit thee down.\u201d And he stinted not so doing till evening came on,\nwhen he arose and returned to the house of Attaf, whom he found standing\nat the gateway to await him, and presently his host exclaimed, \u201c\u2019Tis\nwell, O my lord! during all this delay indeed my thoughts have gone with\nthee for that I have long been expecting thy return.\u201d \u201c\u2019Tis such a while\nsince I walked abroad,\u201d answered Ja\u2019afar, \u201cthat I had needs look about\nme and console my soul, wherefor I lingered and loitered.\u201d Then they\nentered the house and sat down, when the eunuchs served up on trays the\nevening meal, and the Minister drew near to eat thereof but was wholly\nunable, so he cast from his hand the spoon and arose. Hereat quoth his\nhost, \u201cWhy, O my lord, canst thou not eat?\u201d \u201cBecause this day\u2019s\nnoon-meal hath been heavy to me and hindereth my supping; but \u2019tis no\nmatter!\u201d quoth the other. And when the hour for sleep came Ja\u2019afar\nretired to rest; but in his excitement by the beauty of that young lady\nhe could not close eye, for her charms had mastered the greater part of\nhis sense and had snared his senses as much as might be; nor could he do\naught save groan and cry, \u201cAh miserable me! who shall enjoy thy\npresence, O full Moon of the Age and who shall look upon that comeliness\nand loveliness?\u201d And he ceased not being feverish and to twist and turn\nupon his couch until late morning, and he was as one lost[330] with\nlove; but as soon as it was the undurn-hour Attaf came in to him and\nsaid, \u201cHow is thy health? My thoughts have been settled on thee: and I\nsee that thy slumber hath lasted until between dawn and midday: indeed I\ndeem that thou hast lain awake o\u2019night and hast not slept until so near\nthe mid-forenoon.\u201d \u201cO my brother, I have no Kayf,\u201d[331] replied Ja\u2019afar.\nSo the host forthwith sent a white slave to summon a physician, and the\nman did his bidding, and after a short delay brought one who was the\npreventer[332] of his day. And when ushered into Ja\u2019afar\u2019s room he\naddressed the sick man, \u201cThere is no harm to thee and boon of health\nbefal thee:[333] say me what aileth thee?\u201d \u201cAll is excitement[334] with\nme,\u201d answered the other, whereat the Leach putting forth his fingers\nfelt the wrist of his patient, when he found the pulsations pulsing\nstrong and the intermissions intermitting regularly.[335] Noting this he\nwas ashamed to declare before his face, \u201cThou art in love!\u201d so he kept\nsilence and presently said to Attaf, \u201cI will write thee a recipe\ncontaining all that is required by the case.\u201d \u201cWrite!\u201d said the host,\nand the Physician sat down to indite his prescription, when behold, a\nwhite slave came in and said to his lord, \u201cThy Harim requireth thee.\u201d So\nthe host arose and retired to learn what was wanted of him in the\nwomen\u2019s apartments, and when his wife saw him she asked, \u201cO my lord,\nwhat is thy pleasure that we cook for dinner and supper?\u201d \u201cWhatsoever\nmay be wanted,\u201d he rejoined and went his ways, for since Ja\u2019afar had\nbeen guested in his house Attaf had not once entered the inner rooms\naccording as he had before declared to the Minister. Now the Physician\nduring the host\u2019s visit to the Harem had written out the prescription\nand had placed it under the pillow of the patient, and as he was leaving\nthe house he came suddenly upon the housemaster on return to the men\u2019s\napartment, and Attaf asked him, \u201cHast thou written thy prescription?\u201d\n\u201cYes,\u201d answered the Leach, \u201cI have written it and set it under his\nhead.\u201d Thereupon the host pulled out a piastre[336] and therewith fee\u2019d\nthe physician; after which he went up to Ja\u2019afar\u2019s couch and drew the\npaper from under his pillow and read it and saw therein written,[337] \u201cO\nAttaf, verily thy guest is a lover, so do thou look for her he loveth\nand for his state purvey and make not overmuch delay.\u201d So the host\naddressed his guest, saying, \u201cThou art now become one of us: why then\nhide from me thy case and conceal from me thy condition? This Doctor,\nthan whom is none keener or cleverer in Damascus, hath learned all that\nbefel thee.\u201d Hereupon he produced the paper and showed it to Ja\u2019afar,\nwho took it and read it with a smile; then he cried, \u201cThis Physician is\na master leach and his saying is soothfast. Know that on the day when I\nwent forth from thee and sauntered about the streets and lanes, there\nbefel me a matter which I never had thought to have betided me; no,\nnever; and I know not what shall become of me for that, O my brother\nAttaf, my case is one involving life-loss.\u201d And he told him all that had\nhappened to himself; how when seated upon the bench a lattice had been\nunclosed afront of him and he had seen a young lady, the loveliest of\nher time, who had thrown it open and had come forward to water her\nwindow-garden; adding, \u201cNow my heart was upstirred by love to her, and\nshe had suddenly withdrawn after looking down the street and closed the\ncasement as soon as she had seen a stranger gazing upon her. Again and\nagain I was minded to rise and retire but desire for her kept me seated\nin the hope that haply she would again throw open the lattice and allow\nme the favour of another glimpse, so could I see her a second time.\nHowever, inasmuch as she did not show till evening came on I arose and\nrepaired hither, but of my exceeding agitation for the ardour of love to\nher I was powerless to touch meat or drink, and my sleep was broken by\nthe excess of desire for her which had homed in my heart. And now, O my\nbrother Attaf, I have made known to thee whatso betided me.\u201d When the\nhost heard these words, he was certified that the house whereof Ja\u2019afar\nspoke was his house and the lattice his own lattice and the lovely and\nlovesome young lady his wife the daughter of his paternal uncle, so he\nsaid in his thought, \u201cThere is no Majesty and there is no Might save in\nAllah, the Glorious, the Great. Verily we are Allah\u2019s and unto Him shall\nwe return!\u201d But presently he regained himself in the nobility of his\nnature, and he continued, \u201cO Ja\u2019afar, thine intent is pure for that the\ndame thou sawest yesterday was divorced by her husband; and I will\nstraightway fare to her father and bespeak him to the end that none may\nlay hand upon her; and then will I return and let thee ken all\nconcerning her.\u201d So saying he arose and went at once to his\ncousin-wife[338] who greeted him and kissing his hand said to him, \u201cIs\nthy guest a-going?\u201d Said he, \u201cBy no means: the cause of my coming to\nthee is not his going, the reason thereof is my design of sending thee\nto the home of thy people, for that thy father anon met me in the\nmarket-street and declared to me that thy mother is dying of a colick,\nand said to me:\u2014Go send her daughter without delay so that she may see\nher parent alive and meet her once more.\u201d Accordingly the young wife\narose; and, hardly knowing how she moved for tears at such tidings, she\ntook her slave-girls with her and repairing to her home rapped at the\ndoor, and her mother who opened to her cried on seeing her, \u201cMay this\nthy coming (Inshallah!) be well, O my daughter, but how is it thou\ncomest thus unexpected?\u201d \u201cInshallah!\u201d said the wife, \u201cthou art at rest\nfrom the colick?\u201d and the mother rejoined, \u201cWho told thee I was colicky?\nbut pass thou within.\u201d So she entered the court and her father, Abdullah\nChelebi hight,[339] hearing her footstep from an inner room, asked,\n\u201cWhat is there to do?\u201d \u201cThou mettest anon,\u201d replied his daughter, \u201cAttaf\nthy son-in-law in the Bazar and didst tell him that my mother was sore\nafflicted with a colick.\u201d Hearing this he exclaimed, \u201cThis day I went\nnot once to the market-street nor have I seen a soul!\u201d Now they had not\nceased conversing ere the door was rapped; and as the slave girls opened\nit, they saw porters laden with the young lady\u2019s gear and garments and\nthey led the men into the court where the father asked them, \u201cWho sent\nthese stuffs?\u201d \u201cAttaf,\u201d they replied, and setting down their loads\nwithin went their way. Then the father turned to his daughter and said\nto her, \u201cWhat deed hast done that my son-in-law bade take up thy gear\nand have it sent after thee?\u201d And the mother said to him, \u201cHold thy\npeace and speak not such speech lest the honour of the house be blamed\nand shamed.\u201d And as they were talking, behold, up came Attaf companied\nby a party of friends when his father-in-law asked him, \u201cWherefore hast\nthou done on this wise?\u201d \u201cTo-day,\u201d answered he, \u201cthere came from me a\nwrongous oath: on account of my inclination to thy daughter my heart is\ndark as night whereas her good name is whiter than my turband and ever\nbright.[340] Furthermore an occasion befel and this oath fell from my\nmouth and I bade her be the owner of herself.[341] And now will I beweep\nthe past and straightway set her free.\u201d So saying he wrote a writ of\nrepudiation and returning to Ja\u2019afar said, \u201cFrom early dawn I have\nwearied myself[342] for thy sake and have so acted that no man can lay\nhand upon her. And at last thou mayst now enjoy life and go to the\ngardens and the Hammams and take thy pleasure until the days of her\nwidowhood[343] be gone by.\u201d Replied Ja\u2019afar, \u201cAllah quicken thee for\nwhat thou wroughtest of kindness to me,\u201d and Attaf rejoined, \u201cFind for\nthyself something thou requirest, O my brother.\u201d[344] Then he fell to\ntaking him every day amongst the crowd of pleasure-seekers and solacing\nhim with a show of joyous spectacles[345] till the term of divorce had\nsped, when he said to the Wazir, \u201cO Ja\u2019afar, I would counsel thee with\nan especial counsel.\u201d \u201cAnd what may it be, O my brother?\u201d quoth the\nother; and quoth he, \u201cKnow, O my lord, that many of the folk have found\nthe likeness between thy Honour and Ja\u2019afar the Barmecide, wherefore\nmust I fain act on this wise. I will bring thee a troop of ten Mamelukes\nand four servants on horseback, with whom do thou fare privily and by\nnight forth the city and presently transmit to me tidings from outside\nthe walls that thou the Grand Wazir, Ja\u2019afar the Barmecide, art recalled\nto court and bound thither from Egypt upon business ordered by the\nSultan. Hereat the Governor of Damascus, \u2019Abd al-Malik bin Marw\u00e1n[346]\nand the Grandees of Syria will flock forth to meet and greet thee with\nf\u00eates and feasts, after which do thou send for the young lady\u2019s sire and\nof him ask her to wife. Then I will summon the Kazi and witnesses and\nwill write out without stay or delay the marriage-writ with a dower of a\nthousand dinars the while thou makest ready for wayfare, and if thou\njourney to Homs or to Hamah do thou alight at whatso place ever pleaseth\nthee. Also I will provide thee of spending-money as much as thy soul can\ndesire and supply to thee raiment and gear, horses and b\u00e2t-animals,\ntents and pavilions of the cheap and of the dear, all thou canst\nrequire. So what sayest thou concerning this counsel?\u201d \u201cFair fall it for\nthe best of rede which hath no peer,\u201d replied Ja\u2019afar. Hereupon Attaf\narose and gathering his men about his guest sent him forth the city when\nthe Minister wrote a writ and despatched it by twenty horsemen with a\ntrader to inform the Governor of Syria that Ja\u2019afar the Barmecide was\npassing that way and was about to visit Damascus on the especial service\nof the Sultan. So the Kap\u00faj\u00ed[347] entered Damascus and read out the\nWazirial letter[348] announcing Ja\u2019afar\u2019s return from Egypt. Hereat the\nGovernor arose and after sending a present of provisions[349] without\nthe walls bade pitch the tents, and the Grandees of Syria rode forth to\nmeet the Minister, and the Headmen of the Province set out to greet him,\nand he entered with all honour and consideration. It was indeed a day\nfit to be numbered among the days of a man\u2019s life, a day of general\njoyance for those present, and they read the Farm\u00e1n and they offered the\nfood and the forage to the Chamberlain and thus it became known to one\nand all of the folk that a writ of pardon had come to Ja\u2019afar\u2019s hands\nand on this wise the bruit went abroad, far and near, and the Grandees\nbrought him all manner of presents. After this Ja\u2019afar sent to summon\nthe young lady\u2019s father and as soon as he appeared in his presence, said\nto him, \u201cThy daughter hath been divorced?\u201d and said the other \u201cYes; she\nis at home with me.\u201d Quoth the Minister, \u201cI would fain take her to\nwife;\u201d and quoth the father, \u201cHere am I ready to send her as thy\nhandmaid.\u201d The Governor of Sham added, \u201cI will assume charge of the\ndowry,\u201d and the damsel\u2019s father rejoined, \u201cIt hath already come to\nhand.\u201d[350] Hereat they summoned the Kazi and wrote out the writ of\nJa\u2019afar\u2019s marriage; and, having ended the ceremony, they distributed\nmeat and drink to the poor in honour of the wedding, and Abd al-Malik\nbin Marwan said to Ja\u2019afar, \u201cDeign, O my lord, come hither with me and\nbecome my guest, and I will set apart for thee a place wherein thou\ncanst consummate thy marriage.\u201d But the other replied, \u201cNay, I may not\ndo so; I am sent on public affairs by the Commander of the Faithful and\nI purpose setting off with my bride and marching without further delay.\u201d\nThe Grandees of Syria spent that night until morning without any being\nable to snatch a moment of sleep, and as soon as dawned the day Ja\u2019afar\nsent to summon his father-in-law and said, \u201cOn the morrow I design\nsetting forth, and I desire that my bride be ready for the road;\u201d\nwhereto replied the other, \u201cUpon my head be it and my eyes!\u201d Then\nAbdullah Chelebi fared homewards and said to his daughter, \u201cO my child,\nAttaf hath divorced thee from bed and from board, whereas Sultan Ja\u2019afar\nthe Bermaki hath taken thee to wife, and on Allah is the repairing of\nour broken fortunes and the fortifying of our hearts.\u201d And she held her\npeace for displeasure by cause that she loved Attaf on account of the\nblood-tie and his exceeding great generosity. But on the next day\nJa\u2019afar sent a message to her sire informing him that the march would\nbegin about mid-afternoon and that he wished him to make all ready, so\nthe father did accordingly; and when Attaf heard thereof he sent\nsupplies and spending-money.[351] At the time appointed the Minister\ntook horse escorted by the Governor and the Grandees, and they brought\nout the mule-litter[352] wherein was the bride, and the procession rode\nonwards until they had reached the Dome of the Birds,[353] whereat the\nMinister bade them return home and they obeyed him and farewelled him.\nBut on the ride back they all met Attaf coming from the city, and he\nreined in his horse and saluted the Governor and exchanged salams with\nhis companions, who said to him, \u201cNow at the very time we are going in\nthou comest out.\u201d Attaf made answer, \u201cI wotted not that he would set\nforth this day, but as soon as I was certified that he had mounted I\nsent to summon his escort and came forth a-following him.\u201d[354] To this\nthe Governor replied, \u201cGo catch them up at the Dome of the Birds, where\nthey are now halting.\u201d Attaf followed this counsel and reaching the\nplace alighted from his mare, and approaching Ja\u2019afar embraced him and\ncried, \u201cLaud to the Lord, O brother mine, who returneth thee to thy home\nwith fortunes repaired and heart fortified;\u201d and said the Minister, \u201cO\nAttaf, Allah place it in my power to requite thee; but cease thou not to\nwrite me and apprise me of thy tidings; and for the nonce I order thee\nto return hence and not to lie the night save in thine own house.\u201d And\nhis host did his bidding whilst the cousin-wife hearing his voice thrust\nher head out of the litter and looked upon him with flowing tears,\nunderstanding the length to which his generosity had carried him. So\nfared it with Attaf and his affair; but now give ear to what befel him\nfrom Abd al-Malik bin Marwan. As they hied them home one who hated the\ngenerous man asked the Governor, \u201cWottest thou the wherefore he went\nforth to farewell his quondam guest at so late a time as this?\u201d \u201cWhy\nso?\u201d answered the other; and the detractor continued, \u201cJa\u2019afar hath\ntarried four months as a guest in his household, and disguised so that\nnone save the host knew him, and now Attaf fared not forth for his sake\nbut because of the woman.\u201d \u201cWhat woman?\u201d enquired the Governor, and the\nother replied, \u201cHis whilom wife, whom he divorced for the sake of his\nstranger, and married her to him; so this day he followeth to enjoin him\nonce more concerning the Government of Syria which perchance is promised\nto him. And \u2019tis better that thou breakfast upon him ere he sup upon\nthee.\u201d The other enquired, \u201cAnd whose daughter is she, is not her sire\nAbdullah Chelebi?\u201d[355] Whereto the man answered, \u201cYes, O my lord, and I\nrepeat that she was put away to the intent that Ja\u2019afar might espouse\nher.\u201d When the Governor heard these words, he was wroth with wrath\ngalore than which naught could be more, and he hid his anger from Attaf\nfor a while of time until he had devised a device to compass his\ndestruction. At last, one day of the days he bade cast the corpse of a\nmurthered man into his enemy\u2019s garden and after the body was found by\nspies he had sent to discover the slayer, he summoned Attaf and asked\nhim, \u201cWho murthered yon man within thy grounds?\u201d Replied the other,\n\u201c\u2019Twas I slew him.\u201d \u201cAnd why didst slay him?\u201d cried the Governor, \u201cand\nwhat harm hath he wrought thee?\u201d But the generous one replied, \u201cO my\nlord, I have confessed to the slaughter of this man in order that I and\nonly I may be mulcted in his blood-wite lest the neighbours say:\u2014By\nreason of Attaf\u2019s garden we have been condemned to pay his fine.\u201d Quoth\nAbd al-Malik, \u201cWhy should I want to take mulcts from the folk? Nay; I\nwould command according to Holy Law and even as Allah hath ordered, \u2018A\nlife for a life.\u2019\u201d He then turned for testimony to those present and\nasked them, \u201cWhat said this man?\u201d and they answered, \u201cHe said:\u2014I slew\nhim.\u201d \u201cIs the accused in his right mind or Jinn-mad[356]?\u201d pursued the\nGovernor; and they said, \u201cIn his senses.\u201d Then quoth the Governor to the\nMufti, \u201cO Efendi, deliver me thine official decision according to that\nthou heardest from the accused\u2019s mouth;\u201d and the Judge pronounced and\nindited his sentence upon the criminal according to his confession.\nHereupon the Governor gave order for his slaves to plunder the house and\nbastinado the owner; then he called for the headsman, but the Notables\ninterfered and cried, \u201cGive him a delay, for thou hast no right to slay\nhim without further evidence; and better send him to gaol.\u201d Now all\nDamascus was agitated and excited by this affair, which came upon the\nfolk so suddenly and unforeseen. And Attaf\u2019s friends[357] and familiars\ncame down upon the Governor and went about spreading abroad that the\ngenerous man had not spoken such words save in fear lest his neighbours\nbe molested and be mulcted for a murther which they never committed, and\nthat he was wholly innocent of such crime. So Abd al-Malik bin Marwan\nsummoned them and said, \u201cAnd ye plead that the accused is Jinn-mad this\nwere folly, for he is the prince of intelligent men: I was resolved to\nlet him live until the morrow; but I have been thwarted and this very\nnight I will send and have him strangled.\u201d Hereupon he returned him to\nprison and ordered the gaoler to do him die before day might break. But\nthe man waxed wroth with exceeding wrath to hear the doom devised for\nAttaf and having visited him in prison said to him, \u201cVerily the Governor\nis determined to slay thee for he was not satisfied with the\nintercession made for thee by the folk or even with taking the legal\nblood-wite.\u201d Hereat Attaf wept and cried, \u201cAllah (be He magnified and\nglorified!) hath assigned unto every death a cause. I desired but to do\ngood amongst the garden folk and prevent their being fined; and now this\nbenevolence hath become the reason of my ruin.\u201d Then, after much \u2018say\nand said\u2019 the gaoler spake as follows, \u201cWhy talk after such fashion? I\nam resolved to set thee free and to ransom thee with my life; and at\nthis very moment I will strike off thy chains and deliver thee from him.\nBut do thou arise and tear my face and pluck out my beard and rend my\nraiment; then, after thrusting a gag[358] into my mouth wend thy ways\nand save thy life and leave me to bear all blame.\u201d[359] Quoth Attaf,\n\u201cAllah requite thee for me with every weal!\u201d Accordingly the gaoler did\nas he had undertaken and his prisoner went forth unhurt and at once\nfollowed the road to Baghdad. So far concerning him; but now hear thou\nwhat befel the Governor of Syria, Abd al-Malik bin Marwan. He took\npatience till midnight, when he arose and fared accompanied by the\nheadsman to the gaol that he might witness the strangling of Attaf; but\nlo and behold! he found the prison-door wide open and the keeper in sore\nsorrow with his raiment all rent to rags and his beard plucked out and\nhis face scratched and the blood trickling from his four sides and his\ncase was the miserablest of cases. So they removed the gag from his\nmouth and the Governor asked him, \u201cWho did with thee on this wise?\u201d and\nthe man answered, \u201cO my lord, yesternight, about the middle thereof, a\ngang of vagabonds and ne\u2019er-do-wells as they were \u2019Ifrits of our lord\nSulayman (upon whom be The Peace!), not one of whom I recognised, came\nupon me and ere I was ware of them they broke down the prison door and\nkilled me;[360] and when I would have cried aloud and shouted for aid\nthey placed yonder gag in my mouth, then they wounded me and shredded my\ndress and left me in the state thou seest. Moreover they took Attaf\nafter breaking his chains and said to him:\u2014Go and lay thy complaint\nbefore the Sultan.\u201d Now those who accompanied the Governor said, \u201cThis\nbe a gaoler and the son of a gaoler, nor during all his days hath anyone\ncharged him with letting a prisoner out of hand.\u201d Quoth Abd al-Malik to\nthe wounded man \u201cHie thee to thy house and stay there;\u201d whereat he\nstraightway arose and went his ways. After this the Governor took horse,\nhe and his escort; and all rode off to search for Attaf during a term of\nfour days and some of them dug and dug deep down while the others\nreturned after a bootless errand, and reported that they had failed to\nfind him. Such was the case with the Governor of Syria; and now give ear\nto the adventure of Attaf. He left not wayfaring until but a single\nstage remained between him and Baghdad when robbers came upon him and\nstripped him of all his clothes, so that he was compelled to enter the\ncapital in foulest condition, naked even as his mother bare him. And\nafter some charitable wight had thrown an old robe about him and bound\nhis head with a clout (and his unshorn hair fell over his eyes)[361] he\nfell to asking for the mansion of the Wazir Ja\u2019afar and the folk guided\nhim thereto. But when he would have entered the attendants suffered him\nnot; so he stood at that gate till an old man joined him. Attaf enquired\nof him saying, \u201cHast thou with thee, O Shaykh, an ink-case and pens and\npaper?\u201d and the other replied, \u201cI have; but what is thy need thereof?\ntell me, so may I write for thee.\u201d \u201cI will write myself,\u201d rejoined\nAttaf; and when the old man handed to him the gear, he took seat and\nindited an address to Ja\u2019afar informing him of all that passed from\nfirst to last, and especially of his own foul plight.[362] Presently he\nreturned the ink-case and reed pens to the Shaykh; and, going up to the\ngate, asked those standing about the doors, \u201cWill ye not admit for me\nthis missive and place it in the hand of his Highness, Ja\u2019afar the\nBermaki, the Wazir?\u201d \u201cGive it here,\u201d said they, and one of them took it\nwith the intent of handing it to the Minister when suddenly the cannon\nroared;[363] the palace was in a hubbub and each and everyone cried,\n\u201cWhat is to do?\u201d Hereat many voices replied, \u201cThe Sultan, who hath been\nfavoured with a man-child, biddeth decorate the city for seven days.\u201d\nHereat the attendant, who had charged himself with the letter, threw it\nin that confusion from his hand and Attaf was led to gaol as a vagrant.\nAnon Ja\u2019afar took horse and, after letting read the Sultan\u2019s rescript\nabout the city-decorations, gave command that all the prisoners be\nreleased, Attaf amongst the number. As he issued forth the gaol he\nbeheld all the streets adorned with flags and tapestry, and when evening\napproached eating-cloths and trays of food were set and all fell-to,\nwhile sundry said to Attaf who was in pauper plight, \u201cCome and eat\nthou;\u201d for it was a popular feast.[364] And affairs went on after this\nsame fashion and the bands made music and cannon was fired until ended\nthe week of decoration during which the folk ceased not to-ing and\nfro-ing. As evening evened Attaf entered a cathedral-mosque and prayed\nthe night-prayers when he was accosted by the eunuchs who cried, \u201cArise\nand gang thy gait, that we may close the mosque-door, O Attaf,\u201d for his\nname had become known. He replied, \u201cO man, the Apostle of Allah saith,\n\u2018Whoso striveth for good is as the doer thereof and the doer is of the\npeople of Paradise:\u2019 so suffer me to sleep here in some corner;\u201d but\nquoth the other, \u201cUp with thee and be off: yesterday they stole me a bit\nof matting and to-night I will bolt the door nor allow any to sleep\nhere. And indeed the Apostle of Allah (whom the Almighty save and\nassain!) hath forbidden sleep o\u2019 nights in the mosques.\u201d Attaf had no\ncompetence to persuade the Castrato by placing himself under his\nprotection, albeit he prayed him sore saying, \u201cI am a stranger in the\ncity nor have I knowledge of any, so do thou permit me here to pass this\none night and no more.\u201d But as he was again refused he went forth into\nthe thoroughfares where the street dogs barked at him, and thence he\ntrudged on to the market where the watchmen and warders cried out at\nhim, till at last he entered a ruinous house where he stumbled when\nwalking and fell over something which proved to be a youth lately\nmurthered, and in tripping he fell upon his face and his garments were\nbewrayed and crimsoned with blood. And as he stood in doubt as to what\nmust be done the Wali and the watch, who were going round the town by\nnight, met him face to face; and as soon as they saw him all rushed at\nhim in a body and seizing him bore him to the gaol. Here we leave\nspeaking of him; and now return we to Ja\u2019afar and what befel him. After\nhe had set out from Damascus and sent back Attaf from the Dome of the\nBirds he said in his mind, \u201cThou art about to consummate marriage with a\ndamsel and to travel until thou shalt reach Baghdad, so meanwhile up and\ntake thee an ewer of water and make the Wuz\u00fa and pray.\u201d However, as he\npurposed that evening to go in unto the wife of Attaf, controversy\nforewent compliments[365] and the tent-pitchers, who were sent on to the\nnext station set up the pavilion of the bride and the other tents.\nJa\u2019afar took patience until every eye however wakeful waxed sleep-full,\nat which time he rose up and went in to Attaf\u2019s wife who, the moment she\nsaw him enter, covered her face with her hands as from a stranger. \u201cThe\nPeace be upon thee!\u201d said he and said she, \u201cWith thee also be The Peace\nand the ruth of Allah and His blessings.\u201d Then he continued, \u201cO daughter\nof my father\u2019s brother[366] why hast thou placed thy hand upon thy face?\nIn the lawful there be naught of shameful.\u201d \u201cTrue, O my lord,\u201d she\nreplied, \u201cbut Modesty is a part of Religion. If to one the like of thee\nit be a light matter that the man who guested thee and served thee with\nhis coin and his case be treated on this wise and thou have the heart to\ntake his mate from him, then am I but a slave between thy hands.\u201d \u201cArt\nthou the divorced wife of Attaf?\u201d asked Ja\u2019afar, and she answered, \u201cI\nam.\u201d Quoth he, \u201cAnd why did thy husband on such wise?\u201d and quoth she,\n\u201cThe while I stood watering plants at the window, thy Highness deigned\nlook upon me and thou toldest thy love to Attaf, who forthright put me\naway and made me wife to thy Worship. And this is wherefore I conceal\nfrom thee my face.\u201d Ja\u2019afar cried, \u201cThou art now unlawful to him and\nlicit to me; but presently thou shalt become illicit to me and\nlegitimate to thy husband: so from this time forth thou art dearer and\nmore honourable to me than my eyes and my mother and my sister. But for\nthe moment thy return to Damascus is not possible for fear of foolish\ntongues lest they prattle and say:\u2014Attaf went forth to farewell Ja\u2019afar,\nand his wife lay the night with the former, and thus have the back-bones\nhad a single lappet.[367] However I will bear thee to Baghdad where I\nwill stablish thee in a spacious and well furnished lodging with ten\nslave girls and eunuchs to serve thee; and, as long as thou abide with\nme, I will give thee[368] every day five golden ducats and every month a\nsuit of sumptuous clothes. Moreover everything in thy lodging shall be\nthine; and whatever gifts and offerings be made to thee they shall be\nthy property, for the folk will fancy thee to be my bride and will\nentertain thee and escort thee to the Hammams and present thee with\nsumptuous dresses. After this fashion thou shalt pass thy days in\njoyance and thou shalt abide with me in highmost honour and esteem and\nworship till what time we see that can be done. So from this moment\nforth[369] throw away all fear and hereafter be happy in heart and high\nin spirits, for that now thou standest me in stead of mother and sister\nand here naught shall befal thee save weal. And now my first desire to\nthee which burned in my soul hath been quenched and exchanged for\nbrotherly love yet stronger than what forewent it.\u201d So Attaf\u2019s wife\nrejoiced with exceeding joy; and, as they pursued their journey, Ja\u2019afar\nceased not to clothe her in the finest of clothes, so that men might\nhonour her as the Wazir\u2019s Consort; and ever to entreat her with yet\nincreasing deference. This endured until they entered Baghdad-city where\nthe attendants bore her Takhtraw\u00e1n into the Minister\u2019s Harem and an\napartment was set apart for her even as he had promised, and she was\nprovided with a monthly allowance of a thousand dinars and all the\ncomforts and conveniences and pleasures whereof he had bespoken her; nor\ndid he ever allow his olden flame for her to flare up again, and he\nnever went near her; but sent messengers to promise her a speedy reunion\nwith her mate. Such was the case of Ja\u2019afar and Attaf\u2019s wife; and now\ngive ear to what befel and betided the Minister during his first\nreception by his liege lord who had sorely regretted his departure and\nwas desolated by the loss of him. As soon as he presented himself before\nthe Caliph, who rejoiced with exceeding joy and returned his salute and\nhis deprecation of evil,[370] the Commander of the Faithful asked him,\n\u201cWhere was the bourne of this thy wayfare?\u201d and he answered, \u201cDamascus.\u201d\n\u201cAnd where didst alight?\u201d \u201cIn the house of one Attaf hight,\u201d rejoined\nJa\u2019afar, who recounted all that his host had done with him from the\nbeginning to the end. The Prince of True Believers took patience, until\nhe had told his story and then cried to his Treasurer saying, \u201cHie thee\nhence and open the Treasury and bring me forth a certain book.\u201d And when\nthis was done he continued, \u201cHand that volume to Ja\u2019afar.\u201d Now when the\nMinister took it and read it he found written therein all that had\noccurred between Attaf and himself and he left not reading till he came\nto the time when the twain, host and guest, had parted and each had\nfarewelled other and Attaf had fared homewards. Hereupon the Caliph\ncried to him, \u201cClose the book at what place it completeth the recital of\nthy bidding adieu to Attaf and of his returning to his own place, so\nshalt thou understand how it was I said to thee:\u2014Near me not until thou\nbring that which is contained in this volume.\u201d Then the Commander of the\nFaithful restored the book to the Treasurer saying, \u201cTake this and set\nit in the bibliotheca;\u201d then, turning to Ja\u2019afar he observed, \u201cVerily\nAlmighty Allah (be He glorified and magnified!) hath deigned show thee\nwhatso I read therein until I fell a-weeping and a-laughing at one and\nthe same time. So now do thou retire and hie thee home.\u201d Ja\u2019afar did his\nbidding and reassumed the office of Wazir after fairer fashion than he\nwas before. And now return we to the purport of our story as regardeth\nthe designs of Attaf and what befel him when they took him out of gaol.\nThey at once led him to the Kazi who began by questioning him, saying,\n\u201cWoe to thee, didst thou murther this H\u00e1shim\u00ed?\u201d[371] Replied he, \u201cYes, I\ndid!\u201d \u201cAnd why killedst thou him?\u201d \u201cI found him in yonder ruin and, I\nstruck him advisedly and slew him!\u201d \u201cArt thou in thy right senses?\u201d\n\u201cYea, verily.\u201d \u201cWhat may be thy name?\u201d \u201cI am hight Attaf.\u201d Now when the\nJudge heard this confession, which was thrice repeated, he wrote a writ\nto the Mufti and acquainted him with the contention: and the divine\nafter delivering his decision produced a book and therein indited the\n_proc\u00e8s-verbal_. Then he sent notice thereof to Ja\u2019afar the Wazir for\nofficial order to carry out the sentence and the Minister took the\ndocument and affixing his seal and signature thereto gave order for the\nexecution. So they bore Attaf away and led him to the gallows-foot\nwhither he was followed by a world of folk in number as the dust; and,\nas they set him under the tree Ja\u2019afar the Wazir, who was riding by with\nhis suite at the time, suddenly espied a crowd going forth the city.\nThereupon he summoned the Sob\u00e1sh\u00ed[372] who came up to him and kissed his\nknee. \u201cWhat is the object of this gathering of folk who be manifold as\nthe dust and what do they want?\u201d quoth the Wazir; and quoth the officer,\n\u201cWe are wending to hang[373] a Syrian who hath murthered a youth of\nSharif family.\u201d \u201cAnd who may be this Syrian?\u201d asked the Wazir, and the\nother answered, \u201cOne hight Attaf.\u201d But when Ja\u2019afar heard the word Attaf\nhe cried out with a mighty loud outcry and said, \u201cHither with him.\u201d So\nafter loosing the noose from his neck they set him before the Wazir who\nregarding him at once recognised his whilome host albeit he was in the\nmeanest of conditions, so he sprang up and threw himself upon him and he\nin turn threw himself upon his sometime guest.[374] \u201cWhat condition be\nthis?\u201d quoth Ja\u2019afar as soon as he could speak, and quoth Attaf, \u201cThis\ncometh of my acquaintance with thee which hath brought me to such pass.\u201d\nHereupon the twain swooned clean away and fell down fainting on the\nfloor, and when they came to themselves and could rise to their feet\nJa\u2019afar the Wazir sent his friend Attaf to the Hammam with a sumptuous\nsuit of clothes which he donned as he came out. Then the attendants led\nhim to the Wazirial mansion where both took seat and they drank wine and\nate the early meal[375] and after their coffee they sat together in\nconverse. And when they had rested and were cheered, Ja\u2019afar said, \u201cDo\nthou acquaint me with all that betided thee from the time we took leave\neach of other until this day and date.\u201d So Attaf fell to telling him how\nhe had been entreated by Abd al-Malik bin Marwan, Governor of Syria; how\nhe had been thrown into prison and how his enemy came thither by night\nwith intent to strangle him; also how the gaoler devised a device to\nsave him from slaughter and how he had fled nor ceased flight till he\ndrew near Baghdad when robbers had stripped him; how he had lost an\nopportunity of seeing the Wazir because the city had been decorated;\nand, lastly, what had happened to him through being driven from the\nCathedral-mosque; brief, he recounted all from commencement to\nconclusion. Hereupon the Minister loaded him with benefits and presently\ngave orders to renew the marriage-ceremony between man and wife; and she\nseeing her husband led in to pay her the first visit lost her senses,\nand her wits flew from her head and she cried aloud, \u201cWould Heaven I wot\nif this be on wake or the imbroglio of dreams!\u201d So she started like one\nfrightened and a moment after she threw herself upon her husband and\ncried, \u201cSay me, do I view thee in vision or really in the flesh?\u201d\nwhereto he replied, \u201cIn the world of sense and no sweven is this.\u201d Then\nhe took seat beside her and related to her all that had befallen him of\nhardships and horrors till he was taken from under the Hairibee; and she\non her part recounted how she had dwelt under Ja\u2019afar\u2019s roof, eating\nwell and drinking well and dressing well and in honour and worship the\nhighmost that might be. And the joy of this couple on reunion was\nperfect. But as for Ja\u2019afar when the morning morrowed, he arose and\nfared for the Palace; then, entering the presence, he narrated to the\nCaliph all that had befallen Attaf, art and part; and the Commander of\nthe Faithful rejoined, \u201cIndeed this adventure is the most wondrous that\ncan be, and the most marvellous that ever came to pass.\u201d Presently he\ncalled to the Treasurer and bade him bring the book a second time from\nthe Treasury, and when it was brought the Prince of True Believers took\nit, and handing it to Ja\u2019afar, said to him, \u201cOpen and read.\u201d So he\nperused the whole tale of Attaf with himself the while his liege lord\nagain wept and laughed at the same moment and said, \u201cIn very deed, all\nthings strange and rare are written and laid up amongst the treasuries\nof the Kings; and therefor I cried at thee in my wrath and forbade thee\nmy presence until thou couldst answer the question, What is there in\nthis volume? and thou couldst comprehend the cause of my tears and my\nsmiles. Then thou wentest from before me and wast driven by doom of\nDestiny until befel thee with Attaf that which did befal; and in fine\nthou returnedst with the reply I required.\u201d Then the Caliph enrobed\nJa\u2019afar with a sumptuous honour-robe and said to the attendants, \u201cBring\nhither to me Attaf.\u201d So they went out and brought him before the Prince\nof True Believers; and the Syrian standing between his hands blessed the\nSovran and prayed for his honour and glory in permanence of prosperity\nand felicity. Hereat quoth the Caliph, \u201cO Attaf, ask whatso thou\nwishest!\u201d and quoth the generous man, \u201cO King of the Age, I pray only\nthy pardon for Abd al-Malik bin Marwan.\u201d \u201cFor that he harmed thee?\u201d\nasked Harun al-Rashid, and Attaf answered, \u201cO my lord, the transgression\ncame not from him, but from Him who caused him work my wrong; and I have\nfreely pardoned him. Also do thou, O my lord, write a Farm\u00e1n with thine\nown hand certifying that I have sold to the gaoler, and have received\nfrom him the price thereof, all my slaves and estates in fullest tale\nand most complete. Moreover deign thou appoint him inspector over the\nGovernor of Syria[376] and forward to him a signet-ring by way of sign\nthat no petition which doth not bear that seal shall be accepted or even\nshall be heard and lastly transmit all this with a Chamberlain unto\nDamascus.\u201d Now all the citizens of Syria were expecting some ill-turn\nfrom the part of Attaf, and with this grievous thought they were\nengrossed, when suddenly tidings from Baghdad were bruited abroad; to\nwit, that a Kapuji was coming on Attaf\u2019s business. Hereat the folk\nfeared with exceeding great affright and fell to saying, \u201cGone is the\nhead of Abd al-Malik bin Marwan, and gone all who could say aught in his\ndefence.\u201d And when the arrival of the Chamberlain was announced all\nfared forth to meet and greet him, and he entered on a day of flocking\nand crowding,[377] which might be truly numbered amongst the days and\nlives of men. And presently he produced the writ of indemnity, and\npardon may not be procured save by one duly empowered to pardon. Then he\nsent for the gaoler and committed to him the goods and chattels of\nAttaf, together with the signet and the appointment of supervisor over\nthe Governor of Syria with an especial Farman that no order be valid\nunless sealed with the superior\u2019s seal. Nor was Abd al-Malik bin Marwan\nless rejoiced that the adventure had ended so well for him when he saw\nthe Kapuji returning Baghdad-wards that he might report all concerning\nhis mission. But as for Attaf, his friend Ja\u2019afar bestowed upon him\nseigniories and presented him with property and moneys exceeding tenfold\nwhat he had whilome owned and made him more prosperous than he had ever\nbeen aforetime.\n\n\n M.\n\n\n _NOTE ON THE TALE OF ATTAF._\n\nMr. Alexander J. Cotheal, of New York, a correspondent who already on\nsundry occasions has rendered me able aid and advice, was kind enough to\nsend me his copy of the Tale of Attaf (the \u201cC. MS.\u201d of the foregoing\npages). It is a small 4to of pp. 334, size 5\u00be by 8 inches, with many of\nthe leaves injured and repaired; and written in a variety of\nhandwritings, here a mere scribble, there regular and legible as printed\nArabic. A fly-leaf inserted into the Arabic binding contains in cursive\nhand the title, \u201cA Book embracing many Tales of the Tales of the Kings\nand named \u2018Stories from the Thousand Nights and a Night.\u2019\u201d And a note at\nthe end supplies the date; \u201cAnd the finish thereof was on Fifth Day\n(Thursday), 9th from the beginning of the auspicious month Rab\u00ed\u2019a 2nd,\nin the year 1096 of the Hijrah of the Apostle, upon whom be the choicest\nof blessings and the fullest of greetings; and Allah prospereth what he\npleaseth,[378] and praise be to God the One.\u201d Thus (A.H. 1096 = A.D.\n1685) the volume is upwards of 200 years old. It was bought by Mr.\nCotheal many years ago with other matters among the effects of a\ndeceased American missionary who had brought it from Syria.\n\nThe \u201cTale of Attaf\u201d occupies pp. 10\u201350, and the end is abrupt. The\ntreatment of the \u201cNovel\u201d contrasts curiously with that of the Chavis MS.\nwhich forms my text, and whose directness and simplicity give it a\nEuropean and even classical character. It is an excellent study of the\nliberties allowed to themselves by Eastern editors and scribes. In the\nCotheal MS. the tone is distinctly literary, abounding in verse\n(sometimes repeated from other portions of The Nights), and in Saj\u2019a or\nCadence which the copyist sometimes denotes by marks in red ink. The\nwife of Attaf is a much sterner and more important personage than in my\ntext: she throws water upon her admirer as he gazes upon her from the\nstreet, and when compelled to marry him by her father, she \u201cgives him a\nbit of her mind\u201d as forcibly and stingingly as if she were of\n\u201cAnglo-Saxon\u201d blood; _e.g._ \u201cAn thou have in thee aught of manliness and\ngenerosity thou wilt divorce me even as he did.\u201d Sundry episodes like\nthat of the brutal Eunuch at Ja\u2019afar\u2019s door, and the Vagabond in the\nMosque are also introduced; but upon this point I need say no more, as\nMr. Cotheal shall now speak for himself.\n\n\n\n\n THE TALE OF ATTAF\n BY\n ALEXANDER J. COTHEAL.\n\n _STORY OF ATTAF THE GENEROUS, AND WHAT HAPPENED TO HIM WITH THE\n WAZIR JA\u2019AFAR WHO FELL IN LOVE WITH A YOUNG LADY NOT KNOWING HER\n TO BE THE COUSIN-WIFE OF ATTAF WHO, IN HIS GENEROSITY DIVORCED HER\n AND MARRIED HER TO HIM. THE NAIB OF DAMASCUS BEING JEALOUS OF\n ATTAF\u2019S INTIMACY WITH JA\u2019AFAR IMPRISONS HIM FOR TREASON AND\n PILLAGES HIS PROPERTY. ESCAPE OF ATTAF FROM PRISON AND HIS FLIGHT\n TO BAGHDAD WHERE HE ARRIVES IN A BEGGARLY CONDITION, AND BEING\n ACCUSED OF ASSASSINATION IS CONDEMNED TO DEATH, BUT BEING RELEASED\n HE GOES TO JA\u2019AFAR WHO RECOGNISES HIM AND IS REWARDED BY HIM AND\n THE CALIPH. HIS WIFE IS RESTORED TO HIM AND AFTER A WHILE THEY ARE\n SENT HOME TO DAMASCUS OF WHICH HE IS APPOINTED WALI IN PLACE OF\n THE NAIB WHO IS CONDEMNED TO DEATH, BUT IS AFTERWARDS EXILED._\n\n =In the name of God, the Merciful, the Compassionate to whom we cry for\n help.=\n\n\nThey say God is omniscient, knowing the past and the future, and we\nlearn from the histories of the peoples that there was in ancient times\nand bygone seasons (and God knows best!) a Caliph of the Caliphs of the\northodox and he was Harun er-Rashid who one night became very restless\nand from the drowsiness that came upon him he sat down upon the bed and\ndressed himself in sleeping-clothes; then it was that he called to his\nservice Mesr\u00far the sword-bearer of grace who came immediately into his\npresence and said to him, O Mesrur, the night is very oppressive and I\nwish thee to dispel my uneasiness. Then Mesrur said to him, O Commander\nof the Faithful, arise now and go to the terrace-roof of the palace and\nlook upon the canopy of heaven and upon the twinkling stars and the\nbrightness of the moon, while listening to the music of the rippling\nstreams and the creaking norias as they are spoken of by the poet who\nsaid:\u2014\n\n A Noria that discharges by the spouts of her tears resembles the actions\n of a distracted lover:\n She is the lover of her branches (sweeps or levers) by the magic in her\n heart until she laughs:\n She complains and the tears run from her eyes, she rises in the morning\n to find herself weeping and complaining.\n\nThen he said, O Commander of the Faithful, the _streams_ also are thus\nmentioned by one of them:\u2014\n\n My favorite is a damsel dispensing drink, and my recreation is a running\n stream;\n A damsel whose eyes are a garden of Paradise, and a garden whose springs\n make a running brook.\n\nThen again said Harun er-Rashid, O Mesrur, such is not my wish, and\nMesrur replied, O Commander of the Faithful, in thy palace are three\nhundred and sixty damsels, they are thy concubines and thy slaves, and\nthey are as if they were rising moons and beautiful gazelles, and in\nelegant robes they are dressed like the flowers. Walk around in the\nmidst of the palaces and from thy hiding-place see each of them enter by\nherself in her own apartment admiring her beauty and her magnificent\ndresses, all showing their joy and mirth since they will not know of\nthee; then listen to their singing and their playing and their joyous\ncompany in their apartments and perhaps you\u2019ll attach yourself to one of\nthem who\u2019ll play with thee, keep thee awake and be thy cup-companion,\ndispelling what may remain of thy restlessness. But he replied, O\nMesrur, bring to me my cousin Ja\u2019afar the Barmeky immediately. So he\nanswered, Hearing is obedience. Then Mesrur went out to the house of\nJa\u2019afar and said to him, Come to the Commander of the Faithful, and he\nanswered, To hear is to obey. Then Ja\u2019afar dressed himself and went with\nMesrur to the Caliph and kissing the ground before him he said, May it\nbe good! O Commander of the Faithful. It is not other than good, he\nanswered, but I am wearied this night with a great weariness and I sent\nfor you to divert me so that my unrest may be dissipated. Then Ja\u2019afar\nsaid, Let\u2019s get up, O Commander of the Faithful, and we\u2019ll go out into\nthe garden of the palace and listen to the warbling of the birds and\nsmell of the odours of the flowers, and the cool zephyr with its gentle\nbreath will pass over us, dispelling our uneasiness and gladdening the\nheart. The Rawi says that Ja\u2019afar was very familiar with the Caliph by\nreason of the endearment between them. Then the Caliph arose and with\nJa\u2019afar and Mesrur went to the garden. The Caliph began to be thoughtful\nand asked about the trees and the qualities of the flowers and the\nfruits and the nature of their colours, and as the Caliph took pleasure\nin that, he walked around for an hour and then passed over to the\npalaces and houses, going from place to place, from quarter to quarter,\nand from market to market; and, whilst they were going on, they stopped\nbefore a book-shop and the Caliph opened a book-case and began to turn\nover the books one by one, and taking one in his hand opened it, began\nto read in it, and then suddenly laughed until he fell upon his back. He\nread in it again and wept until his beard was wet with the falling\ntears, and wrapping up the book he put it in his sleeve when Ja\u2019afar\nsaid, O Commander of the Faithful and Lord of the two worlds, what was\nit that made thee laugh and then weep at the same time? When the Caliph\nheard that he was angered and cried out at him in the midst of his rage,\nO dog of a Barmeky, what an impertinence on thy part about what concerns\nthee not, why meddle with what thou hast not lost. You\u2019ve taken upon\nyourself to be annoying and conceited, you have passed beyond your place\nand it only remained for you to brave the Caliph. By my fathers and\ngrandfathers, if thou dost not bring me someone who can tell me about\nthe contents of this book from the first page to the last, I\u2019ll strike\nthy neck and show thee what it is that has made me laugh and cry. When\nJa\u2019afar heard these words and saw his passion he said, O Commander of\nthe Faithful, I have committed a fault: sin is for the like of me and\nforgiveness for the like of your Highness; to which the Caliph answered,\nI have made oath, thou must bring that person to explain the book or\nI\u2019ll strike thy neck this very hour. Then Ja\u2019afar said, O Commander of\nthe Faithful, God created the heavens and the two worlds in six days and\nif it had pleased Him He could have created them in one single hour, but\nHe did so for an instruction to his worshippers that one should not\nfault with another but be patient; then, O Lord, be thou patient with\nthy servant if it be for three days only; and the Caliph replied to him,\nIf thou bringest not to me him whom I have mentioned I will slay thee\nwith the most horrible of deaths. At this Ja\u2019afar said, I depart on thy\nmission; thereupon Ja\u2019afar went home with a sorrowful heart to his\nfather Yahya and his brother El-Fadl to take leave of them and weep.\nThen they said to him, What is thy trouble? so he told them of what had\noccurred between him and the Caliph and of the condition laid upon him\nof execution if not complied with in three days, for doubtless the\nCaliph seeks my death; he who strikes against a point, \u2019twill pierce his\nhand, and he that struggles with a lion will be killed; but as to myself\nI can no longer remain with him for that would be the greatest of\ndangers for me and for thee, O my father, and for thee, O my brother. I\nnow set out to travel and I wish to go far away from his eye. The\npreservation of life is not esteemed and is of little value: distance is\nthe best preservative for our necks\u2014as is said by the poet:\u2014\n\n Save your life if menaced by evil (danger), and leave the house to\n complain of the builder:\n You\u2019ll find a land upon a land, but not another life for your own life.\n\nWhen he had finished, his father and his brother said to him, Do not do\nso, for probably the Caliph will be merciful to you. And Ja\u2019afar\nanswered, Only good will come of my travel. Then he went to his\ntreasure-room and took out a purse containing 1,000 dinars, mounted his\nhorse, put on his sword, bade adieu to his father and brother and set\nforth in his time and hour; then, not taking with him any servants,\neither slave or boy, he hastened on his journey, travelling day and\nnight for twenty days until he reached the city of Aleppo without\nstopping, passing by Hamah and Homs until he reached Teniy\u00e1t al-Ig\u00e1b and\narrived at Damascus where he entered the city and saw the Minaret of the\nBride from bottom to top covered with gilded tiles; and it surrounded\nwith meadows, irrigated gardens with all kinds of flowers, fields of\nmyrtle with mountains of violets and other beauties of the gardens. He\ndwelt upon these charms while listening to the singing of the birds in\nthe trees; and he saw a city whose like has never been created in any\nother country of the world. Turning then to the right hand and to the\nleft he espied a man standing near him and said to him, O my brother,\nwhat\u2019s the name of this city? and he answered, O my lord, this city in\nancient times was called Jullag the same that is mentioned by the poet\nwho says:\u2014\n\n I am called Jullag and my heart I attach, in me flow the waters, in and\n out;\n The Garden of Eden upon the earth, birth-place of the fairies:\n I will never forget thy beauties, O Damascus, for none but thee will I\n ever long:\u2014\n Blessed be the wonders that glitter on thy roofs (expanse).\n\nShe was also called _Sham_ (grain of beauty) because she is the Sham of\nCities and the Sham of God on earth. Ja\u2019afar was pleased at the\nexplanation of the name, and dismounted with the intention of taking a\nstroll through the streets, by the great houses and the domes (mosks).\nWhilst thus engaged in examining the various places and their beauties,\nhe perceived a tent of silk brocade called Dib\u00e1j, containing carpets,\nfurniture, cushions, silk curtains, chairs and beds. A young man was\nsitting upon a mattress, and he was like a rising moon, like the shining\norb in its fourteenth night. He was in an undress, upon his head a\nkerchief and on his body a rose-coloured gaberdine; and as he sat before\nhim were a company and drinks worthy of Kings. Ja\u2019afar stopped and began\nto contemplate the scene, and was pleased with what he saw of the youth;\nthen looking further he espied a damsel like unto the sun in serene\nfirmament who took her lute and played on it while singing:\u2014\n\n Evil to whoever have their heart in possession of their lovers, for in\n obtaining it they will kill it:\n They have abandoned it when they have seen it amorous: when they see it\n amorous they abandon it.\n Nursling, they pluck it out from the very entrails: O bird, repeat\n \u201cNursling they have plucked thee out!\u201d\n They have killed it unjustly: the loved plays the coquette with the\n humble lover.\n The seeker of the effects of love, love am I, brother of love, and sigh\n Behold the man stricken by love, though his heart change not they bury\n it (him?)\n\nThe Rawi said that Ja\u2019afar was pleased and he rejoiced at hearing the\nsong and all his organs were moved at the voice of the damsel and he\nsaid, Wallahy, it is fine. Then she began again to sing, reciting the\nfollowing verses:\u2014\n\n With these sentiments thou art in love, it is not wonderful that I\n should love thee:\n I stretch out my hand to thee asking for mercy and pity for my\n humility\u2014mayst thou be charitable;\n My life has passed away soliciting thy consent, but I have not found it\n in my confidence to be charitable,\n And I have become a slave in consequence of her possession of love my\n heart is imprisoned and my tears flow.\n\nWhen the poem was finished Ja\u2019afar gave himself up more and more to the\npleasure of hearing and looking at the damsel. The youth, who was\nreclining, sat up and calling some of his boys said to them, Don\u2019t you\nsee that young man standing there in front of us? They answered, Yes,\nand he said, He must be a stranger for I see on him the signs of travel:\nbring him to me and take care not to offend him. They answered, With joy\nand gladness, and went towards Ja\u2019afar, who, while contemplating the\ndamsel, perceived the boy that came and who said to him, In the name of\nGod, O my lord, please have the generosity to come in to our master.\nJa\u2019afar came with the boy to the door of the tent, dismounted from his\nhorse and entered at the moment when the youth was rising upon his feet,\nand he stretched out his two hands and saluted him as if he had always\nknown him, and after he had chanted the prayer to the envoy (of Allah)\nhe sang:\u2014\n\n O my visitor be welcome, thou enlivenest us and bringest us our union:\n By thy face I live when it appears and I die if it disappears.\n\nThen he said to Ja\u2019afar, Please be seated, my dear sir; thanks be to God\nfor your happy arrival; and he continued his chant after another prayer\nto the envoy (of God):\u2014\n\n If we had known of thy arrival we would have covered (thy) heart with\n the black of our eyes,\n And we would have spread the street with our cheeks that thy coming\n might have been between our eyelids.\n\nAfter that he arose, kissed the breast of Ja\u2019afar, magnified his power\nand said to him, O my Master, this day is a happy one and were it not a\nfast-day I would have fasted for thee to render thanks to God. Then came\nup the servants to whom he said, Bring us what is ready. They spread the\ntable of viands and the youth said, O my lord, the Sages say, \u2018If you\nare invited content yourself with what\u2019s before you, but if you are not\ninvited, stay not and visit not again; if we had known that you would\narrive to-day we would have sacrificed the flesh of our bodies and our\nchildren.\u2019 Ja\u2019afar said, I put out my hand and I ate until I was\nsatisfied, while he was presenting me with his hand the delicate morsels\nand taking pleasure in entertaining me. When we had finished they\nbrought the ewer and basin, we washed our hands and we passed into the\ndrinking room where he told the damsel to sing. She took up her lute,\ntuned it, and holding it against her breast she began:\u2014\n\n A visitor of whom the sight is venerated by all, sweeter than either\n spirit or hope:\n He spreads the darkness of his hair over the morning dawn and the dawn\n of shame appeared not;\n And when my lot would kill me I asked his protection, his arrival\n revived a soul that death reclaimed:\n I\u2019ve become the slave of the Prince of the Lovers and the dominion of\n love was of my making.\n\nThe Rawi says that Ja\u2019afar was moved with exceeding joy, as was also the\nyouth, but he did not fail to be fearful on account of his affair with\nthe Caliph, so that it showed itself in his countenance, and this\nanxiety was apparent to the youth who knew that he was anxious,\nfrightened, dreaming and uncertain. Ja\u2019afar perceived that the youth was\nashamed to question him on his position and the cause of his condition,\nbut the youth said to him, O my lord, listen to what the Sages have\nsaid:\u2014\n\n Worry not thyself for things that are to come, drive away your cares by\n the intoxicating bowl:\n See you not that hands have painted beautiful flowers on the robes of\n drink?\n Spoils of the vine-branch, lilies and narcissus, and the violet and the\n striped flower of N\u2019uman:\n If troubles overtake you, lull them to sleep with liquors and flowers\n and favourites.\n\nThen said he to Ja\u2019afar, Contract not thy breast, and to the damsel,\nSing; and she sang, and Ja\u2019afar who was delighted with her songs, said\nLet us not cease our enjoyment, now in conversation, now in song until\nthe day closes and night comes with darkness.\n\nThe youth ordered the servants to bring up the horses and they presented\nto his guest a mare fit for Kings. We mounted (said Ja\u2019afar), and,\nentering Damascus, I proceeded to look at the bazars and the streets\nuntil we came to a large square in the middle of which were two mastabas\nor stone benches before a high doorway brilliantly illuminated with\ndivers lights, and before a porti\u00e8re was suspended a lamp by a golden\nchain. There were lofty domes surrounded by beautiful statues, and\ncontaining various kinds of birds and abundance of flowing water, and in\ntheir midst was a hall with windows of silver. He opened it and found it\nlooking upon a garden like that of Paradise animated by the songs of the\nbirds and the perfumes of the flowers and the ripple of the brooks. The\nhouse, wherein were fountains and birds warbling their songs understood\nin every language, was carpeted with silken rugs and furnished with\ncushions of Dibaj-brocade. It contained also in great number costly\narticles of every kind, it was perfumed with the odours of flowers and\nfruits and it contained every other imaginable thing, plates and dishes\nof silver and gold, drinking vessels, and a censer for ambergris, powder\nof aloes and every sort of dried fruits. Brief, it was a house like that\ndescribed by the poet:\u2014\n\n Society became perfectly brilliant in its beauty and shone in the \u00e9clat\n of its magnificence.\n\nJa\u2019afar said, When I sat down the youth came to me and asked, From what\ncountry art thou? I replied, From Basora, soldier by profession,\ncommandant over a company of men and I used to pay a quit-rent to the\nCaliph. I became afraid of him for my life and I came away fleeing with\ndowncast face for dread of him, and I never ceased wandering about the\ncountry and in the deserts until Destiny has brought me to thee. The\nyouth said, A blessed arrival, and what may be thy name? I replied, My\nname is like thine own. On hearing my words he smiled, and said,\nlaughing, O my Lord, Abu \u2019l-Hasan, carry no trouble in your heart nor\ncontraction of your breast; then he ordered a service and they set for\nus a table with all kinds of delicacies and we ate until satisfied.\nAfter this they took away the table and brought again the ewer and basin\nand we washed our hands and then went to the drinking room where there\nwas a pleasaunce filled with fruits and flowers in perfection. Then he\nspoke to the damsel for music and she sang, enchanting both Ja\u2019afar and\nthe youth with delight at her performances, and the place itself was\nagitated, and Ja\u2019afar in the excess of his joy took off his robes and\ntore them. Then the youth said to him, Wallahy, may the tearing be the\neffect of the pleasure and not of sorrow and waywardness, and may God\ndisperse far from you the bitterness of your enemies. Then he went to a\nchest (continued Ja\u2019afar) and took out from it a complete dress, worth a\nhundred dinars and putting it upon me said to the damsel, Change the\ntune of thy lute. She did so, and sang the following verses:\u2014\n\n My jealous regard is attached to him and if he regard another I am\n impatient:\n I terminate my demand and my song crying, Thy friendship will last until\n death in my heart.\n\nThe Rawi said: When she had finished her poetry Ja\u2019afar threw off the\nlast dress and cried out, and the youth said, May God ameliorate your\nlife and make its beginning the end. Then he went to the chest and took\nout a dress better than the first and put it upon Ja\u2019afar, and the\ndamsel was silent for an hour during the conversation. The youth said,\nListen, O my lord Abu \u2019l-Hasan, to what people of merit have said of\nthis valley formerly called the Valley of Rabwat in which we now are and\nspoken of in the poem, saying:\u2014\n\n O bounty of our Night in the valley of Rabwat where the gentle zephyr\n brings in her perfumes:\n It is a valley whose beauty is like that of the necklace: trees and\n flowers encompass it.\n Its fields are carpeted with every variety of flowers and the birds fly\n around above them;\n When the trees saw us seated beneath them they dropped upon us their\n fruits.\n We continued to exchange upon the borders of its gardens the flowing\n bowls of conversation and of poesy,\n The valley was bountiful and her zephyrs brought to us what the flowers\n had sent to us.\n\nSo when the youth had finished his recitation he turned to the damsel\nand told her to sing:\u2014\n\n I consume (with desire) when I hear from him a discourse whose sweetness\n is a melting speech:\n My heart palpitates when he sees it, it is not wonderful that the\n drunken one should dance:\n It has on this earth become my portion, but on this earth I have no\n chance to obtain it.\n O Lord! tell me the fault that I\u2019ve committed, perhaps I may be able to\n correct it.\n I find in thee a heart harder than that of others and the hearts consume\n my being.\n\nNow when she had finished, Ja\u2019afar in his joy threw off the third dress.\nThe youth arose, kissed him on the head, and then took out for him\nanother suit and put it upon him, for he was the most generous man of\nhis time. Then he entertained Ja\u2019afar with the news of the day and of\nthe subjects and anecdotes of the great pieces of poetry and said to\nhim, O my lord, load not thyself with cares. The Rawi says that they\ncontinued living in the same way for forty days and on the forty-first\nJa\u2019afar said to the young man, Know, O my lord, that I have left my\ncountry neither for eating nor for drinking, but to divert myself and to\nsee the world; but if God vouchsafe my return to my country to talk to\nmy people, my neighbours and friends, and they ask me where I have been\nand what I have seen, I will tell them of your generosity and of the\ngreat benefactions that you have heaped upon me in your country of\nDamascus. I will say that I have sighted this and that, and thus I will\nentertain them with what I have espied in Damascus and of its order. The\nyoung man replied, Thou sayest true: and Ja\u2019afar said, I desire to go\nout and visit the city, its bazars and its streets, to which the young\nman answered, With love and good will, to-morrow morning if it please\nAllah. That night Ja\u2019afar slept there and when God brought the day, he\nrose, went in to the young man, wished him good morning and said to him,\nO my lord, thy promise! to which he replied, With love and good will;\nand, ordering a white dress for him, he handed him a purse of three\nhundred dinars saying, Bestow this in charity and return quick after\nthou hast made thy visit, and lastly said to his servants, Bring to your\nlord a horse to ride. But Ja\u2019afar answered, I do not wish to have one,\nfor a rider cannot observe the people but the people observe him. The\nyoung man, who was named Attaf, said, O my lord, be it as thou wishest\nand desirest; be not away long on my account for thine absence gives me\npain. Then he gave to Ja\u2019afar a grain of red musk saying, Take this and\nkeep it in thy hand and if thou go into any place where there is a bad\nodour thou wilt take a smell of the musk. Ja\u2019afar the Barmeky (Allah be\nmerciful to him!) said, After that I left him and set out to walk in the\nstreets and quarters of Damascus and went on until I came to the Mosk of\nthe \u2019Omeyyades where I saw a fountain casting the water from its upper\npart and falling like serpents in their flight. I sat down under the\npulpit; and as it was a Friday I heard the preacher and made my Friday\nprayer and remained until I made the afternoon prayer when I went to\ndistribute the money I had, after which I recited these verses:\u2014\n\n I see the beauties united in the mosk of Jullag, and around her the\n meaning of beauty is explained;\n If people converse in the mosks tell them their entrance door is open.\n\nThen I left the mosk and began to promenade the quarters and the streets\nuntil I came before a splendid house, broad in its richness and strong\nin its build, having a border of gold astonishing the mind by the beauty\nof the work, showing curtains of silk embroidered with gold and in front\nof the door were two carpeted steps. I sat down upon one of them and\nbegan to think of myself and of the events that had happened to me and\nof my ignorance of what had taken place after my departure. In the midst\nof my sadness at the contemplation of my troubles (and the wind blowing\nupon me) I fell asleep and I awaked not until a sprinkling of water came\ndown upon me. On opening my eyes I saw a young woman behind the curtain\ndressed in a morning gown and a _Sa\u2019\u00fad\u00ed_ fillet upon her forehead. Her\nlook and eyelids were full of art and her eyebrows were like the fronts\nof the wings of light. The Rawi says she resembled a full moon. When my\neyes fell upon her (continued Ja\u2019afar) and looked at her, that look\nbrought with it a thousand sighs and I arose and my disposition was\nchanged. The young woman cried at me and I said, I am your servant, O my\nlady, and here at thy command, but said she, No labbayka and no favour\nfor thee! Is this house thine? Said I, No my lady, and she replied, O\ndog of the streets, this house is not thine, why art thou sitting here?\nWhen Ja\u2019afar heard this he was greatly mortified, but he took courage\nand dissimulated, answering, O my lady, I am resting here only to recite\nsome verses which I have composed for thee, then she asked, And what\nhast thou said about me? He continued:\u2014\n\n She appeared in a whitish robe with eyelids and glances of wonder,\n I said she came out without greeting, with her I\u2019m content to my heart\u2019s\n content.\n Blessed be He that clothed thy cheeks with roses, He can create what He\n wills without hindrance.\n Thy dress like thy lot is as my hand, white, and they are white upon\n white upon my white.\n\nWhen he had finished these verses he said, I have composed others on\nthine expression, and recited the following:\u2014\n\n Dost thou see through her veil that face appearing how it shines, like\n the moon in the horizon?\n Its splendour enlightens the shade of her temples and the sun enters\n into obscurity by system;\n Her forehead eclipses the rose and the apple, and her look and\n expression enchant the people;\n It is she that if mortal should see her he\u2019d become victim of love, of\n the fires of desire.\n\nOn hearing this recitation the young lady said to Ja\u2019afar, Miserable\nfellow, what is this discourse which does not belong to the like of\nthee? Get up and begone with the malediction of Allah and the protection\nof Satan. Ja\u2019afar arose, seized with a mighty rage in addition to his\nlove; and in this love for her he departed and returned to the house of\nhis friend Attaf and saluted him with a prepossessed heart. As soon as\nAttaf saw him he cast himself on his breast and kissed him between the\neyes, saying to him, O my lord, thou hast made me feel desolate to-day\nby thine absence. Then Attaf, looking in the face of Ja\u2019afar and reading\nin it many words, continued to him, O my lord, I find thy countenance\nchanged and thy mind broken. Ja\u2019afar answered, O my lord, since I left\nthee up to the present time I have been suffering with a headache and a\nnervous attack for I was sleeping upon my ear. The people in the mosk\nrecited the afternoon prayer without my knowing it, and now I have a\nmind to get an hour\u2019s sleep, probably I shall find repose for the body,\nand what I suffer will pass off. Accordingly, Attaf went into the house\nand ordered cushions to be brought out and a bed to be made for him,\nJa\u2019afar then stretched himself upon it depressed and out of spirits, and\ncovering himself up began to think of the young lady and of the\noffensive words she gave him so contrary to usage. Also he thought of\nher beauty and the elegance of her stature and perfect proportions and\nof what Allah (to whom be praise!) had granted her of magnificence. He\nforgot all that happened to him in other days and also his affair with\nthe Caliph and his people and his friends and his society. Such was the\nburden of his thoughts until he was taken with monomania and his body\nwasted. Hereupon Attaf sent for doctors, they surrounded him constantly,\nthey employed all their talents for him, but they could find no remedy.\nSo he remained during a certain time without anyone being able to\ndiscover what was the matter with him. The breast of Attaf became\nstraitened, he renounced all diversions and pleasures, and Ja\u2019afar\ngetting worse and worse, his trouble augmented. One day a new doctor\narrived, a man of experience in the art of gallantry, whose name was\nDabdihk\u00e1n. When he came to Ja\u2019afar and looked at his face and felt his\npulse and found everything in its place, no suffering, no pain, he\ncomprehended that he was in love, so he took a paper and wrote a\nprescription and placed it beneath Ja\u2019afar\u2019s head. He then said, Thy\nremedy is under thy head, I\u2019ve prescribed a purge, if thou take it thou\nwilt get well, for he was ashamed to tell Attaf his love-sick condition.\nPresently the Doctor went away to other patients and Attaf arose and\nwhen about entering to see Ja\u2019afar he heard him recite the following\nverses:\u2014\n\n A doctor came to me one day and took my hand and pulse, when I said to\n him Let go my hand, the fire\u2019s in my heart.\n He said, Drink syrup of the rose and mix it well with water of the\n tongue but tell it not to anyone:\n I said, The syrup of the rose is quite well known to me; it is the water\n of the cheek that breaks my very heart;\n But can it be that I can get the water of the tongue that I may cool the\n burning fire that within me dwells?\n The doctor said, Thou art in love, I said Yes to him, and said he to me,\n Its remedy is to have the body here.\n\nThen when Attaf went in to him after the end of the recitation he sat\ndown at the head of the bed and asked him about his condition and what\nhad been prescribed for him by the Hak\u00edm. Ja\u2019afar said, O my lord, he\nwrote for me a paper which is under the pillow. Attaf put out his hand,\ntook out the paper and read it and found upon it written:\u2014\u201cIn the name\nof God the Curer\u2014To be taken, with the aid and blessing of God, 3\nmiskals of pure presence of the beloved unmixed with morsels of absence\nand fear of being watched: plus, 3 miskals of a good meeting cleared of\nany grain of abandonment and rupture: plus, 2 okes of pure friendship\nand discretion deprived of the wood of separation. Then take some\nextract of the incense of the kiss, the teeth and the waist, 2 miskals\nof each; also take 100 kisses of pomegranate rubbed and rounded, of\nwhich 50 small ones are to be sugared, 30 pigeon-fashion and 20 after\nthe fashion of little birds. Take of Aleppine twist and sigh of Al-Ir\u00e1q\n2 miskals each; also 2 okes of tongue-sucking, mouth and lip kissing,\nall to be pounded and mixed. Then put upon a furnace 3 drams of Egyptian\ngrain with the addition of the beautiful fold of plumpness, boil it in\nlove-water and syrup of desire over a fire of wood of pleasure in the\nretreat of the ardour. Decant the whole upon a royal d\u00edb\u00e1qy divan and\nadd to it 2 okes of saliva syrup and drink it fasting during 3 days.\nNext take for dinner the melon of desire mixed with embrace-almond and\njuice of the lemon of concord, and lastly 3 rolls of thigh-work and\nenter the bath for the benefit of your health. And\u2014The Peace!\u201d When\nAttaf had finished the reading of this paper he burst into a laugh at\nthe prescription and, turning to Ja\u2019afar, he asked him with whom he was\nin love and of whom he was enamoured. Ja\u2019afar gave no answer, he spoke\nnot neither did he commence any discourse, when Attaf said, O my\nbrother, thou are not my friend, but thou art in my house esteemed as is\nthe soul in the body. Between me and thee there has been for the last\nfour months friendship, company, companionship and conversation. Why\nthen conceal thy situation? For me, I have fear and sorrow on thine\naccount. Thou art a stranger, thou art not of this capital. I am a son\nof the city, I can dispel what thou hast (of trouble) and that of which\nthou sufferest. By my life, which belongs to you, by the bread and salt\nbetween us, reveal to me thy secret. And Attaf did not cease to speak\nthus until Ja\u2019afar yielded and said to him, It shall no longer be\nconcealed, and I will not blame those who are in love and are impatient.\nThen he told his story from beginning to end, what was said to him by\nthe young lady and what she did with him and lastly he described the\nquarter and the place. Now when Attaf heard the words of Ja\u2019afar he\nreflected on the description of the house and of the young lady and\nconcluded that the house was his house and the young lady was his\ncousin-wife, and said to himself, There is no power nor strength but in\nAllah the High, the Great. We are from God and to Him we return. Then he\ncame to his mind again and to the generosity of his soul and said to\nhimself, O Attaf! God hath favoured me and hath made me worthy of doing\ngood and hath sent to me I know not whence this stranger who hath become\nbound in friendship with me during all this time and he hath acquired\nover me the ties of friendship. His heart hath become attached to the\nyoung woman and his love for her hath reached in him an imminent point.\nSince that time he is almost on the verge of annihilation, in so\npitiable a condition and behold, he hopeth from me a good issue from his\ntrouble. He hath made known to me his situation after having concealed\nit for so long a time: if I do not befriend him in his misfortune I\nshould resemble him who would build upon water and thus would aid him to\nannihilate his existence. By the magnanimity of my God, I will further\nhim with my property and with my soul. I will divorce my cousin and will\nmarry her to him and I will not change my character, my generosity nor\nmy resolution. The Rawi says, that young woman was his wife and his\ncousin, also a second wife as he was previously married to another, and\nshe occupied the house, his own house containing all that he possessed\nof property and so forth, servants, odalisques and slaves. There was\nalso his other house which was for his guests, for drinking and eating\nand to receive his friends and his company. Of this, however, he said\nnothing to his cousin-wife when he came to see her at certain times.\nWhen he heard that Ja\u2019afar was in love with her he could not keep from\nsaying to him, Be quiet, I take upon myself to dispel thy chagrin, and\nsoon I shall have news of her, and if she is the daughter of the Na\u00efb of\nDamascus I will take the proper steps for thee even though I should lose\nall my property; and if she is a slave-girl I will buy her for thee even\nwere her price such as to take all I possess. Thus he calmed the anguish\nof Ja\u2019afar the best way he could; then he went out from his own house\nand entered that of his cousin-wife without making any change in his\nhabits or saying a single word save to his servants, Go to my uncle\u2019s\nand bring him to me. The boy then went for the uncle and brought him to\nAttaf, and when the uncle entered the nephew arose to receive him,\nembraced him and made him be seated, and, after he had been seated\nawhile, Attaf came to him and said, O my uncle! there is naught but\ngood! Know that when God wills good to his servitor he shows to him the\nway and my heart inclines to Meccah, to the house of God, to visit the\ntomb of Mohammed (for whom be the most noble of prayers and the most\ncomplete of salutations!) I have decided to visit those places this year\nand I cannot leave behind me either attachments or debts or obligations;\nnothing in fact that can disturb the mind, for no one can know who will\nbe the friend of the morrow. Here, then, is the writ of divorce of thy\ndaughter and of my other wife. Now when his uncle heard that, he was\ntroubled and exaggerating to himself the matter, he said, O son of my\nbrother, what is it that impels thee to this? If thou depart and leave\nher and be absent as long as thou willest she is yet thy wife and thy\ndependent which is sufficient. But Attaf said, O my uncle, what hath\nbeen done is done. As soon as the young wife heard that, the abomination\nof desolation overcame her, she became as one in mourning and was upon\nthe point of killing herself, because she loved her husband by reason of\nhis relationship and his education. But this was done by Attaf only to\nplease Ja\u2019afar, and for that he was incited by his duty to do good to\nhis fellow beings. Then Attaf left the house and said to himself, if I\ndelay this matter it will be bruited abroad, and will come to the ears\nof my friend who will be afflicted and will be ashamed to marry, and\nwhat I have done will come to naught. The divorce of Attaf\u2019s second\nspouse was only out of regard to his cousin-wife, and that there might\nnot be an impediment to the success of his project. Then Attaf proceeded\nto his guest-house and went in to Ja\u2019afar, who when he saw him, asked\nwhere he had been. Attaf replied, Make yourself easy, O my brother, I am\nnow occupied with your affair, I have sought out the young lady and I\nknow her. She is divorced from her husband and her \u2019iddah is not yet\nexpired, so expand your breast and gladden your soul, for when her\nobligatory term of waiting shall be accomplished I will marry her to\nyou. And Attaf ceased not to divert him by eating and drinking,\namusements and shows, song and songstress until he knew that the \u2019iddah\nof his cousin had ended; then he went to Ja\u2019afar and said to him, \u201cKnow,\nO my lord, that the father of the young woman thou sawest is one of my\nfriends, and if I betroth her that would not be proper on my part and he\nwill say: My friend hath not done well in betrothing my daughter to a\nman who is a stranger and whom I know not. He will take her and carry\nher to his own country and we shall be separated. Now I have an idea\nthat has occurred to me, and \u2019tis to send out for you a tent with ten\nmamelukes and four servants upon horses and mules, baggage, stuffs,\nchests of dresses, and horses and gilded vehicles. Everything I have\nmentioned will be placed outside the city that no one shall know of\nthee, and I will say that thou art Ja\u2019afar the Barmeky the Caliph\u2019s\nWazir. I will go to the Kady and the Wali and the Na\u00efb and I will inform\nthem of thee (as Ja\u2019afar); so will they come out to meet and salute\nthee. Then thou wilt salute them and tell them that thou hast come on\nbusiness of the Caliph. Thou must also say thou hast heard that Damascus\nis a very fine city and a hospitable, and add, I will go in to visit it\nand if it prove favourable to me I will remain and marry to establish\nbetween myself and its inhabitants relationship and friendship, and I\nwould like you to seek for me a man of high position and noble origin\nwho hath a beautiful cousin that I may marry. Attaf then said to\nJa\u2019afar, O my lord, we know one who hath a daughter of noble origin,\nthat man is such-and-such an one, ask her of him for betrothal and say\nto him, Here is her dowry, which is all that thou hast in the chests.\nThen produce a purse of a thousand dinars and distribute them among\nthose present, and display the characteristic of the Barmekys, and take\nout a piece of silken stuff and order them to draw up the marriage\ncontract immediately. If they sign it, declare to them that thou wilt\nnot enter the city because thou art pressed and thy bride will come to\nthee. Should thou do thus, thou wilt accomplish what thou desirest, God\nwilling, then leave instantly and order that the tents be struck, the\ncamels loaded, and set out for thine own country in peace. Know that all\nI shall do for you is little for the rights of friendship and\ndevotedness.\u201d Ja\u2019afar sprang up to kiss the hand of Attaf, but was\nprevented, then he thanked him and praised him and passed the night with\nhim. The next morning at break of day he arose, made his ablutions, and\nhaving recited his morning prayer, accompanied his host to the outside\nof the city. Attaf ordered a great tent to be pitched and that\neverything necessary should be carried to it; of horses, camels, mules,\nslaves, mamelukes, chests containing all kinds of articles for\ndistribution, and boxes holding purses of gold and silver. He dressed\nhis guest in a robe worthy a Wazir, and set up for him a throne and sent\nsome slaves to the Na\u00efb of Damascus to announce the arrival of Ja\u2019afar\non business of the Caliph. As soon as the Na\u00efb of Damascus was informed\nof that, he went out accompanied by the notables of the city and of his\ngovernment and met the Wazir Ja\u2019afar, and kissing the ground between his\nhands, said to him, O my lord, why didst thou not inform me sooner in\norder that we might be prepared for thine arrival. Ja\u2019afar said, That\nwas not necessary, may God augment thy wealth, I have not come but with\nthe intention to visit this city; I desire to stay in it for some time\nand I would also marry in it. I have learned that the Am\u00edr \u2019Amr has a\ndaughter of noble descent, I wish thou wouldst cause her to be brought\nbefore thee and that thou betroth her to me. The Na\u00efb of Damascus said,\nHearing is obeying. Her husband hath divorced her and desireth to go to\nal-Hejaz on the pilgrimage and after her \u2019iddah hath expired and there\nremaineth not any impediment the betrothal can take place. At the proper\ntime the Na\u00efb of Damascus caused to be present the father of the lady\nand spoke to him of what the Wazir Ja\u2019afar had said and that he should\nbetroth his daughter, so that there was nothing more for the father to\nsay than, I hear and I obey. The Rawi says that Ja\u2019afar ordered to be\nbrought the dress of honour and the gold from the purses to be thrown\nout for distribution and commanded the presence of the Kady and\nwitnesses; and, when they arrived, he bade them write the marriage\ncontract. Then he brought forward and presented the ten chests and the\nten purses of gold, the dowry of the bride, and all those present, high\nand low, and rich and poor gave him their best wishes and\ncongratulations. After the father of the lady had taken the dowry he\nordered the Kady to draw up the contract and presented to him a piece of\nsatin; he also called for sugar-water to drink and set before them the\ntable of viands, and they ate and washed their hands. Afterwards they\nserved sweet dishes and fruits; and when that was finished and the\ncontract passed, the Na\u00efb of Damascus said to the Wazir, O my lord, I\nwill prepare a house for thy residence and for the reception of thy\nwife. Ja\u2019afar said, That cannot be; I am here on a commission of the\nCommander of the Faithful, and I wish to take my wife with me to Baghdad\nand only there can I have the bridal ceremonies. The father of the lady\nsaid, Enter unto thy bride and depart when thou wilt. Ja\u2019afar replied, I\ncannot do that, but I wish thee to make up the trousseau of thy daughter\nand have it ready so as to depart this very day. We only wait, said the\nfather of the bride, for the Na\u00efb of Damascus to retire, to do what the\nWazir commands. He answered With love and good will; and the lady\u2019s\nfather set about getting together the trousseau and making her ready. He\ntook her out and got her trousseau, mounted her upon a Hodaj, and when\nshe arrived at Ja\u2019afar\u2019s camp her people made their adieus and departed.\nWhen Ja\u2019afar had ridden to some distance from Damascus and had arrived\nat Tiniat el \u2019Iq\u00e1b he looked behind him and perceived in the distance in\nthe direction of Damascus a horseman galloping towards him; so he\nstopped his attendants and when the rider had come near them Ja\u2019afar\nlooked at him and behold it was Attaf. He had come out after him and\ncried, Hasten not, O my brother. And when he came up he embraced him and\nsaid, O my lord, I have found no rest without thee, O my brother Abu\n\u2019l-Hasan, it would have been better for me never to have seen thee nor\nknown thee, for now I cannot support thine absence. Ja\u2019afar thanked him\nand said to him, I have not been able to act against what thou hast\nprescribed for me and provided, but we pray God to bring near our\nreunion and never more separate us. He is Almighty to do what He\nwilleth. After that Ja\u2019afar dismounted and spread a silken carpet and\nthey sat down together, and Attaf laid a tablecloth with duck, chicken,\nsweets and other delicacies, of which they ate and he brought out dry\nfruits and wine. They drank for an hour of the day when they remounted\ntheir horses and Attaf accompanied Ja\u2019afar a way on the journey, when\nJa\u2019afar said to him, Every departer must return, and he pressed him to\nhis breast and kissed him and said to him, O my brother Abu \u2019l-Hasan, do\nnot interrupt the sending of thy letters; but make known to me about\nthyself, and thy condition as if I were present with thee. Then they\nbade each other adieu and each went on his way. When the young wife\nnoticed that the camels had stopped on their march as well as their\npeople, she put out her head from the Hodaj and saw her cousin\ndismounting with Ja\u2019afar and they eating and drinking together and then\nin company to the end of the road where they bade adieu exchanging a\nrecitation of poetry. So she said, The one, Wallahy is my cousin Attaf\nand the other the man whom I saw seated under the window, and upon whom\nI sprinkled the water. Doubtless he is the friend of my cousin. He hath\nbeen seized with love for me, and complaining to my cousin, hath given\nhim a description of me and of my house; and the devotedness of his\ncharacter and the greatness of his soul must have impelled him to\ndivorce me and to take steps to marry me to that man. The Rawi says that\nAttaf in bidding good-bye to Ja\u2019afar left him joyful in the possession\nof the young lady for whom he was on the point of ruin by his love, and\nin having made the friendship of Attaf whom he intended to reward in\ngratitude for what he had done by him. So glad was he to have the young\nwife that everything that had taken place with Er-Rashid had passed out\nof his mind. In the meanwhile she was crying and lamenting over what had\nhappened to her, her separation from her cousin and from her parents and\nher country, and bemoaning what she did and what she had been; and her\nscalding tears flowed while she recited these verses:\u2014\n\n I weep for these places and these beauties; blame not the lover if some\n day he\u2019s insane:\n For the places the dear ones inhabit. O praise be to God! how sweet is\n their dwelling!\n God protect the past days while with you, my dear friends, and in the\n same house may happiness join us!\n\nOn finishing this recitation she wept and lamented and recited again:\u2014\n\n I\u2019m astonished at living without you at the troubles that come upon us:\n I wish for you, dear absent ones, my wounded heart is still with you.\n\nThen, still crying and lamenting, she went on:\u2014\n\n O you to whom I gave my soul, return; from you I wish\u2019d to pluck it, but\n could not succeed:\n Then pity the rest of a life that I\u2019ve sacrificed for thee, before the\n hour of death my last look I will take:\n If all of thee be lost astonished I\u2019ll not be; my astonishment would be\n that his lot will be to another.\n\nPresently the Wazir Ja\u2019afar coming up to the Hodaj said to the young\nwife, O mistress of the Hodaj, thou hast killed us. When she heard this\naddress she called to him with dejection and humility, We ought not to\ntalk to thee for I am the cousin-wife of thy friend and companion Attaf,\nprince of generosity and devotion. If there be in thee any feeling of\nthe self-denial of a man thou wilt do for him that which, in his\ndevotion, he hath done for thee. When Ja\u2019afar heard these words he\nbecame troubled and taking in the magnitude of the situation he said to\nthe young lady, O thou! thou art then his cousin-wife? and said she,\nYes! it is I whom thou sawest on such a day when this and that took\nplace and thy heart attached itself to me. Thou hast told him all that.\nHe divorced me, and while waiting for the expiration of my \u2019iddah\ndiverted thee that such and such was the cause of all my trouble. Now I\nhave explained to thee my situation: do thou the action of a man. When\nJa\u2019afar heard these words he uttered a loud cry and said, We are from\nGod and to Him we return. O thou! thou art now to me an interdiction and\nhast become a sacred deposit until thy return to where it may please\nthee. Then said Ja\u2019afar to a servant, Take good care of thy mistress.\nAfter which they set forward and travelled on day and night. Now\nEr-Rashid, after the departure of Ja\u2019afar, became uneasy and sorrowful\nat his absence. He lost patience and was tormented with a great desire\nto see him again, while he regretted the conditions he had imposed as\nimpossible to be complied with and obliging him to the extremity of\ntramping about the country like a vagabond, and forcing him to abandon\nhis native land. He had sent envoys after him to search for him in every\nplace, but he had never received any news of him, and was cast into\ngreat embarrassment by reason of his absence. He was always waiting to\nhear of him, and when Ja\u2019afar had approached Baghdad and he, Er-Rashid,\nhad received the good tidings of his coming, he went forth to meet him,\nand as soon as they came together they embraced each other, and the\nCaliph became content and joyful. They entered together into the palace\nand the Prince of True Believers seating Ja\u2019afar at his side, said to\nhim, Relate to me thy story where thou hast been during thine absence\nand what thou hast come upon. So Ja\u2019afar told him then all that had\nhappened from the time he left him until the moment of finding himself\nbetween his hands. Er-Rashid was greatly astonished and said, Wallahy,\nthou hast made me sorrowful for thine absence, and hast inspired me with\ngreat desire to see thy friend. My opinion is that thou divorce this\nyoung lady and put her on the road homeward accompanied by someone in\nwhom thou hast confidence. If thy friend have an enemy he shall be our\nenemy, and if he have a friend he also shall be ours; after which we\nwill make him come to us, and we shall see him and have the pleasure of\nhearing him and pass the time with him in joy. Such a man must not be\nneglected, we shall learn, by his generosity, bounty and useful things.\nJa\u2019afar answered, To hear is obedience. Then Ja\u2019afar apportioned to the\nyoung lady a spacious house and servants and a handsome enclosure; and\nhe treated with generosity those who had come with her as suite and\nfollowers. He also sent to her sets of furniture, mattresses and every\nthing else she might need, while he never intruded upon her and never\nsaw her. He sent her his salutation and reassuring words that she should\nbe returned to her cousin; and he made her a monthly allowance of a\nthousand dinars, besides the cost of her living. So far as to Ja\u2019afar;\nbut as to Attaf, when he had bidden adieu to Ja\u2019afar and had returned to\nhis country, those who were jealous of him took steps to ruin him with\nthe Na\u00efb of Damascus to whom they said, O our lord, what is it that hath\nmade thee neglect Attaf? Dost thou not know that the Wazir was his\nfriend and that he went out after him to bid him adieu after our people\nhad returned, and accompanied him as far as Katifa, when Ja\u2019afar said to\nhim, Hast thou need of anything O Attaf? he said _Yes_. Of what? asked\nthe Wazir, and he answered, That thou send me an imperial rescript\nremoving the Na\u00efb of Damascus. Now this was promised to him, and the\nmost prudent thing is that thou invite him to breakfast before he takes\nyou to supper; success is in the opportunity and the assaulted profiteth\nby the assaulter. The Na\u00efb of Damascus replied, Thou hast spoken well,\nbring him to me immediately. The Rawi says that Attaf was in his own\nhouse, ignorant that anyone owed him grudge when suddenly in the night\nhe was surrounded and seized by the people of the Na\u00efb of Damascus armed\nwith swords and clubs. They beat him until he was covered with blood,\nand they dragged him along until they set him in presence of the Pasha\nof Damascus who ordered the pillage of his house and of his slaves and\nhis servants and all his property and they took everything, his family\nand his domestics and his goods. Attaf asked, What is my crime? and he\nwas answered, O scoundrel, thou art an ignorant fellow of the rabble,\ndost dispute with the Na\u00efb of Damascus? Then the Swordman was ordered to\nstrike his neck, and the man came forward and, cutting off a piece of\nhis robe, with it blindfolded his eyes, and was about to strike his neck\nwhen one of the Em\u00edrs arose and said, Be not hasty, O my lord, but wait,\nfor haste is the whisper of Satan, and the proverb saith: Man gaineth\nhis ends by patience, and error accompanieth the hasty man. Then he\ncontinued, Do not press the matter of this man; perhaps he who hath\nspoken of him lieth and there is nobody without jealousy; so have\npatience, for thou mayest have to regret the taking of his life\nunjustly. Do not rest easy upon what may come to thee on the part of the\nWazir Ja\u2019afar, and if he learn what thou hast done by this man be not\nsure of thy life on his part. He will admit of no excuse for he was his\nfriend and companion. When the Na\u00efb of Damascus heard that he awoke from\nhis slumber and conformed to the words of the Emir. He ordered that\nAttaf should be put in prison, enchained and with a padlock upon his\nneck, and bade them, after severely tightening the bonds, illtreat him.\nThey dragged him out, listening neither to his prayers nor his\nsupplications; and he cried every night, doing penance to God and\npraying to Him for deliverance from his affliction and his misfortune.\nIn that condition he remained for three months. But one night as he woke\nup he humiliated himself before God and walked about his prison, where\nhe saw no one; then, looking before him, he espied an opening leading\nfrom the prison to the outside of the city. He tried himself against his\nchain and succeeded in opening it; then, taking it from his neck, he\nwent out from the gaol running at full speed. He concealed himself in a\nplace, and darkness protected him until the opening of the city gate,\nwhen he went out with the people and hastening his march he arrived at\nAleppo and entered the great mosk. There he saw a crowd of strangers on\nthe point of departure and Attaf asked them whither they were going, and\nthey answered to Baghdad. Whereupon he cried, And I with you. They said,\nUpon the earth is our weight, but upon Allah is our nourishment. Then\nthey went on their march until they arrived at Koufa after a travel of\ntwenty days, and then continued journeying till they came to Baghdad.\nHere Attaf saw a city of strong buildings, and very rich in elegant\npalaces reaching to the clouds, a city containing the learned and the\nignorant, and the poor and the rich, and the virtuous and the evil doer.\nHe entered the city in a miserable dress, rags upon his shoulders, and\nupon his head a dirty conical cap, and his hair had become long and\nhanging over his eyes and his entire condition was most wretched. He\nentered one of the mosks. For two days he had not eaten. He sat down,\nwhen a vagabond entered the mosk and seating himself in front of Attaf\nthrew off from his shoulder a bag from which he took out bread and a\nchicken, and bread again and sweets and an orange, and olive and\ndate-cake and cucumbers. Attaf looked at the man and at his eating,\nwhich was as the table of \u2019Isa son of Miriam (upon whom be peace!). For\nfour months he had not had a sufficient meal and he said to himself, I\nwould like to have a mouthful of this good cheer and a piece of this\nbread, and then cried for very hunger. The fellow looked at him and\nsaid, Bravo! why dost thou squint and do what strangers do? By the\nprotection of God, if you weep tears enough to fill the Jaxartes and the\nBactrus and the Dajlah and the Euphrates and the river of Basrah and the\nstream of Antioch and the Orontes and the Nile of Egypt and the Salt Sea\nand the ebb and the flow of the Ocean, I will not let thee taste a\nmorsel. But, said the buffoon, if thou wish to eat of chicken and white\nbread and lamb and sweets and mutton patties, go thou to the house of\nJa\u2019afar son of Yahya the Barmeky, who hath received hospitality from a\nDamascus man named Attaf. He bestoweth charity in honour of him in this\nmanner, and he neither getteth up nor sitteth down without speaking of\nhim. Now when Attaf heard these words from the buffoon he looked up to\nheaven and said, O Thou whose attributes are inscrutable, bestow thy\nbenefits upon thy servant Attaf. Then he recited this couplet:\u2014\n\n Confide thy affairs to thy Creator; set aside thy pains and dismiss thy\n thoughts.\n\nThen Attaf went to a paper-seller and got from him a piece of paper and\nborrowed an inkstand and wrote as follows:\u2014From thy brother Attaf whom\nGod knoweth. Let him who hath possessed the world not flatter himself,\nhe will some day be cast down and will lose it in his bitter fate. If\nthou see me thou wilt not recognise me for my poverty and my misery;\nand, because of the change in situation and the reverses of the times,\nmy soul and body are reduced by hunger, by the long journey I have made,\nuntil at last I have come to thee. And peace be with thee. Then he\nfolded the paper and returning the pen-case to its owner asked for the\nhouse of Ja\u2019afar, and when it was shown to him he went there and stood\nat a distance before it. The doorkeepers saw him standing, neither\ncommencing nor repeating a word, and nobody spoke to him, but as he was\nthus standing embarrassed, an eunuch dressed in a striped robe and\ngolden belt passed by him. Attaf remained motionless before him, then\nwent up to him, kissed his hands and said to him, O my lord, the Apostle\nof Allah (upon whom be peace and salutation) hath said, The medium of a\ngood deed is like him who did it, and he who did it belongeth to the\ndwellers in heaven. The man said to him, What is thy need? and said he,\nI desire of thy goodness to send in this paper to thy lord and say to\nhim, Thy brother Attaf is standing at the door. When the servant heard\nhis words he got into a great and excessive rage so that his eyes\nswelled in his head and he asked, O cursed one, thou art then the\nbrother of the Wazir Ja\u2019afar! and as he had in his hand a rod with a\ngolden end, he struck Attaf with it in the face and his blood flowed and\nhe fell full length to the ground in his weakness from weeping and from\nreceiving the blow. The Rawi says that God hath placed the instinct of\ngood in the heart of some domestics, even as he hath placed that of evil\nin the heart of others. Another of the domestics was raised up against\nhis companion by good will to Attaf and reproved him for striking the\nstranger and was answered, Didst thou not hear, O brother, that he\npretended to be the brother of the Wazir Ja\u2019afar? and the second one\nsaid, O man of evil, son of evil, slave of evil, O cursed one, O hog! is\nJa\u2019afar one of the prophets? is he not a dog of the earth like\nourselves? Men are all brethren, of one father and one mother, of Adam\nand of Eve; and the poet hath said:\u2014\n\n Men by comparison all are brethren, their father is Adam their mother is\n Eve;\n\nbut certain people are preferable to others. Then he came up to Attaf\nand made him be seated and wiped off the blood from his face and washed\nhim and shook off the dust that was upon him and said, O my brother,\nwhat is thy need? and said he, My need is the sending of this paper to\nJa\u2019afar. The servant took the paper from his hand and going in to\nJa\u2019afar the Barmeky found there the officers of the Governor and the\nBarmekys standing at his service on his right and on his left; and\nJa\u2019afar the Wazir who held in his hand a cup of wine was reciting poetry\nand playing and saying, O you all here assembled, the absent from the\neye is not like the present in the heart; he is my brother and my friend\nand my benefactor, Attaf of Damascus, who was continuous in his\ngenerosity and his bounty and his benefactions to me; who for me\ndivorced his cousin-wife and gave her to me. He made me presents of\nhorses and slaves and damsels and stuffs in quantities that I might\nfurnish her dower; and, if he had not acted thus, I should certainly\nhave been ruined. He was my benefactor without knowing who I was, and\ngenerous to me without any idea of profiting by it. The Rawi says that\nwhen the good servant heard these words from his lord he rejoiced and\ncoming forward he kneeled down before him and presented the paper. When\nJa\u2019afar read it he was in a state of intoxication and not being able to\ndiscern what he was doing he fell on his face to the floor while holding\nthe paper and the glass in his hand, and he was wounded in the forehead\nso his blood ran and he fainted and the paper fell from his grasp. When\nthe servant saw that he hastened to depart fearing the consequence; and\nthe Wazir Ja\u2019afar\u2019s friends seated their lord and staunched the blood.\nThey exclaimed, There is no power and strength but in God the High, the\nMighty. Such is the character of servants; they trouble the life of\nkings in their pleasures and annoy them in their humours: Wallahy, the\nwriter of this paper merits nothing less than to be handed over to the\nWali who shall give him five hundred lashes and put him in prison.\nThereupon the Wazir\u2019s doorkeeper went out and asked for the owner of the\npaper, when Attaf answered, \u2019Tis I, O my lord. Then they seized him and\nsent him to the Wali and ordered him to give one hundred blows of the\nstick to the prisoner and to write upon his chain \u201cfor life.\u201d Thus they\ndid with Attaf and carried him to the prison where he remained for two\nmonths when a child was born to Harun er-Rashid, who then ordered that\nalms should be distributed, and good done to all, and bade liberate all\nthat were in prison and among those that were set free was Attaf. When\nhe found himself out of gaol, beaten and famished and naked he looked up\nto heaven and exclaimed, Thanks be to thee, O Lord, in every situation,\nand crying said, It must be for some fault committed by me in the past,\nfor God had taken me into favour and I have repaid Him in disobedience;\nbut I pray to Him for pardon for having gone too far in my debauchery.\nThen he recited these verses:\u2014\n\n O God! the worshipper doth what he should not do; he is poor, depending\n on Thee:\n In the pleasures of life he forgetteth himself, in his ignorance, pardon\n Thou his faults.\n\nThen he cried again and said to himself, What shall I do? If I set out\nfor my country I may not reach it; if I arrive there, there will be no\nsafety for my life on the part of the Na\u00efb, and if I remain here nobody\nknoweth me among the beggars and I cannot be for them of any use nor for\nmyself as an aid or an intermediate. As for me, I had hope in that man,\nthat he would raise me from my poverty. The affair hath turned out\ncontrary to my expectations, and the poet was right when he said:\u2014\n\n O friend, I\u2019ve run o\u2019er the world west and east; all that I met with was\n pain and fatigue:\n I\u2019ve frequented the men of the age, but never have found e\u2019en a friend\n grateful not even to me.\n\nOnce more he cried and exclaimed, God give me the grace of patience.\nAfter that he got up and walked away, and entered one of the mosks and\nstaid there until afternoon. His hunger increased and he said, By Thy\nmagnanimity and Thy majesty I shall ask nothing of anyone but of Thee.\nHe remained in the mosk until it became dark when he went out for\nsomething, saying to himself, I have heard a call from the Prophet (on\nwhom be the blessing and peace of Allah!) which said, God forbiddeth\nsleep in the Sanctuary and forbiddeth it to His worshippers. Then he\narose, and went out from the mosk to some distance when he entered a\nruined building after walking an hour, and here he stumbled in the\ndarkness and fell upon his face. He saw something before him that he had\nstruck with his foot and felt it move, and this was a lad that had been\nslain and a knife was in his side. Attaf rose up from off the body, his\nclothes stained with blood; he stood motionless and embarrassed and\nwhile in that situation the Wali and his policemen stood at the door of\nthe ruin and Attaf said to them, Come in and search. They entered with\ntheir torches and found the body of the murdered lad and the knife in\nhim and the miserable Attaf standing at the head with his clothes\nstained with blood. When a man with a scarf saw him he arrested him and\nsaid to him, O Wretch, \u2019tis thou killedst him. Attaf said, Yes. Then\nsaid the Wali, Pinion him and take him to prison until we make our\nreport to the Wazir Ja\u2019afar. If he orders his death we will execute him.\nThey did as ordered, and the next day the man with the scarf wrote to\nthe Wazir, We went into a ruin and found there a man who had killed a\nlad and we interrogated him and he confessed that it was he who had done\nthe deed, what are thine orders? The Wazir commanded them to put him to\ndeath; so they took Attaf from the prison to the place of execution and\ncut off a piece of his garment and with it bandaged his eyes. The\nSworder said O my lord, shall I strike his neck? and the Wali said,\nStrike! He brandished the sword which whistled and glittered in the air\nand was about to strike, when a cry from behind, Stop thy hand! was\nheard, and it was the voice of the Wazir Ja\u2019afar who was out on a\npromenade. The Wali went to him and kissed the earth before him and the\nWazir said to him, What is this great gathering here? He answered, \u2019Tis\nthe execution of a young man of Damascus whom we found yesterday in a\nruin; he had killed a lad of noble blood and we found the knife with him\nand his clothes spotted with blood. When I said to him, Is it thou that\nkilledst him? he replied Yes three times. To-day I sent to thee my\nwritten report and thine Excellency ordered his death, saying, \u201cLet the\nsentence of God be executed,\u201d and now I have brought him out that his\nneck may be struck. Ja\u2019afar said, \u201cOh, hath a man of Damascus come into\nour country to find himself in a bad condition? Wallahy, that shall\nnever be!\u201d Then he ordered that he should be brought to him. The Wazir\ndid not recognize him, for Attaf\u2019s air of ease and comfort had\ndisappeared; so Ja\u2019afar said to him, From what country art thou, O young\nman, and he answered, I am a man from Damascus. From the city or from\nthe villages? Wallahy O my lord, from Damascus city where I was born.\nJa\u2019afar asked, Didst thou happen to know there a man named Attaf? I know\nwhen thou wast his friend and he lodged thee in such-and-such a house\nand thou wentest out to such-and-such a garden; and I know when thou\ndidst marry his cousin-wife, I know when he bade adieu to thee at Katifa\nwhere thou drankest with him. Ja\u2019afar said, Yes, all that is true, but\nwhat became of him after he left me? He said, O my Lord, there happened\nto him this and that and he related to him everything from the time he\nquitted him up to the moment of his standing before him and then recited\nthese verses:\u2014\n\n This age, must it make me its victim, and thou at the same time art\n living: wolves are seeking to devour me while thou the lion art here.\n Every thirsty one that cometh his thirst is quenched by thee: can it be\n that I thirst while thou art still our refuge?\n\nWhen he had finished the verses he said, O my lord. I am Attaf, and then\nrecalled all that had taken place between them from first to last. While\nhe was thus speaking a great cry was heard, and it came from a Sheikh\nwho was saying, This is not humanity. They looked at the speaker, who\nwas an old man with trimmed beard dyed with henna, and upon him was a\nblue kerchief. When Ja\u2019afar saw him he asked him what was the matter,\nand he exclaimed, Take away the young man from under the sword, for\nthere is no fault in him: he hath killed no one nor doth he know\nanything of the dead youth. Nobody but myself is the killer. The Wazir\nsaid, Then \u2019tis thou that killed him? and he answered, Yes.\u2014Why didst\nthou kill him? hast thou not the fear of God in killing a Hashimy child?\nThe old man said, He was my servant, serving me in the house and working\nwith me at my trade. Every day he took from me some quarter-pieces of\nmoney and went to work for another man called Shumooshag, and to work\nwith Nag\u00edsh, and with Gas\u00eds, and with Gh\u00fabar, and with Gush\u00edr, and every\nday working with someone. They were jealous of my having him. \u2019Od\u00eds the\nsweeper and Abu Butr\u00e1n the stoker, and everyone wanted to have him. In\nvain I corrected him, but he would not abide corrected and ceased not to\ndo thus until I killed him in the ruin, and I have delivered myself from\nthe torment he gave me. That is my story. I kept silent until I saw thee\nwhen I made myself known at the time thou savedst the head of this young\nman from the sword. Here I am standing before you: strike my neck and\ntake life for life. Pray do no harm to this young man, for he hath\ncommitted no fault. The Wazir said, Neither to thee nor to him. Then he\nordered to be brought the parents of the dead lad and reconciled them\nwith the old man, whom he pardoned. He mounted Attaf upon a horse and\ntook him to his house; then he entered the palace of the Caliph and\nkissed the earth before him and said, Behold Attaf, he who was my host\nat Damascus, and of whom I have related his treatment of me and his\nkindness and generosity, and how he preferred me to himself. Er-Rashid\nsaid, Bring him in to me immediately. He presented him to the Caliph in\nthe miserable state in which he had found him; and when he entered, he\nmade his salutations in the best manner and with the most eloquent\nlanguage, Er-Rashid answered and said to him, What is this state in\nwhich I find you? and Attaf wept and made his complaint in these\nverses:\u2014\n\n Troubles, poverty and distant sojourn far away from the dear ones, and a\n crushing desire to see them:\n The soul is in them, they became like their fellows, thus the enigma\n remains in the world;\n While the generous is stricken with misfortune and grief, where\u2019s the\n miser that finds not good fortune therein?\n\nWhen Attaf had finished he conversed with the Caliph about his history\nand all his life from beginning to end; and Er-Rashid cried and suffered\nat what had happened to him after the loss of his riches, nor did he\ncease to weep with Ja\u2019afar until the close of Attaf\u2019s story. The Sheikh\nwho had killed the lad and had been liberated by Ja\u2019afar came in and\nEr-Rashid laughed at seeing him. Then he caused Attaf to be seated and\nmade him repeat his story. And when Attaf had finished speaking the\nCaliph looked at Ja\u2019afar and said, The proverb goeth:\u2014\n\n Good for good, to the giver the merit remains; evil for evil, the doer\u2019s\n most cruel.\n\nAfterwards the Caliph said to Ja\u2019afar, Tell me what thou didst for thy\nbrother Attaf before he came to thee, and he answered, O Commander of\nthe Faithful, he came upon me suddenly, and I now prepare for him three\nmillions of gold, and the like of it in horses, and in slaves, and in\nboys, and in dresses; and the Caliph said, From me the same. Here endeth\nthe last leaf of the writ, but the Rawi says that two days afterwards\nJa\u2019afar restored to his friend Attaf his beloved cousin-wife, saying to\nhim, I have divorced her and now I deliver over to thee intact the\nprecious deposit that thou didst place in my hands. Already hath the\norder from the Caliph been despatched to Damascus enjoining the arrest\nof the Naib, to place him in irons and imprison him until further\nnotice. Attaf passed several months in Baghdad enjoying the pleasures of\nthe city in company with his friend Ja\u2019afar and Er-Rashid. He would have\nliked to have stayed there all his life, but numerous letters from his\nrelations and his friends praying him to return to Damascus, he thought\nit his duty to do so, and asked leave of the Caliph, who granted it, not\nwithout regrets and fears for his future condition. Er-Rashid appointed\nhim Wali of Damascus and gave him the imperial rescript; and a great\nescort of horses, mules and dromedaries, with abundant magnificent\npresents accompanied him as far as Damascus, where he was received with\ngreat pomp. All the city was illuminated as a mark of joy for the return\nof Attaf, so loved and respected by all classes of the people, and above\nall by the poor who had wept incessantly for him in his absence. As to\nthe Naib, a second decree of the Caliph ordered his being put to death\nfor his oppression of the people, but by the generous intercession of\nAttaf Er-Rash\u00edd contented himself with commuting the sentence to\nbanishment. Attaf governed his people many years with justice and\nprosperity, protector of his happy subjects and in the enjoyment of the\ndelights and pleasures of life, until the Angel of Death overtook him\nand summoned him to Paradise.\n\n\n\n\n HISTORY OF PRINCE HABIB\n AND WHAT BEFEL HIM WITH\n THE LADY DURRAT AL-GHAWWAS.\n\n[Illustration]\n\n =Here we begin to indite the History of Sultan Habib and of what befel\n him with Durrat al-Ghawwas.=[379]\n\n\nIt is related (but Allah is All-knowing of His unknown and All-cognisant\nof what took place and forewent in the annals of folk!) that there was,\nin days of yore and in times and tides long gone before, a tribe of the\ntribes of the Arabs hight Ban\u00fa Hil\u00e1l[380] whose head men were the Emir\nHil\u00e1l and the Emir Sal\u00e1mah.[381] Now this Emir Salamah had well nigh\ntold out his tale of days without having been blessed with boon of\nchild; withal he was a ruler valiant, masterful, a fender of his foes\nand a noble knight of portly presence. He numbered by the thousand\nhorsemen the notablest of cavaliers and he came to overrule\nthree-score-and-six tribes of the Arabs. One chance night of the nights\nas he lay sleeping in the sweetness of slumber, a Voice addressed him\nsaying, \u201cRise forthright and know thy wife, whereby she shall conceive\nunder command of Allah Almighty.\u201d Being thus disturbed of his rest the\nEmir sprang up and compressed his spouse Kamar al-Ashr\u00e1f;[382] she\nbecame pregnant by that embrace and when her days came to an end she\nbare a boy as the full moon of the fulness-night who by his father\u2019s\nhest was named Hab\u00edb.[383] And as time went on his sire rejoiced in him\nwith joy exceeding and reared him with fairest rearing and bade them\nteach him Koran-reading together with the glorious names of Almighty\nAllah and instruct him in writing and in all the arts and sciences.\nAfter this he bestowed robes of honour and gifts of money and raiment\nupon the teachers who had made the Sultan[384] Habib, when he reached\nthe age of seventeen, the most intelligent and penetrating and knowing\namongst the sons of his time. And indeed men used to admire at the\nlargeness of his understanding and were wont to say in themselves,\n\u201cThere is no help but that this youth shall rise to dignity (and what\ndignity!) whereof men of highmost intellect shall make loud mention. For\nhe could write the seven caligraphs[385] and he could recite traditions\nand he could improvise poetry; and, on one occasion when his father bade\nhim versify impromptu, that he might see what might come thereof, he\nintoned:\u2014\n\n \u201cO my sire, I am lord of all lere man knows or knew\u2014 \u273f Have enformed my\n vitals with lore and with legend true;\n Nor cease I repeat what knowledge this memory guards \u273f And my writ as\n ruby and pearl doth appear to view.\u201d\n\nSo the Emir Salamah his sire marvelled at the elegance of his son\u2019s\ndiction; and the Notables of the clan, after hearing his poetry and his\nprose, stood astounded at their excellence; and presently the father\nclasped his child to his breast and forthright summoned his governor, to\nwhom there and then he did honour of the highmost. Moreover he largessed\nhim with four camels carrying loads of gold and silver and he set him\nover one of his subject tribes of the Arabs; then said he to him,\n\u201cIndeed thou hast done well, O Shaykh; so take this good and fare\ntherewith to such a tribe and rule it with justice and equity until the\nday of thy death.\u201d Replied the governor, \u201cO King of the Age, I may on no\nwise accept thy boons, for that I am not of mankind but of Jinn-kind;\nnor have I need of money or requirement of rule. Know thou, O my lord,\nthat erst I sat as K\u00e1zi amongst the Jinns and I was enthroned amid the\nKings of the J\u00e1nn, whenas one night of the nights a Voice[386] addressed\nme in my sleep saying, \u201cRise and hie thee to the Sultan Habib son of the\nEmir Salamah ruler of the tribes of the Arabs subject to the Banu Hilal\nand become his tutor and teach him all things teachable; and, if thou\ngainsay going, I will tear thy soul from thy body.\u201d Now when I saw this\nmarvel-vision in my sleep, I straightway arose and repairing to thy son\ndid as I was bidden.\u201d[387] But as the Emir Salamah heard the words of\nthis Shaykh he bowed him down and kissing his feet cried,\n\u201cAlhamdolillah\u2014laud to the Lord, who hath vouchsafed thee to us of His\nbounty; and indeed thy coming to us was of good omen, O Judge of the\nJann.\u201d \u201cWhere is thy son?\u201d quoth the governor and quoth the father,\n\u201cReady, aye ready;\u201d then he summoned his child and when the Shaykh\nlooked upon his pupil he wept with sore weeping and cried, \u201cParting from\nthee, O Habib, is heavy upon us,\u201d presently adding, \u201cAh! were ye to wot\nall that shall soon befal this youth after my departure and when afar\nfrom me!\u201d[388] Those present in the assembly at once asked saying:\u2014\n\n \u201cAnd what shall, O Shaykh, to us fall forthright? \u273f Quoth he, \u2018Sore\n marvels shall meet your sight\u2019:\n No heart have I to describe it you\u201d. \u273f Then approached Habib the same\n tutor-wight;\n And clasping the youth to the breast of him, \u273f Kissed his cheek\n a-shrieking the shrillest shright.[389]\n\nWhereupon all about them were perturbed and were amated and amazed at\nthe action of the Shaykh when, vanishing from their view, he could\nnowhere be seen. Then the Emir Salamah addressed the lieges saying, \u201cHo\nye Arabs, who wotteth what presently shall betide my son? would Heaven I\nhad one to advise him!\u201d Hereupon said his Elders and Councillors, \u201cWe\nknow of none.\u201d But the Sultan Habib brooded over the disappearance of\nhis governor and bespake his sire weeping bitter tears the while, \u201cO my\nfather, where be he who brought me up and enformed me with all manner\nknowledge?\u201d and the Emir replied, \u201cO my son, one day of the days he\nfarewelled us and crying out with a loud cry evanished from our view and\nwe have seen him no more.\u201d Thereupon the youth improvised and said:\u2014\n\n \u201cIndeed I am scourged by those ills whereof I felt affray, ah! \u273f By\n parting and thoughts which oft compelled my soul to say, \u2018Ah!\u2019\n Oh saddest regret in vitals of me that ne\u2019er ceaseth, nor \u273f Shall\n minished be his love that still on my heart doth prey, ah!\n Where hath hied the generous soul my mind with lere adorned? \u273f And alas!\n what hath happened, O sire, to me, and well-away, ah!\u201d\n\nHereat the Emir Salamah shed tears (as on like wise did all present) and\nquoth he to his son, \u201cO Habib, we have been troubled by his action,\u201d and\nquoth the youth, \u201cHow shall I endure severance from one who fostered me\nand brought me to honour and renown and who raised my degree so high?\u201d\nThen began he to improvise saying:\u2014\n\n \u201cIndeed this pine in my heart grows high, \u273f And in eyeballs wake doth my\n sleep outvie:\n You marched, O my lords, and from me hied far \u273f And you left a lover\n shall aye outcry:\n I wot not where on this earth you be \u273f And how long this patience when\n none is nigh:\n Ye fared and my eyeballs your absence weep, \u273f And my frame is meagre, my\n heart is dry.\u201d\n\nNow whilst the Emir Salamah was sitting in his seat of dignity and the\nSultan Habib was improvising poetry and shedding tears in presence of\nhis sire, they heard a Voice which announced itself and its sound was\naudible whilst its personality was invisible. Thereupon the youth shed\ntears and cried, \u201cO father mine, I need one who shall teach me\nhorsemanship and the accidents of edge and point and onset and offset\nand spearing and spurring in the Mayd\u00e1n; for my heart loveth knightly\nderring-do to plan, such as riding in van and encountering the horseman\nand the valiant man.\u201d And the while they were in such converse behold,\nthere appeared before them a personage rounded of head, long of length\nand dread, with turband wide dispread, and his breadth of breast was\narmoured with doubled coat of mail whose manifold rings were\nclose-enmeshed after the model of D\u00e1\u00fad[390] the Prophet (upon whom be\nThe Peace!) Moreover he hent in hand a mace erst a block cut out of the\nlive hard rock, whose shock would arrest forty braves of the doughtiest;\nand he was baldrick\u2019d with an Indian blade that quivered in the grasp,\nand he bestrode, with a Samhari[391] lance at rest, a bay destrier of\nblack points whose peer was not amongst the steeds of the Arabs. Then he\ntook his station standing as a vassal between the Emir Salamah\u2019s hands\nand he addressed a general salam and he greeted all that stood afoot or\nwere seated. His salute they repeated and presently the pages hastened\nforwards and aided him alight from his charger\u2019s back; and after waiting\nfor a full-told hour that he might take somewhat of repose, the\nstranger-knight and doughty wight advanced and said, \u201cHo thou the Emir,\nI came hither to fulfil the want whereof thou expressedst a wish; and,\nif such prove thy pleasure, I will teach thy son fray and fight and\nprowess in the plain of sword-stroke and lance-lunge. But ere so doing I\nwould fain test thy skill in cavalarice; so do thou, O Emir, be first to\nappear as champion and single combatant in the field when I will show\nthee what horsemanship is.\u201d \u201cHearkening and obeying,\u201d replied the Emir,\n\u201cand if thou desire the duello with us we will not baulk thee thereof.\u201d\nHereat his Shaykhs and Chieftains sprang up and cried to him, \u201cO Emir,\nAllah upon thee do not meet in fight this cavalier for that thou wottest\nnot an he be of mankind or of Jinn-kind; so be thou not deceived by his\nsleights and snares.\u201d \u201cSuffer me this day,\u201d quoth the Emir, \u201cto see the\ncavalarice of this cavalier, and, if over me he prevail, know him to be\na knight with whom none may avail.\u201d Speaking thus the Emir arose and\nhied him to his tent where he bade the slaves bring forth the best of\nhis habergeons; and, when all these were set before him, he took from\nthem a Davidian suit of manifold rings and close-meshed, which he\ndonned, and he baldrick\u2019d himself with a scymitar of Hindi steel, hadst\nthou smitten therewith a cliff it had cleft it in twain or hadst thou\nstricken a hill it had been laid level as a plain; and he hent in hand a\nRudayn\u00edan lance[392] of Khatt Hajar, whose length was thirty ells and\nupon whose head sat a point like unto a basilisk\u2019s tongue; and lastly he\nbade his slaves bring him his courser which in the race was the\nfleetest-footed of all horses. Then the two combatants took the plain\naccompanied by the tribesmen nor did one of them all, or great or small,\nremain in camp for desire to witness the fight of these champions who\nwere both as ravening lions. But first the stranger-knight addressed his\nadversary and speaking with free and eloquent tongue quoth he, \u201cI will\nencounter thee, O Emir Salamah, with the encountering of the valiant; so\nhave thou a heed of me for I am he hath overthrown the Champions some\nand all.\u201d At these words each engaged his foeman and the twain forwards\npressed for a long time, and the Raven of cut-and-thrust croaked over\nthe field of fight and they exchanged strokes with the Hindi scymitar\nand they thrust and foined with the Khatti spear and more than one blade\nand limber lance was shivered and splintered, all the tribesmen looking\non the while at both. And they ceased not to attack and retire and to\ndraw near and draw off and to heave and fence until their forearms ailed\nand their endeavour failed. Already there appeared in the Emir Salamah\nsomewhat of weakness and weariness; natheless when he looked upon his\nadversary\u2019s skill in the tourney and encounter of braves he saw how to\nmeet all the foeman\u2019s sword-strokes with his targe: however at last\nfatigue and loss of strength prevailed over him and he knew that he had\nno longer the force to fight; so he stinted his endeavour and withdrew\nfrom brunt of battle. Hereat the stranger knight alighted and falling at\nthe Emir\u2019s feet kissed them and cried, \u201cO Sovran of the Age, I came not\nhither to war with thee but rather with the design of teaching thy son,\nthe Sultan Habib, the complete art of arms and make him the prow\ncavalier of his day.\u201d Replied Salamah, \u201cIn very sooth, O horseman of the\nage, thou hast spoken right fairly in thy speech; nor did I design with\nthee to fight nor devised I the duello or from steed to alight;[393]\nnay, my sole object was my son to incite that he might learn battle and\ncombat aright, and the charge of the heroic Himyarite[394] to meet with\nmight.\u201d Then the twain dismounted and each kissed his adversary; after\nwhich they returned to the tribal camp and the Emir bade decorate it and\nall the habitations of the Arab clans with choicest decoration, and they\nslaughtered the victims and spread the banquets and throughout that day\nthe tribesmen ate and drank and fed the travellers and every wayfarer\nand the mean and mesquin and all the miserables. Now as soon as the\nSultan Habib was informed concerning that cavalier how he had foiled his\nfather in the field of fight, he repaired to him and said, \u201cPeace be\nwith him who came longing for us and designing our society! Who art\nthou, Ho thou the valorous knight and foiler of foemen in fight?\u201d Said\nthe other, \u201cLearn thou, O Habib, that Allah hath sent me theewards.\u201d\n\u201cAnd, say me, what may be thy name?\u201d \u201cI am hight Al-\u2019Abb\u00fas,[395] the\nKnight of the Grim Face.\u201d \u201cI see thee only smiling of countenance whilst\nthy name clean contradicteth thy nature;\u201d quoth the youth. Presently the\nEmir Salamah committed his son to the new governor saying, \u201cI would thou\nmake me this youth _the_ Brave of his epoch;\u201d whereto the knight\nreplied, \u201cTo hear is to obey, first Allah then thyself and to do suit\nand service of thy son Habib.\u201d And when this was determined youth and\ngovernor went forth to the Maydan every day and after a while of delay\nHabib became the best man of his age in fight and fray. Seeing this his\nteacher addressed him as follows. \u201cLearn, O Sultan Habib, that there is\nno help but thou witness perils and affrights and adventures, wherefor\nis weak the description of describers and thou shalt say in\nthyself:\u2014Would heaven I had never sighted such and I were of these same\nfree. And thou shalt fall into every hardship and horror until thou be\nunited with the beautiful Durrat al-Ghaww\u00e1s, Queen-regnant over the\nIsles of the Sea. Meanwhile to affront all the perils of the path thou\nshalt fare forth from thy folk and bid adieu to thy tribe and patrial\nstead; and, after enduring that which amateth man\u2019s wit, thou shalt win\nunion with the daughter of Queen Kamar al-Zam\u00e1n[396].\u201d But when Habib\nheard these words concerning the \u201cPearl of the Diver\u201d his wits were\nwildered and his senses were agitated and he cried to Al-Abbus, \u201cI\nconjure thee by Allah say me, is this damsel of mankind or of\nJinn-kind.\u201d Quoth the other, \u201cOf Jinn-kind, and she hath two Wazirs, one\nof either race, who overrule all her rulers and a thousand islands of\nthe Isles of the Sea are subject to her command, while a host of Sayyids\nand Shar\u00edfs[397] and Grandees hath flocked to woo her, bringing wealthy\ngifts and noble presents, yet hath not any of them won his wish of her\nbut all returned baffled and baulked of their will.\u201d Now the Sultan\nHabib hearing this from him cried in excess of perturbation and stress\nof confusion, \u201cUp with us and hie we home where we may take seat and\ntalk over such troublous matter and debate anent its past and its\nfuture.\u201d \u201cHearkening and obedience,\u201d rejoined the other; so the twain\nretired into privacy in order to converse at ease concerning the\nPrincess, and Al-Abbus began to relate in these words\u2014\n\n\n _THE HISTORY OF DURRAT AL-GHAWWAS._\n\nWhilome there was a Sovran amongst the Kings of the Sea, hight S\u00e1b\u00far,\nwho reigned over the Crystalline Isles,[398] and he was a mighty ruler\nand a generous, and a masterful potentate and a glorious. He loved women\nand he was at trouble to seek out the fairest damsels; yet many of his\nyears had gone by nor yet had he been blessed with boon of boy. So one\nday of the days he took thought and said in himself, \u201cTo this length of\nyears I have attained and am well nigh at life\u2019s end and still am I\nchildless: what then will be my case?\u201d Presently, as he sat upon his\nthrone of kingship, he saw enter to him an Ifrit fair of face and form,\nthe which was none other than King \u2019Atr\u00fas[399] of the J\u00e1nn, who cried,\n\u201cThe Peace be upon thee, Ho thou the King! and know that I have come to\nthee from my liege lord who affecteth thee. In my sleep it befel that I\nheard a Voice crying to me:\u2014During all the King\u2019s days never hath he\nbeen vouchsafed a child, boy or girl; so now let him accept my command\nand he shall win to his wish. Let him distribute justice and largesse\nand further the rights of the wronged and bid men to good and forbid\nthem from evil and lend not aid to tyranny or to innovation in the realm\nand persecute not the unfortunate, and release from gaol all the\nprisoners he retaineth. At these words of the Voice I awoke astartled by\nmy vision and I hastened to thee without delay and I come with design to\ninform thee, O King of the Age, that I have a daughter, hight Kamar\nal-Zaman, who hath none like her in her time, and no peer in this tide,\nand her I design giving thee to bride. The Kings of the Jann have\nofttimes asked her in marriage of me but I would have none of them save\na ruler of men like thyself and Alhamdolillah\u2014glory be to God, who\ncaused thy Highness occur to my thought, for that thy fame in the world\nis goodly fair and thy works make for righteousness. And haply by the\nblessing of these thou shalt beget upon my daughter a man child, a pious\nheir and a virtuous.\u201d Replied the King, \u201cHo thou who comest to us and\ndesirest our weal, I accept thine offer with love and good will.\u201d Then\nSabur, the King of the Crystalline Isles, bade summon the Kazi and\nwitnesses, and quoth the Ifrit, \u201cI agree to what thou sayest, and whatso\nthou proposest that will I not oppose.\u201d So they determined upon the\ndowry and bound him by the bond of marriage with the daughter of\nAl-\u2019Atrus, King of the Jinns, who at once sent one of his Flying Jann to\nbring the bride. She arrived forthright when they dressed and adorned\nher with all manner ornaments, and she came forth surpassing all the\nmaidens of her era. And when King Sabur went in unto her he found her a\nclean maid: so he lay that night with her and Almighty Allah so willed\nthat she conceived of him. When her days and months of pregnancy were\nsped, she was delivered of a girl-babe as the moon, whom they committed\nto wet-nurses and dry-nurses, and when she had reached her tenth year,\nthey set over her duennas who taught her Koran-reading and writing and\nlearning and _belles-lettres_; brief, they brought her up after the\nfairest of fashions. Such was the lot[400] of Durrat al-Ghawwas, the\nchild of Kamar al-Zaman, daughter to King \u2019Atrus by her husband King\nSabur. But as regards the Sultan Habib and his governor Al-Abbus, the\ntwain ceased not wandering from place to place in search of the promised\ndamsel until one day of the days when the youth entered his father\u2019s\ngarden and strolled the walks adown amid the borders[401] and blossoms\nof basil and of rose full blown and solaced himself with the works of\nthe Compassionate One and enjoyed the scents and savours of the flowers\nthere bestrown; and, while thus employed, behold, he suddenly espied the\nmaiden, Durrat al-Ghawwas hight, entering therein as she were the moon;\nand naught could be lovelier than she of all earth supplies, gracious as\na Huriyah of the Virgins of Paradise, to whose praise no praiser could\navail on any wise. But when the Sultan Habib cast upon her his eyes he\ncould no longer master himself and his wits were bewildered from the\nexcitement of his thoughts; so he regarded her with a long fixed look\nand said in himself, \u201cI fear whenas she see me that she will vanish from\nmy sight.\u201d Accordingly, he retired and clomb the branches of a tree in a\nstead where he could not be seen and whence he could see her at his\nease. But as regards the Princess, she ceased not to roam about the Emir\nSalamah\u2019s garden until there approached her two score of snow-white\nbirds each accompanied by a handmaid of moon-like beauty. Presently they\nsettled upon the ground and stood between her hands saying, \u201cPeace be\nupon thee, O our Queen and Sovran Lady.\u201d She replied, \u201cNo welcome to you\nand no greeting; say me, what delayed you until this hour when ye know\nthat I am longing to meet the Sultan Habib, the dear one, son of\nSalamah, and I long to visit him for that he is the dearling of my\nheart. Wherefor I bade you accompany me and ye obeyed not, and haply ye\nhave made mock of me and of my commandment.\u201d \u201cWe never gainsay thy\nbehest,\u201d replied they, \u201cor in word or in deed;\u201d and they fell to seeking\nher beloved. Hearing this the Sultan Habib\u2019s heart was solaced and his\nmind was comforted and his thoughts were rightly directed and his soul\nwas reposed; and when he was certified of her speech, he was minded to\nappear before her; but suddenly fear of her prevailed over him and he\nsaid to his thoughts, \u201cHaply she will order one of the Jinns to do me\ndie; so \u2019twere better to have patience and see what Allah shall purpose\nfor me of His Almighty will.\u201d But the Princess and her attendants ceased\nnot wandering about the garden from site to site and side to side till\nthey reached the place wherein the Sultan Habib lay in lurking; when\nDurrat al-Ghawwas there stood still and said in herself, \u201cNow I came not\nfrom my capital save on his account, and I would see and be seen by him\neven as the Voice informed me of him, O ye handmaidens; and peradventure\nhath the same informed him of me.\u201d Then the Princess and her suite,\ndrawing still nearer to his place of concealment, found a lakelet in the\nArab\u2019s garden brimful of water amiddlemost whereof stood a brazen lion,\nthrough whose mouth the water entered to issue from his tail. Hereat the\nPrincess marvelled and said to her bondswomen, \u201cThis be none other than\na marvellous lake, together with the lion therein; and when, by the\ngoodwill of Almighty Allah, I shall have returned home I will let make a\nlakelet after this fashion, and in it set a lion of brass.\u201d Thereupon\nshe ordered them to doff their dress and go down to the piece of water\nand swim about; but they replied, \u201cO our lady, to hear is to obey thy\ncommandment, but we will not strip nor swim save with thee.\u201d Then she\nalso did off her dress and all stripped themselves and entered the\nlakelet in a body, whereupon the Sultan Habib looked through the leaves\nto solace himself with the fair spectacle and he ejaculated, \u201cBlessed be\nthe Lord the best of Creators!\u201d And when the handmaids waxed aweary of\nswimming, the Princess commanded them to come forth the water, and said\n\u201cWhenas Heaven willeth that the desire of my heart be fulfilled in this\ngarden, what deem ye I should do with my lover?\u201d and quoth they,\n\u201c\u2019Twould only add to our pleasure and gladness.\u201d Quoth she, \u201cVerily my\nheart assureth me that he is here and hidden amongst the trees of yon\ntangled brake;\u201d and she made signs with her hand whither Habib lay in\nlurking-place; and he, espying this, rejoiced with joy galore than which\nnaught could be more, and exclaimed, \u201cThere is no Majesty and there is\nno Might save in Allah, the Glorious, the Great: what meaneth this lady?\nIndeed, I fear to stay in this stead lest she come hither and draw me\nforth and put me to shame; and \u2019twere better that of mine own accord I\ncome out of my concealment and accost her and suffer her to do all she\ndesigneth and desireth.\u201d So he descended from the topmost of the tree\nwherein he had taken refuge and presented himself before the Princess\nDurrat al-Ghawwas, who drew near and cried to him, \u201cO Habib, O welcome\nto Habib! and is it thus that we have travailed with love of thee and\nlonging for thee, and where hast thou been all this time, O my dearling,\nand O coolth of my eyes and O slice of my liver?\u201d Replied he, \u201cI was in\nthe head of yonder huge tree to which thou pointedst with thy finger.\u201d\nAnd as they looked each at other she drew nearer to him and fell to\nimprovising:\u2014\n\n \u201cThou hast doomed me, O branchlet of B\u00e1n, to despair \u273f Who in worship\n and honour was wont to fare,\u2014\n Who lived in rule and folk slaved for me \u273f And hosts girded me round\n every hest to bear!\u201d\n\n[Illustration]\n\nAnd anon quoth the Sultan Habib; \u201cAlhamdolillah\u2014laud be to the Lord, who\ndeigned show me thy face and thy form! Can it be thou kennest not what\nit was that harmed me and sickened me for thy sake, O Durrat\nal-Ghawwas?\u201d Quoth she, \u201cAnd what was it hurt thee and ailed thee?\u201d \u201cIt\nwas the love of thee and longing for thee!\u201d \u201cAnd who was the first to\ntell thee and make thee ware of me?\u201d He replied saying, \u201cOne day it so\nbefel, as I was amongst my family and my tribe, a Jinni Al-Abbus hight\nbecame my governor and taught me the accidents of thrust and cut and\ncavalarice; and ere he left he commended thy beauty and loveliness and\nforetold to me all that would pass between thee and me. So I was\nengrossed with affection for thee ere my eyes had sight of thee, and\nthenceforwards I lost all the pleasures of sleep, nor were meat and\neating sweet to me, nor were drink and winedraughts a delight to me: so\nAlhamdolillah\u2014praise be to Allah, who deigned conjoin me in such union\nwith my heart\u2019s desire!\u201d Hereat the twain exchanged an embrace so long\nthat a swoon came upon them and both fell to the ground in a fainting\nfit, but after a time the handmaidens raised them up and besprinkled\ntheir faces with rose-water which at once revived them. All this\nhappened, withal the Emir Salamah wotted naught of what had befallen his\nson the Sultan Habib nor did his mother weet that had betided her child;\nand the husband presently went in to his spouse and said, \u201cIndeed this\nboy hath worn us out: we see that o\u2019 nights he sleepeth not in his own\nplace and this day he fared forth with the dawn and suffered us not to\nsee a sight of him.\u201d Quoth the wife, \u201cSince the day he went to Al-Abbus,\nthy boy fell into cark and care;\u201d and quoth the husband, \u201cVerily our son\nwalked about the garden and Allah knoweth that therefrom is no issue\nanywhither. So there shalt thou find him and ask him of himself.\u201d And\nthey talked over this matter in sore anger and agitation. Meanwhile as\nthe Sultan Habib sat in the garden with the handmaids waiting upon him\nand upon the Princess Durrat al-Ghawwas, there suddenly swooped upon\nthem a huge bird which presently changed form to a Shaykh seemly of\naspect and semblance who approached and kissing their feet humbled\nhimself before the lover and his beloved. The youth marvelled at such\naction of the Shaykh, and signalled to the Princess as to ask, \u201cWho may\nbe this old man?\u201d and she answered in the same way, \u201cThis is the Wazir\nwho caused me forgather with thee;\u201d presently adding to the Shaykh,\n\u201cWhat may be thy need?\u201d \u201cI came hither for the sake of thee,\u201d he\nreplied, \u201cand unless thou fare forthright to thy country and kingdom the\nrule of the J\u00e1nn will pass from thy hand; for that the Lords of the land\nand Grandees of the realm seek thy loss and not a few of the nobles have\nasked me saying, O Wazir, where is our Queen? I answered, She is within\nher palace and to-day she is busied with some business. But such pretext\ncannot long avail, and thou, unless thou return with me to the region of\nthy reign there shall betray thee some one of the Marids and the hosts\nwill revolt against thee and thy rule will go to ruin and thou wilt be\ndegraded from command and sultanat.\u201d \u201cWhat then is thy say and what thy\nbidding?\u201d enquired she, and he replied, \u201cThou hast none other way save\ndeparture from this place and return to thy realm.\u201d Now when these words\nreached the ear of Durrat al-Ghawwas, her breast was straitened and she\nwaxed sorrowful with exceeding sorrow for severance from her lover whom\nshe addressed in these words, \u201cWhat sayest thou anent that thou hast\nheard? In very sooth I desire not parting from thee and the ruin of my\nreign as little do I design; so come with me, O dearling of my heart,\nand I will make thee liege lord over the Isles of the Sea and sole\nmaster thereof.\u201d Hereat the Sultan Habib said in his soul, \u201cI cannot\nendure parting from my own people; but as for thee thy love shall never\ndepart from thee:\u201d then he spake aloud, \u201cAn thou deign hear me, do thou\nabandon that which thou purposest and bid thy Wazir rule over the Isles\nand thy patrial stead; so shall we twain, I and thou, live in privacy\nfor all time and enjoy the most joyous of lives.\u201d \u201cThat may never be,\u201d\nwas her only reply; after which she cried to the Wazir saying, \u201cCarry me\noff that I fare to my own land.\u201d Then after farewelling her lover, she\nmounted the Emir-Wazir\u2019s back[402] and bade him bear her away, whereat\nhe took flight and the forty handmaidens flew with him, towering high in\nair. Presently, the Sultan Habib shed bitter tears; his mother hearing\nhim weeping sore as he sat in the garden went to her husband and said,\n\u201cKnowest thou not what calamity hath befallen thy son that I hear him\nthere groaning and moaning?\u201d Now when the parents entered the garden,\nthey found him spent with grief and the tears trickled adown his cheeks\nlike never-ceasing rain-showers;[403] so they summoned the pages who\nbrought cucurbits of rose-water wherewith they besprinkled his face. But\nas soon as he recovered his senses and opened his eyes, he fell to\nweeping with excessive weeping and his father and mother likewise shed\ntears for the burning of their hearts and asked him, \u201cO Habib, what\ncalamity hath come down to thee and who of his mischief hath overthrown\nthee? Inform us of the truth of thy case.\u201d So he related all that had\nbetided between him and Durrat al-Ghawwas, and his mother wept over him\nwhile his father cried, \u201cO Habib, do thou leave this say and this thy\ndesire cast away that the joys of meat and drink and sleep thou may\nenjoy alway.\u201d But he made answer, \u201cO my sire, I will not slumber upon\nthis matter until I shall sleep the sleep of death.\u201d \u201cArise thou, O my\nchild,\u201d rejoined the Emir, \u201cand let us return homewards,\u201d[404] but the\nson retorted \u201cVerily I will not depart from this place wherein I was\nparted from the dearling of my heart.\u201d So the sire again urged him\nsaying, \u201cThese words do thou spare nor persist in this affair because\ntherefrom for thee I fear;\u201d and he fell to cheering him and comforting\nhis spirits. After a while the Sultan Habib arose and fared homewards\nbeside his sire who kept saying to him, \u201cPatience, O my child, the while\nI assist thee in thy search for this young lady and I send those who\nshall bring her to thee.\u201d \u201cO my father,\u201d rejoined the son, \u201cI can no\nlonger endure parting from her; nay, \u2019tis my desire that thou load me\nsundry camels with gold and silver and plunder and moneys that I may go\nforth to seek her: and if I win to my wish and Allah vouchsafe me length\nof life I will return unto you; but an the term of my days be at hand\nthen the behest be to Allah, the One, the Omnipotent. Let not your\nbreasts be straitened therefor and do ye hold and believe that if I\nabide with you and see not the beloved of my soul I shall perish of my\npain while you be standing by to look upon my death. So suffer me to\nwayfare and attain mine aim; for from the day when my mother bare me\n\u2019twas written to my lot that I journey over wild and wold and that I see\nand voyage over the seas seven-fold.\u201d Hereupon he fell to improvising\nthese verses:\u2014\n\n \u201cMy heart is straitened with grief amain \u273f And my friends and familiars\n have wrought me pain;\n And whene\u2019er you\u2019re absent I pine, and fires \u273f In my heart beweep what\n it bears of bane:\n O ye, who fare for the tribe\u2019s domain, \u273f Cry aloud my greetings to\n friends so fain!\u201d\n\nNow when the Emir Salamah heard these his son\u2019s verses, he bade pack for\nhim four camel loads of the rarest stuffs, and he largessed to him a\nshe-dromedary laden with thrones of red gold; then he said to him, \u201cLo,\nO my son, I have given thee more than thou askedst.\u201d \u201cO my father,\u201d\nreplied Habib, \u201cwhere are my steed and my sword and my spear?\u201d Hereat\nthe pages brought forward a mail-coat Davidian[405] and a blade\nMaghrabian and a lance Khattian and Samharian, and set them between his\nhands; and the Sultan Habib donning the habergeon and drawing his sabre\nand sitting lance in rest backed his steed, which was of the noblest\nblood known to all the Arabs. Then quoth he, \u201cO my father is it thy\ndesire to send with me a troop of twenty knights that they may escort me\nto the land of Al-Yaman and may anon bring me back to thee?\u201d \u201cMy\ndesign,\u201d quoth the sire, \u201cis to despatch those with thee who shall\nbefriend thee upon the road;\u201d and, when Habib prayed him do as he\npleased, the Emir appointed to him ten knights, valorous wights, who\ndreaded naught of death however sudden and awesome. Presently, the youth\nfarewelled his father and mother, his family and his tribe, and joining\nhis escort, mounted his destrier when Salamah, his sire, said to his\ncompany, \u201cBe ye to my son obedient in all he shall command you;\u201d and\nsaid they, \u201cHearing and obeying.\u201d Then Habib and his many turned away\nfrom home and addressed them to the road when he began to improvise the\nfollowing lines:\u2014\n\n \u201cMy longing grows less and far goes my cark \u273f After flamed my heart with\n the love-fire stark;\n As I ride to search for my soul\u2019s desire \u273f And I ask of those faring to\n Al-Ir\u00e1k.\u201d\n\nOn this wise it befel the Sultan Habib and his farewelling his father\nand mother; but now lend ear to what came of the knights who escorted\nhim. After many days of toil and travail they waxed discontented and\ndisheartened; and presently taking counsel one with other, they said,\n\u201cCome, let us slay this lad and carry off the loads of stuffs and coin\nhe hath with him; and when we reach our homes and be questioned\nconcerning him, let us say that he died of the excess of his desire to\nPrincess Durrat al-Ghawwas.\u201d So they followed this rede, while their\nlord wotted naught of the ambush laid for him by his followers. And\nhaving ridden through the day when the night of offence[406] was\ndispread, the escort said, \u201cDismount we in this garden[407] that here we\nmay take our rest during the dark hours, and when morning shall morrow\nwe will resume our road.\u201d The Sultan Habib had no mind to oppose them,\nso all alighted and in that garden took seat and whatso of victual was\nwith them produced; after which they ate and drank their sufficiency and\nlay down to sleep all of them save their lord, who could not close eye\nfor excess of love-longing. \u201cO Habib, why and wherefore sleepest thou\nnot?\u201d they asked, and he answered, \u201cO comrades mine, how shall slumber\ncome to one yearning for his dearling, and verily I will lie awake nor\nenjoy aught repose until such time as I espy the life-blood of my heart,\nDurrat al-Ghawwas.\u201d Thereupon they held their peace; and presently they\nheld council one with other saying, \u201cWho amongst us can supply a dose of\nBhang that we may cast him asleep and his slaughter may be easy to us?\u201d\n\u201cI have two Misk\u00e1ls weight[408] of that same,\u201d quoth one of them, and\nthe others took it from him and presently, when occasion served, they\nput it into a cup of water and presented it to Habib. He hent that cup\nin hand and drank off the drugged liquid at a single draught; and\npresently the Bhang wrought in his vitals and its fumes mounted to his\nhead, mastering his senses and causing his brain to whirl round,\nwhereupon he sank into the depths of unconsciousness. Then quoth his\nescort, \u201cAs soon as his slumber is soundest and his sleep heaviest we\nwill arise and slay him and bury him on the spot where he now sleepeth:\nthen will we return to his father and mother, and tell them that of\nlove-stress to his beloved and of excessive longing and pining for her\nhe died.\u201d And upon this deed of treachery all agreed. So when dawned the\nday and showed its sheen and shone clear and serene, the knights awoke\nand seeing their lord drowned[409] in sleep they arose and sat in\ncouncil, and quoth one of them, \u201cLet us cut his throat from ear to\near;\u201d[410] and quoth another, \u201cNay, better we dig us a pit the stature\nof a man and we will cast him amiddlemost thereof and heap upon him\nearth so that he will die, nor shall any know aught about him.\u201d Hearing\nthis said one of the retinue, whose name was Rab\u00ed\u2019a,[411] \u201cBut fear you\nnaught from Almighty Allah and regard ye not the favours wherewith his\nfather fulfilled you, and remember ye not the bread which ye ate in his\nhousehold and from his family? Indeed \u2019twas but a little while since his\nsire chose you out to escort him that his son might take solace with you\ninstead of himself, and he entrusted unto you his heart\u2019s core, and now\nye are pleased to do him die and thereby destroy the life of his\nparents. Furthermore, say me doth your judgment decide that such\nill-work can possibly abide hidden from his father? Now I swear by the\nloyalty[412] of the Arabs there will not remain for us a wight or any\nwho bloweth the fire alight, however mean and slight, who will receive\nus after such deed. So do ye at least befriend and protect your\nhouseholds and your clans and your wives and your children whom ye left\nin the tribal domain. But now you design utterly to destroy us, one and\nall, and after death affix to our memories the ill-name of traitors, and\ncause our women be enslaved and our children enthralled, nor leave one\nof us aught to be longed for.\u201d Quoth they jeeringly, \u201cBring what thou\nhast of righteous rede:\u201d so quoth he, \u201cHave you fixed your intent upon\nslaying him and robbing his good?\u201d and they answered, \u201cWe have.\u201d\nHowever, he objected again and cried, \u201cCome ye and hear from me what it\nis I advise you, albeit I will take no part[413] in this matter;\u201d\npresently adding, \u201cEstablished is your resolve in this affair, and ye\nwot better than I what you are about to do. But my mind is certified of\nthis much; do ye not transgress in the matter of his blood and suffer\nonly his crime be upon you;[414] moreover, if ye desire to lay hands\nupon his camels and his moneys and his provisions, then do ye carry them\noff and leave him where he lieth; then if he live, \u2019twere well, and if\nhe die \u2019twill be even better and far better.\u201d \u201cThy rede is right and\nrighteous,\u201d they replied. Accordingly they seized his steed and his\nhabergeon and his sword and his gear of battle and combat, and they\ncarried off all he had of money and means, and placing him naked upon\nthe bare ground they drove away his camels. Presently asked one of\nother, \u201cWhenas we shall reach the tribe what shall we say to his father\nand his mother?\u201d \u201cWhatso Rabi\u2019a shall counsel us,\u201d quoth they, and quoth\nRabi\u2019a, \u201cTell them:\u2014We left not travelling with your son; and, as we\nfared along we lost sight of him and we saw him nowhere until we came\nupon him a-swoon and lying on the road senseless: then we called to him\nby name but he returned no reply, and when we shook him with our hands\nbehold, he had become a dried-up wand. Then seeing him dead we buried\nhim and brought back to you his good and his belongings.\u201d \u201cAnd if they\nask you,\u201d objected one:\u2014In what place did ye bury him and in what land,\nand is the spot far or near, what shall ye make answer; also if they say\nto you, \u201cWhy did ye not bear his corpse with you, what then shall be\nyour reply?\u201d Rabi\u2019a to this rejoined, \u201cDo you say to them:\u2014Our strength\nwas weakened and we waxed feeble from burn of heart and want of water,\nnor could we bring his remains with us. And if they ask you:\u2014Could ye\nnot bear him a-back; nay, might ye not have carried him upon one of the\ncamels? do ye declare that ye could not for two reasons, the first being\nthat the body was swollen and stinking from the fiery air, and the\nsecond our fear for his father, lest seeing him rotten he could not\nendure the sight and his sorrow be increased for that he was an only\nchild and his sire hath none other.\u201d All the men joined in accepting\nthis counsel of Rabi\u2019a, and each and every exclaimed, \u201cThis indeed is\nthe rede that is most right.\u201d Then they ceased not wayfaring until they\nreached the neighbourhood of the tribe, when they sprang from their\nsteeds and openly donned black, and they entered the camp showing the\nsorest sorrow. Presently they repaired to the father\u2019s tent, grieving\nand weeping and shrieking as they went; and when the Emir Salamah saw\nthem in this case, crowding together with keening and crying for the\ndeparted, he asked them, \u201cWhere is he, my son?\u201d and they answered,\n\u201cIndeed he is dead.\u201d Right hard upon Salamah was this lie, and his grief\ngrew the greater, so he scattered dust upon his head and plucked out his\nbeard and rent his raiment and shrieked aloud saying, \u201cWoe for my son,\nah! Woe for Habib, ah! Woe for the slice of my liver, ah! Woe for my\ngrief, ah! Woe for the core[415] of my heart, ah!\u201d Thereupon his mother\ncame forth, and seeing her husband in this case, with dust on his head\nand his beard plucked out and his robe-collar[416] rent, and sighting\nher son\u2019s steed she shrieked, \u201cWoe is me and well-away for my child,\nah!\u201d and fainted swooning for a full-told hour. Anon when recovered she\nsaid to the knights who had formed the escort, \u201cWoe to you, O men of\nevil, where have ye buried my boy?\u201d They replied, \u201cIn a far-off land\nwhose name we wot not, and \u2019tis wholly waste and tenanted by wild\nbeasts,\u201d whereat she was afflicted exceedingly. Then the Emir Salamah\nand his wife and household and all the tribesmen donned garbs black-hued\nand ashes whereupon to sit they strewed, and ungrateful to them was the\ntaste of food and drink, meat and wine; nor ceased they to beweep their\nloss, nor could they comprehend what had befallen their son and what of\nill-lot had descended upon him from Heaven. Such then was the case of\nthem; but as regards the Sultan Habib, he continued sleeping until the\nBhang ceased to work in his brain, when Allah sent a fresh, cool wind\nwhich entered his nostrils and caused him sneeze, whereby he cast out\nthe drug and sensed the sun-heat and came to himself. Hereupon he opened\nhis eyes and sighted a wild and waste land, and he looked in vain for\nhis companions the knights, and his steed and his sword and his spear\nand his coat of mail, and he found himself mother-naked, athirst,\nan-hungered. Then he cried out in that Desert of desolation which lay\nfar and wide before his eyes, and the case waxed heavy upon him, and he\nwept and groaned and complained of his case to Allah Almighty, saying,\n\u201cO my God and my Lord and my Master, trace my lot an thou hast traced it\nupon the Guarded Tablet, for who shall right me save Thyself, O Lord of\nMight that is All-might and of Grandeur All-puissant and All-excellent!\u201d\nThen he began improvising these verses:\u2014\n\n \u201cFaileth me, O my God, the patience with the pride o\u2019 me; \u273f Life-tie is\n broke and drawing nigh I see Death-tide o\u2019 me:\n To whom shall injured man complain of injury and wrong \u273f Save to the\n Lord (of Lords the Best!) who stands by side o\u2019 me.\u201d\n\nNow whilst the Sultan Habib was ranging with his eye-corners to the\nright and to the left behold, he beheld a blackness rising high in air,\nand quoth he to himself, \u201cDoubtless this dark object must be a mighty\ncity or a vast encampment, and I will hie me thither before I be\noverheated by the sun-glow and I lose the power of walking and I die of\ndistress and none shall know my fate.\u201d Then he heartened his heart for\nthe improvising of such poetry as came to his mind, and he repeated\nthese verses:\u2014\n\n \u201cTravel, for on the way all goodly things shalt find; \u273f And wake from\n sleep and dreams if still to sleep inclined!\n Or victory win and rise and raise thee highmost high \u273f And gain, O giddy\n pate, the good for which thy soul hath pined;\n Or into sorrow thou shalt fall with breast full strait \u273f And ne\u2019er enjoy\n the Fame that wooes the gen\u2019rous mind,\n Nor is there any shall avail to hinder Fate \u273f Except the Lord of Worlds\n who the Two Beings[417] designed.\u201d\n\nAnd when he had finished his verse, the Sultan Habib walked in the\ndirection of that blackness nor left walking until he drew near the\nridge; but after he could fare no farther and that walking distressed\nhim (he never having been broken to travel afoot and barefoot withal),\nand his forces waxed feeble and his joints relaxed and his strong will\ngrew weak and his resolution passed away. But whilst he was perplexed\nconcerning what he should do, suddenly there alighted between his hands\na snow-white fowl huge as the dome of a Hamm\u00e1m, with shanks like the\ntrunk of a palm-tree. The Sultan Habib marvelled at the sight of this\nRukh and saying to himself, \u201cBlessed be Allah the Creator!\u201d he advanced\nslowly towards it and all unknown to the fowl seized its legs. Presently\nthe bird put forth its wings (he still hanging on) and flew upwards to\nthe confines of the sky, when behold, a Voice was heard saying, \u201cO\nHabib! O Habib! hold to the bird with straitest hold, else \u2019twill cast\nthee down to earth and thou shalt be dashed to pieces limb from limb!\u201d\nHearing these words he tightened his grasp and the fowl ceased not\nflying until it came to that blackness which was the outline of K\u00e1f the\nmighty mountain, and having set the youth down on the summit it left him\nand still flew onwards. Presently a Voice sounded in the sensorium of\nthe Sultan Habib saying, \u201cTake seat, O Habib; past is that which\nconveyed thee hither on thy way to Durrat al-Ghawwas;\u201d and he, when the\nwords met his ear, aroused himself and arose and, descending the\nmountain slope to the skirting plain, saw therein a cave. Hereat quoth\nhe to himself, \u201cIf I enter this antre, haply shall I lose myself, and\nperish of hunger and thirst!\u201d He then took thought and reflected, \u201cNow\ndeath must come sooner or later, wherefore will I adventure myself in\nthis cave.\u201d And as he passed thereinto he heard one crying with a high\nvoice and a sound so mighty that its volume resounded in his ears. But\nright soon the crier appeared in the shape of Al-Abbus, the Governor who\nhad taught him battle and combat; and, after greeting him with great\njoy, the lover recounted his love-adventure to his whilome tutor. The\nJinni bore in his left a scymitar, the work of the Jann and in his right\na cup of water which he handed to his pupil. The draught caused him to\nswoon for an hour or so, and when he came to Al-Abbus made him sit up\nand bathed him and robed him in the rarest of raiment and brought him a\nsomewhat of victual and the twain ate and drank together. Then quoth\nHabib to Al-Abbus \u201cKnowest thou not that which befel me with Durrat\nal-Ghawwas of wondrous matters?\u201d and quoth the other, \u201cAnd what may that\nhave been?\u201d whereupon the youth rejoined, \u201cO my brother, Allah be\nsatisfied with thee for that He willed thou appear to me and direct me\nand guide me aright to the dearling of my heart and the cooling of mine\neyes.\u201d \u201cLeave thou such foolish talk,\u201d replied Al-Abbus, \u201cfor where art\nthou and where is Durrat al-Ghawwas? Indeed between thee and her are\nhorrors and perils and long tracts of land and seas wondrous, and\nadventures marvellous, which would amaze and amate the rending lions,\nand spectacles which would turn grey the sucking child or any one of\nman\u2019s scions.\u201d Hearing these words Habib clasped his governor to his\nbreast and kissed him between the eyes, and the Jinni said, \u201cO my\nbeloved, had I the might to unite thee with her I would do on such wise,\nbut first \u2019tis my desire to make thee forgather with thy family in a\nmoment shorter than an eye-twinkling.\u201d \u201cHad I longed for my own people,\u201d\nrejoined Habib, \u201cI should never have left them, nor should I have\nendangered my days nor wouldst thou have seen me in this stead; but as\nit is I will never return from my wayfaring till such time as my hope\nshall have been fulfilled, even although my appointed life-term should\nbe brought to end, for I have no further need of existence.\u201d To these\nwords the Jinni made answer, \u201cLearn thou, O Habib, that the cavern\nwherein thou art containeth the hoards of our Lord Solomon, David\u2019s son\n(upon the twain be The Peace!) and he placed them under my charge and he\nforbade me abandon them until such time as he shall permit me, and\nfurthermore that I let and hinder both mankind and Jinn-kind from\nentering the Hoard; and know thou, O Habib, that in this cavern is a\ntreasure-house and in the Treasury forty closets offsetting to the right\nand to the left. Now wouldst thou gaze upon this wealth of pearls and\nrubies and precious stones, do thou ere passing through the first door\ndig under its threshold, where thou shalt find buried the keys of all\nthe magazines. Then take the first of them in hand and unlock its door,\nafter which thou shalt be able to open all the others and look upon the\nstore of jewels therein. And when thou shalt design to depart the\nTreasury thou shalt find a curtain hung up in front of thee and fastened\naround it eighty hooks of red gold;[418] and do thou beware how thou\nraise the hanging without quilting them all with cotton.\u201d So saying he\ngave him a bundle of tree-wool he had by him, and pursued, \u201cO Habib,\nwhen thou shalt have raised the curtain thou wilt discover a door with\ntwo leaves also of red gold, whereupon couplets are inscribed, and as\nregards the first distich an thou master the meaning of the names and\nthe talismans, thou shalt be saved from all terrors and horrors, and if\nthou fail to comprehend them thou shalt perish in that Hoard. But after\nopening the door close it not with noise nor glance behind thee, and\ntake all heed, as I fear for thee those charged with the care of the\nplace[419] and its tapestry. And when thou shalt stand behind the\nhanging thou shalt behold a sea clashing with billows dashing, and \u2019tis\none of the Seven Mains which shall show thee, O Habib, marvels whereat\nthou shalt wonder, and whereof relaters shall relate the strangest\nrelations. Then do thou take thy stand upon the sea-shore whence thou\nshalt descry a ship under way and do thou cry aloud to the crew who\nshall come to thee and bear thee aboard. After this I wot not what shall\nbefal thee in this ocean, and such is the end of my say and the last of\nmy speech, O Habib, and\u2014The Peace!\u201d Hereat the youth joyed with joy\ngalore than which naught could be more and taking the hand of Al-Abbus\nhe kissed it and said, \u201cO my brother, thou hast given kindly token in\nwhat thou hast spoken, and Allah requite thee for me with all weal, and\nmayest thou be fended from every injurious ill!\u201d Quoth Al-Abbus, \u201cO\nHabib, take this scymitar and baldrick thyself therewith, indeed \u2019twill\nenforce thee and hearten thy heart, and don this dress which shall\ndefend thee from thy foes.\u201d The youth did as he was bidden; then he\nfarewelled the Jinni and set forth on his way, and he ceased not pacing\nforward until he reached the end of the cavern and here he came upon the\ndoor whereof his governor had informed him. So he went to its threshold\nand dug thereunder and drew forth a black bag creased and stained by the\nlapse of years. This he unclosed and it yielded him a key which he\napplied to the lock and it forthwith opened and admitted him into the\nTreasury where, for exceeding murk and darkness, he could not see what\nhe hent in hand. Then quoth he to himself, \u201cWhat is to do? Haply\nAl-Abbus hath compassed my destruction!\u201d And the while he sat on this\nwise sunken in thought, behold, he beheld a light gleaming from afar,\nand as he advanced its sheen guided him to the curtain whereof he had\nbeen told by the Jinni. But as he looked he saw above it a tablet of\nemerald dubbed with pearls and precious stones, while under it lay the\nhoard which lighted up the place like the rising sun. So he hastened him\nthither and found inscribed upon the tablet the following two couplets:\u2014\n\n \u201cAt him I wonder who from woe is free, \u273f And who no joy displays[420]\n when safe is he:\n And I admire how Time deludes man when \u273f He views the past; but ah\n Time\u2019s tyranny.\u201d\n\n[Illustration]\n\nSo the Sultan Habib read over these verses more than once, and wept till\nhe swooned away; then recovering himself he said in his mind, \u201cTo me\ndeath were pleasanter than life without my love!\u201d and turning to the\nclosets which lay right and left he opened them all and gazed upon the\nhillocks of gold and silver and upon the heaps and bales of rubies and\nunions and precious stones and strings of pearls, wondering at all he\nespied, and quoth he to himself, \u201cWere but a single magazine of these\ntreasures revealed, wealthy were all the peoples who on earth do dwell.\u201d\nThen he walked up to the curtain whereupon Jinns and Ifrits appeared\nfrom every site and side, and voices and shrieks so loudened in his ears\nthat his wits well-nigh flew from his head. So he took patience for a\nfull-told hour when behold, a smoke which spired in air thickened and\nbrooded low, and the sound ceased and the Jinns departed. Hereat,\ncalling to mind the charge of Al-Abbus, he took out the cotton he had by\nhim and after quilting the golden hooks he withdrew the curtain and\nsighted the portal which the Jinni had described to him. So he fitted in\nthe key and opened it, after which, oblivious of the warning, he\nslammed-to the door noisily in his fear and forgetfulness, but he did\nnot venture to look behind him. At this the Jinns flocked to him from\nevery side and site crying, \u201cO thou foulest of mankind, wherefore dost\nthou provoke us and disturb us from our stead? and, but for thy wearing\nthe gear of the Jann, we had slain thee forthright.\u201d But Habib answered\nnot and, arming himself with patience and piety, he tarried awhile until\nthe hubbub was stilled, nor did the Jann cry at him any more: and, when\nthe storm was followed by calm, he paced forward to the shore and looked\nupon the ocean crashing with billows dashing. He marvelled at the waves\nand said to himself, \u201cVerily none may know the secrets of the sea and\nthe mysteries of the main save only Allah!\u201d Presently, he beheld a ship\npassing along shore, so he took seat on the strand until Night let down\nher pall of sables upon him; and he was an-hungered with exceeding\nhunger and athirst with excessive thirst. But when morrowed the morn and\nday showed her sheen and shone serene, he awoke in his sore distress and\nbehold, he saw two Mermaidens of the daughters of the deep (and both\nwere as moons) issue forth hard by him. And ere long quoth one of the\ntwain, \u201cSay me, wottest thou the mortal who sitteth yonder?\u201d \u201cI know him\nnot,\u201d quoth the other, whereat her companion resumed, \u201cThis be the\nSultan Habib who cometh in search of Durrat al-Ghawwas, our Queen and\nliege lady.\u201d Hearing these words the youth considered them straitly and\nmarvelling at their beauty and loveliness he presently rejoiced and\nincreased in pleasure and delight. Then said one to other, \u201cIndeed the\nSultan Habib is in this matter somewhat scant and short of wits; how can\nhe love Durrat al-Ghawwas when between him and her is a distance only to\nbe covered by the sea-voyage of a full year over most dangerous depths?\nAnd, after all this woe hath befallen him, why doth he not hie him home\nand why not save himself from these horrors which promise to endure\nthrough all his days and to cast his life at last into the pit of\ndestruction?\u201d Asked the other, \u201cWould heaven I knew whether he will ever\nattain to her or not!\u201d and her companion answered, \u201cYes, he will attain\nto her, but after a time and a long time and much sadness of soul.\u201d But\nwhen Habib heard this promise of success given by the Maidens of the\nMain his sorrow was solaced and he lost all that troubled him of hunger\nand thirst. Now while he pondered these matters there suddenly issued\nfrom out the ocean a third Mermaid, which asked her fellows, \u201cOf what\nare you prattling?\u201d and they answered, \u201cIndeed the Sultan Habib sitteth\nhere upon the sea-shore during this the fourth successive night.\u201d Quoth\nshe, \u201cI have a cousin the daughter of my paternal uncle and when she\ncame to visit me last night I enquired of her if any ship had passed by\nher and she replied:\u2014Yea verily, one did sail driven towards us by a\nviolent gale, and its sole object was to seek you.\u201d And the others\nrejoined, \u201cAllah send thee tidings of welfare!\u201d The youth hearing these\nwords was gladdened and joyed with exceeding joy; and presently the\nthree Mermaidens called to one another and dove into the depths leaving\nthe listener standing upon the strand. After a short time he heard the\ncries of the crew from the craft announced and he shouted to them and\nthey, noting his summons, ran alongside the shore and took him up and\nbore him aboard: and, when he complained of hunger and thirst, they gave\nhim meat and drink and questioned him saying, \u201cThou! who art thou? Say\nus, art of the traderfolk?\u201d \u201cI am the merchant Such-and-such,\u201d quoth he,\n\u201cand my ship foundered albe \u2019twas a mighty great vessel; but one chance\nday of the days as we were sailing along there burst upon us a furious\ngale which shivered our timbers and my companions all perished while I\nfloated upon a plank of the ship\u2019s planks and was carried ashore by the\nsend of the sea. Indeed I have been floating for three days and this be\nmy fourth night.\u201d Hearing this adventure from him the traders cried,\n\u201cGrieve no more in heart but be thou of good cheer and of eyes cool and\nclear: the sea voyage is ever exposed to such chances and so is the gain\nthereby we obtain; and if Allah deign preserve us and keep for us the\nlivelihood He vouchsafed to us we will bestow upon thee a portion\nthereof.\u201d After this they ceased not sailing until a tempest assailed\nthem and blew their vessel to starboard and larboard and she lost her\ncourse and went astray at sea. Hereat the pilot cried aloud, saying, \u201cHo\nye company aboard, take your leave one of other for we be driven into\nunknown depths of ocean, nor may we keep our course, because the wind\nbloweth full in our faces.\u201d Hereupon the voyagers fell to beweeping the\nloss of their lives and their goods, and the Sultan Habib shed tears\nwhich trickled adown his cheeks and exclaimed, \u201cWould Heaven I had died\nbefore seeing such torment: indeed this is naught save a matter of\nmarvel.\u201d But when the merchants saw the youth thus saddened and troubled\nof soul, and weeping withal, they said to him, \u201cO Monarch of the\nMerchants, let not thy breast be straitened or thy heart be\ndisheartened: haply Allah shall vouchsafe joy to us and to thee:\nmoreover, can vain regret and sorrow of soul and shedding of tears avail\naught? Do thou rather ask of the Almighty that He deign relieve us and\nfurther our voyage.\u201d But as the vessel ran through the middle of the\nmain, she suddenly ceased her course and came to a stop without tacking\nto the right or the left, and the pilot cried out, \u201cO folk, is there any\nof you who conneth this ocean?\u201d But they made answer, \u201cWe know thereof\nnaught, neither in all our voyage did we see aught resembling it.\u201d The\npilot continued, \u201cO folk, this main is hight \u2018The Azure\u2019;[421] nor did\nany trader at any time therein enter but he found destruction; for that\nit is the home of Jinns and the house of Ifrits, and he who now\nwithholdeth our vessel from its course is known as Al-Ghashamsham,[422]\nand our lord Solomon son of David (upon the twain be The Peace!) deputed\nhim to snatch up and carry off from every craft passing through these\nforbidden depths whatever human beings, and especially merchants he\nmight find a-voyaging, and to eat them alive.\u201d \u201cWoe to thee!\u201d cried\nHabib. \u201cWherefore bid us take counsel together when thou tellest us that\nhere dwelleth a Demon over whom we have no power to prevail, and thou\nterrifiest us with the thoughts of being devoured by him? However, feel\nye no affright; I will fend off from you the mischief of this Ifrit.\u201d\nThey replied, \u201cWe fear for thy life, O Monarch of the Merchants,\u201d and he\nrejoined, \u201cTo you there is no danger.\u201d Thereupon he donned a closely\nwoven mail-coat and armed himself with the magical scymitar and spear;\nthen, taking the skins of animals freshly slain,[423] he made a hood and\nvizor thereof and wrapped strips of the same around his arms and legs\nthat no harm from the sea might enter his frame. After this he bade his\nshipmates bind him with cords under his armpits and let him down\namiddlemost the main. And as soon as he touched bottom he was confronted\nby the Ifrit, who rushed forward to make a mouthful of him, when the\nSultan Habib raised his forearm and with the scymitar smote him a stroke\nwhich fell upon his neck and hewed him into two halves. So he died in\nthe depths; and the youth, seeing the foeman slain, jerked the cord and\nhis mates drew him up and took him in, after which the ship sprang\nforward like a shaft outshot from the belly[424] of the bow. Seeing this\nall the traders wondered with excessive wonderment and hastened up to\nthe youth, kissing his feet and crying, \u201cO Monarch of the Merchants, how\ndidst thou prevail against him and do him die?\u201d \u201cWhen I dropped into the\ndepths,\u201d replied he, \u201cin order to slay him, I asked against him the\naidance of Allah, who vouchsafed His assistance, and on such wise I\nslaughtered him.\u201d Hearing these good tidings and being certified of\ntheir enemy\u2019s death the traders offered to him their good and gains\nwhereof he refused to accept aught, even a single mustard seed. Now,\namongst the number was a Shaykh well shotten in years and sagacious in\nall affairs needing direction; and this oldster drew near the youth, and\nmaking lowly obeisance said to him, \u201cBy the right of Who sent thee\nuswards and sent us theewards, what art thou and what may be thy name\nand the cause of thy falling upon this ocean?\u201d The Sultan Habib began by\nrefusing to disclose aught of his errand, but when the Shaykh persisted\nin questioning he ended by disclosing all that had betided him first and\nlast, and as they sailed on suddenly the Pilot cried out to them,\n\u201cRejoice ye with great joy and make ye merry and be ye gladdened with\ngood news, O ye folk, for that ye are saved from the dangers of these\nterrible depths and ye are drawing near the city of S\u00e1b\u00far, the King who\noverruleth the Isles Crystalline; and his capital (which be populous and\nprosperous) ranketh first among the cities of Al-Hind, and his reign is\nforemost of the Isles of the Sea.\u201d Then the ship inclined thither, and\ndrawing nearer little by little entered the harbour[425] and cast anchor\ntherein, when the canoes[426] appeared and the porters came on board and\nbore away the luggage of the voyagers and the crew, who were freed from\nall sorrow and anxiety. Such was their case; but as regards Durrat\nal-Ghawwas, when she parted from her lover, the Sultan Habib, severance\nweighed sore and stark upon her, and she found no pleasure in meat and\ndrink and slumber and sleep. And presently whilst in this condition and\nsitting upon her throne of estate, an Ifrit appeared to her and coming\nforwards between her hands said, \u201cThe Peace of Allah be upon thee, O\nQueen of the Age and Empress of the Time and the Tide!\u201d whereto she made\nreply, \u201cAnd upon thee be The Peace and the ruth of Allah and His\nblessings. What seekest thou O Ifrit?\u201d Quoth he, \u201cThere lately hath come\nto us a shipful of merchants and I have heard talk of the Sultan Habib\nbeing amongst them.\u201d As these words reached her ear she largessed the\nIfrit and said to him, \u201cAn thou speak sooth I will bestow upon thee\nwhatso thou wishest.\u201d Then, having certified herself of the news, she\nbade decorate the city with the finest of decorations and let beat the\nkettledrums of glad tidings and bespread the way leading to the Palace\nwith a carpeting of sendal,[427] and they obeyed her behest. Anon she\nsummoned her pages and commanded them to bring her lover before her; so\nthey repaired to him and ordered him to accompany them. Accordingly, he\nfollowed them and they ceased not faring until they had escorted him to\nthe Palace, when the Queen bade all her pages gang their gait and none\nremained therein save the two lovers; to wit, the Sultan Habib and\nDurrat al-Ghawwas. And after the goodly reunion she sent for the Kazi\nand his assessors and bade them write out her marriage-writ[428] with\nHabib. He did as he was bidden and the witnesses bore testimony thereto\nand to the dowry being duly paid; and the tie was formally tied and the\nwedding banquets were dispread. Then the bride donned her choicest of\ndresses and the marriage procession was formed and the union was\nconsummated and both joyed with joy exceeding. Now this state of things\nendured for a long while until the Sultan Habib fell to longing after\nhis parents and his family and his native country; and at length, on a\nday of the days, when a banquet was served up to him by his bride he\nrefused to taste thereof, and she, noting and understanding his\ncondition, said to him, \u201cBe of good cheer, this very night thou shalt\nfind thee amongst thine own folk.\u201d Accordingly she summoned her Wazir of\nthe Jann, and when he came she made proclamation amongst the nobles and\ncommons of the capital saying, \u201cThis my Wazir shall be my Viceregent\nover you and whoso shall gainsay him that man I will slay.\u201d They replied\nwith \u201cHearkening to and obeying Allah and thyself and the Minister.\u201d\nThen turning to her newly-established deputy she said, \u201cI desire that\nthou guide me to the garden wherein was the Sultan Habib;\u201d and he\nreplied, \u201cUpon my head be it and on my eyes!\u201d So an Ifrit was summoned,\nand Habib mounting him pick-a-back together with the Princess Durrat\nal-Ghawwas bade him repair to the garden appointed, and the Jinni took\nflight, and in less than the twinkling of an eye bore the couple to\ntheir destination. Such was the reunion of the Sultan Habib with Durrat\nal-Ghawwas and his joyous conjunction;[429] but as regards the Emir\nSalamah and his wife, as they were sitting and recalling to memory their\nonly child and wondering in converse at what fate might have betided\nhim, lo and behold! the Sultan Habib stood before them and by his side\nwas Durrat al-Ghawwas his bride, and as they looked upon him and her,\nweeping prevailed over them for excess of their joyance and delight and\nboth his parents threw themselves upon him and fell fainting to the\nground. As soon as they recovered the youth told them all that had\nbetided him, first and last, whereupon one congratulated other and the\nkettledrums of glad tidings were sounded, and a world of folk from all\nthe Badawi tribes and the burghers gathered about them and offered\nhearty compliments on the reunion of each with other. Then the\nencampment was decorated in whole and in part, and festivities were\nappointed for a term of seven days full-told, in token of joy and\ngladness; and banquets were arrayed and trays were dispread, and all sat\ndown to them in the pleasantest of life eating and drinking; and the\nhungry were filled, and the mean and the miserable and the mendicants\nwere feasted until the end of the seventh day. After this they applied\nthem to the punishment of the ten Knights whom the Emir Salamah had\ndespatched to escort his son; and the Sultan Habib gave order that\nretribution be required from them, and restitution of all the coin and\nthe good and the horses and the camels entrusted to them by his sire.\nWhen these had been recovered he commanded that there be set up for them\nas many stakes in the garden wherein he sat with his bride, and there in\ntheir presence he let impale[430] each upon his own pale. And\nthenceforward the united household ceased not living the most joyous of\nlives and the most delectable until the old Emir Salamah paid the debt\nof nature, and they mourned him with excessive mourning for seven days.\nWhen these were ended his son, the Sultan Habib, became ruler in his\nstead and received the homage of all the tribes and clans who came\nbefore him and prayed for his victory and his length of life; and the\nnecks of his subjects, even the most stubborn, were bowed in abasement\nbefore him. On this wise he reigned over the Crystalline Isles of Sabur,\nhis sire-in-law, with justice and equity, and his Queen, Durrat\nal-Ghawwas, bare to him children in numbers who in due time followed in\ntheir father\u2019s steps. And here is terminated the tale of Sultan Habib\nand Durrat al-Ghawwas with all perfection and completion and good omen.\n\n\n _NOTE ON THE HISTORY OF HABIB._\n\nThe older translators of this \u201cNew Arabian Night\u201d have made wild work\nwith this Novel at least as the original is given by my text and the\nedition of Gauttier (vii. 60\u201390): in their desire to gallicise it they\nhave invested it with a toilette purely European and in the worst\npossible style. Amongst the insipid details are the division of the\nCrystalline Islands into the White, Yellow, Green and Blue; with the\nGenies Abarikaff, the monstrous Racachik, Ilbaccaras and Mokilras; and\nthe terrible journey of Habib to Mount Kaf with his absurd reflections:\neven the \u201cRoc\u201d cannot come to his aid without \u201ca damask cushion\nsuspended between its feet by silken cords\u201d for the greater comfort of\nthe \u201cArabian Knight.\u201d The Treasury of Solomon, \u201cwho fixed the principles\nof knowledge by 366 hieroglyphics (_sic_) each of which required a day\u2019s\napplication from even the ablest understanding, before its mysterious\nsense could be understood,\u201d is spun out as if the episode were copy\nintended for the daily press. In my text the \u201cMaidens of the Main\u201d are\nintroduced to say a few words and speed the action. In the French\nversion Ilzaide the elder becomes a \u201cleading lady,\u201d whose r\u00f4le is that\nof the na\u00efve _ing\u00e9nue_, famous for \u201csmartness\u201d and \u201cvivacity:\u201d \u201cone\ncannot refrain from smiling at the lively sallies of her good nature and\nsimplicity of heart.\u201d I find this young person the model of a pert,\npretty, prattling little French _soubrette_ who, moreover, makes open\nlove to \u201cthe master.\u201d Habib calls the \u201cgood old lady,\u201d his governess\n\u201cEsek! Esek!\u201d which in Turk. means donkey, ass. I need hardly enlarge\nupon these ineptitudes; those who wish to pursue the subject have only\nto compare the two versions.\n\nAt the end of the Frenchified tale we find a note\nentitled:\u2014\u201cObservations by the French Editor, on the History of Habib\nand Dorathil-goase, or the Arabian Knight,\u201d and these are founded not\nupon the Oriental text but upon the Occidental perversion. It is\ndescribed \u201cfrom a moral plane rather as a poem than a simple tale,\u201d and\nit must be regarded as \u201ca Romance of Chivalry which unites the two chief\ncharacteristics of works of that sort,\u2014amusement and instruction.\u201d\nHabib\u2019s education is compared with that of Telemachus, and his being\ninured to fatigue is according to the advice of Rousseau \u201cin his\nEmilius\u201d and the practice of Robinson Crusoe. Lastly \u201cGrandison is a\nhero already formed: Habib is one who needs to be instructed.\u201d I cannot\nbut suspect when reading all this Western travesty of an Eastern work\nthat M. Cazotte, a typical _litt\u00e9rateur_, had prepared for caricaturing\nthe unfortunate Habib by carefully writing up F\u00e9n\u00e9lon, Rousseau, and\nRichardson; and had grafted his own ideas of _morale_ upon the wild stem\nof the Arabian novel.\n\n\n\n\n INDEX.\n\n\n \u201cA King and no army,\u201d 10.\n\n \u2019Abb\u00fas Al-, an intensive word meaning \u201cVery stern faced,\u201d 232.\n\n Abd al-Malik bin Marw\u00e1n (not to be confounded with the Caliph, the\n tenth of the series), 179.\n\n Abdullah Chelebi, called in old translation \u201cScheffander-Hassan,\u201d 177.\n\n Ab\u00edk\u00e1m = \u201cAbicam,\u201d a Chald\u00e6an Astrologer (Chavis) and Abimacam\n (Gauttier), 26.\n\n Abraham, the \u201cFriend of Allah,\u201d 104.\n\n Ab\u00fa Sah\u00edh = (flight to) a sure and safe place, 149.\n\n Abu Sumayk = \u201cFather of the Fishlet\u201d (in old ver. \u201cYapousmek\u201d), 16.\n\n Ab\u00fa Sumayk the Pauper, _i.e._, \u201cThe Father of the little Fish,\u201d 15.\n\n Add\u00edki = I will give thee (in the language of Fellahs), 189.\n\n \u201cAh\u00e1d\u00eds\u201d esp. referred to the sayings of Mahommed, 41.\n\n Ah\u00e1d\u00eds al-Kudus = sentences attributed to Archangel Gabriel, 41.\n\n Ah\u00e1d\u00eds al-Nabaw\u00ed = the actual words pron. by Mahommed, 41.\n\n \u201cAhy Tys\u201d for which read \u201cTuh\u00e0 Tays\u201d a general feast (Houdas), 187.\n\n Ajd\u00e1r = Malady, 162.\n\n Aj\u00edj\u00edyah, possibly Aj\u00ednniyah = a dish of dough, 160.\n\n Akb\u00e1\u2019 _pl._ of \u201cKub\u2019\u201d = in pop. language, any part of garment covering\n head (ST.), 48.\n\n \u201cAkb\u00e1\u2019 wa Zar\u00e1b\u00edl\u201d _tr._ \u201cCaps and slippers,\u201d 48\n\n Akhyash Abn\u00e1 Sh\u00e1h (Second name may be \u201cShah of the Ebna\u201d or Persian\n incol\u00e6 of Al-Yaman), 12.\n\n \u201cAkk\u00e1l bula\u2019hu\u201d = commit all manner of abominations, 70.\n\n Aky\u00e1l, _pl._ of \u201cKayl\u201d = Kings of the Himyarite peoples, 232.\n\n \u2019\u00c1lam\u00edna (\u2019Aw\u00e1lim) = the (three) worlds, 249.\n\n \u201cAl-\u2019iddah\u201d in case of divorc\u00e9e, widow, pregnant woman, 178.\n\n \u201c\u2019Al\u00e1i al-Din\u201d = Al\u00e1eddin, 50.\n\n \u2019Alakah kh\u00e1rijah = an extraordinary drubbing, 84.\n\n \u201cAl bin Imr\u00e1n\u201d probably the name of some Prince of the Jinns, 126.\n\n \u201cAlfi H\u00e1jatan\u201d meaning \u201cWhat dost thou want (in the way of amusement)?\n I am at thy disposal,\u201d 178.\n\n Ali, son-in-law of the Prophet (supposed author of Al-Jafr), 168.\n\n \u201cAlif, b\u00e1, t\u00e1, s\u00e1\u201d (A.B.C.D.). The latter written with a Sin instead of\n a Th\u00e1, showing vulg. use which extend from Alex. to Meccah, 37.\n\n Alkermes, _i.e._, \u201cAl-Kirm\u201d (_Arab._ and _Pers._) = a worm, cochineal,\n 5.\n\n Allah\u2019s path (a Martyr on) = a Martyr of love, 131.\n\n Almond-Tree \u201cBe not like unto the,\u201d (a _lieu commun_ in the East), 7.\n\n Almond-Tree = the _Heb._ \u201cSh\u00e1ked\u201d and the fruit is \u201cLoz\u201d (_Arab._ Lauz)\n = _Amygdalus communis_, 7.\n\n Alms-gift = whatso exceedeth Viaticum (\u201cJ\u00e1izah\u201d), or the three-days\u2019\n guest hospitality, 26.\n\n Alw\u00e1n, _pl._ of Laun, meats of all kinds and colours, 122.\n\n Am\u00edrala (wife of Emir-Ben-Hilac-Salamis) meaning, if anything,\n \u201cColonel\u201d or Captain, R.N., 225.\n\n Amm\u00e1l (_Arab._), vulg. written with initial Hamzah = \u201cVerily\u201d, \u201cI\n believe you my boy\u201d (_tr._ \u201cAssuredly\u201d), 11.\n\n \u2019Amm\u00e1l (_Arab._) With the Ayn may mean \u201che intended,\u201d or \u201che was about\n to,\u201d 11.\n\n \u201c\u2014And the Peace!\u201d = \u201cThere is an end of the matter,\u201d 105.\n\n Ant, Koranic legend of the, 99.\n\n Antum f\u00ed Kh\u00e1shin wa b\u00e1sh (an error for Kh\u00e1sh-m\u00e1sh) = a miserable\n condition, 137.\n\n Anushirw\u00e1n (in full An\u00fash\u00ednraw\u00e1n) = sweet of soul, P.N. of Pers. King,\n 44.\n\n \u2019Araf\u00e1t, f\u00eate of; the day of the Sermon, when pilgrims sleep at\n Muzdalifah, 41.\n\n \u2019Arakiyah = Skull-cap, 48.\n\n \u2019Aramram\u00ed = flocking and crowding, 195.\n\n Arz (_Arab._), from the _Heb._ \u201cArz\u201d or \u201cRazah\u201d (\u2713 raz = to vibrate) =\n Cedar (of Lebanon), 5.\n\n \u2019As\u2019as = to complicate a matter, 174.\n\n \u201c\u2019As\u00e1 F\u00edr,\u201d _i.e._, \u201cF\u00edr is rebellious,\u201d 102.\n\n As\u00e1f\u00edr, _pl._ of \u201c\u2019Usf\u00far\u201d = a bird, a sparrow, 102.\n\n Ashur, four sons of (according to Arabs), 3.\n\n Ashghaft\u00edn\u00ed (_see_ Shaghaft\u00edn\u00ed), 15.\n\n Ask\u00e1 hu \u2019alakah = gave him a sound drubbing (\u2019alakah), 58.\n\n Assh\u00far = Assyria, 3.\n\n Assyrian correspondence, the simplicity of, 12.\n\n As\u00far, in the text, \u201cAt\u00far,\u201d the scriptural\n \u201cAsshur\u201d = Assyria, 3.\n\n \u2019Atr\u00fas, King (? Heron\u2019s \u201cIllabousatrous\u201d), 234.\n\n Attaf (named by Heron Chebib, also \u201cXakem Tai-Chebib\u201d = H\u00e1tim Tayy\n Habib), 169.\n\n Att\u00e1f, Tale of (Cotheal MS.), 196.\n\n Att\u00e1f, Tale of, title compared with Gauttier and Heron, 167.\n\n \u201cAt\u00far,\u201d scriptural \u201cAsshur\u201d = Assyria, 3.\n\n \u201c\u2019Ayyik\u201d or \u201cAyyuk\u201d = a hinderer (of disease), 174.\n\n \u2019Ayy\u00fak = Capella, a bright star, 174.\n\n Azm = Koranic versets, which avert evil, 19.\n\n Azzam\u00edn = Charmers, _i.e._, men who recite the Azm, 19.\n\n\n B\u00e1b\u00fak, or \u201cB\u00e1b\u00fanak\u201d (_Pers._) = the white Camomile flower, 27.\n\n Bahl\u00fal Al- = the \u201cBahalul\u201d of D\u2019Herbelot, 155.\n\n Bahr al-Azrak = the Blue Sea (Mediterranean), 256.\n\n Bak\u2019ah (=\u201ca hollow where water collects\u201d) and \u201cBuk\u2019ah\u201d (=\u201ca patch of\n ground\u201d) compared, 12.\n\n Bakar = black cattle, whether bull, cow, or ox, 136.\n\n Ban\u00fa Hil\u00e1l, a famous tribe, 225.\n\n Bardaw\u00e1n, the well-known city in Hindostan whose iron was famous, 71.\n\n \u201cBash\u00e1kh\u00edn,\u201d _pl._ of \u201cBashkh\u00e1nah\u201d = hangings, arras, 44.\n\n Bas\u00edl, son of \u201cAshur,\u201d 3.\n\n Bayb\u00fanah (_prop._ \u201cB\u00e1b\u00fanaj\u201d in _Arab._, and \u201cB\u00e1b\u00fak\u201d in _Pers._) = the\n white Camomile flower, 27.\n\n Bel the idol (or Ba\u2019al or Belus, the Ph\u0153nician and Canaanite head-god),\n 26.\n\n Bell as a fringe to the Ephod of High Priest, 100.\n\n Bghb (evidently for \u201cBaght,\u201d or preferably \u201cBaghtatan\u201d), 78.\n\n \u201cBi Asri-hi\u201d (_Arab._) _lit._ \u201crope and all;\u201d metaphorically used =\n altogether, entirely (_tr._ \u201cthe World universal\u201d), 108.\n\n \u201cB\u00ed, B\u00ed, B\u00ed\u201d (compare the French \u201cBrr\u201d), 77.\n\n Birkat Far\u2019aun = Pharaoh\u2019s Pool, 98.\n\n Bis\u00e1ta-hum = their carpets (_tr._ \u201cwarehouses\u201d), 124.\n\n Buk\u2019ah (=\u201ca piece of low ground\u201d) and Bak\u2019ah (=\u201ca hollow where water\n collects\u201d) compared, 12.\n\n Bunduk\u00e1ni (Al-) = the cross-bow man, 53.\n\n Buy\u00fardi, Al- (_cler. error_ for \u201cBuy\u00faruldi\u201d) = the written order of a\n Governor, 180.\n\n Bye Names, 84.\n\n\n \u201cCamaralzaman\u201d (olden versions) = \u201cComplete Time,\u201d for \u201cMoon of the\n Age,\u201d 233.\n\n Camels made drunk with Bhang, or Indian hemp, to make extended marches,\n 244.\n\n Camomile flower (white), 27.\n\n Cat, a sacred animal amongst the Egyptians, 31.\n\n Cedar of Lebanon, 5.\n\n Census of the Exodus (Exposition by Mr. Thayer), 113.\n\n \u201cChangul\u201d (with three dotted Ch\u00edm) = red gold, 251.\n\n Chavis quoted, 12, _ib._ 15, 16, 53, 54, 56, 59, 63, 68, 72.\n\n Chenery quoted, 7, 54, 73, 84, 89, 94, 97, 124, 159, 183, 225, 241.\n\n \u201cChifte,\u201d from _Pers._ \u201cJuft\u201d = a pair, any two things coupled together\n (ST.), 67.\n\n Cock and the Fox (Fable of whose moral is that the biter is often bit),\n 145.\n\n Cohen = a priest either of the true God or of false gods, 109.\n\n Conjuration, a specimen of Islamised Mantra (in Sanskrit \u201cStambhan\u00e1\u201d)\n intended to procure illicit intercourse, 126.\n\n Conundrum or riddle, 97.\n\n Cotheal MS. quoted, 167, 168, 169, 173, 174, 175, 176, 177, 179, 181,\n 184, 186, 192.\n\n Court of Baghdad was, like the Urd\u00fa (Horde or Court) of \u201cGrand Mogul,\u201d\n organised after the ordinance of an army in the field, 81.\n\n \u201cCousin\u201d more polite than \u201cwife,\u201d 188.\n\n Crucifixion, 261.\n\n Crystalline Isles, 234.\n\n\n Dabb\u00fas bazdagh\u00e1n\u00ed (trans. as if from _Pers._ \u201cBazdagh\u201d = a file) _tr._\n a \u201cfile-wrought mace,\u201d 71.\n\n Dabdihk\u00e1n, a physician (Cotheal MS.), 174.\n\n Dabshal\u00edmat = the Dabshal\u00edms, the dynastic title of the Kings of\n Soman\u00e1th in Western India, 23.\n\n Dahn (_Arab._) = oil, ointment (_tr._ \u201csweetest unguent\u201d), 10.\n\n Dajlah River (Tigris), 122.\n\n Damascus City (_der._ from Dimishk) called Sh\u00e1m (Cotheal MS.), 167.\n\n D\u00e1n (with dual D\u00e1nayn) and \u201cWudn\u201d (with plural \u201cAud\u00e1n\u201d) are pop. forms\n for literary \u201cUzn\u201d (ST.), 245.\n\n D\u00e1n Al- (cler. error for Al-Uzn = ear), 245.\n\n Darb al-Z\u00e1ji = the street of the copperas-maker, 60.\n\n \u201cDarbis\u00ed al-b\u00e1b\u201d (from the _Pers._ \u201cDarbastan\u201d = to tie up, to shut),\n _tr._ \u201cDo thou bar,\u201d 69.\n\n Dast\u00far! = by your leave (_Pers._), 58.\n\n D\u00e1\u00fad = David, 229.\n\n Death and Life are states, not things, 103.\n\n De Sacy quoted, 65, 160.\n\n Drachms, Ten = 475 to 478 Eng. grains avoir., 163.\n\n Drinking customs, 47.\n\n Drinking wine before the meal, still a custom in Syria and Egypt, 192.\n\n Dukhn (_Arab._) = _Holcus dochna_, a well-known grain (_tr._ \u201cmillet\u201d),\n 130.\n\n Dur\u00e0 for \u201cZur\u00e0\u201d or for \u201cZurrah,\u201d pop. pron. \u201cDurrah\u201d = the _Holcus\n sativus_, 146.\n\n Durrat al Ghawwas = Pearl of the diver, 225.\n\n\n Eastern despots never blame their own culpable folly in misfortune, 22.\n\n Eglantine (or Narcissus), The lowland of, 12.\n\n Elias, Elijah, or Khizr, a marvellous legendary figure, 100.\n\n Emir-Ben-Hilac-Salamis (Heron), 225.\n\n Emir Y\u00fanas (old trans. = Hamir Youmis), 70.\n\n \u201cEnlarge the Turband\u201d = to assume rank of an \u2019\u00c1lim or learned man, 42.\n\n Entertainment of Guest, three days, 26.\n\n Escarlate, a woollen cloth dyed red (probably French of the xii.\n century), 5.\n\n Exodus of the Hebrews, Census of the (Exposition by Mr. Thayer), 113.\n\n Exodus, Story of the, 98.\n\n\n Falsafah (_Arab._) = philosophy, 29.\n\n \u201cFa min tumma,\u201d for \u201cthumma\u201d (\u201cAnon.\u201d), 91.\n\n Fa-s\u00e1ha (for \u201cMaksah\u201d) = and cried out, 158.\n\n Fatim\u00e9 (Ja\u2019afar\u2019s wife, according to Heron), 169.\n\n \u201cFa-yatrah\u00fana\u201d masc. for fem. (_tr._ \u201cmiscarry\u201d), 31.\n\n Fir\u2019aun (_Arab._), the dynastic name of Egyptian Kings = Pharaoh (Holy\n Writ), 12.\n\n \u201cFirst Footsteps\u201d quoted, 65.\n\n Flogging as punishment, 9.\n\n Fur\u00e1t River (Euphrates), 122.\n\n\n Gauttier quoted, 3, 7, 8, 10, 11, 12, _ib._ 15, _ib._ 33, 34, 41, 59,\n 68, 89, 167, 225, _ib._ 226, 234.\n\n Ghar\u00edm = debtor or creditor, 77.\n\n Ghashamsham Al- = the Stubborn, the Obstinate, 256.\n\n \u201cGhaush\u201d for \u201cGhaushah\u201d = noise, row, 69.\n\n Ghayth al-h\u00e1til = incessant rain of small drops, 241.\n\n Ghilm\u00e1n (in text \u201cWuld\u00e1n\u201d), the boys of Paradise, 128.\n\n Ghiy\u00e1r (_Arab._) = any piece of dress or uniform which distinguishes a\n class, 52\n\n Ghiy\u00e1r in Pers. = a strip of yellow cloth worn by Jews subject to the\n Shah, 52.\n\n Golden Calf of Al-S\u00e1miri, 160.\n\n Guest-rite = three days, 26.\n\n\n \u201cH\u00e1 K\u00e1hi Pt\u00e1h\u201d (_O. Egypt._) = \u201cthe Land of the great God, Ptah,\u201d 12.\n\n Habbah (_Arab._) = a grain (of barley), an obolus, a mite, 53.\n\n Hab\u00edb = the Beloved, 226.\n\n Habib, Note on History of, 262.\n\n \u201cHabib, Prince, and Dorathil-goase\u201d (_Eng. trans._), 225.\n\n Hammam, necessary to enter after Car. Cop., 171.\n\n Han\u00fat means either \u201cVintner\u201d or \u201cVintner\u2019s shop,\u201d 124.\n\n Har\u00edsah = meat pudding, 159.\n\n Has\u00e1 Al = the Plain of Pebbles, 169.\n\n Hasan, the Handsome (in the old trans. \u201cThe Hazen\u201d) (Kh\u00e1zin =\n treasurer?), 68.\n\n \u201cH\u00e1shim\u00ed,\u201d _i.e._, a descendant of Al-H\u00e1shim, great grandfather of the\n Prophet, 191.\n\n H\u00e1sil (Al-) (_Arab._) = government stores, also the taxes, the revenue,\n 60.\n\n H\u00e1tim of the Tayy-tribe, proverbial for liberality, 167.\n\n Haudaj = camel-litter, 181.\n\n \u201cHaw\u00e1n\u00edt\u201d _pl._ of \u201cHan\u00fat\u201d = the shop or vault of a Vintner (_tr._\n \u201ctaverns\u201d), 124.\n\n Hawar, many meanings of, 73.\n\n Hayy = either serpent, or living, alive (_tr._ \u201cliving branch\u201d), 99.\n\n \u201cHe mounted his father and clothed himself with his mother\u201d = he sold\n his father for a horse and his mother for a fine dress, 105.\n\n \u201cHe readeth it off (readily) as one drinketh water,\u201d 5.\n\n He sat upon ashes (may be figurative or literal), 19.\n\n Head placed at a distance from the body (by way of insult), 15.\n\n Headsman paces round convict three times preparatory to execution; a\n custom at the Courts of Caliphs generally, 52.\n\n \u201cHealth to you and healing,\u201d usual formul\u00e6 when a respectable person is\n seen drinking, 47.\n\n Hebrews and their Exodus (Exposition by Mr. Thayer), 113.\n\n Helios (Apollo), Worship of, not extinct in mod. Greece, 100.\n\n Heron quoted, 41, _ib._ 50, 52, 68, 72, 167, 168, 169, 170, 173, 178,\n 225, 234, 242, 245, 247.\n\n \u201cHicar was a native of the country of Haram (Harr\u00e1n), and had brought\n from thence the knowledge of the true God,\u201d 4.\n\n Himyarite (in text \u201cAky\u00e1l,\u201d _pl._ of \u201cKayl\u201d = \u201cKings of the Himyarite\n peoples\u201d) here = the heroes, 232.\n\n His\u00e1ban taw\u00edl = a long punishment, 157.\n\n \u201cHistory of Chec Chahabeddin\u201d (Shaykh Shih\u00e1b al-D\u00edn) in \u201cTurkish Tales\u201d\n of Petis de la Croix = here, \u201cThe Tale of the Warlock and the Young\n Cook of Baghdad,\u201d 121.\n\n \u201cHiz\u00e0 (\u200f\u062d\u0638\u0649\u200e in MS. \u200f\u062d\u0636\u0649\u200e) bi-Zaijati-h\u00e1\u201d = _le bonheur de ses\n aventures_, 260.\n\n Hms = Vetchling, 74.\n\n Hobal, the biggest idol in the Meccan Pantheon, 26.\n\n Horseman of the horsemen, _i.e._, not a well-known or distinguished\n horseman, but a chance rider, 92.\n\n Houdas quoted, 7, 36, 48, 57, 62, 66, 67, 72, 84, _ib._ 104, _ib._ 125,\n 126, 147, 178, _ib._ 187, 188, 189, 191, 243, 247, 251, 257.\n\n Houri, 73.\n\n \u201cHow was it thou honouredst us, and what was the cause of thy coming,\n etc.\u201d the address of well-bred man to a stranger, 170.\n\n H\u00far (Al-Ayn) feminine counterparts of the \u201cBoys of Paradise\u201d (Ghilm\u00e1n),\n 128.\n\n H\u00far al-Ayn = our vulgar \u201cHouri,\u201d 73.\n\n\n \u201cI bade her be the owner of herself,\u201d one of the formulas of divorce,\n 178.\n\n \u201cI have accepted,\u201d the normal idiom \u201cI accept,\u201d 81.\n\n \u201cIj\u2019aln\u00ed f\u00ed Kll,\u201d (the latter word a cler. error for \u201cKal-a\u201d or \u201cKil\u00e1a\u201d\n = safety, protection) = Set me in a place of safety, 84.\n\n Illicit intercourse, (method intended to procure), 126.\n\n Inbasata \u2019l-Layl al-As\u00e1 = \u201cwhen the night of offence was dispread,\u201d\n 243.\n\n Ir\u00e1n (father of the Furs = Persians, etc.) son of \u201cAshur,\u201d 3.\n\n Is\u00e1, according to Moslems, was not begotten in the normal way, 100.\n\n Is\u2019h\u00e1k = Isaac (Abraham and Isaac), 104.\n\n Is\u2019h\u00e1ku k\u00e1na \u2019l-Zab\u00edh = Isaac was the victim, 104.\n\n Ishmael not Isaac made the hero by mod. Moslems of the story \u201cAbraham,\n and Isaac,\u201d 104.\n\n Islam Al- is based upon the fundamental idea of a Republic, 194.\n\n Israel, history of the name, 100.\n\n Israelite, now polite synonym for Jew, 100.\n\n Ittik\u00e0 (viiith of \u2713 wak\u00e0); the form Takw\u00e0 gen. used = fearing God, 96.\n\n\n Jabal Ka\u2019ka\u2019\u00e1n, the highest parts of Meccah, inhabited by the Jurham\n tribe (so called from their clashing armour and arms), 131.\n\n Jafr, supposed to mean a skin (camel\u2019s or dog\u2019s) prepared as parchment\n for writing, 168.\n\n Jafr Al-, a cabalistic book, prognosticating all that will ever happen\n to Moslems, 168.\n\n Jafr-Al-, confused with \u201cJa\u2019afar bin Tayy\u00e1r\u201d the Jinni, 168.\n\n Jaft\u00e1w\u00e1t (_Arab._) _pl._ of _Turk._ \u201cChif\u00fat\u201d = a Jew, or mean fellow,\n 67.\n\n J\u00e1izah (viaticum) = a day and night, 26.\n\n Jalak, the older name of Damascus, the \u201cSmile of the Prophet,\u201d 167.\n\n \u201cJamar\u00e1t of the Arabs\u201d = Ban\u00fa Numayr, Ban\u00fa H\u00e1ris, and Ban\u00fa Dabbah, 7.\n\n J\u00e1m\u00ed al-Amaw\u00ed (_Arab._) Cathedral Mosque of the Ommiades, one of the\n Wonders of the Moslem World, 172.\n\n \u201cJamrah\u201d (_Arab._) a word of doubtful origin, applied to a self\n dependent tribe (_tr._ \u201clive coal\u201d), 7.\n\n Jan\u00e1nan may also read \u201cJin\u00e1nan\u201d (ST.), 138.\n\n Jan\u00e1nan (? _vulg._ form of \u201cJannatan\u201d = the garden (of Paradise)) _tr._\n \u201cthe garths of Paradise,\u201d 138.\n\n Jarazat Kuzb\u00e1n (_pl._ of Kaz\u00edb) = long and slender sticks, 76.\n\n Jar\u00edr bin \u2019Abd al-Mas\u00edh (Mutalammis, a poet of The Ignorance), 94.\n\n Jarm\u00fak, son of \u201cAshur,\u201d 3.\n\n Jaw\u00e1dit Al- = animals freshly slain, 257.\n\n Jaw\u00e1k\u00edn (_Arab._) _pl._ of Arab. Jauk\u00e1n for _Pers._ \u201cChaug\u00e1n,\u201d a\n crooked stick (used in Polo), 125.\n\n \u201cJayb\u201d = the breast of a gown, also used in sense of a pocket, 42.\n\n Jayyid, _der._ from root \u201cJaud\u201d = to excel. (ST.), 5.\n\n Jehovah, the tribal deity of the Jews, 4.\n\n Jerusalem, Temple of, a _fac simile_ of the orig. built by Jehovah in\n the lowest heaven, _i.e._, that of the moon, 105.\n\n J\u00edm (j) with 3 dots, a Persian letter still preserved in Arabic\n alphabets of Marocco, etc., 182.\n\n Jinn \u201cCuriosity,\u201d 62.\n\n Jinn (_Arab._) = spirit or energy of a man, 183.\n\n Jund (_Arab. pl._ \u201cJun\u00fad\u201d) = \u201cguards,\u201d a term mostly applied to regular\n troops under Government, 16.\n\n Jur\u00e1b al-\u2019uddah (_Arab._) _i.e._, The manacles, fetters, etc., 78.\n\n \u201cJ\u00farah Sy\u00e1n\u201d for \u201cJurah Sayy\u00e1l\u201d = a stinking fosse a-flowing, 35.\n\n\n K\u00e1\u2019ah = a saloon, 61.\n\n Kabad = liver, sky vault, the handle or grip of a bow (_tr._ here\n \u201cbelly\u201d of the bow), 257.\n\n K\u00e1bil-ki (? _cler._ error for K\u00e1til-ki = Allah strike thee dead) _tr._\n \u201cAllah requite thee,\u201d 55.\n\n Kab\u00e1 (_Pers._) = a short coat or tunic, 48.\n\n Kab\u00edrah = head of the household (_i.e._ the mother), 83.\n\n Kabr al-Sitt, wherein Sitt Zaynab is supposed to lie buried (_tr._\n \u201cLady\u2019s Tomb\u201d), 171.\n\n K\u00e1fi\u2019ah Al- = parapet, 72.\n\n Kahana (_Heb._) = he ministered (priests\u2019 offices or other business),\n 109.\n\n Kahbah = our whore (_i.e._ hired woman), 46.\n\n K\u00e1hin = a Cohen, a Jewish Priest, a soothsayer, 109.\n\n Kahram\u00e1nah, a word of many senses, 89.\n\n Ka\u2019ka\u2019 = \u201cjingle and jangle\u201d (of horses\u2019 tramp), 131.\n\n K\u00e1la \u2019l-R\u00e1w\u00ed = quoth the reciter, 227.\n\n K\u00e1l (al-R\u00e1w\u00ed) = \u201cthe Reciter saith\u201d (a formula omitted here), 15.\n\n Kamar al-Ashr\u00e1f = Moon of the Nobles, 226.\n\n Kamar al-Zam\u00e1n (\u201cMoon of the Time\u201d), 233.\n\n \u201cKam\u00e1 zukira f\u00ed Dayli-h\u201d = \u201cLet it be, as is said, in the tail,\u201d 126.\n\n Kamburis\u00edyah = clotted curd, 159.\n\n Kamal (_Arab._) = Louse, 99.\n\n Kap\u00fa Katkh\u00fad\u00e1si = the agent which every Governor is obliged to keep at\n Constantinople, 180.\n\n Kap\u00fa = a door, a house, or a Government office, 179.\n\n Kap\u00faj\u00ed = a porter. Kap\u00faj\u00ed-b\u00e1sh\u00ed = head porter, 179.\n\n Karz (_Arab._) = moneys lent in interest without fixed term of payment,\n as _opp._ to \u201cDayn,\u201d 29.\n\n K\u00e1sh\u00e1n (Well of), proverbial for its depth, 127.\n\n Kas\u00edm (an unusual word), _tr._ \u201ctax tribute,\u201d 18.\n\n (Kataba) Zayjata-h\u00e1 = marriage-writ, 259.\n\n Kat\u00e1 grouse, 65.\n\n Kat\u00e1if (_pl._) = Kat\u00edfah-cakes, a kind of pancake, 45.\n\n K\u00e1tal-ki = Allah strike thee dead, 55.\n\n Katal\u00fa-n\u00ed = killed me, 185.\n\n Kaunayn (_Arab._) = the two entities, this world and other world (_tr._\n here \u201cTwo Beings\u201d), 249.\n\n Kaus al-Bunduk (or Bund\u00fak) (_Arab._) = a pellet-bow, (_Ital._\n arcobugio, _Eng._ arquebuse), 53.\n\n Kaw\u00e1n\u00ed al- (_pl._ of Kan\u00e1t) = the spears (_tr._ there \u201cpunishment\u201d),\n also read \u201cal-Ghaw\u00e1n\u00ed\u201d (ST.), 147.\n\n Kayf = joy, the pleasure of living, 174.\n\n Kazafa (_Arab._) = threw up, vomited, 135.\n\n Kazi bade ancient dame precede him (on reaching door), lest he happen\n to meet an unveiled woman upon the upper stairs, 58.\n\n Keyhole (Eastern) cannot be spied through, the holes being in the bolt,\n 54.\n\n Khabata = \u201cHe (the camel) pawed the ground\u201d (_tr._ \u201cbeateth the\n bough\u201d), 28.\n\n Khat\u00edb = a preacher (not K\u00e1t\u00edb = a writer), 240.\n\n Khatt Hajar, a province, 230.\n\n \u201cKhayr\u201d (_Arab._) = \u201c\u2019Tis well,\u201d a word of good omen, 58.\n\n Khila\u2019t dakk al-Matrakah, _tr._ \u201cwhereon plates of gold were hammered\u201d\n (an especial kind of brocade), 81.\n\n Kik\u00e1n (_pl._ of K\u00edk) _tr._ \u201craven,\u201d 147.\n\n Kinnab = hemp, 62.\n\n Kint\u00e1r = a quintal, 98 to 99 lbs. avoir, (in round numbers, a cwt.),\n 29.\n\n Kirm Al- (_Arab._ and _Pers._) = a worm, 5.\n\n Kirsh (_Arab._) = piastre, 175.\n\n Kishk = ground wheat, etc., eaten with sheep\u2019s milk soured, etc., 160.\n\n K\u00eds = usually the _Giberne_ or pellet-bag (here the \u201cbow cover\u201d), 53.\n\n Kit\u2019ah humrah = a small quantity of red brickdust to which wonderful\n medicinal powers are ascribed (ST.), 125.\n\n Koran quoted, 100, 104, 156, 157.\n\n \u201cKubbat al-\u2019As\u00e1f\u00edr\u201d = the Dome of the Birds, 181.\n\n \u201cKullu Shayyin l\u00ed mu\u2019as\u2019as\u201d = all is excitement, 174.\n\n \u201cK\u00fal,\u201d _vulg._ for \u201cKul\u201d = \u201ctell me\u201d; a constant form in this MS., 5.\n\n Kunn\u00e1 nu\u2019t\u00edhu li-ahad = we should have given him to someone (_Dr.\n Steingass_ also explains), 73.\n\n Kunyah (_Arab._), the pop. mispronunciation of \u201cKinyah\u201d = \u201cbye name\u201d\n (gen. taken from favourite son), 83.\n\n\n Lane quoted, 46, 53, 74, 178.\n\n \u201cLetters of Mutalammis\u201d (\u201cUriah\u2019s letters\u201d) are a _lieu commun_ in the\n East, 94.\n\n Lib\u00e1s (_Arab._) = clothes in general (_tr._ \u201chabit\u201d), 103.\n\n \u201cLive thy head, O King, for ever and aye!\u201d (a formula announcing death\n of supposed enemy), 17.\n\n Liyah (? Liyyah) = Lign-aloes, 125.\n\n Lodging in the Khan, 95.\n\n Love-fit distinguished by the pulse or similar obscure symptoms, 174.\n\n \u201cLove thy friends and hate thy foes,\u201d the religion of nature, 34.\n\n Low-caste and uneducated men rise suddenly to a high degree, 194.\n\n \u201cLoz\u201d (_Heb._ and \u201cLauz\u201d _Arab._) = fruit of the Almond-tree =\n _Amygdalus communis_, 7.\n\n\n Ma\u2019adabah = wake or funeral feast before death, 16.\n\n \u201cMade small their sleeves and breasts\u201d = habited themselves in the\n garments of little people, 42.\n\n Mahm\u00e1 = as often as = Kullu-m\u00e1, 54.\n\n Mail-coat Davidian (Heron, \u201cA massy cuirass of Haoudi\u201d), 242.\n\n Manetho\u2019s account of Moses, 112.\n\n Man metamorphosed into a woman, 136.\n\n Man with El, or God = Israel, 100.\n\n Marj = the open grassy space on left bank of Baradah (Damascus) River,\n 169.\n\n \u201cMash\u00e1\u2019il\u00edyah jaft\u00e1w\u00e1t wa f\u00e1n\u00fas\u00edn\u201d = \u201c(cresset) bearers of double\n torches and lanterns\u201d (ST.), 67.\n\n Mas\u2019h _tr._ \u201crobe\u201d (of hair), 157.\n\n Massa-hu\u2019l Fakr = poverty touched him, 105.\n\n Masser, Grand Cairo; having been built by Misraim, Son of Cham, 25.\n\n Matamor (_Arab._ \u201cMatm\u00farah\u201d) = Sard\u00e1bah, a silo for storing grain,\n etc., 17.\n\n Mat\u00e1y\u00e1 Al- = Wight, 162.\n\n Mayzar (_Pers._) = a turband; in _Arab._ \u201cMiizar\u201d = a girdle, a\n waistcloth, 53.\n\n Mazrab Al- = the care of the place, 251.\n\n Mazl\u00fam (Al-) = the wronged, 59.\n\n Miizar (_Arab._) = a girdle, a waistcloth, 53.\n\n \u201cM\u00edk! M\u00edk!\u201d an onomatopy like \u201cCou\u00efc, Cou\u00efc,\u201d 158.\n\n M\u00edn\u00e1 = a port, both in old _Egypt._ and mod. _Pers._, 258.\n\n \u201cMin al-\u2019\u00c1n wa s\u00e1\u2019idan\u201d _lit._ = from this moment upwards, 189.\n\n Mi\u2019r\u00e1j = ascent to heaven made by Apostle and return therefrom,\n etc.\u2014History of, 121.\n\n Mirza Mohammed Husayn Khan, originally a Bakk\u00e1l (greengrocer) made\n premier of Fath Ali Shah\u2019s Court, 194.\n\n Misk\u00e1l is the weight of a dinar = 1\u00bd dirham = 71\u201372 grains avoir., 244.\n\n Misraim (the dual Misrs), 12.\n\n \u201cMizr\u201d in Assyrian = \u201cMusur,\u201d in Heb. = \u201cMisraim,\u201d in Arab. \u201cMisr,\u201d\n corrupted to Masser, 12.\n\n Moses (by name Osarsiph = Osiris-Sapi), history of (by Manetho), 112.\n\n \u201cMother of Hospitality\u201d is the Sikb\u00e1j (_Pers._ Sikb\u00e1) = principal dish\n set before guests, 159.\n\n \u201cMother of Strengthening\u201d (meat pudding), 159.\n\n Mother, the head of the household (Kab\u00edrah), 83.\n\n \u201cMu\u00e1bal\u00e1t min shaani-k\u00e1\u201d = (From early dawn) I have wearied myself,\n 178.\n\n Muk\u00e1balah, the third form of \u201cKabila\u201d = requital, retaliation (ST.),\n 55.\n\n Mukrif = _lit._ born of a slave father and free mother (_tr._ \u201cblamed\n lad,\u201d) 137.\n\n Mulberry-tree in Italy bears leaves till the end of October, and the\n foliage is as bright as spring verdure, 7.\n\n Murakhkhim = a marble-cutter = simply a stone-mason, 60.\n\n M\u00fas\u00e0 (Moses), 112.\n\n Mutalammis (\u201cJar\u00edr bin \u2019Abd al-Mas\u00edh\u201d) a poet of \u201cThe Ignorance,\u201d 94.\n\n \u201cMutasa\u2019lik\u201d for \u201cMutasa\u2019lik = like a Sa\u2019l\u00fak\u201d = lean of limb, 122.\n\n Mu\u2019tazid bi \u2019llah Al-, Caliph, 124.\n\n Muzawwaj = married, 170.\n\n\n Nab\u00edt, son of \u201cAshur,\u201d 3.\n\n N\u00e1d\u00e1n (_Arab._) = the \u201cunknowing\u201d (as op. to Naud\u00e1n, the equiv. of\n Pers. \u201cNew of knowledge\u201d), 11.\n\n Nadan (in Assyrian story) = Nathan, King of the people of Pukudu, 3.\n\n N\u00e1d\u00e1n (_Pers._) = fool, 3.\n\n Nadan The Fool, 3.\n\n Nadd\u00e1bah = public wailing-woman, 17.\n\n \u201cNahs\u201d = something more than ill-omened, something nasty, foul,\n uncanny, 71.\n\n N\u00e1h\u00fa (from \u2713 \u201cNauh\u201d) = making ceremonious \u201cKeening\u201d for the dead, 17.\n\n Najas = a pear, 160.\n\n Najmat al-Sab\u00e1h = constellation of Morn, 173.\n\n Nak\u00e1\u00edr al- (_pl._ of Nak\u00edr = a dinghy, a dug-out) _tr._ \u201ccanoes,\u201d 258.\n\n Nakd\u00ed = the actual dowry as opposed to the contingent dowry, 43.\n\n N\u00e1k\u00fas, or the Gong = Bell, 100.\n\n Names for clouds, rain, etc., in _Arab._ well nigh innumerable, 241.\n\n N\u00e1t\u00far Al- = the Keeper, esp. of a vineyard, 57.\n\n Naud\u00e1n (_Arab._) equiv. to the _Pers._ \u201cNew of knowledge\u201d as opp. to\n \u201cN\u00e1d\u00e1n\u201d the \u201cunknowing,\u201d 11.\n\n Naynawah, _i.e._, \u201cFish-town\u201d or \u201ctown of Nin\u201d = Ninus the founder, 3.\n\n Naynawah, in mod. days name of a port on east bank of Tigris, 3.\n\n Naynawah or \u201ctown of Nin\u201d = Ninus, the founder, 3.\n\n Nays\u00e1n, the Syro-solar month = April, 27.\n\n N\u00e1z\u00fak, prob. a corr. of Pers. \u201cN\u00e1zuk\u201d = adj. = delicate, nice, 67.\n\n Naz\u00far = one who looks intently, for N\u00e1zir, a looker, 18.\n\n Negemet-il-Souper (Heron) = Najmat al-Sab\u00e1h = constellation of Morn,\n 173.\n\n Nisr\u00edn, an island, prob. fabulous, where amber abounds, 12.\n\n Niz\u00e1l = dismounting to fight on foot, 231.\n\n\n Obedience to children common in Eastern folk-lore, 90.\n\n \u2019Om\u00e1n, name of the capital of Eastern Arabia, 139.\n\n Ommiades, Cathedral Mosque of, one of the wonders of the Moslem world,\n 172.\n\n Only son has a voice in the disposal of his sister, 83.\n\n O rider of the jar, _i.e._, a witch, 76.\n\n Original sin, 247.\n\n Osarsiph = Osiris-Sapi (Moses), 112.\n\n \u201cOtbah hath a colic,\u201d 77.\n\n\n P\u00e1-and\u00e1z = cloth to tread upon, 259.\n\n Perceval C. de, quoted, 89.\n\n Pharaoh (of Hebrew Scriptures) has become with the Arabs \u201cFir\u2019aun,\u201d the\n dynastic name of Egyptian kings, 12.\n\n Pilgrimage quoted, 9, 83, 99, 104, 105, 131, 174.\n\n Porphyry quarries in Middle Egypt, rediscovery of, 60.\n\n \u201cPrayer of Moses, the man of God,\u201d 103.\n\n Punishment by flogging, 9.\n\n Puzzling questions and clever replies, a favourite exercise in the\n East, 97.\n\n\n \u201cQuicker to slay than Amr\u00fa bin Kulsum\u201d (Proverb), 94.\n\n\n Rab\u00ed\u2019a, 245.\n\n R\u00e1h\u00edb = monk or lion (_tr._ \u201cGod-fearing\u201d), 155.\n\n \u201cRah\u00fam\u201d for \u201cRah\u00edm\u201d (Doric form) = compassionate, 18.\n\n \u201cRauzah\u201d in Algiers was a royal park, 243.\n\n \u201cRauz al-San\u00e1jirah\u201d = plain of the Sinjars, 243.\n\n Razah = cedar or fir (old controversy), 5.\n\n Reading placed in more honourable place than writing (\u201cWriting and\n reading,\u201d as opposed to \u201cReading and writing\u201d), 5.\n\n Red Sea (Holy Writ does not say that Pharaoh was drowned in), 99.\n\n Retribution confined to this life, and belief that Fate is fruit of\n man\u2019s actions (Mosaic theory), 140.\n\n Riddle or conundrum, 97.\n\n Riding men as asses, a facetious exaggeration of an African practice,\n 240.\n\n Roc or vulture, 23.\n\n Rod of Moses became a common symbol of dignity, etc., 157.\n\n Rods of Moses and Aaron, 98, 99.\n\n Roum, city of (R\u00fam\u00ed), 89.\n\n \u201cRudayn\u00edan,\u201d from \u201cRudaynah,\u201d either a woman or a place, 230.\n\n Rukh\u00e1m = marble or alabaster, here used for building material, 60.\n\n R\u00fam\u00ed (\u201cRoum\u201d), in Marocco and other parts of Moslem world is still syn.\n with our \u201cEuropean,\u201d 89.\n\n \u201cRushdu \u2019llah\u201d or \u201cAl-Hud\u00e0,\u201d spiritual direction or divine grace\n received from Allah, 104.\n\n\n \u201cSa\u2019alab\u201d or \u201cTha\u2019lab\u201d = Fox, 146.\n\n \u201cS\u00e1d\u00e1t wa Ashr\u00e1f\u201d = Sayyids and Shar\u00edfs, 233.\n\n (\u201cSahha) \u2019alakah (=a something) f\u00ed haz\u00e1 \u2019l-Amri\u201d = albeit I will take\n no part, 245.\n\n \u201cS\u00e1hib al-jayyid\u201d (Al-) (_Arab._) = excellent companion, 5.\n\n Saj\u00e1lmah-bird, unknown to dictionaries, prob. species of hawk, 35.\n\n \u201cSakalat\u201d (_Pers._) or \u201cSaklat\u00fan,\u201d whence Mr. Skeat would derive\n \u201cscarlet,\u201d 5.\n\n Sakk\u00e1 (_Arab._) = a water carrier, 46.\n\n \u201cSakk\u00e1 Sharbah,\u201d who supplies water to passengers in streets, 46.\n\n \u201cSal\u00e1m\u201d here = Heaven\u2019s blessing, 97.\n\n Sal\u00e1t, sundry technical meanings, 103.\n\n Sal\u00e1t = the formal ceremonious prayer, 103.\n\n \u201cSalb\u201d = impalement, everywhere else meaning crucifixion, 260\u20131.\n\n Samaritans, 160\u20131.\n\n Samd = carpets and pots and pans (_tr. Vaiselle_), 64.\n\n Samhari, 229.\n\n S\u00e1miri Al-, Golden Calf of, 160.\n\n S\u00e1miri, translated by Christian commentators as \u201cSamaritan,\u201d 160.\n\n \u201cSamman\u201d (for \u201cSamm\u00e1n\u201d) = quails, 66.\n\n \u201cSamman\u201d or \u201cSumman\u201d (classically \u201cSalw\u00e1\u201d) = quails, 147.\n\n Samson\u2019s Enigma (Judges xiv. 12), 106.\n\n Sandar\u00fasah (_Arab._) = red juniper gum (from _Pers._ \u201cSandar\u201d = amber)\n _tr._ \u201cSandarach,\u201d 141.\n\n Sankhar\u00edb the Sovran, 3.\n\n Sarh\u00e1d\u00fan = \u201cSarkhadom\u201d (_Gauttier_). The great usurper Sargon, 6.\n\n Sayy\u00e1d, _lit._ = a fisherman, 161.\n\n Scarlet (red, violet, white, green), 5.\n\n Seven handwritings, 226.\n\n Shaghaft\u00edn\u00ed (also \u201cAshghaft\u00edn\u00ed\u201d) from Shaghaf = violent love, joy,\n grief = \u201cThou hast enamoured me,\u201d 15.\n\n Shaghaf = violent love, joy, grief, 15.\n\n Shah-Goase (Shah Ghaww\u00e1s = King Diver), 233.\n\n Shakb\u00e1n = the end of cloth, gown, cloak, etc. (Houdas), 189.\n\n Sh\u00e1ked (_Heb._) = Almond-tree, 7.\n\n Sham\u00e1mah (or \u201cChamama,\u201d accord. to Gauttier and Heron), 68.\n\n Sh\u00e1m = Syria (and its capital) called Damascus (Cotheal MS.), 167.\n\n Sh\u00e1mat = cheek mole (beauty spot), applied to Damascus (Sh\u00e1m), 167.\n\n \u201cShob\u00e1si,\u201d for \u201cSob\u00e1sh\u00ed,\u201d 191.\n\n Sib\u00e1k (_Arab._) usually = a leash (for falconry) _tr._ \u201csilken cord,\u201d\n 46.\n\n Sik\u00e1lah (_Sing._) = scaffolding, 61.\n\n Sikb\u00e1j, a marinated stew like Zirb\u00e1jah, 160.\n\n Sikb\u00e1j (_Pers._ Sikb\u00e1) called \u201cMother of Hospitality,\u201d being principal\n dish set before guests, 159.\n\n S\u00edmiy\u00e1 = fascination (a form of magic), 132.\n\n Sin akhi-irib = Sini (Lunus, or the moon-god) increaseth brethren\n (Etymology of \u201cSankhar\u00edb\u201d), 3.\n\n Sinaubar (_tr._ \u201cpine\u201d) may also mean pistachio-tree, 163.\n\n \u201cSns\u00e1l\u201d for \u201cSals\u00e1l\u201d = _lit._ chain (_tr._ \u201cborders\u201d), 235.\n\n \u201cSpare not blows to thy child,\u201d a barbarous sentiment of Biblical\n inspiration, 9.\n\n \u201cSpare the rod and spoil the child,\u201d 9.\n\n Steingass Notes, 5, 57, 67, 73, 122, 125, 138, 147, 245.\n\n Striking the nape = \u201cboxing ears\u201d (Moslem equiv.), 35.\n\n Sultan, amongst Arabs may denote any dignity from a Shaykh to a Sultan,\n 226.\n\n Summ\u00e1k = a plant with acid flavour, dried, pounded, and peppered with\n meat, 160.\n\n Sun fare backwards = \u201cto eclipse the sun,\u201d 107.\n\n Suwayd\u00e1 al-Kalb (the black one of the heart) = original sin (synonymous\n with \u201cHabbat al-Kalb\u201d = the grain in the heart), both metaphorically\n used for \u201coriginal sin.\u201d (ST.), 247.\n\n \u201cSuwayd\u201d and \u201cSuwayd\u00e1,\u201d diminutives of \u201cAswad\u201d = black. (ST.), 247.\n\n Suwayd\u00e1, _lit._ \u201ca small and blackish woman,\u201d 247.\n\n\n Ta\u2019arkalak, (_Arab._) = waylay thee, 7.\n\n T\u00e1bah = gag, 184.\n\n Tabariyyah = Gennesaret (Chinnereth, Cinneroth) where, according to\n some Moslems, _the_ Solomon was buried, 101.\n\n Tabsh\u00e1l\u00edm, (a word which appears to be a corruption bearing a\n resemblance to \u201cDabshalim,\u201d meaning \u201ca mighty king\u201d), 23.\n\n T\u00e1-H\u00e1, whose first 14\u201316 verses are said to have converted the\n hard-headed Omar, 157.\n\n Tajn\u00ed = _lit._ thou pluckest (the fruit of good deeds), 104.\n\n Takhtraw\u00e1n = mule-litter, 181.\n\n Takw\u00e0 (form gen. used for \u201cIttik\u00e0\u201d) = fearing God, 96.\n\n T\u00e1-mera (Coptic) = the Land of the Nile Flood, 12.\n\n \u201cTarajjum,\u201d taking refuge from Satan the Stoned (Raj\u00edm), 190.\n\n Tarjum\u00e1n = a dragoman, 89.\n\n Tarjumanah (_fem._ of \u201cTarjum\u00e1n\u201d = a dragoman) = _lit._ an\n \u201cinterpreter\u201d woman, 89.\n\n Tatadakhkhal \u2019alay-h = \u201csue his protection,\u201d 134.\n\n Tays = myriads of, 187.\n\n Than\u00edyyat al-\u2019Uk\u00e1b = the Vulture\u2019s Pass, 181.\n\n \u201cThe green stick is of the trees of Paradise,\u201d 9.\n\n \u201cThe reed-pen wrote what \u2019twas bidden write\u201d = \u201cDestiny so willed it,\u201d\n 51.\n\n \u201cThere is no harm to thee, and boon of health befal thee,\u201d auspicious\n formula, 174.\n\n The sand appeared in the sunlight like unto ropes (author and\n _Steingass_ explain) 32.\n\n \u201cThis night\u201d for \u201clast night,\u201d 128.\n\n T\u00edn (_Arab._) = clay, mud (used with Tob forming walls of Egypt and\n Assyria), 24.\n\n TMT, _i.e._, Tammat = She (the tale) is finished, 38.\n\n Tobe = the Anglo-Oriental form of \u201cThaub\u201d = in Arabia a loose robe like\n a night-gown, 139.\n\n \u201cTo eat skite\u201d = to talk or act foolishly, 70.\n\n Tow\u00e1b Al- (_Arab. pl._ of _Pers._ and _Turk._ \u201cTop\u201d) = cannon, 186.\n\n Tuh\u00e0 = cooked meat, 187.\n\n \u201cTutm\u00e1j\u00edyah\u201d for \u201cT\u00fatm\u00e1j\u201d = vermicelli, 160.\n\n Tuz\u00e1rib\u00ed may mean \u201cDost thou play the part of\u201d (ST.), 57.\n\n\n Ukiyyah (or Wukiyyah) = ounce = 571\u00b75 to 576 grains, 163.\n\n\n Voices from the other world, 227.\n\n\n Wahwah Al- = the hue of metal leaves, 122.\n\n \u201cWa Kita\u2019h hamrah,\u201d _tr._ \u201calso a bit of cooked meat,\u201d 125.\n\n \u201cWa l\u00e1 ahad tafawwaha f\u00edna\u201d = \u201cnor hath anyone ever spoken,\u201d 29.\n\n Walaw\u00e1\u2019yh? = wa\u2019l-aw\u2019iyah (_pl._ of wi\u2019\u00e1) = and the vessels ...\n shimmered like unto silver for their cleanliness. (ST.), 122.\n\n W\u00e1l\u00ed, at one time a Civil Governor, and in other ages a Master of\n Police, 67.\n\n \u201cWaliyah\u201d or \u201cWaliy\u00e1h\u201d = and why? 59.\n\n \u201cWa\u2019ll\u00e1hu \u2019l-Muwaffiku \u2019l-Mu\u2019\u00edn\u201d = God prospereth and directeth (a\n formula often prefixed to a book), 196.\n\n \u201cWalwalah\u201d or \u201cWilw\u00e1l\u201d (an onomatopy), general term for the wail, 17.\n\n \u201cWa yabk\u00ed \u2019alaykum Mab\u00e1lu-h\u201d = suffer only his crime be upon you\n (_Steingass_ reads \u201cWab\u00e1l\u201d for \u201cMab\u00e1l,\u201d and translates, \u201clest the\n guilt of it rest upon you,\u201d) 246.\n\n Wayha-k (before \u201cWayla-k\u201d) = \u201cFie upon thee,\u201d 20.\n\n Weapons and furniture (_i.e._, headstalls, hobbles, etc.) for mare\n saddled and bridled (price for slave), 92.\n\n Week days, 13.\n\n \u201cWhen Adam dolve and Eve span,\u201d etc., 102.\n\n Will, a mighty motor-power, 126.\n\n Window gardening, an ancient practice in the East, 172.\n\n \u201cWriting and reading,\u201d as opposed to our \u201cReading and writing,\u201d 5.\n\n Wuld\u00e1n = Ghilm\u00e1n = the boys of Paradise, 128.\n\n\n \u201cYabahh\u201d = saying \u201cBah, Bah!\u201d 253.\n\n \u201cY\u00e1 Bunayy\u00ed\u201d = _lit._ \u201cO my little son,\u201d a term of special fondness\n (_tr._ \u201cO dear, my son\u201d), 7.\n\n Y\u00e1kah Thiy\u00e1bish = his robe-collar rent, 247.\n\n Y\u00e1 Kaw\u00e1k\u00ed = O thou brawler, 84.\n\n Yakhat (prob. cler. error for \u201cYakhbut,\u201d) _lit._ = he was panting in a\n state of unconsciousness, _tr._ \u201cdrowned\u201d in sleep, 244.\n\n Y\u00e1 Luss (_Arab._) = \u201cO Robber\u201d (=the Gr. \u03bb\u03b7\u03c3\u03c4\u1f74\u03c2), 56.\n\n Yamaklak, Al- = vivers, provaunt, 180.\n\n Yamak (_Turk._) = food, a meal, 180.\n\n Yapousmek (old ver.) = \u201cY\u00e1 Ab\u00fa Sumayk,\u201d 16.\n\n Y\u00e1 Ta\u2019\u00e1sat-n\u00e1 = \u201cO our misery,\u201d 48.\n\n Ya\u2019tadir (dots often omitted in MS.) may mean Ya\u2019tazir = find excuse,\n 20.\n\n Ya\u2019tadir (from \u2713 \u2019Adr = heavy rain, boldness) (_tr._ \u201cfortify\n himself,\u201d), 20.\n\n Y\u00e1 Ta\u2019\u00eds = \u201cO thou miserable,\u201d 48.\n\n Yatbashsh (for \u201cyanbashsha\u201d) = a smiling face, 138.\n\n \u2014\u2014 may also stand for Yabtashsh, with transposition of the \u201ct\u201d of the\n 8th form (ST.), 138.\n\n Ya\u2019tazir = find excuse, 20.\n\n Yaum al-Kham\u00eds (_Arab._) = fifth day, 13.\n\n Y\u00e1 zayn = oh, the beautiful beast, 149.\n\n Yulakkimu (_Arab._) from \u201cLukmah\u201d = a mouthful, 75.\n\n\n Z\u00e1bit = A Prefect of Police, 154.\n\n Z\u00e1bit (from the \u2713 \u201cZabt\u201d = keeping in subjection, holding tight) _tr._\n \u201cHoldfast,\u201d 154.\n\n Zabtiyah = a constable, 154.\n\n Zafar = victory (clerical error for Zafar = plaited hair), 104.\n\n Zahr, Al- = duty, 162.\n\n Zalamah (_Arab._) = tyrants, 73.\n\n Z\u00e1raba (_verb_) 3rd form followed by acc. = \u201cto join one in\n partnership\u201d (ST.), 57.\n\n Zar\u00e1b\u00edl (com. cor. of Zar\u00e1bin = slaves\u2019 shoes, slippers), 48.\n\n Zarb\u00fal t\u00e1k\u00ed (_Arab._), the latter meaning \u201chigh-heeled,\u201d 53.\n\n Zaw\u00e1dah (gen. \u201cAzw\u00e1d\u201d or \u201cAzwidah\u201d) = provisions, viaticum, 181.\n\n Zayjah (from (_Pers._) \u201cZ\u00e1ycheh\u201d) = _lit._ a horoscope (_tr._ \u201clot\u201d),\n 235.\n\n Zifr = horny matter which, according to Moslem tradition, covered our\n first parents, 104.\n\n Zimmat = obligation, protection, clientship (_tr._ \u201cloyalty\u201d), 245.\n\n Zind\u00edk = Atheist, Agnostic, 158.\n\n Znn\u00e1kt-ha, _tr._ \u201c(striketh) her sting\u201d (?) 35.\n\n\n\n\n Appendix I.\n _INDEX I._\n _INDEX TO THE TALES AND PROPER NAMES_\n\n\n _N.B.\u2014The Roman Numerals denote the volume, the Arabic the page._\n\n Abbaside, Ja\u2019afar bin Yahya and Abd Al-Malik bin Salih the, i. 159.\n\n Abd Al-Malik bin Salih the Abbaside, Ja\u2019afar bin Yahya and, i. 159.\n\n Abdullah bin Naf\u00ed\u2019, Tale of Harun Al-Rashid and, ii. 67.\n\n Abu Niyyatayn, History of Abu Niyyah and, iv. 334.\n\n Abu Niyyah and Abu Niyyatayn, History of, iv. 334.\n\n Abu Sabir, Story of, i. 81.\n\n Abu Tammam, Story of Aylan Shah and, i. 112.\n\n Advantages of Patience, Of the, i. 81.\n\n Adventure of the Fruit Seller and the Concubine, iv. 256.\n\n Adventures of Khudadad and his brothers, iii. 269.\n\n Adventures of Prince Ahmad and the Fairy Peri-Banu, iii. 419.\n\n Al-\u2019Abb\u00e1s, Tale of King Ins bin Kays and his daughter with the Son of\n King ii. 191.\n\n Alaeddin; or the Wonderful Lamp, iii. 51.\n\n Do. (English Translation of Galland), iii. 195.\n\n Al-Bundukani, or the Caliph Harun Al-Rashid and the daughter of King\n Kisra, vi. 39.\n\n Al-Hajjaj and the Three Young Men, i. 47.\n\n Al-Hajjaj bin Yusuf and the Young Sayyid, History of, v. 37.\n\n Al-Hayfa and Yusuf, The Loves of, v. 121.\n\n Ali Baba, and the Forty Thieves, Story of, iii. 369.\n\n Ali Khwajah and the Merchant of Baghdad, Story of, iii. 405.\n\n Allah, Of the Speedy relief of, i. 151.\n\n Allah, Of Trust in, i. 102.\n\n Al-Maamun and Zubaydah, i. 175.\n\n Al-Maamun, The Concubine of, ii. 281.\n\n Al-Malik Al-Zahir Rukn Al-Din Bibars al-Bundukdari and the Sixteen\n Captains of Police, ii. 3.\n\n Al-Nu\u2019uman and the Arab of the Banu Tay, i. 179.\n\n Al-Rahwan, King Shah Bakht and his Wazir, i. 191.\n\n Al-Rashid and the Barmecides, i. 165.\n\n Do. Ibn Al-Sammak and, i. 171.\n\n Appointed Term, which, if it be Advanced may not be Deferred, and if it\n be Deferred, may not be Advanced, Of the, i. 129.\n\n Arab of the Banu Tay, Al-Nu\u2019uman and the, i. 179.\n\n Ass, Tale of the Sharpers with the Shroff and the, i. 298.\n\n Attaf, The Tale of, vi. 165.\n\n Do. (by Alex. J. Cotheal) vi. 197.\n\n Aylan Shah and Abu Tammam, Story of, i. 112.\n\n\n Baba Abdullah, Story of the Blind Man, iii. 311.\n\n Babe, History of the Kazi who bare a, iv. 167.\n\n Bakhtzaman, Story of King, i. 102.\n\n Banu Tay, Al-Nu\u2019uman and the Arab of the, i. 179.\n\n Barber and the Captain, The Cairenne Youth, the, v. 241.\n\n Barber\u2019s Boy and the Greedy Sultan, Story of the Darwaysh and the, v.\n 105.\n\n Barmecides, Al-Rashid and the, i. 165.\n\n Do. Harun Al-Rashid and the Woman of the, i. 51.\n\n Bassorah, The Loves of the Lovers of, v. 65.\n\n Beautiful Daughter to the Poor Old Man, Tale of the Richard who married\n the, i. 218.\n\n Bhang-Eater and his Wife, History of the, iv. 202.\n\n Do. Tale of the Kazi and the, iv. 187.\n\n Bihkard, Story of King, i. 107.\n\n Blind man, Baba Abdullah, Story of the, iii. 311.\n\n Broke-Back Schoolmaster, Story of the, iv. 95.\n\n\n Cadette, Tale of the Two Sisters who envied their, iii. 491.\n\n Cairenne Youth, the Barber and the Captain, The, v. 241.\n\n Cairo (The good wife of) and her four gallants, v. 251.\n\n Caliph Harun Al-Rashid and the daughter of King Kisra, The History of\n Al-Bundukani or the, vi. 39.\n\n Caliph Omar Bin Abd Al-Aziz and the Poets, The, i. 39.\n\n Caliph\u2019s Night Adventure, History of the, iii. 307.\n\n Caliph, The Concubine and the, ii. 275.\n\n Captain, The Cairenne Youth, the Barber and the, v. 241.\n\n Captain, The Tailor and the Lady and the, v. 261.\n\n Cheat and the Merchants, Tale of the, i. 302.\n\n China, The three Princes of, v. 211.\n\n Clemency, Of, i. 107.\n\n Clever Thief, A merry jest of a, ii. 56.\n\n Cock and the Fox, The pleasant history of the, vi. 143.\n\n C\u0153lebs the droll and his wife and her four Lovers, v. 295.\n\n Compeer, Tale of the Two Sharpers who each cozened his, i. 288.\n\n Concubine, Adventure of the Fruit Seller and the, iv. 256.\n\n Concubine and the Caliph, The, ii. 275.\n\n Do. of Al-Maamun, The, ii. 281.\n\n Constable\u2019s History, First, ii. 6.\n\n Do. Second, ii. 16.\n\n Do. Third, ii. 19.\n\n Do. Fourth, ii. 23.\n\n Do. Fifth, ii. 25.\n\n Do. Sixth, ii. 27.\n\n Do. Seventh, ii. 30.\n\n Do. Eighth, ii. 34.\n\n Do. Ninth, ii. 44.\n\n Do. Tenth, ii. 47.\n\n Do. Eleventh, ii. 49.\n\n Do. Twelfth, ii. 52.\n\n Do. Thirteenth, ii. 53.\n\n Do. Fourteenth, ii. 54.\n\n Do. Fifteenth, ii. 59.\n\n Do. Sixteenth, ii. 63.\n\n Cook, Story of the Larrikin and the, i. 4.\n\n Coyntes, The Lady with the two, v. 279.\n\n Crone and the Draper\u2019s Wife, Story of the, i. 309.\n\n Do. and the King, Tale of the Merchant, the, i. 235.\n\n Cunning she thief, The gate keeper of Cairo and the, v. 307.\n\n\n Dadbin and his Wazirs, Story of King, i. 94.\n\n Darwaysh and the Barber\u2019s Boy and the Greedy Sultan, Story of, v. 105.\n\n Do. The Sultan who fared forth in the habit of a, iv. 35.\n\n Daryabar, History of the Princess of, iii. 281.\n\n Daughter of King Kisra, The History of Al-Bundukani, or the Caliph\n Harun Al-Rashid and the, vi. 39.\n\n David and Solomon, Story of, i. 244.\n\n Destiny or that which is written on the Forehead, i. 120.\n\n Dethroned Ruler, whose reign and wealth were restored to him, Tale of\n the, i. 253.\n\n Devotee accused of Lewdness, Tale of the, i. 270.\n\n Disciple\u2019s Story, The, i. 251.\n\n Druggist, Tale of the Singer and the, i. 203.\n\n Drummer Abu Kasim became a Kazi, How, iv. 210.\n\n Duenna and the King\u2019s Son, The Linguist-Dame, the, vi. 87.\n\n\n Eighth Constable\u2019s History, ii. 34.\n\n Eleventh Constable\u2019s History, ii. 49.\n\n Enchanting Bird, Story of the King of Al-Yaman and his Three sons, and\n the, v. 258.\n\n Do., Tale of the Sultan and his Three Sons and the, iv. 244.\n\n Ends of Affairs, Of Looking to the, i. 73.\n\n Envy and Malice, Of, i. 111.\n\n\n Fairy Peri Banu, Adventures of Prince Ahmad and the, iii. 419.\n\n Falcon and the Locust, Story of the, i. 305.\n\n Fellah and his Wicked Wife, The, v. 345.\n\n Fifteenth Constable\u2019s History, ii. 59.\n\n Fifth Constable\u2019s History, ii. 25.\n\n First Constable\u2019s History, ii. 6.\n\n Do. Larrikin, History of the, iv. 281.\n\n Do. Lunatic, Story of the, iv. 49.\n\n Firuz and his Wife, i. 185.\n\n Fisherman and his Son, Tale of the, iv. 314.\n\n Forehead, Of Destiny or that which is Written on the, i. 120.\n\n Forty Thieves, Story of Ali Baba and the, iii. 369.\n\n Fourteenth Constable\u2019s History, ii. 54.\n\n Fourth Constable\u2019s History, ii. 23.\n\n Fowl with the Fowler, History of what befel the, vi. 151.\n\n Fox, The Pleasant History of the Cock and the, vi. 143.\n\n Fruit-seller and the Concubine, Adventure of the, iv. 256.\n\n Fruit-seller\u2019s Tale, The, iv. 244.\n\n Fuller and his Wife and the Trooper, Tale of the, i. 231.\n\n\n Gallants, The Goodwife of Cairo and her Four, v. 251.\n\n Gatekeeper of Cairo and the Cunning She-thief, The, v. 307.\n\n Girl, Tale of the Hireling and the, i. 279.\n\n Good and Evil Actions, Of the Issues of, i. 93.\n\n Goodwife of Cairo and her Four Gallants, The, v. 251.\n\n Greedy Sultan, Story of the Darwaysh and the Barber\u2019s Boy and the, v.\n 105.\n\n\n Hajjaj (Al-) and the Three young Men, i. 47.\n\n Harun Al-Rashid and Abdullah bin Naf\u00ed, Tale of, ii. 67.\n\n Do. and the Woman of the Barmecides, i. 51.\n\n Do. and the Youth Manjab, Night Adventure of, v. 61.\n\n Do. Tale of the Damsel Tohfat al-Kulub and the Caliph, ii. 70.\n\n Haykar the Sage, The Say of, vi. 1.\n\n History of King Azadbakht and his Son, The Ten Wazirs; or the, i. 55.\n\n Do. of what befel the Fowl with the Fowler, vi. 151.\n\n Hireling and the Girl, Tale of the, i. 279.\n\n How Allah gave him relief, Story of the Prisoner and, i. 151.\n\n How Drummer Abu Kasim became a Kazi, iv. 210.\n\n Husband, Tale of the Simpleton, v. 116.\n\n\n Ibn al-Sammak and Al-Rashid, i. 171.\n\n Ibrahim and his Son, Story of, i. 121.\n\n Ill Effects of Impatience, Of the, i. 89.\n\n Impatience, Of the Ill Effects of, i. 89.\n\n Ins bin Kays (King) and his Daughter with the Son of King Al-\u2019Abb\u00e1s,\n Tale of, ii. 191.\n\n Isa, Tale of the Three Men and our Lord, i. 250.\n\n Issues of Good and Evil Actions, Of the, i. 93.\n\n\n Ja\u2019afar bin Yahya and Abd Al-Malik bin Salih the Abbaside, i. 159.\n\n\n Kazi and the Bhang-Eater, Tale of the, iv. 187.\n\n Do. and the Slipper, Story of the, iv. 212.\n\n Do., How Drummer Abu Kasim became a, iv. 210.\n\n Do. schooled by his Wife, The, v. 361.\n\n Do. who bare a babe, History of the, iv. 167.\n\n Khalbas and his Wife and the Learned Man, Tale of the, i. 267.\n\n Khudadad and his Brothers, Adventures of, iii. 269.\n\n Khwajah Hasan al-Habbal, History of, iii. 341.\n\n King and his Chamberlain\u2019s Wife, Tale of the, i. 308.\n\n Do. Azadbakht and his Son. The Ten Wazirs; or the History of, i. 55.\n\n Do. Bakhtzaman, Story of, i. 102.\n\n Do. Bihkard, Story of, i. 107.\n\n Do. Dadbin and his Wazirs, Story of, i. 94.\n\n Do. Ibrahim and his Son, Story of, i. 121.\n\n Do. of Al-Yaman and his Three Sons and the Enchanting Bird, Story of\n the iv. 258.\n\n Do. of Hind and his Wazir, Tale of, i. 352.\n\n Do. Shah Bakht and his Wazir Al-Rahwan, i. 191.\n\n Do. Sulayman Shah and his Niece, Story of, i. 131.\n\n Do. Tale of himself told by the, v. 463.\n\n Do. Tale of the Merchant, the Crone and the, i. 235.\n\n Do. who kenned the quintessence of things, Tale of the, i. 212.\n\n Do. who lost Kingdom and Wife and Wealth and Allah restored them to\n him, Tale of the, i. 319.\n\n King\u2019s Son of Sind and the Lady Fatimah, The History of, v. 1.\n\n Do. The Linguist-Dame, the Duenna and the, vi. 87.\n\n Kurd Sharper, Tale of Mahmud the Persian and the, iv. 242.\n\n\n Lady and the Captain, The Tailor and the, v. 261.\n\n Do. Dunat al-Ghawwas, History of Prince Habib and what befel him with\n the, vi. 223.\n\n Do. Fatimah, The History of the King\u2019s Son of Sind and the, v. 1.\n\n Do. with the two Coyntes, The, v. 279.\n\n Larrikin and the Cook, Story of the, i. 4.\n\n Do. concerning himself, Tale of the Third, vi. 329.\n\n Do. History of the First, iv. 281.\n\n Do. History of the Second, iv. 290.\n\n Do. History of the Third, iv. 294.\n\n Leach (Tale of the Weaver who became a), by order of his wife, i. 282.\n\n Learned Man, Tale of Khalbas and his Wife and the, i. 267.\n\n Lewdness, Tale of the Devotee accused of, i. 270.\n\n Limping Schoolmaster, Story of the, iv. 101.\n\n Linguist-Dame, the Duenna, and the King\u2019s Son, The, vi. 87.\n\n Locust, Story of the Falcon and the, i. 305.\n\n Looking to the Ends of Affairs, Of, i. 73.\n\n Lovers, C\u0153lebs the Droll and his wife and her four, v. 295.\n\n Do. of Bassorah, The Loves of the, v. 65.\n\n Do. of Syria, History of the, v. 19.\n\n Loves of Al-Hayfa and Yusuf, The, v. 121.\n\n Do. of the Lovers of Bassorah, The, v. 65.\n\n Luck, Story of the Merchant who lost his, i. 65.\n\n Lunatic, Story of the First, iv. 49.\n\n Do., Do. Second, iv. 67.\n\n\n Mahmud the Persian and the Kurd Sharper, Tale of, iv. 242.\n\n Man of Khorassan, his Son and his Tutor, Tale of the, i. 194.\n\n Do. whose Caution slew him, Tale of the, i. 258.\n\n Do. who was Lavish of his House, and his Provision for one whom he knew\n not, i. 259.\n\n Malice, Of Envy and, i. 111.\n\n Melancholist and the Sharper, Tale of the, i. 264.\n\n Merchant and his Sons, Tale of the, i. 73.\n\n Do. of Baghdad, Story of Ali Khirajah and the, iii. 405.\n\n Merchant\u2019s daughter and the Prince of Al-Irak, The, v. 371.\n\n Merchants, Tale of the Cheat and the, i. 302.\n\n Merchant, the Crone and the King, Tale of the, i. 235.\n\n Do. who lost his luck, Story of the, i. 65.\n\n Merry Jest of a Clever Thief, A, ii. 56.\n\n Mistress and his Wife, Mohammed the Shalabi and his, v. 333.\n\n Mohammed, Story of a Sultan of Al-Hind and his Son, iv. 297.\n\n Do. Sultan of Cairo, History of, iv. 37.\n\n Do. the Shalabi and his Mistress and his Wife, v. 333.\n\n Mohsin and Musa, Tale of, v. 319.\n\n Musa, Tale of Mohsin and, v. 319.\n\n\n Niece, Story of King Sulayman Shah and his, i. 131.\n\n Night Adventure of Sultan Mohammed of Cairo with the Three foolish\n schoolmasters, The, iv. 90.\n\n Night Adventure of Harun Al-Rashid and the Youth Manjab, v. 61.\n\n Ninth Constable\u2019s History, ii. 44.\n\n Nur al-Din Ali of Damascus and the damsel Sitt al-Milah, ii. 151.\n\n\n Omar Bin Abd Al-Aziz and the Poets, The Caliph, i. 39.\n\n\n Patience, Of the advantages of, i. 81.\n\n Persistent Ill Fortune, Of the Uselessness of Endeavour against the, i.\n 63.\n\n Picture, Tale of the Prince who fell in love with the, i. 226.\n\n Pleasant History of the Cock and the Fox, The, vi. 143.\n\n Poets, The Caliph Omar Bin Abd Al-Aziz and the, i. 39.\n\n Poor man who brought to him Fruit, Tale of the Sultan and the, iv. 242.\n\n Do. old man, Tale of the Richard who married his beautiful Daughter to\n the, i. 218.\n\n Prince Ahmad and the Fairy Peri-Banu, Adventures of, iii. 419.\n\n Prince Bihzad, Story of, i. 89.\n\n Do. Habib and what befel him with the Lady Dunat al-Ghawwas, History\n of, vi. 223.\n\n Prince of Al-Irak, The Merchant\u2019s Daughter and the, v. 371.\n\n Princess of Daryabar, History of, iii. 281.\n\n Prince who fell in love with the Picture, Tale of the, i. 226.\n\n Prisoner and how Allah gave him relief, Story of, i. 151.\n\n\n Quintessence of things, Tale of the King who kenned the, i. 212.\n\n\n Richard, Tale of the, who married his beautiful daughter to the Poor\n Old Man, i. 218.\n\n Righteous Wazir wrongfully gaoled, The, v. 229.\n\n Robber and the Woman, Tale of the, i. 246.\n\n\n Sage and his Three Sons, Tale of the, i. 222.\n\n Do. the Scholar, Story of the, iv. 74.\n\n Salim the Youth of Khorasan, and Salma his Sister, Tale of, i. 332.\n\n Salma, his Sister, Tale of Salim the Youth of Khorasan and, i. 332.\n\n Say of Haykar the Sage, The, vi. 1.\n\n Scholar, Story of the Sage and the, iv. 74.\n\n Schoolmaster, Story of the Broke-Back, iv. 95.\n\n Do. Story of the Limping, iv. 101.\n\n Do. Story of the Split-mouthed, iv. 97.\n\n Second Constable\u2019s History, ii. 16.\n\n Do. Larrikin, History of the, iv. 290.\n\n Do. Lunatic, Story of the, iv. 67.\n\n Seventh Constable\u2019s History, ii. 30.\n\n Shah Bakht and his Wazir Al-Rahwan, King, i. 191.\n\n Sharpers with the Shroff and the Ass, Tale of the, i. 298.\n\n Sharper, Tale of the Melancholist and the, i. 264.\n\n Do. Tale of the old, ii. 57.\n\n Shroff and the Ass, Tale of the Sharpers with the, i. 298.\n\n Sidi Nu\u2019uman, History of, iii. 325.\n\n Singer and the Druggist, Tale of the, i. 203.\n\n Simpleton Husband, Tale of the, i. 239.\n\n Do. Do. v. 116.\n\n Sitt al-Milah, Nur al-Din Ali of Damascus and the Damsel, ii. 151.\n\n Sixteen Captains of Police, Al-Malik Al-Zahir Rukn Al-Din Bibars\n Al-Bundukdari and the, ii. 3.\n\n Sixteenth Constable\u2019s History, ii. 63.\n\n Sixth Constable\u2019s History, ii. 27.\n\n Sleeper and the Waker, The, i. 1.\n\n Slipper, Story of the Kazi and the, iv. 212.\n\n Solomon, Story of David and, i. 244.\n\n Sons, Tale of the Merchant and his, i. 73.\n\n Speedy relief of Allah, Of the, i. 151.\n\n Split Mouth Schoolmaster, Story of the, iv. 97.\n\n Sulayman Shah and his Niece, Story of King, i. 131.\n\n Sultanah, Story of three Sisters and their Mother the, iv. 109.\n\n Sultan and his Three Sons and the Enchanting Bird, Tale of the, iv.\n 244.\n\n Do. and the Poor Man who brought to him Fruit, Tale of the, iv. 242.\n\n Do. Mohammed of Cairo with the Three Foolish Schoolmasters, The Night\n Adventure of, iv. 90.\n\n Sultan of Al-Hind and his Son Mohammed, Story of the, iv. 297.\n\n Do. of Al-Yaman and his Three Sons, Story of, iv. 1.\n\n Do. who fared forth in the habit of a Darwaysh, The, iv. 35.\n\n Syria, History of the Lovers of, v. 19.\n\n Syrian and the Three Women of Cairo, The, v. 271.\n\n\n Tailor and the Lady and the Captain, The, v. 261.\n\n Tale of Himself told by the King, v. 463.\n\n Tenth Constable\u2019s History, ii. 47.\n\n Ten Wazirs; or, the History of King Azadbakht and his Son, The, i. 55.\n\n Thief\u2019s Tale, The, ii. 42.\n\n Third Constable\u2019s History, ii. 19.\n\n Third Larrikin concerning himself, Tale of, iv. 329.\n\n Do. History of the, iv. 294.\n\n Thirteenth Constable\u2019s History, ii. 53.\n\n Three Foolish Schoolmasters, The Night Adventure of Sultan Mohammed of\n Cairo with the, iv. 90.\n\n Three men and our Lord Isa, Tale of the, i. 250.\n\n Do. Princes of China, The, v. 211.\n\n Do. Sharpers, Story of the, iv. 17.\n\n Do. Sisters and their Mother the Sultanah, Story of the, iv. 109.\n\n Do. Sons, Tale of the Sage and his, i. 222.\n\n Do. Women of Cairo, The Syrian and the, v. 271.\n\n Do. Young Men, Al-Hajjaj and the, i. 47.\n\n Tither, Tale of the Unjust King and the, i. 242.\n\n Tohfat al-Kulub and the Caliph Harun Al-Rashid, Tale of the Damsel, ii.\n 70.\n\n Trooper, Tale of the Fuller and his wife and the, i. 231.\n\n Trust in Allah, Of, i. 102.\n\n Tutor, Tale of the Man of Khorassan, his Son and his, i. 194.\n\n Twelfth Constable\u2019s History, ii. 52.\n\n Two Kings and the Wazir\u2019s daughters, Tale of the, ii. 263.\n\n Two Lack-Tacts of Cairo and Damascus, Story of the, v. 453.\n\n Do. Sharpers who each cozened his Compeer, Tale of the, i. 288.\n\n Do. Sisters who envied their Cadette, Tale of the, iii. 491.\n\n\n Ugly man and his beautiful Wife, Tale of the, i. 315.\n\n Unjust King and the Tither, Tale of the, i. 242.\n\n Uselessness of Endeavour against the Persistent Ill Fortune, Of the, i.\n 63.\n\n\n Virtue, The whorish wife who vaunted her, v. 287.\n\n\n Waker, The Sleeper and the, i. 1.\n\n Warlock and the Young Cook of Baghdad, Tale of the, vi. 119.\n\n Wazir Al-Rahwan, King Shah Bakht and his, i. 191.\n\n Do. Tale of the King of Hind and his, i. 352.\n\n Do. (The Righteous) wrongfully gaoled, v. 229.\n\n Wazir\u2019s Daughters, Tale of the Two Kings and the, ii. 263.\n\n Wazirs; or the History of King Azadbakht and his Son, The Ten, i. 55.\n\n Do. Story of King Dadbin and his, i. 94.\n\n Weaver who became a Leach by order of his wife, Tale of the, i. 282.\n\n Whorish wife who vaunted her virtue, The, v. 287.\n\n Wicked wife, The Fellah and his, v. 345.\n\n Wife, Firuz and his, i. 185.\n\n Do. History of the Bhang Eater and his, iv. 202.\n\n Do. Story of the Crone and the Draper\u2019s, i. 309.\n\n Do. Tale of the King and his Chamberlain\u2019s, i. 308.\n\n Do. do. Ugly man and his beautiful, i. 315.\n\n Do. do. Weaver who became a Leach by order of his, i. 282.\n\n Do. The Kazi schooled by his, v. 361.\n\n Wives, Story of the Youth who would futter his father\u2019s, v. 439.\n\n Woman of the Barmecides, Harun Al-Rashid and the, i. 51.\n\n Do. Tale of the Robber and the, i. 246.\n\n Do. who humoured her lover at her husband\u2019s expense, The, v. 355.\n\n Women\u2019s Wiles, ii. 137.\n\n Wonderful Lamp, Alaeddin; or the, iii. 51.\n\n Do. do. (English Translation of Galland), iii. 195.\n\n\n Young Cook of Baghdad, Tale of the Warlock and the, vi. 119.\n\n Do. Sayyid, History of Al-Hajjaj bin Yusuf and the, v. 37.\n\n Youth Manjab, Night Adventure of Harun Al-Rashid and the, v. 61.\n\n Do. who would futter his father\u2019s wives, Story of the, v. 439.\n\n Yusuf, The Loves of Al-Hayfa and, v. 121.\n\n\n Zayn al-Asnam, Tale of, iii. 3.\n\n Do. (Turkish version by E. J. W. Gibb), iii. 41.\n\n Zubaydah, Al-Maamun and, i. 175.\n\n\n _VARIANTS AND ANALOGUES BY W. A. CLOUSTON._\n\n Aladdin; or the Wonderful Lamp, iii. 564.\n\n Ali Baba and the Forty Thieves, iii. 590.\n\n Ali Khwajah and the Merchant of Baghdad, iii. 596.\n\n Al-Malik Al-Zahir and the Sixteen Captains of Police, ii. 369.\n\n\n Blind Man, Baba Abdullah, The Story of the, iii. 582.\n\n\n Damsel Tohfat al-Kulub, The, ii. 371.\n\n Devout woman accused of Lewdness, The, ii. 340.\n\n\n Fifteenth Constable\u2019s Story, The, ii. 369.\n\n Firuz and his Wife, ii. 301.\n\n Fuller, his Wife and the Trooper, The, ii. 329.\n\n\n Khudadad and his Brothers, iii. 576.\n\n Khwajah Hasan al-Habbal, History of, iii. 587.\n\n King Aylan Shah and Abu Tammam, ii. 297.\n\n Do. Dadbin and his Wazirs, ii. 296.\n\n Do. Ins bin Kays and his Daughter, ii. 377.\n\n Do. Shah Bakht and his Wazir Al-Rahwan, ii. 302.\n\n Do. Sulayman Shah and his Niece, ii. 298.\n\n Do. who kenned the Quintessence of things, The, ii. 320.\n\n Do. who lost Kingdom, Wife and Wealth, The, ii. 343.\n\n\n Melancholist and the Sharper, The, ii. 333.\n\n\n Ninth Constable\u2019s Story, The, ii. 369.\n\n Nur al-Din and the Damsel Sitt al-Milah, ii. 277.\n\n\n On the Art of Enlarging Pearls, ii. 303.\n\n\n Prince Ahmad and the Peri Banu, iii. 600.\n\n Prince who fell in love with the Picture, The, ii. 328.\n\n\n Sidi Nu\u2019uman, History of, iii. 585.\n\n Simpleton Husband, The, ii. 332.\n\n Singer and the Druggist, The, ii. 305.\n\n Sleeper and the Waker, ii. 291.\n\n\n Ten Wazirs, or the History of King Azadbakht and his son, ii. 295.\n\n Thief\u2019s Tale, The, ii. 369.\n\n Three men and our Lord Isa, The, ii. 332.\n\n Two Sisters who envied their Cadette, The, iii. 617.\n\n\n Weaver who became a leach by order of his wife, The, ii. 341.\n\n Women\u2019s Wiles, ii. 372.\n\n\n Zayn al-Asnam, The tale of, iii. 553.\n\n\n _ADDITIONAL NOTES BY W. A. CLOUSTON._\n\n Aladdin, or the Wonderful Lamp, iii. 650.\n\n Ali Baba and the Forty Thieves, iii. 650.\n\n\n Firuz and his Wife, ii. 378.\n\n Fuller, his wife and the Trooper, The, ii, 379.\n\n\n Prince Ahmad, The Tale of, iii. 652.\n\n\n Singer and the Druggist, The, ii. 378.\n\n\n Zayn al-Asnam, The Tale of, iii. 649.\n\n\n _BY W. F. KIRBY._\n\n Additional Notes to some of Tales in vol. iv.; v. 505.\n\n Additional Notes to some of Tales in vol. v.; v. 513.\n\n Additional Notes to some of Tales in vol. vi.; vi. 351.\n\n Additional Bibliographical Notes to the Tales in the Supplemental\n Nights, vi. 356.\n\n\n\n\n Appendix II.\n _ALPHABETICAL TABLE OF THE NOTES_ (_ANTHROPOLOGICAL, &c._)\n\n\n \u201cA King and no Army,\u201d vi. 10.\n\n \u201cA mighty matter\u201d may also mean \u201cA masterful man\u201d (reading Imraan = man\n for Amran = matter), ii. 204.\n\n A\u2019at\u00fa Al-W\u00edrah = gave in their submission, v. 405.\n\n \u2014\u2014 corresponds with Turk. \u201cW\u00edrah w\u00edrmek\u201d = to capitulate (ST.) v. 405.\n\n Abadan = never at all, iii. 52.\n\n Abadid (like Khad\u00edd\u00e1n) non-significant, i. 103.\n\n Ab\u00e1r\u00edk (Al-), _pl._ of Ibr\u00edk, an ewer containing water for the\n Wuzu-ablution, ii. 170.\n\n \u2019Abb\u00e1s bin Mird\u00e1s (Chief of the Banu Sulaym) i. 40.\n\n Abbasides traced their descent from Al-Abbas, i. 14.\n\n \u2019Abb\u00fas Al-, an intensive word meaning \u201cVery stern faced,\u201d vi. 232.\n\n Abd al-Malik bin Marw\u00e1n (not to be confounded with the Caliph, the\n tenth of the series) vi. 179.\n\n Abd al-Malik bin S\u00e1lih, i. 159.\n\n Abdullah Chelebi, called in old translation \u201cScheffander-Hassan,\u201d vi.\n 177.\n\n Abhak (composite word) i. 40.\n\n Ab\u00edk\u00e1m = \u201cAbicam,\u201d a Chald\u00e6an Astrologer (Chavis) and Abimacam\n (Gauttier) vi. 26.\n\n Ablution of whole body necessary after car. cop., v. 93.\n\n Ab o haw\u00e1 = climate, iii. 362.\n\n Abraham (according to Jews and Christians emigrated to Harr\u00e1n from \u201cUr\n of the Chaldees\u201d) iii. 270.\n\n \u2014\u2014 (according to Moslem born in Harr\u00e1n) iii. 269.\n\n \u2014\u2014 the \u201cFriend of Allah,\u201d vi. 104.\n\n Absurdities to a European reader, are but perfectly natural to an\n Eastern coffee-house audience, v. 477.\n\n Abt\u00e1l (_pl._ of Batal) = champions, athletes (_tr._ \u201cbraves\u201d) ii. 42.\n\n Abtar = tailless (as applied to class of tales such as \u201cLoves of\n Al-Hayfa and Yusuf\u201d) v. 210.\n\n Ab\u00fa al-Hasan (cleverness of) i. 30.\n\n \u2014\u2014 al-Hasan-al-Khal\u00ed\u2019a, _i.e._, The Wag (old version \u201cdebauchee\u201d) i. 1.\n\n \u2014\u2014 al-Taw\u00e1if (_pron._ \u201cAbu taw\u00e1if\u201d) the Father of the (Jinn-) tribes,\n ii. 84.\n\n \u2014\u2014 Antik\u00e1 = father of antiquities (new noun in Arabic) iii. 11.\n\n \u2014\u2014 Ham\u00e1mah = \u201cFather of a Pigeon\u201d (_i.e._, surpassing in swiftness the\n carrier pigeon) v. 380.\n\n \u2014\u2014 Ish\u00e1k, _i.e._, Ibrahim of Mosul the Musician, i. 14.\n\n \u2014\u2014 Ja\u2019dah = father of curls (=a wolf) iv. 14.\n\n \u2014\u2014 K\u00e1sim al-Tamb\u00far\u00ed = Ab\u00fa K\u00e1sim the Drummer, iv. 209.\n\n \u2014\u2014 Niyyah and Abu Niyyatayn, History of various versions of the names,\n iv. 334.\n\n Ab\u00fa Now\u00e1s (appearing in The Nights, a signal for an outburst of\n obscenity), ii. 153.\n\n \u2014\u2014 S\u00e1bir = Father of the Patient (one), i. 81.\n\n \u2014\u2014 Sah\u00edh = (flight to) a sure and safe place, vi. 149.\n\n \u2014\u2014 Sumayk = \u201cFather of the Fishlet\u201d (in old ver. \u201cYapousmek\u201d) vi. 16.\n\n \u2014\u2014 Sumayk the Pauper, _i.e._, \u201cThe Father of the little Fish,\u201d vi. 15.\n\n Ab\u00fayah (a Fellah, vulg. for \u201cAb\u00ed\u201d) v. 418.\n\n Adab = accomplishments, ii. 68.\n\n \u201cAdab\u201d _translated_ \u201cArabic,\u201d i. 48.\n\n Adam\u2019s Sons = a term that has not escaped ridicule amongst Moslems,\n iii. 149.\n\n Add\u00edki = I will give thee (in the language of Fellahs) vi. 189.\n\n Address to inanimate object highly idiomatic and must be cultivated by\n practical Arabists, iii. 150.\n\n \u2019Adu = an enemy (_tr._ \u201cfoe\u201d) ii. 14.\n\n Adi (_Arab._) = So it is, v. 448.\n\n Ad\u00ed in Egypt. (not Arabic) is = that man, the (man) here, v. 118.\n\n \u2019Ad\u00edm al-Zauk (_Arab._), _tr._ \u201cLack-tacts\u201d = to our deficiency in\n taste, manners, etc. (Here denoting \u201cpractical joking\u201d) v. 455.\n\n Ad\u00edn\u00ed = Here am I, v. 118.\n\n \u2019Adl (Al-) = the Notary, i. 219.\n\n Adoption of slave lads and lasses common among Moslems, i. 76.\n\n \u2019Adr\u00e1n (_Arab._) _tr._ \u201cSheeted,\u201d the \u2713 being \u2019Adr = much and heavy\n rain, iv. 7.\n\n \u2019Ad\u00fal = Assessors, i. 327.\n\n \u00c1f\u00e1k Al- (_pl._ of U\u00edk) \u201celegant\u201d for the universe (_tr._ \u201call the\n horizons\u201d) v. 66.\n\n Afandiyah Al- (_Arab._) = Efendis, iv. 41.\n\n \u2019Af\u00e1r, _tr._ \u201csand devils,\u201d a word frequently joined with \u201cGhub\u00e1r\u201d =\n dust (ST.) iv. 262.\n\n Affidavit amongst Moslems, iii. 411.\n\n Afkah, a better Fakih or theologian, i. 244.\n\n Afr\u00e1kh al-Jinn, _lit._ = Chicks of the Jinns (_tr._ \u201cBabes of the\n Jinns\u201d) v. 202.\n\n Afras = _lit._ a better horseman (_tr._ \u201cdoughtier\u201d) ii. 105.\n\n Africa (_Arab._ \u201cAfrik\u00edyah\u201d), here used for the limited tract about\n Carthage (Tunis), _i.e._, Africa Propria, iii. 76.\n\n Agh\u00e1 of the Jan\u00e1kilah = the Chief man (Agh\u00e1) of the Gypsies, iv. 72.\n\n \u00c1gh\u00e1w\u00e1t (Aghas), meaning Eunuch officers and officials, iii. 112.\n\n \u201cAh\u00e1d\u00eds\u201d esp. referred to the sayings of Mahommed, vi. 41.\n\n Ah\u00e1d\u00eds al-Kudus = sentences attributed to Archangel Gabriel, vi. 41.\n\n \u2014\u2014 al-Nabaw\u00ed = the actual words pron. by Mahommed, vi. 41.\n\n Ahb\u00e1bu-n\u00e1 _pl. for sing._ = my beloved (_tr._ \u201cmy friends\u201d) ii. 103.\n\n Ahmar = red, ruddy brown, dark brown, v. 347.\n\n Ah\u00fa \u2019inda-k, _tr._ \u201cWhatso thou broughtest here it be\u201d (Pure Fellah\n speech), v. 366.\n\n \u2014\u2014 ma\u2019\u00ed = \u201cHere it is with me\u201d (Pure Fellah speech), v. 265.\n\n Ahwas al-\u2019Ans\u00e1r\u00ed (Al-) (Al-Akhwass _Breslau Ed._) i. 42.\n\n Ahyaf (alluding to Al-Hayf\u00e1) = (with waist full-) slight, v. 175.\n\n \u201cAhy Tys\u201d for which read \u201cTuh\u00e0 Tays\u201d a general feast (Houdas), vi. 187.\n\n \u201cAir hath struck me and cut my joints,\u201d _i.e._, \u201cI suffer from an\n attack of rheumatism\u201d (common complaint in even the hottest\n climates), v. 160.\n\n \u2019Aj\u00e1ib (_pl._ of \u2019Aj\u00edb) = \u201cMarvellous!\u201d (used in Pers. as well as\n Arab.) iii. 181.\n\n Ajal = the appointed day of death (_tr._ \u201cappointed term\u201d) i. 129.\n\n \u2019Ajam = Barbarian-land, v. 213.\n\n Ajd\u00e1r = Malady, vi. 162.\n\n Aj\u00edj\u00edyah, possibly Aj\u00ednniyah = a dish of dough, vi. 160.\n\n \u2019Ajlan = a hasty man, i. 265.\n\n Ajr (Al-) = Heaven, i. 290.\n\n \u2019Aj\u00faz, a woman who ceases to have her monthly period (_tr._ \u201cthe old\n woman\u201d) v. 52.\n\n \u2019Aj\u00faz nahs = a foul crone, i. 310.\n\n \u2019Ak\u00e1k\u00edr (_pl._ of \u2019Akk\u00e1r) = aromatic roots (_tr._ \u201csimples\u201d) i. 282.\n\n Akb\u00e1\u2019 _pl._ of \u201cKub\u2019\u201d = in pop. language, any part of garment covering\n head (ST.) vi. 48.\n\n \u201cAkb\u00e1\u2019 wa Zar\u00e1b\u00edl\u201d _tr._ \u201cCaps and slippers,\u201d vi. 48.\n\n Akhaztu dam wajhhi-h\u00e1 (_Arab._) = \u201cI bled her of the hymeneal blood,\u201d\n iv. 42.\n\n Akhbar\u00fa-hu (_Arab._) = have given him (Yahy\u00e0) tidings, v. 156.\n\n Akhmitu Ghazla-h\u00e1 _lit._ = thicken her yarn or thread, i. 206.\n\n Akhyash Abn\u00e1 Sh\u00e1h (second name may be \u201cShah of the Ebna\u201d or Persian\n incol\u00e6 of Al-Yaman) vi. 12.\n\n Ak\u00edk = carnelian stone, v. 130.\n\n \u2014\u2014 Al- (_Arab._) = carnelian, v. 52.\n\n \u2019Ak\u00edl, first cousin of Mahommed, ii. 164.\n\n \u201cAkkada la-hu r\u00e1y,\u201d plur. of \u201cr\u00e1yat\u201d = a banner, i. 137.\n\n \u201cAkk\u00e1l bula\u2019hu\u201d = commit all manner of abominations, vi. 70.\n\n \u2019Akl (_Arab._) = comprehension, understanding, iv. 193.\n\n \u201cAkram\u201d = the more generous (ST.) iv. 304.\n\n \u201cAkr\u00e1s al-Jullah,\u201d _tr._ \u201cdung cakes\u201d (ST.) v. 292.\n\n Akw\u00e0 min dahni\u2019l-lauz = more strengthening than almond oil, ii. 75.\n\n Aky\u00e1l, _pl._ of \u201cKayl\u201d = Kings of the Himyarite peoples, vi. 232.\n\n \u201c\u00c1l bin Imr\u00e1n\u201d probably the name of some Prince of the Jinns, vi. 126.\n\n \u2019Al\u00e0 al-Kaylah = \u201cthe place where they usually slept the siesta,\u201d i.\n 34.\n\n \u2019Al\u00e0-Akl\u00ed, _tr._ \u201cthou deservest naught for this,\u201d v. 85.\n\n \u201c\u2019Al\u00e0 b\u00e1bi \u2019ll\u00e1h\u201d (_Arab._) = for the love of the Lord, gratis, etc., a\n popular phrase (_tr._ \u201cAt the Gate of Allah Almighty\u201d) iv. 138.\n\n \u201c\u2019Al\u00e0 ghayri tar\u00edk\u201d (_Arab._) = \u201cout of the way\u201d (like _Pers._ \u201cb\u00ed\n R\u00e1h\u201d) (ST.) v. 224.\n\n A h\u00e1mati-hi = \u201cupon the poll of his head\u201d (rendered here \u201cupon the nape\n of his neck\u201d) v. 191.\n\n Al\u00e0 hud\u00fad (or Al\u00e0 hadd) al-Shauk (_Arab._) = fulfilling all our\n desires, iv. 114.\n\n Al\u00e0 k\u00e1m (for \u201ckam,\u201d how much?) peasants\u2019 speech, iv. 224.\n\n Al\u00e0 kulli h\u00e1l = \u201cwhatever may betide\u201d or \u201cwilly nilly,\u201d ii. 283.\n\n \u201cAl\u00e0 Tar\u00edk al-Satr wa al-Sal\u00e1mah,\u201d meaning that each other\u2019s wives did\n not veil before their brothers-in-law, i. 270.\n\n \u2019Al\u00e1 Yad\u00edn = Al\u00e1edd\u00edn, 265.\n\n Alaeddin, a favourite with the stage, iii. 51.\n\n Alaeddin, _i.e._ the \u201cHeight or Glory (\u2019Al\u00e1) of the Faith (al-Din),\u201d\n _pron._ Al\u00e1addeen, iii. 51.\n\n \u201c\u2019Al\u00e1i al-Din\u201d = Alaeddin, vi. 50.\n\n \u2019Alaka = he hung, iv. 149.\n\n \u2019Alakah kh\u00e1rijah = an extraordinary drubbing, vi. 84.\n\n \u2019Alam = a pile of stones (_tr._ a \u201cmark\u201d), i. 229.\n\n \u2019Alam al-Din = \u201cFlag of the Faith,\u201d ii. 4.\n\n \u2019Alamah = an undeflowered virgin, iii. 119.\n\n \u2019\u00c1lam\u00edna (\u2019Aw\u00e1lim) = the (three) worlds, vi. 249.\n\n Alaykum = \u201cPeace be on you\u201d (addressed to a single person) ii. 52.\n\n Alexander the Great = Lord of the Two Horns, iii. 148.\n\n \u201cAlfi H\u00e1jatan\u201d meaning \u201cWhat dost thou want (in the way of amusement)?\n I am at thy disposal,\u201d vi. 178.\n\n \u201cAlhamdolillah = Glory be to God!\u201d = grace after meat, iv. 337.\n\n Ali Baba and the Forty Thieves (variants) iii. 369.\n\n Ali bin Ibrahim, \u201ca faithful Eunuch\u201d (Scott) v. 184.\n\n Ali, son-in-law of the Prophet (supposed author of Al-Jafr) vi. 168.\n\n \u201cAl-\u2019iddah,\u201d term of widowhood of divorc\u00e9e, pregnant woman, etc., vi.\n 178.\n\n \u201cAlif, b\u00e1, t\u00e1, s\u00e1\u201d (A.B.C.D.). The latter written with a Sin instead of\n a Th\u00e1, showing vulg. use which extends from Alex. to Meccah, vi. 37.\n\n \u2019\u00c1lim = a learned man, iii. 119.\n\n \u2019Alkam = the bitter gourd, colocynth, ii. 218.\n\n Alkermes, _i.e._, \u201cAl-Kirm\u201d (_Arab._ and _Pers._) = a worm, cochineal,\n vi. 5.\n\n Allah (accomplish on them the ordinance of the Almighty) i. 100.\n\n \u201cAllah! Allah!\u201d here meaning \u201cHaste! haste!\u201d iv. 71.\n\n \u2014\u2014 = \u201cI conjure thee by God,\u201d v. 302.\n\n \u2014\u2014 (Allah! Allah! sign of impatience) = Look sharp! i. 231.\n\n \u2014\u2014 Almighty hath done this = _here lit._ \u201chath given it to him,\u201d v. 27.\n\n \u2014\u2014 (\u201cAn alms, for the love of\u201d) ii. 44.\n\n \u2014\u2014 (and again by Allah) i. 9.\n\n \u2014\u2014 (be the judge between me and thee), ii. 52.\n\n Allah! (called upon to witness a lie) i. 261.\n\n \u2014\u2014 (decreed of old), ii. 90.\n\n \u2014\u2014 (do thou be steadfast of purpose and rely upon) = \u201cLet us be off,\u201d\n pop. parlance, v. 66.\n\n \u2014\u2014 (\u201cEnter in the name of\u201d = Bismillah), ii. 38.\n\n \u2014\u2014 (Gifted of) ii. 200.\n\n \u2014\u2014 h\u00e1fiz-ik (_Arab._) = the pop. _Pers._ expression, \u201cKhud\u00e1 H\u00e1fiz\u201d\n (\u201cAllah be thy safeguard\u201d) iv. 218.\n\n \u2014\u2014 (in peace of) i. 6.\n\n \u2014\u2014 (I look to, for aid) ii. 202.\n\n \u2014\u2014 (\u201cI seek refuge with,\u201d _i.e._, Allah forfend) ii. 9.\n\n \u2014\u2014 (I seek refuge with) = God forfend, i. 185.\n\n \u2014\u2014 (I will give him the covenant of) i. 179.\n\n \u2014\u2014 (is All-great) ii. 125.\n\n \u2014\u2014 (is threatening unbelievers) i. 51.\n\n \u201c\u2014\u2014 kill all woman-kind,\u201d v. 304.\n\n \u2014\u2014 (made easy to me) ii. 53.\n\n \u2014\u2014 (Men who resign themselves to = _i.e._, Moslems who practise the\n Religion of Resignation) ii. 271.\n\n \u2014\u2014 (name of, taken in vain) i. 87.\n\n \u2014\u2014 (O spirit of) i. 251.\n\n \u2014\u2014 (O worshipper of) (_i.e._, \u201cO Moslem, opposed to enemy of Allah) = a\n non-Moslem,\u201d v. 460.\n\n \u201c\u2014\u2014 openeth,\u201d \u201cAllah veileth,\u201d civil forms of refusal, iv. 315.\n\n \u2014\u2014 (open to thee the door of subsistence) ii. 44.\n\n \u2014\u2014 (Prince \u2019Aj\u00edb forbidden to call upon name of), iii. 18.\n\n \u2014\u2014 (removed to the mercy of = he died) ii. 78.\n\n \u201c\u2014\u2014 sent down a book confirmed,\u201d a passage not Koranic, v. 47 (not a\n literal quotation, but alludes to Koran iii., 5) (ST.) v. 47.\n\n \u2014\u2014 Shadow of\u2014a title of the Shah, iii. 531.\n\n \u2014\u2014 (sued for pardon of Almighty) a pious exclamation (\u201cAstaghfiru\n \u2019llah\u201d) v. 136.\n\n \u2014\u2014 (Take refuge with, from the Evil eye of her charms) ii. 245.\n\n \u2014\u2014 (the peace of, be upon you and the ruth of Allah) i. 14.\n\n Allah (This is the deposit of, then thy deposit = \u201cI commit him to thy\n charge under God\u201d) ii. 184.\n\n \u2014\u2014 (while Almighty Allah willed) = a long time, i. 351.\n\n \u2014\u2014 (whom Allah save and assain) ii. 173.\n\n \u2014\u2014 ya\u2019tik = Allah will give it thee, (not I) ii. 44.\n\n Allah\u2019s path (a Martyr on) = a Martyr of love, vi. 131.\n\n All\u00e1ho Akbar = God is most Great (war cry) v. 403.\n\n \u201cAllaz\u00ed \u2019amaltu f\u00ed-him, etc.\u201d = Those to whom I did a good turn,\n requite me with the contrary thereof (ST.) iv. 253.\n\n Almahs (_fem._ of \u2019\u00c1lim = a learned man) = professional singing and\n dancing girls, iii. 119.\n\n Alm\u00e1s, _Arab._ (from \u1f00\u03b4\u03ac\u03bc\u03b1\u03c2, and in _Hind._ \u201cH\u00edr\u00e1\u201d and \u201cPann\u00e1\u201d) =\n diamond, iii. 354.\n\n Almond-Tree \u201cBe not like unto the,\u201d (a _lieu commun_ in the East) vi.\n 7.\n\n \u2014\u2014 = the _Heb._ \u201cSh\u00e1ked\u201d and the fruit is \u201cLoz\u201d (_Arab._ Lauz) =\n _Amygdalus communis_, vi. 7.\n\n Alms-gift = whatso exceedeth Viaticum (\u201cJ\u00e1izah\u201d), or the three days\n guest hospitality, vi. 26.\n\n Alw\u00e1n, _pl._ of Laun, meats of all kinds and colours, vi. 122.\n\n \u201cAm\u00e1n\u201d (_Arab._) = quarter, mercy (_tr._ \u201csafety\u201d) iv. 30.\n\n Am\u00e1n = Pardon (_lit._ \u201csecurity\u201d), i. 118.\n\n Amawi Mosque of Damascus, one of the four Wonders of the Moslem world,\n iv. 36.\n\n \u201cAmbergris\u2019d\u201d coffee, sherbet, etc., (aphrodisiac) iii. 31.\n\n \u2019Amil Rasad (_Arab._) = _lit._, acting as an observatory, iv. 341.\n\n Am\u00edn = Overseer, i. 67.\n\n \u2014\u2014 al-Hukm = \u201cFaithful of Command,\u201d ii. 7.\n\n \u2014\u2014 (Al-) Sixth Abbaside A.D. 809\u201313, i. 175.\n\n \u00c1minah, _i.e._, the secure (_fem._) iii. 326.\n\n Am\u00edrala (wife of Emir-Ben-Hilac-Salamis) meaning, if anything,\n \u201cColonel\u201d or Captain, R.N., vi. 225.\n\n Amm\u00e1l (_Arab._), vulg. written with initial Hamzah = \u201cVerily\u201d, \u201cI\n believe you my boy\u201d (_tr._ \u201cAssuredly\u201d), vi. 11.\n\n \u2019Amm\u00e1l (_Arab._). With the Ayn may mean \u201che intended,\u201d or \u201che was about\n to,\u201d vi. 11.\n\n \u2019Ammir = cause to flourish (_tr._ \u201cTake and people\u201d), i. 243.\n\n Amourist justified in obtaining his object by fair means or foul, i.\n 313.\n\n Amsaytu = I came at evening, i. 316.\n\n Amsik (_Arab._), a \u201cchaff\u201d with the Turks\u2014meaning cunnus-penis, iv. 93.\n\n \u2014\u2014 lis\u00e1na-k (_Arab._) = \u201chold thy tongue,\u201d iv. 93.\n\n \u2019An Ab\u00ed = (a propitiatory offering) for my father, i. 265.\n\n \u201cAna \u2019l-Tabib, al-Mud\u00e1wi\u201d (_Arab._) = I am the leach, the healer, v.\n 326.\n\n \u201cAn\u00e1 min ahli z\u00e1lika,\u201d _tr._ \u201cI am of the folk of these things\u201d (vulg.\n equiv. would be \u201cKiz\u00ed,\u201d) (for \u201cKaz\u00e1lika,\u201d \u201cKaz\u00e1\u201d) = so (it is) v.\n 50.\n\n Anakati-h (_Arab._) _tr._ \u201cneck,\u201d v. 427.\n\n Anbar (_tr._ \u201cAmbergris\u201d) ii. 67.\n\n \u201c\u2014And the Peace!\u201d = \u201cThere is an end of the matter,\u201d vi. 105.\n\n \u2019Andal\u00edb, nightingale, iii. 506.\n\n Andromeda and Perseus, Myth of, brought down to St. George and the\n Dragon, iv. 261.\n\n \u2019Anfakati-h = the hair between the lower lips and the chin, also chin\n itself (ST.), v. 427.\n\n \u2019Ank\u00e1 (Al-) = _lit._ \u201cThe long-necked\u201d (bird), ii. 128.\n\n Animals (lower) breeding with men, iv. 331.\n\n Anjar = a flat platter (_Pers._) iv. 143.\n\n \u201cAnnus Domini\u201d = Age (the worst disease in human life) iv. 3.\n\n Ant, Koranic legend of the, vi. 99.\n\n Ant\u2019 amilta maskhar\u00e1 (for maskharah) matah (for mat\u00e0) idiomatical\n Fellah-tongue, v. 269.\n\n \u2014\u2014 aysh (for \u201cman\u201d decidedly not complimentary) \u201cWhat (thing) art\n thou?\u201d v. 298.\n\n \u201cAnta j\u00e1ibb(un) bas r\u00e1jul (an) w\u00e1hid (an)\u201d = veritable and\n characteristic peasant\u2019s jargon, v. 359.\n\n Antum f\u00ed Kh\u00e1shin wa b\u00e1sh (an error for Kh\u00e1sh-m\u00e1sh) = a miserable\n condition, vi. 137.\n\n Anushirw\u00e1n (in full An\u00fash\u00ednraw\u00e1n) = sweet of soul, P.N. of Pers. King,\n vi. 44.\n\n Aorist, preceded by preposition \u201cbi,\u201d v. 432.\n\n Aphrodisiacs, iii. 133.\n\n Apocrypha, Tobias, etc., iv. 78.\n\n \u201cApr\u00e8s moi le d\u00e9luge,\u201d ii. 123.\n\n \u2019Arab al-\u2019Arb\u00e1 = Arabian Arabs, iii. 134.\n\n Arab al-Arb\u00e1 = prehistoric Arabs, iii. 145.\n\n \u2014\u2014 lovers jealous of their mistresses\u2019 nightly phantom, ii. 179.\n\n \u2014\u2014, of noble tribe, always first to mount his own mare, ii. 248.\n\n \u201cArabia Deserta\u201d (Mr. Doughty\u2019s) quoted v. 10, 53, 405.\n\n \u2019Araf\u00e1t, f\u00eate of; the day of the Sermon, when pilgrims sleep at\n Muzdalifah, vi. 41.\n\n Arafshah = superintendent, i. 20.\n\n \u2019Arakiyah = Skull-cap, vi. 48.\n\n Ar\u00e1m (pl. of Irm), a beautiful girl, a white deer (_tr._ \u201cReems\u201d) i.\n 43.\n\n \u2019Aramram\u00ed = flocking and crowding, vi. 195.\n\n Ardabb (_prop._) \u201cIrdabb\u201d = five bushels, iv. 290.\n\n Ardashir (King), son of B\u00e1bak, iii. 180.\n\n \u201cArgh\u00e1\u201d for \u201cArkh\u00e1\u201d = he \u201cbrayed\u201d (like an ostrich) for \u201chis limbs\n relaxed,\u201d iv. 31.\n\n Arja\u2019 = _lit._ return (_tr. here_ \u201cDesist\u201d) ii. 105.\n\n Armagh\u00e1n\u00e1t (_Arab._) pl. of \u201cArmagh\u00e1n\u201d (_Pers._) a present, iv. 59.\n\n Arm-pit, Hair shaven or plucked from, iv. 153.\n\n \u2019Arsah (_Arab._) akin to Mu\u2019arris = a pimp, a pander, iv. 208.\n\n \u201cArsh,\u201d = the Ninth Heaven, v. 178.\n\n Arstable (astrolabe) iii. 159.\n\n \u201cArt thou (Al-Hajj\u00e1j) from Cairo,\u201d a neat specimen of the figure\n anachronism. (Al-Hajj\u00e1j died A.H. 95; Cairo built A.H. 358) v. 41.\n\n \u2019Ar\u00fas muhall\u00edyah \u201ca bride tricked out,\u201d v. 468.\n\n Arw\u00e0 written with a terminal y\u00e1 is a woman\u2019s P.N. in Arabic, i. 94.\n\n Arz (_Arab._), from the _Heb._ \u201cArz\u201d or \u201cRazah\u201d (\u2713 raz = to vibrate) =\n Cedar (of Lebanon), vi. 5.\n\n Arzi-h\u00e1 = in its earth, its outlying suburbs (_tr._ \u201cEnvirons\u201d) ii.\n 198.\n\n \u2019As\u00e1 = Staff, one of the properties of Moslem Saints, iii. 183.\n\n \u201c\u2019As\u00e1 F\u00edr,\u201d _i.e._ \u201cF\u00edr is rebellious,\u201d vi. 102.\n\n \u2019As\u2019as = to complicate a matter, vi. 174.\n\n As\u00e1f\u00edr, _pl._ of \u201c\u2019Usf\u00far\u201d = a bird, a sparrow, vi. 102.\n\n As\u00e1f\u00edr\u00ed (olives, etc.) iii. 405.\n\n As\u00e1r, clerical error for S\u00e1r = Vendetta, blood revenge, i. 134.\n\n Asfand\u00edy\u00e2r = two heroes of the Shahnameh, both types of reckless\n daring, iii. 524.\n\n \u2019Ashama, _lit._ = he greeded for, v. 285.\n\n Ashdak, usually applied to a wide-chapped face, iv. 91.\n\n Ashghaft\u00edn\u00ed (_see_ Shaghaft\u00edn\u00ed) vi. 15.\n\n Ash\u00edrah = clan, ii. 225.\n\n Ashkh\u00e1kh Al- (_Arab._), _pl._ of Shakhkh = _lit._ the \u201cStales\u201d (_tr._\n \u201cSkite and piss\u201d) (Steingass reads \u201cbi \u2019l-Shakh\u00e1kh\u201d the usual modern\n word for urine) v. 265.\n\n Ashkh\u00e1s (_pl._ of Shakhs) = images = (_vulg._ used in Moslem realms in\n the sense of persons or individuals) iii. 12.\n\n Ashraf\u00ed (_Port._ Xerafim), a gold coin whose value has varied, iii.\n 294.\n\n \u2019Asharah Mlah (Al) = ten times one, hundred, _ib._ \u201cone hundred for the\n (_i.e._, every) ten\u201d (ST.) iv. 28.\n\n Ashrafi, a gold coin of variable value, iv. 143;\n the Portuguese Xerafim, iv. 38.\n\n Ash-Shabakah bit\u00e1ht al-Sayd = thy net for fishing, iv. 9.\n\n \u2019Ashsh\u00e1r or Tither, i. 243.\n\n Ashur, four sons of (according to Arabs) vi. 3.\n\n \u2019\u00c1s\u00ed (Al-) = rebel, syn. with Pers. \u201cY\u00e1gh\u00ed,\u201d i. 134.\n\n Ask\u00e1-hu \u2019alakah = gave him a sound drubbing (\u2019alakah), vi. 58.\n\n Asm\u00e1 al-Adw\u00edyah = names of the medicines, i. 283.\n\n Ass (loan of) usually granted gratis in Fellah villages and Badawi\n camps, v. 460.\n\n \u2014\u2014 (the \u201ccab\u201d of modern Egypt), v. 281.\n\n Assemblage of dramatis person\u00e6 at end of a scene highly artistic and\n equally improbable, v. 31.\n\n Assh\u00far = Assyria, vi. 3.\n\n Assyrian correspondence, the simplicity of, vi. 12.\n\n \u201cAstaghfiru \u2019llah,\u201d a pious exclamation, humbling oneself before the\n Creator (_tr._ \u201csued for pardon of Almighty Allah\u201d) v. 136.\n\n Astrology and astronomy, iii. 159.\n\n Astrolabe (_tr._ \u201cAstronomical-gear\u201d) iii. 159.\n\n As\u00far, in the text, \u201cAt\u00far,\u201d the scriptural \u201cAsshur\u201d = Assyria, vi. 3.\n\n At her last breath, when cured by the magic of love, ii. 243.\n\n Athr = sign, mark, trail (_tr._ \u201cScar\u201d) i. 280.\n\n \u2019At\u00edk = antique, iii. 11.\n\n Atr\u00e1bulus (also Tar\u00e1bulus), Arabisations of Tripolis, iv. 169.\n\n Atr\u00e1f (pl. of \u201cTarf\u201d) = great and liberal lords (_tr._ \u201cchiefs\u201d) i. 58.\n\n \u2019Atr\u00fas, King (? Heron\u2019s \u201cIllabousatrous\u201d) vi. 234.\n\n Att\u00e1f (named by Heron Chebib, also \u201cXakem Tai-Chebib\u201d = H\u00e1tim Tayy\n Hab\u00edb), vi. 169.\n\n Att\u00e1f, Tale of (Cotheal MS.), vi. 196.\n\n \u2014\u2014 Tale of, title compared with Gauttier and Heron, vi. 167.\n\n \u201cAt\u00far,\u201d scriptural \u201cAsshur\u201d = Assyria, vi. 3.\n\n Atwash (Al-) = one notable for levity of mind, ii. 16.\n\n Aud\u00e1j (_Arab._) _pl._ of \u201cWadaj,\u201d applying indiscriminately to the\n carotid arteries and jugular veins, v. 340.\n\n Aud\u00e1n (_pl._ of the pop. \u201cWidn\u201d of \u201cWudn\u201d for the literary \u201cUzn\u201d = ear)\n (ST.), v. 301.\n\n Aul\u00e1d-i = sons (vulg. plural for dual), i. 132.\n\n \u2019Aun, a high degree among the Jinns, a tribe of the Jinn, sometimes\n syn. with M\u00e1rid, iv. 80, 302.\n\n \u2019Aurat = nakedness, _tr._ \u201cshame,\u201d v. 75.\n\n \u2019Ausaj = bushes, v. 456.\n\n Auzah (_Arab._), a popular word in Egypt and Syria (_Pers._ \u201cOt\u00e1k,\u201d and\n _Turk._ \u201cOtah\u201d) iv. 40.\n\n A\u2019\u00fazu bi \u2019ll\u00e1hi min al-Sh\u00e1yt\u00e1ni\u2019l-Raj\u00edm = I take refuge with Allah\n against Satan the Stoned (ST.) iv. 242.\n\n \u2019Aw\u00e1n _lit._ = aids, helpers (_tr._ \u201cguards\u201d), i. 253.\n\n Award o burd (Pers.) = brought and bore away, i. 210.\n\n Ay Ni\u2019am (Yea, verily, Yes indeed), an emphatic and now vulgar\n expression, iii. 14, 31.\n\n \u2019Ayn turned into H., _i.e._, Bit\u00e1ht for Bit\u00e1\u2019at, iv. 9.\n\n \u201cAyoh\u201d (in text), _tr._ \u201chere he is\u201d; a corr. of \u201c\u00cd (or Ayy) h\u00fa\u201d = yes\n indeed he, v. 265.\n\n Aysh = Ayyu Shayyin, what? iv. 207.\n\n \u2014\u2014 (_Arab._) = Ayyu Shayyin and Laysh = li ayyi Shayyin, a popular\n corruption of olden date, iii. 122.\n\n \u201c\u2014\u2014 Khabara-k?\u201d = how art thou? iii. 122.\n\n Aywah (different spelling for \u201caywa\u201d) = \u201cyes indeed,\u201d or contraction\n for Ay (\u00cd) wa \u2019ll\u00e1hi = \u201cyes, by Allah\u201d (ST.) v. 265.\n\n Ayy\u00e1m al-Nif\u00e1s (_Arab._) = the forty days after labour, during which a\n woman may not cohabit with her husband, iii. 502.\n\n \u201c\u2019Ayyik\u201d or \u201cAyyuk\u201d = a hinderer (of disease), vi. 174.\n\n \u2019Ayyinah, probably a misreading for \u2019Ayniyyah = a sample, pattern (ST.)\n iv. 290.\n\n \u2019Ayy\u00fak = Capella, a bright star, vi. 174.\n\n Az\u00e1n-h\u00fa = _lit._ \u201cits ears\u201d (_tr._ \u201cits pegs\u201d) ii. 159.\n\n Azay m\u00e1 taf\u00fat-n\u00ed? = how canst thou quit me? vi. 290.\n\n Azbad (_Arab._) from \u2713 Zbd (Zabd) = foaming, frothing, iv. 31.\n\n \u201cAzlam\u201d = the more iniquitous (ST.), iv. 304.\n\n Azm = Koranic versets, which avert evil, vi. 19.\n\n Azn\u00e1n\u00ed = emaciated one, ii. 214.\n\n Azzam\u00edn = Charmers, _i.e._, men who recite the Azm, vi. 19.\n\n\n Baba Abdullah = Daddy Abdullah, iii. 311.\n\n B\u00e1b al-Nasr, the grand old Eastern or Desert-gate of Cairo, v. 457.\n\n Baba used in Pers., Turk., and Hindostan, for Dad! Dear! Child! iii.\n 311.\n\n B\u00e1b\u00faj (from \u201cB\u00e1b\u00fag\u201d from the _Pers._ \u201cPay-p\u00fash\u201d = foot-clothing), _tr._\n \u201cpapoosh,\u201d v. 442.\n\n B\u00e1b\u00fak, or \u201cB\u00e1b\u00fanak\u201d (_Pers._) = the white Camomile flower, vi. 27.\n\n Backgammon = \u201c(jeu de) dames,\u201d a term of European origin, iii. 180.\n\n B\u00e1d\u00e1m or B\u00edd\u00e1m (almond), used by way of small change, iii. 348.\n\n Badaw\u00ed dogs dangerous, i. 316.\n\n \u2014\u2014 tent, v. 116.\n\n Badr, Al- (_pl._ Bud\u00far) = the \u201cFull Moon,\u201d v. 198.\n\n Badrah, _lit._ a myriad, ten thousand dirhams, i. 278.\n\n \u2014\u2014 (_Arab._) = a purse of ten thousand dirhams, v. 58.\n\n Badr al-Bud\u00far, _i.e._ Full moon of full moons, iii. 95.\n\n Badrat Zahab = a purse of gold (ST.) v. 58.\n\n B\u00e1gh = Royal tiger, iii. 530.\n\n Baghdad (explained), iii. 25.\n\n Bah\u00e1r = ox-eye, ii. 13.\n\n \u2014\u2014 (_Arab._) often used for hot spices (_tr._ \u201cpimento\u201d), iv. 138.\n\n Bahl\u00fal, a famous type of madman, v. 88.\n\n \u2014\u2014 Al- = the \u201cBahalul\u201d of D\u2019Herbelot, vi. 155.\n\n Bahluw\u00e1n (Arab. for Pers. Pahluw\u00e1n) = a brave, a warrior, i. 131.\n\n Bahman, meaning one of the Spirits that presides over beasts of burden,\n iii. 502.\n\n Bahr al-Azrak = the Blue Sea (Mediterranean) vi. 256.\n\n \u2014\u2014 al-Muh\u00edt (_Arab._) = Circumambient Ocean, iv. 323.\n\n Bahrjaur (in Pers. Bahr-i-Jaur = luck of Jaur-city) i. 57.\n\n Bak\u2019ah (=\u201ca hollow where water collects\u201d) and \u201cBuk\u2019ah\u201d (=\u201ca patch of\n ground\u201d) compared, vi. 12.\n\n Bakar (Ox) and Taur (Bull) Moslem emblems of stupidity, ii. 178.\n\n Bakar = black cattle, whether bull, cow, or ox, vi. 136.\n\n Bakhsh\u00edsh (written \u201cBaksh\u00edsh\u201d after Fellah-fashion) iv. 243.\n\n Bakht = luck, good fortune, iii. 331.\n\n \u2014\u2014 (i) Zam\u00e1n (Persian) = Luck of the Time, i. 102.\n\n B\u00e1kiyah = may also mean Eternal, as opposed to F\u00e1niyah = temporal\n (_tr._ \u201cabide\u201d) i. 39.\n\n B\u00e1k\u00falat = pot-herbs (_tr._ \u201calmond cakes\u201d), probably clerical error for\n \u201cBakl\u00e1w\u00e1t,\u201d i. 261.\n\n B\u00e1k\u00far = driving-sticks, v. 10.\n\n B\u00e1l (_Arab._) sing. B\u00e1lah = a tale, iv. 210.\n\n Balass ruby = of rare wood, set with rubies, ii. 251.\n\n Bal\u00e1t = the flags (slabs of limestone and sandstone) ii. 21.\n\n Baliyah = bane and bale (to jingle with \u201cB\u00e1biliyah\u201d) ii. 153.\n\n Ball\u00e1t, limestone, slabs cut in the Torah quarries south of Cairo, v.\n 80.\n\n Baltah, for Turk. \u201cB\u00e1ltah\u201d = an axe, a hatchet, v. 336.\n\n Baltah-ji, a pioneer, one of the old divisions of the Osmanli troops,\n surviving as a family name amongst Levantines, v. 336.\n\n B\u00e1miyah = Gumbo, etc., of Brit. India (_tr._ \u201crose-mallows\u201d) iv. 243.\n\n Ban\u00e1t al-haw\u00e1 = _lit._ daughters of love (_tr. here_ \u201ca merry girl\u201d)\n ii. 137.\n\n Bandukah = a little bunduk, nut, bullet, (_tr._ \u201cdegrees\u201d) i. 353.\n\n Banj akr\u00edtash\u00ed = Cretan Bhang, i. 9.\n\n Banj al-tayyar, _i.e._, volatile = that which flies fastest to the\n brain (_tr._ \u201cflying Bhang\u201d) v. 26.\n\n B\u00e1n\u00fa = a lady, a dame of high degree, iii. 419.\n\n Ban\u00fa Adam = Sons of Adam (as opposed to Ban\u00fa Elohim = Sons of the Gods)\n iii. 88.\n\n Ban\u00fa al-Asfar = Sons of the yellow (Esau\u2019s posterity in Edom) iii. 88.\n\n Ban\u00fa al-Khashkhash = Sons of the (black) poppy (viz. Ethiopians) iii.\n 88.\n\n Ban\u00fa Gh\u00e1lib, v. 43\n\n Ban\u00fa Hil\u00e1l, a famous tribe, vi. 225.\n\n Ban\u00fa Shayb\u00e1n = the King\u2019s own tribe, ii. 199.\n\n Ban\u00fa Tay, the tribe of the chieftain and poet H\u00e1tim T\u00e1\u00ed, i. 179.\n\n Ban\u00fa Thak\u00edf, a noble tribe sprung from Iy\u00e1d, v. 46.\n\n Bar\u00e1ri or deserts, ii. 16.\n\n Barbarians (Matthew Arnold\u2019s) iv. 280.\n\n Barbasa (with dental sibilant \u201cS\u00edn\u201d) = he sought, looked for (with\n palatial sibilant \u201cS\u00e1d\u201d) = he watered the ground abundantly (ST.)\n iv. 291.\n\n Barbastu = besmeared, iv. 291.\n\n Barber, being a surgeon ready to bleed a madman, v. 277.\n\n \u2014\u2014 the usual operator in circumcision, ii. 116.\n\n Bardaw\u00e1n, the well-known city in Hindostan whose iron was famous, vi.\n 71.\n\n Barniyah = Pot (in which manna was collected) i. 265.\n\n \u201cBartam\u00e1n\u201d for \u201cMartaban\u201d = a pot, jar, etc. (_tr._ \u201ca crock\u201d) iv.\n 204\u2013223.\n\n B\u00e1sh\u00e1 (_Arab._ form of _Turk._ \u201cPasha\u201d) derivation, iv. 137.\n\n \u201cBash\u00e1kh\u00edn,\u201d _pl._ of \u201cBashkh\u00e1nah\u201d = hangings, arras, vi. 44.\n\n Bash\u00e1rah, can hardly be applied to ill news (faulty text), i. 34.\n\n Bash\u00e1rah, Al- (_Arab._) = a gift of good news, iv. 307.\n\n Bas\u00edl, son of \u201cAshur,\u201d vi. 3.\n\n Bashkh\u00e1nah (corr. of _Pers._ \u201cPeshkh\u00e1nah = state-tents sent forward on\n march\u201d) _tr. here_ \u201ca hanging,\u201d v. 131.\n\n \u2014\u2014 custom of, among Eastern Moslems, v. 106.\n\n Bashkh\u00e1nah (Al-) = the Curtain, ii. 165.\n\n Bassorah-city = \u201cBalsorah\u201d (Galland), \u201cBansr\u00e1\u201d (H.V.) iii. 3.\n\n Bast, a preparation of Bhang (_Cannabis sativa_) iv. 19.\n\n Bastinado used to extort confession, i. 148.\n\n B\u00e1t (for \u201cBit\u201d) = Pass the night here (in Fellah speech) iv. 246.\n\n \u2014\u2014 = \u201cthe night has passed\u201d (ST.) iv. 246.\n\n Bath\u00e1 = lowlands and plains outside Meccan Valley, i. 42.\n\n Bathah = inner court, i. 284.\n\n Bathing after copulation kept up by both sexes in ancient Rome, ii.\n 142.\n\n Batiyah (_Arab._) gen. = a black jack, a leathern flagon (_tr._ \u201cKeg\u201d)\n iv. 125.\n\n Bayt al-Mukaddas = Sanctified House, iii. 407.\n\n Bazzist\u00e1n (_Arab._-_Pers._) = market-place for Bazz = cloth, iii. 431.\n\n Baww\u00e1bah Al = a place where doorkeepers meet, a police-station (_tr._\n \u201cguard-house\u201d) v. 309.\n\n Bayb\u00fanah (_prop._ \u201cB\u00e1b\u00fanaj\u201d in _Arab._, and \u201cB\u00e1b\u00fak\u201d in _Pers._) = the\n white Camomile flower, vi. 27.\n\n Bayn farsi-k wa \u2019l-dam\u00ed = _lit._ between f\u0153ces and menses (_tr._ \u201cthy\n droppings and drippings\u201d) i. 41.\n\n Bays\u00e1r or Bays\u00e1rah, a dish peculiar to Egypt = beans seasoned with milk\n and honey, iv. 176. Also \u201cBays\u00e1r\u201d or \u201cFays\u00e1r,\u201d iv. 291.\n\n Bayzah (_Arab._) = an egg, a testicle, v. 360.\n\n Bazaka = brought out, i. 209.\n\n \u201cBean and \u2019twas split, A,\u201d proverb suggesting \u201cpar nobile fratrum,\u201d\n iii. 179.\n\n Beating the bosom with a sunbaked brick, i. 34.\n\n Bed (on roof) made of carpet or thin mattress strewn upon the stucco\n flooring of the terrace roof, v. 219.\n\n Beef, causes dysenteric disease, v. 51.\n\n Bell as a fringe to the Ephod of High Priest, vi. 100.\n\n Bel the idol (or Ba\u2019al or Belus, the Ph\u0153nician and Canaanite head-god)\n vi. 26.\n\n Bghb (evidently for \u201cBaght,\u201d or preferably \u201cBaghtatan\u201d) vi. 78.\n\n Bhang-eaters, indecencies of, iv. 196.\n\n \u201cBi,\u201d the particle proper of swearing, v. 470.\n\n B\u00ed-adab\u00ed = being without Adab, (means rudeness, etc.) ii. 68.\n\n Bi al-Sal\u00e1m = in the Peace (of Allah) i. 6.\n\n \u201cBi Asri-hi\u201d (_Arab._) _lit._ \u201crope and all;\u201d metaphorically used =\n altogether entirely (_tr._ \u201cthe World universal\u201d) vi. 108.\n\n Bibars (_pron._ \u201cBaybars\u201d) ii. 3.\n\n \u201cB\u00ed, B\u00ed, B\u00ed,\u201d compare the French \u201cBrr\u201d, vi. 77.\n\n Bid\u2019ah = _lit._ an innovation, a new thing (_tr. here_ \u201caccursed\n custom\u201d) ii. 266.\n\n B\u00edhkam\u00e1l (Pers. and Arab.) = \u201cGood Perfection,\u201d i. 107.\n\n Bihkard = \u201cWell he did,\u201d i. 107.\n\n Bihzad (Persian) = Bih (well, good) Z\u00e1d (born) i. 89.\n\n Biiru-mily\u00e1nah Moyah (with various forms of \u201cMoyah\u201d) v. 323.\n\n \u201cBi-iz\u00e1-hum\u00e1\u201d _lit._ vis-\u00e0-vis to the twain, v. 69.\n\n Bi jildi \u2019l-bakar = a cow hide, ii. 96.\n\n Bi-Kh\u00e1tiri-k = Thy will be done (_tr._ \u201cAt thy pleasure\u201d), v. 322.\n\n \u201cBil\u00e1d al-Maghrib (al-Aksa\u201d in full) = the Farthest Land of the Setting\n Sun (_tr._ \u201cSundown-Land\u201d) ii. 252.\n\n Bilal = moisture, beneficence, etc., i. 40.\n\n \u201cBil\u00e1m\u201d here = the headstall of the bridle (ST.) v. 381.\n\n \u201cBill\u00e1hi,\u201d _i.e._, \u201cby Allah,\u201d v. 470.\n\n Bilisht = The long span between thumb-tip and minimus-tip, iii. 353.\n\n \u201cBi-M\u00e1 al-fas\u00edkh \u2019al\u00e0 Akr\u00e1s al-Jullah\u201d (_tr._ \u201cSave with foul water\n upon the disks of dung\u201d) v. 292.\n\n B\u00edm\u00e1rist\u00e1n (_Arab._ from _Pers._) = a \u201csick house\u201d, hospital, madhouse,\n iv. 48.\n\n Bir al-Kh\u00e1tim = Well of the signet, i. 165.\n\n Birkah = a fountain basin, lake, pond, reservoir (_tr._ \u201chole\u201d) v. 117.\n\n Birkat Far\u2019aun = Pharaoh\u2019s Pool, vi. 98.\n\n Bi-sab\u2019a Sikak = _lit._ \u201cwith seven nails\u201d (meaning here posts whereto\n chains were attached) v. 380.\n\n Bis\u00e1ta-hum = their carpets (_tr._ \u201cwarehouses\u201d) vi. 124.\n\n Bishangarh, iii. 422.\n\n Bishr and Hind (two well-known lovers), ii. 211.\n\n \u201cBismillah\u201d = Enter in the name of Allah, ii. 38.\n\n B\u00edsmillah = grace before meat, iv. 337.\n\n \u201cBismillah; in the name of the Lord\u201d = \u201cLet us go,\u201d etc., ii. 85.\n\n Bisnagar (corruption of Sanskrit Vij\u00e1yanagara = City of Victory) iii.\n 422.\n\n Bit\u00e1\u2019i (_Arab._) = my own, iv. 9.\n\n \u201cBi-Wuj\u00fah al-F\u00e1nij\u00e1t al-Mil\u00e1h\u201d (reading \u201cal-Gh\u00e1nij\u00e1t\u201d in app. with\n \u201cal-Mil\u00e1h\u201d), render \u201cthe faces of the coquettish, the fair\u201d (ST.) v.\n 80.\n\n Biyarza\u2019 f\u00ed As\u00e1b\u00ed-hi (only instance in MS. where the aorist is preceded\n by preposition \u201cbi\u201d) (ST.) v. 432.\n\n Blackening faces a promise of Hell-fire, ii. 42.\n\n Bloody sweat, v. 149.\n\n Blood-feuds troublesome to travellers, ii. 222.\n\n \u201cBlood hideth not from blood\u201d (_equiv. to_ Scotch \u201cBlood is thicker\n than water\u201d) iii. 54.\n\n Blood moved between them (a \u201cpathetic fallacy\u201d) i. 77.\n\n \u2014\u2014 red tears, v. 149.\n\n \u2014\u2014 revenge religiously laudable, iii. 180.\n\n \u201c\u2014\u2014 speaking to blood,\u201d popular superstition, excusing unwarrantable\n liberties in Royal personages, iii. 531.\n\n Blowing a man up with bellows, i. 351\n\n Book of Bakhty\u00e1r (Persian Bakhty\u00e1r N\u00e1meh) \u201cThe ten Wazirs, etc.,\u201d i.\n 55.\n\n Bost\u00e1n al-Nuzhah = the Garden of Pleasance, i. 29.\n\n Br\u00e1hmani = Hindu, Indian, ii. 111.\n\n Brain-pans (good old classical English) v. 219.\n\n Branchlet = a youth\u2019s bending form, ii. 162.\n\n Breslau Edition quoted, i. 1, 4, 15, 25, 39, 42, 47, 51, 55, 58, 60,\n 121, 131, 134, 159, 165, 171, 175, 179, 185, 191, 266, 334, 359; ii.\n 3, 54, 55, 63, 67, 151, 183, 191, 259, 263, 275; iii. 51; v. 117,\n 118, 419.\n\n Bribing the Kazi\u2019s wife, v. 364.\n\n Bridegroom offers coffee and Halw\u00e1 to friends after a \u201chappy night,\u201d\n ii. 142.\n\n Bridge at Baghdah made of the ribs of Og bin \u2019Unk (=Og of the Neck)\n iii. 19.\n\n \u2014\u2014 of Sanjia in Northern Syria is one of the four Wonders of the Moslem\n world, iv. 36.\n\n Brow white as day and hair black as night (common conceit) iii. 96.\n\n Brutality of a Moslem mob, ii. 168.\n\n Buk\u2019ah (=\u201ca piece of low ground\u201d) and Bak\u2019ah (=\u201ca hollow where water\n collects\u201d) compared, vi. 12.\n\n Bukh\u00e1ri = a place for steaming, iii. 355.\n\n Bakht\u00ed = The Bactrian or double-humped dromedary, ii. 235.\n\n Buksumah (_Arab._) = \u201chard bread\u201d (_tr._ \u201cbiscuit\u201d) iv. 169.\n\n Bulaybul (Al-) = the little nightingale, Philomelet, iv. 245.\n\n Bulbul-i-haz\u00e1r-d\u00e1st\u00e1n (_Arab._), usually shortened to \u201cHaz\u00e1r\u201d = bird of\n a thousand tales = the Thousand, in Arab. called \u2019Andal\u00edb, iii. 506.\n\n \u201cBull- (Taur for Thaur or Saur)\u2014numbered-and-for-battle-day-lengthened\u201d\n (_tr. The Bull-aye-ready-and-for Battle-aye-steady_) v. 160.\n\n Bull used in the East to turn the mill and water-wheel, iv. 294.\n\n Bunduk\u00e1ni (Al-) = the cross-bow or pellet-bow man, vi. 53.\n\n Bunduki (adj. of Bunbuk) = Venetian, ii. 204.\n\n Bun\u00fad (pl. of Pers. \u201cband\u201d) = hypocrisy, deceit (_tr._ \u201cquiddities\u201d) i.\n 353.\n\n Burd (_pl._ of Burdah) = mantle or woollen plaid of striped stuff, v.\n 42.\n\n Burka\u2019 = the face veil of Egypt, etc., ii. 172.\n\n \u2014\u2014 = Nosebag, v. 91.\n\n \u2014\u2014 veil or \u201cNosebag,\u201d iv. 282.\n\n Bur\u00faj (pl. of Burj) = _lit._ towers (_tr._ \u201cmansions\u201d) i. 353.\n\n B\u00fasah (doubtful meaning), possibly reed used as a case or sheath (ST.)\n v. 108.\n\n But-Kh\u00e1nah = idol house, _syn._ with But-Kadah = image cuddy (_tr._\n \u201cPagodas\u201d) iii. 427.\n\n B\u00fay\u00fardi, Al- (_cler. error_ for \u201cBuy\u00faruldi\u201d) = the written order of a\n Governor, vi. 180.\n\n \u201cBy the life of my youth,\u201d a \u201cswear\u201d peculiarly feminine, and never\n used by men, v. 85.\n\n Bye Names, vi. 84.\n\n Byron in England, v. 274.\n\n Bystanders excited about some matter in no way concerning them, i. 303.\n\n\n Cafilah, _i.e._, caravan, iv. 222.\n\n \u201c\u2014\u2014\u201d (Shaykh of) for Cafila, v. 419.\n\n \u201cCage of Clapham,\u201d iii. 501.\n\n Cairo (magnificent city of Egypt), iii. 58.\n\n Calcutta Edition quoted, ii. 137, 141.\n\n Caliph can do no wrong, i. 167.\n\n \u2014\u2014 Omar bin Abd al-Aziz (The Good Caliph) i. 39.\n\n Caliphs under the early Ommiades, v. 39.\n\n \u201cCamaralzaman\u201d (olden versions) = \u201cComplete Time,\u201d for \u201cMoon of the\n Age,\u201d vi. 233.\n\n Camel (not customary to mount lady upon in India) iii. 294.\n\n \u2014\u2014 (\u201cUshtur\u201d or \u201cUnth\u201d) iii. 294.\n\n Camels made drunk with Bhang, or Indian hemp, to make extended marches,\n vi. 244.\n\n Camel\u2019s pasture divided into \u201cKhullah\u201d (Sweet food called bread) and\n \u201cH\u00e1miz\u201d termed fruit, iv. 7.\n\n Camomile flower (white), vi. 27.\n\n Camphor, use of, iii. 361.\n\n \u201cCan play with the egg and the stone,\u201d _i.e._, \u201ccan play off equally\n well the soft-brained and the hard-brained,\u201d v. 277.\n\n Cap of the \u201cS\u00fatar\u00ed\u201d or jester of the Arnaut (Albanian) regiments, v.\n 276.\n\n \u2014\u2014 worn by professional buffoon, v. 276.\n\n Carpet (the Flying), prototype of, iii. 425.\n\n Carrion (animals that died without being ceremonially killed) ii. 175.\n\n Cat, a sacred animal amongst the Egyptians, vi. 31.\n\n Cedar of Lebanon, vi. 5.\n\n Census of the Exodus (Exposition by Mr. Thayer), vi. 113.\n\n \u2014\u2014 should not be made without direct command of Creator (superstitious\n idea) iv. 308.\n\n \u201cChafariz\u201d (fountain) of Portugal (der. from Sak\u00e1r\u00edj) v. 5.\n\n Chamber (a dangerous word in English) ii. 129.\n\n Change from first person into third, looseness of style in the MS.\n (ST.) iv. 282.\n\n Changes, contradictions and confusions inherent in Arab. stories, iii.\n 93.\n\n \u201cChangul\u201d (with three dotted Ch\u00edm) = red gold, vi. 251.\n\n Chapter of the Cow (Koran) ii. 175.\n\n Chaug\u00e1n (Persian) = the crooked bat used in polo, i. 109.\n\n Chavis quoted, vi. 12, _ib._ 15, 16, 53, 54, 56, 59, 63, 68, 72.\n\n Chavis and Cazotte quoted, i. 55, 60, 65, 73, 81, 89, 94, 95, 97, 102,\n 103, 107, 112, 121, 131, 147, 151; iv. 49, 64, 66; v. 27.\n\n Cheek, he set his right hand upon, meaning he rested his cheek upon his\n right hand, v. 9.\n\n Chenery quoted, iv. 7; vi. 7, 54, 73, 84, 89, 94, 97, 124, 159, 183,\n 225, 241.\n\n Chess rarely played for money in Europe, ii. 205.\n\n Chhuchhundar, _Hind._ (_Sorex c\u0153rulescens_) = musk-rat, iii. 500.\n\n \u201cChifte,\u201d from _Pers._ \u201cJuft\u201d = a pair, any two things coupled together\n (ST.) vi. 67.\n\n Child-bed customs amongst Moslems, iv. 177.\n\n \u201cChildren\u201d used for fighting men, ii. 224.\n\n China = the normal Oriental \u201cdespotism, tempered by assassination,\u201d\n iii. 164.\n\n Chob-d\u00e1r = rod-bearer, mace-bearer, usher, etc., iii. 125.\n\n Church of Rohah (Edessa), one of the four Wonders of the Moslem world,\n iv. 36.\n\n Circumcision, ii. 90.\n\n \u2014\u2014 (Jewish rite), must always be performed by the Mohel, an official of\n the Synagogue, v. 217.\n\n \u2014\u2014 three operations of, v. 217.\n\n Circumstantial (affecting the), a favourite man\u0153uvre with the R\u00e1w\u00ed, v.\n 233.\n\n \u2014\u2014 evidence not lawful amongst Moslems, i. 112.\n\n Circus tricks with elephants, horses, etc., iii. 430.\n\n Cistern or tank in terrace-roof of Syrian houses, v. 246.\n\n Citadel of Lead = Capital of King Al-Shisban, ii. 117.\n\n Cloud (which contains rain) always typical of liberality and generous\n dealing, v. 179.\n\n \u2014\u2014 of Locusts believed by Arabs to be led by a King locust (the Sultan\n Jar\u00e1d) i. 305.\n\n Chronique de Tabari quoted, iv. 3\u20135.\n\n Cob-houses, iv. 214.\n\n Cock and the Fox (Fable of whose moral is that the biter is often bit)\n vi. 145.\n\n Cock-speak = a natural clock called by West Africans Cokkerapeek, i.\n 10.\n\n Coffee, iv. 198.\n\n \u2014\u2014 and sherbet, mention of, makes the tale synchronous with that of\n Ma\u2019ar\u00faf, or the xvii. century, iv. 55.\n\n \u2014\u2014 and smoking, v. 236.\n\n Cohen = a priest either of the true God or of false gods, vi. 109.\n\n Coinage of Baghdad, iii. 294.\n\n Concealments inevitable in ancient tale or novel, v. 417.\n\n Conclusions of Tales compared, iii. 303.\n\n Condition of forfeits (_lit._ order and acceptance), i. 175.\n\n Confections, or sweetmeats used by way of restoratives in the Bath, iv.\n 56.\n\n Conjuration, a specimen of Islamised Mantra (in Sanskrit \u201cStambhan\u00e1\u201d)\n intended to procure illicit intercourse, vi. 126.\n\n Connexion of Beasts with Humans, and consequences thereof, iv. 331.\n\n Conundrum or riddle, vi. 97.\n\n Cook and Cooking, Egyptian or Syrian compared with English, iv. 174.\n\n Corpse sprinkled with water, etc., iv. 257.\n\n Cossid (_Arab._ K\u00e1sid), an Anglo-Indian term = a running carrier, iv.\n 123.\n\n Cotheal MS. quoted, vi. 167, 168, 169, 173, 174, 175, 176, 177, 179,\n 181, 184, 186, 192.\n\n Couch of Circumcision, ii. 111.\n\n Couplets rhyming in \u201c\u2014\u00e1n\u00ed\u201d and \u201c\u2014\u00e1l\u00ed\u201d not lawful, v. 128.\n\n Courser, rubbing his cheeks upon his master\u2019s back and shoulders, v.\n 405.\n\n Court of Baghdad was, like the Urd\u00fa (Horde or Court) of \u201cGrand Mogul,\u201d\n organised after the ordinance of an army in the field, vi. 81.\n\n \u201cCousin\u201d more polite than \u201cwife,\u201d vi. 188.\n\n Cramoisy (dressed from head to foot in), a royal sign of wrath denoting\n torture or death, iv. 63.\n\n Cranes of Ibycus, ii. 59.\n\n Crepitus ventris, iv. 231.\n\n \u201cCried out from her head\u201d = Sang in tenor tones which are always in\n falsetto, ii. 238.\n\n Crows, audacious, and dangerous to men lying wounded, iii. 344.\n\n Crucifixion, vi. 261.\n\n \u2014\u2014 by nailing to an upright board, ii. 49.\n\n Cuckold, origin of, i. 205.\n\n Cuddy, _der. from Pers._ \u201cKadah\u201d = a room, v. 24.\n\n Cup-companions = the professional R\u00e1w\u00eds or tale reciters, ii. 266.\n\n \u201cCut the way\u201d = became a highwayman, i. 90.\n\n Cutting the way (_i.e._, waylaying travellers) i. 60.\n\n Curiosity (playing upon the bride\u2019s) = a favourite topic in Arab. and\n all Eastern folk-lore, v. 443.\n\n Crystalline Isles, vi. 234.\n\n Cynocephalus famed for venery, iv. 333.\n\n\n Dabbah = wooden bolt, v. 265.\n\n Dabb\u00fas = a mace, i. 95.\n\n \u2014\u2014 bazdagh\u00e1n\u00ed (trans. as if from _Pers._ \u201cBazdagh\u201d = a file) _tr._ a\n \u201cfile-wrought mace,\u201d vi. 71.\n\n Dabdihk\u00e1n, a physician (Cotheal MS.) vi. 174.\n\n Dabshal\u00edmat = the Dabshal\u00edms, the dynastic title of the Kings of\n Soman\u00e1th in Western India, vi. 23.\n\n D\u00e1d-b\u00edn (Persian) = one who looks to justice, i. 94.\n\n Dahab ramli (_Arab._) = gold-dust washed out of the sand, _placer_-gold\n (_tr._ \u201cpure sand-gold\u201d) iii. 126.\n\n D\u00e1hiyat al-Daw\u00e1h\u00ed = a calamity of the Calamities, ii. 119.\n\n Dahm\u00e1r (King) called by Scott \u201cRammaud,\u201d v. 105.\n\n Dahn (_Arab._) = oil, ointment (_tr._ \u201csweetest unguent\u201d), vi. 10.\n\n Dainty food (Egyptian or Syrian Cook compared with English) iv. 174.\n\n Da\u00efs (place of honour) i. 16.\n\n Dajlah River (Tigris), vi. 122.\n\n Dakhlah Al- (_Arab._) = the night of going in, iv. 42.\n\n Dall\u00e1l = broker (same as S\u00e1hib = owner), iv. 224.\n\n Damascus City (_der._ from Dimishk) called Sh\u00e1m (Cotheal MS.) vi. 167.\n\n D\u00e1n (with dual D\u00e1nayn) and \u201cWudn\u201d (with plural \u201cAud\u00e1n\u201d) are pop. forms\n for literary \u201cUzn\u201d (ST.) vi. 245.\n\n \u2014\u2014 Al- (cler. error for Al-Uzn = ear), vi. 245.\n\n D\u00e1\u00fank (Pers. \u201cD\u00e1ng\u201d) = one-sixth of a dirham, _i.e._, about a penny\n halfpenny, i. 245.\n\n Dann = Amphora (_Gr._ \u1f00\u03bc\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 short for \u1f00\u03bc\u03c6\u03b9\u03c6\u03bf\u03c1\u03b5\u03cd\u03c2 = having two\n handles), _tr._ \u201ctwo-handed jar,\u201d v. 198.\n\n Dara\u2019 or Dira\u2019 = armour (_tr._ \u201cjerkin,\u201d) ii. 209.\n\n Darabukkah-drum (or \u201ctom-tom\u201d) v. 13.\n\n Darajah = an instant; also a degree (of the Zodiac) _tr._ \u201cone watch.\u201d\n\n \u2014\u2014 is also used for any short space of time (ST.) v. 90.\n\n Darajat\u00e1ni (_Arab._), _lit._ = two astronomical degrees (_tr._ \u201ca\n couple of hours\u201d) iv. 110.\n\n D\u00e1r al-Sal\u00e1m = Abode of Peace, i. 11.\n\n D\u00e1r al-Ziy\u00e1fah (in Northern Africa) = kind of caravanserai in which\n travellers are lodged at Government expense, v. 330.\n\n Darb = _lit._ a road (_tr._ \u201cstreet\u201d) ii. 8.\n\n Darb\u00e1lah (_Arab._), corresponding with _Egypt._ \u201cDar\u00e1bukkah,\u201d a tabor\n of wood or earthenware (_tr._ \u201clittle drum\u201d) iv. 43. Also part of\n the regular Darwaysh\u2019s begging gear, iv. 43.\n\n Darb al-Mandal (_Egypt._) = Striking the magic circle in which\n enchanter sits when he conjures up spirits (a form of second sight)\n iv. 45.\n\n \u2014\u2014 al-Z\u00e1ji = the street of the copperas-maker, vi. 60.\n\n Darb\u00e1r (_Hind._), term for Royal Lev\u00e9e = Sel\u00e1m (_Pers._) iii. 451.\n\n \u201cDarbis\u00ed al-b\u00e1b\u201d (from the _Pers._ \u201cDarbastan\u201d = to tie up, to shut),\n _tr._ \u201cDo thou bar,\u201d vi. 69.\n\n \u201cDar\u00edn\u201d for \u201cZar\u00edn\u201d = what is powdered, collyrium, v. 111.\n\n Darwaysh (_Pers._), _pron._ by Egyptians \u201cDarw\u00edsh,\u201d iii. 313.\n\n Darwayshah (_Arab._) = a she-Fakir (_tr._ \u201creligious mendicant\u201d) iv.\n 217.\n\n Darwayshes suspected of kidnapping, iv. 153.\n\n Dary\u00e1b\u00e1r, _der._ from \u201cDary\u00e1,\u201d the sea, and \u201cbar\u201d = a region, iii. 281.\n\n \u2014\u2014 (_Pers._ = the ocean land), a fancy name for a country, iii. 281.\n\n Dash\u00edsh (_Arab._), _tr._ \u201cflour\u201d (_Dicts._ make \u201cwheat broth to be\n sipped\u201d) v. 347.\n\n \u201cDasht-i-l\u00e1-siw\u00e1-H\u00fa\u201d = a desert wherein is none save He (Allah), a\n howling wilderness, iii. 284.\n\n Dast\u00ed = thou trampledst, i. 146.\n\n Dast\u00far! = by your leave (_Pers._), vi. 58.\n\n Dates and cream (\u201cProud rider on the desired steed\u201d) i. 59.\n\n D\u00e1\u00fad = David, vi. 229.\n\n \u201cDaughter shall be in his name\u201d = betrothed to her, iii. 110.\n\n \u201cDaughters\u201d secondary figures in geomancy, \u201cmothers\u201d being primary,\n iii. 156.\n\n Daur al-K\u00e1\u2019ah = the opening made in the ceiling for light (_tr._ \u201cthe\n opening of the saloon\u201d) ii. 23.\n\n Daw\u00e1t = ink-case (containing the reed-pens) ii. 211.\n\n Dani = an echo, iv. 273.\n\n Dawn-prayer, i. 13.\n\n \u201cDay in the Country,\u201d an old Eastern custom, iv. 96\n\n Daylak\u00ed = Daylakian (garments), v. 143.\n\n Daylam (Al-) prison, ii. 142.\n\n Dayr al-Tin = \u201cThe Convent of Clay,\u201d a Coptic Monastery near Cairo, ii.\n 284.\n\n \u2014\u2014 Nashsh\u00e1bah = the Monastery of the Archers (a fancy name) v. 129.\n\n Days in Moslem year 354 (=6 months of 29 days and the rest of 30) i.\n 245.\n\n Death and Life are states, not things, vi. 103.\n\n _Decies repetit\u00e6_, forms which go down with an Eastern audience, but\n intolerable to a Western reader, v. 170.\n\n Defloration, regarded by many ancient peoples as if it were porters\u2019\n work, iv. 57.\n\n Delights of Paradise promised by the Prophet, ii. 244.\n\n De Sacy quoted, vi. 65, 160.\n\n Descended = Come down from Heaven, i. 333.\n\n Destiny, ii. 61.\n\n Devil may not open a door shut in Allah\u2019s name, i. 21.\n\n \u201cDhob\u00ed-k\u00e1 kutt\u00e1, na Ghar-k\u00e1 na Gh\u00e1tk\u00e1\u201d (Hind\u00ed saying) = a washerman\u2019s\n tyke, nor of the house nor of the Gh\u00e1tdyke, iii. 491.\n\n Dhol = drums, iii. 137.\n\n Diamond does not grow warm whilst held in the hand, i. 215.\n\n Diamonds, iii. 354.\n\n \u201cDiapedesis\u201d of blood-stained tears frequently mentioned in the\n \u201cNights,\u201d v. 149.\n\n Died of laughter (now become familiar to English speech), i. 13.\n\n Die thou and be thou an expiation for the shoe-latchet of Kilayb, ii.\n 263.\n\n Dignity, permissible in royalty, affected by dames in Anglo-Egypt, ii.\n 110.\n\n Dihk\u00e1n, in Persian = a villager (_tr._ \u201cvillage-headman\u201d) i. 81.\n\n Dijlah Al- = The Tigris (Hid-dekel) iv. 151.\n\n Dilk (_Arab._) more commonly \u201cKhirkah\u201d = tattered robe of religious\n mendicant (_tr._ \u201cgaberdine\u201d) iv. 43.\n\n Dimity (_der._ from \u201cDamietta\u201d) ii. 210.\n\n Din (Al-); omission of, in proper names very common, iii. 3.\n\n D\u00edn\u00e1rz\u00e1d and Shahr\u00e1z\u00e1d (for Duny\u00e1z\u00e1d and Shahr\u00e1z\u00e1d), iii. 3.\n\n D\u00edn\u00e1rz\u00e1dah (W.M. MS.) = \u201cDucat-born\u201d (for D\u00edn\u00e1rz\u00e1d) iv. 6.\n\n \u201cD\u00edn\u00edm\u201d (religious considerations) of the famous Andalusian Y\u00fasuf Caro\n (a most fanatical work) v. 160.\n\n Dirhams\u2014\n 50 = about 40 shillings 300\n 5,050 = about \u00a3220 300\n 1,000,000 = about \u00a325,000 161\n\n Dish-cover used for cleanliness, and to prevent Evil-Eye falling upon\n food, iv. 243.\n\n Dismantled his shop (removing goods from the \u201cbut\u201d to the \u201cben\u201d), i.\n 207.\n\n Divan-door, dismounting at, the highest of honours, iii. 136.\n\n Divan or Darb\u00e1r (lev\u00e9e), being also a _lit de justice_ and a Court of\n Cassation, iii. 107.\n\n \u201cDive not into the depths unless thou greed for thyself and thy wants,\u201d\n _i.e._, \u201ctempt not Providence unless compelled so to do by\n necessity,\u201d v. 422.\n\n Divorce and marriage to Mahommed of the wife of Zayd (his adopted son),\n ii. 197.\n\n D\u00edw\u00e1n (_Arab._) = Council-chamber, v. 227.\n\n D\u00edwan = Divan (the \u201cMartabah\u201d when placed on \u201cMastabah,\u201d etc.) v. 68.\n\n \u2014\u2014 \u2014origin of _Fr._ \u201cDouane\u201d and _Ital._ \u201cDogana,\u201d etc., iii. 7.\n\n Diy\u00e1r Bakr, _lit._ Homes (or habitations) of Bakr (_pron._\n \u201cDiy\u00e1r-i-Bek\u00edr\u201d) iii. 269.\n\n Dodges, Eastern, to detect physiological differences between man and\n maid, etc., iv. 121.\n\n Doggerel, fit only for coffee-house, v. 164.\n\n Doghr\u00ed = assuredly, i. 18.\n\n \u201cDog or a hog\u201d = a Jew or a Christian, ii. 147.\n\n Dogs, hatred of, inherited from Jewish ancestors, iii. 330.\n\n Drachms, Ten = 475 to 478 Eng. grains avoir., vi. 163.\n\n \u201cDraw me aside its tail, so that I may inform thee thereanent\u201d (also\n similar facetia in Mullah J\u00e1m\u00ed), v. 46.\n\n Draw thee near to them (They) = they make much of thee, i. 2.\n\n \u201cDream is the inspiration of the True Believer, The,\u201d iii. 8.\n\n Dress (a Moslem should dress for public occasions), i. 159.\n\n \u2014\u2014 exchange of, iii. 171.\n\n Dried fruits, to form the favourite \u201cfilling\u201d for lamb and other meats\n prepared in \u201cPul\u00e1o\u201d (Pilaff) v. 358.\n\n Drinking customs, vi. 47.\n\n \u2014\u2014 in a bright light, loved by Easterns, iv. 193.\n\n \u2014\u2014 wine before the meal, still a custom in Syria and Egypt, vi. 192.\n\n Dromedaries the only animals used for sending messages over long\n distances, ii. 249.\n\n \u201cDrowned in her blood\u201d in the text, for \u201call bleeding\u201d (hyperbole run\n mad), v. 139.\n\n Drunkenness (instead of \u201cintoxication\u201d) v. 315.\n\n Drying towels of palm fibre, iv. 55.\n\n Du\u2019\u00e1 = supplication, prayer as opposed to \u201cSal\u00e1t\u201d = divine worship, ii.\n 94.\n\n Dukh\u00e1n = _lit._ smoke, ii. 126.\n\n Dukhn (_Arab._) = _Holcus dochna_, a well-known grain (_tr._ \u201cmillet\u201d),\n vi. 130.\n\n Dukh\u00fala-k = _lit._ thy entering (_tr._ \u201cthy courtesy\u201d) ii. 109.\n\n D\u00fana-k (_Arab._) = \u201cWell done,\u201d iv. 239.\n\n Dur\u00e0 for \u201cZur\u00e0\u201d or for \u201cZurrah,\u201d pop. pron. \u201cDurrah\u201d = the _Holcus\n sativus_, vi. 146.\n\n Durr\u00e1j (_tr._ Francolin) ii. 60.\n\n Durrat al-Ghaww\u00e1s = Pearl of the diver, vi. 225.\n\n Duty of good neighbour, to keep watch and guard from evil, v. 285.\n\n Dyed robe (Abbasides, _black_; Ommiades, _white_; Fatimites, _green_)\n i. 160.\n\n\n Ear conceiving love before the eye, iv. 139.\n\n Earthquakes (curious coincidence), iii. 21.\n\n Easterns startled by sudden summons to the presence of a king, ii. 210.\n\n Eastern despots never blame their own culpable folly in misfortune, vi.\n 22.\n\n \u201cEat thy pottage,\u201d a formula like our \u201cCut your mutton,\u201d iv. 84.\n\n Eateth on the spittle, _i.e._, on an empty stomach, v. 51.\n\n Eating and drinking, iv. 160.\n\n Eaves-dropping (favourite incident of Eastern Storiology) iii. 492.\n\n Efendi (here meaning the under-governor or head clerk) iv. 214.\n\n Eglantine (or Narcissus), The lowland of, vi. 12.\n\n Egypt (magnificent city of) = Cairo, iii. 58.\n\n Elephants usually are vegetarians, iv. 265.\n\n Elias, Elijah, or Khizr, a marvellous legendary figure, vi. 100.\n\n Elopements of frequent occurrence, i. 317.\n\n Emir-Ben-Hilac-Salamis (Heron), vi. 225.\n\n Emir Y\u00fanas (old trans. = Hamir Youmis), vi. 70.\n\n Emb\u00e1rah (_pron._ \u2019Mb\u00e1rah), _pop. for_ Alb\u00e1rihah = the last part of the\n preceding day or night, yesterday, v. 256.\n\n \u201cEmpty gourds\u201d Eastern succedaneum for swimming corks, ii. 286.\n\n Enallage of persons (\u201cthird\u201d for \u201cfirst\u201d\u2014\u201cyouth\u201d for \u201cI\u201d) v. 468.\n\n \u2014\u2014 of persons is Koranic and therefore classical, iv. 39.\n\n \u201cEnlarge the Turband\u201d = to assume rank of an \u2019\u00c1lim or learned man, vi.\n 42.\n\n Entertainment of Guest, three days, vi. 26.\n\n Envious Sisters, The (various versions) iii. 491.\n\n Escarlate, a woollen cloth dyed red (probably French of the xii.\n century), vi. 5.\n\n Eunuchs, i. 70.\n\n \u201cEvery one cannot go to Corinth,\u201d ii. 74.\n\n Everything returns to or resembles its origin, iv. 13.\n\n Evil Eye, iv. 60, 257.\n\n \u2014\u2014 to keep off the = one of the functions of iron and steel, iii. 146.\n\n Exaggeration necessary to impress an Oriental audience, v. 139.\n\n Exchange of salams, a sign of safety, ii. 86.\n\n Executioner, difficulty in Marocco about finding one who becomes\n obnoxious to the Th\u00e1r, ii. 54.\n\n Exodus of the Hebrews, Census of the (Exposition by Mr. Thayer) vi.\n 113.\n\n Exodus, Story of the, vi. 98.\n\n Eyes swollen by swathes, i. 30.\n\n\n Fa\u2019\u00e1lah (_Arab._) = the building craft (_tr._ \u201cindustry\u201d) iv. 179.\n\n Fad\u00e1w\u00ed (_Arab._) = a blackguard (_tr._ \u201cne\u2019er-do-well\u201d) v. 441.\n\n Faddah (_Arab._), _lit._ = silver; the smallest Egyptian coin, iv. 37;\n Faddahs, 2,000 = about 1s. 2d., iv. 295.\n\n \u2014\u2014 _tr._ \u201cgroats,\u201d v. 226.\n\n Fadd\u00e1n (here miswritten \u201cFadd\u00e1d\u201d) a plough, a yoke of oxen, v. 347.\n\n \u2014\u2014 also the common land measure of Egypt and Syria, v. 347.\n\n \u201cFa-gh\u00e1b\u00e1 thal\u00e1that ayyamin\u201d = and he (or it, the mountain?)\n disappeared for three days, v. 390.\n\n \u2014\u2014 (Dr. Steingass translates), v. 390.\n\n Fahata (for \u201cFahasa?\u201d or, perhaps, _cl. error for_ \u201cFataha\u201d) = he\n opened (the ground), _tr._ \u201cchoosing a place,\u201d v. 353.\n\n \u2014\u2014 (prob. vulgarism for \u201cFahath\u00e1\u201d) (fahasa) = to investigate (ST.) v.\n 353.\n\n \u2014\u2014 or may be read \u201cFataha\u201d and _tr._ \u201che recited a \u2019F\u00e1tihah\u2019 for them,\u201d\n (ST.), v. 353.\n\n \u201cFair fate befal thee, etc.,\u201d an address only suited to a king or\n ruler, iv. 109.\n\n Fair play not a jewel to the Eastern mind, iii. 180.\n\n Fajj = mountain pass (Spanish, Vega = also a mountain plain) ii. 117.\n\n F\u00e1khir (Al-) = the potter, i, 360.\n\n Fakakat = _lit._ \u201cshe flowed over like a brimful vessel.\u201d (ST.) _tr._\n here \u201cshe expired,\u201d iv. 333.\n\n Fak\u00edr, a title now debased in Nile Valley to an insult = \u201cpoor devil,\u201d\n iii. 313.\n\n \u2014\u2014 here the _Arab. syn._ of the _Pers._ \u201cDarwaysh,\u201d iii. 313.\n\n \u2014\u2014 also come to signify a Koran chaunter, iii. 314.\n\n Falling backwards in laughter rare amongst the Badawin, ii. 202.\n\n \u201cFalling-place of my head\u201d = picturesque term for \u201cbirth-place,\u201d iii.\n 58.\n\n F\u00e1l or omen (taking a) v. 424.\n\n Falsafah (_Arab._) = philosophy, vi. 29.\n\n Fals (or Fils) = a fish scale, a spangle of metal, iii. 294.\n\n \u201cFa-min tumma,\u201d for \u201cthumma\u201d (\u201cAnon.\u201d) vi. 91.\n\n Fan\u00e1r\u00e1t (_Arab. pl. of the Pers._ Fan\u00e1r = a light house) here equiv. to\n mod. _Gr._ \u03c6\u03b1\u03c5\u03ac\u03c1 a lantern (_Egypt._ F\u00e1n\u00fas) _tr._ \u201cflambeaux,\u201d iv.\n 44.\n\n F\u00e1r (_Arab._) _pl._ \u201cF\u00edr\u00e1n\u201d = mouse rather than rat, iv. 324.\n\n Far\u00e1f\u00edsh (_Arab._) a word not found in dictionary\u2014_tr._ \u201clumps,\u201d iv.\n 12;\n nearest approach to would be Far\u00e1f\u00edk (_pl. of_ Furf\u00e1k) = fine, thin\n or soft bread, iv. 12.\n\n Faraj (Al-) ba\u2019d al-Shiddah = (Joy after Annoy), compared to Khudadad\n and his brothers, iii. 269.\n\n Farajiyah = gaberdine, iii. 30.\n\n Far\u00e1rij\u00ed, _tr._ \u201cPoulterer\u201d (in text, as if the _pl._ of \u201cFarr\u00fay\u201d =\n chicken were \u201cFar\u00e1rij\u201d instead of Far\u00e1r\u00edj) (ST.) v. 291.\n\n Faras = a mare (_tr._ \u201chorses\u201d) i. 216.\n\n Far\u00e1sah = _lit._ Knowing a horse (_tr._ \u201cVisnomy\u201d) ii. 96.\n\n F\u00e1ris = a rider (_tr._ \u201chorseman\u201d) i. 103.\n\n Farkalah (\u03c6\u03c1\u03b1\u03b3\u03ad\u03bb\u03bb\u03b9\u03bf) = cattle whip, ii. 47.\n\n Farkh Warak = a slip of paper, ii. 114.\n\n Farr\u00e1sh = tent pitcher, body servant, iv. 157.\n\n F\u00e1rs = Persia, i. 282.\n\n F\u00e1rs (Al-) = Persians (a people famed for cleverness and debauchery) i.\n 2.\n\n Farsh = bed or straw-spread store-room where apples are preserved, ii.\n 113.\n\n Farts, savour his own (curious phenomenon) iv. 231.\n\n \u201cFarz,\u201d devotions, iii. 328.\n\n Fa-s\u00e1ha (for \u201cMaksah\u201d) = and cried out, vi. 158.\n\n Faswah (_Arab._) = \u201ca silent break wind,\u201d as opposed to \u201cZirt,\u201d a loud\n fart, iv. 231.\n\n Fat\u00e1ir\u00ed = a maker of \u201cFat\u00edrah\u201d pancake (_tr._ \u201cPieman\u201d) v. 298.\n\n \u201cFa-tarak-hu Muu\u2019s\u00ed am\u2019\u00e0 d\u00e1ir yaltash f\u00ed \u2019l-Tar\u00edk\u201d = \u201chereupon Musa\n left his companion darkly tramping about,\u201d v. 323.\n\n \u2014\u2014 (Dr. Steingass explains and translates) v. 323.\n\n F\u00e1tihah (_fem._ of \u201cf\u00e1tih\u201d = an opener, a conqueror), v. 460.\n\n F\u00e1timah = a weaner, iii. 181.\n\n \u2014\u2014 and Hal\u00edmah = Martha and Mary, v. 318.\n\n Fatim\u00e9 (Ja\u2019afar\u2019s wife, according to Heron) vi. 169.\n\n Fat\u00edr (_for_ \u201cFat\u00edrah\u201d) = pancake (_tr._ \u201cscone\u201d), v. 321.\n\n \u201cFa-yatrah\u00fana,\u201d masc. for fem. (_tr._ \u201cmiscarry\u201d) vi. 31.\n\n Faww\u00e1k (chair of) ii. 72.\n\n Fays\u00e1r, a dish peculiar to Egypt (see Bays\u00e1r) iv. 176.\n\n Fazl (Al-) the elder brother of Ja\u2019afar, ii. 71.\n\n \u2014\u2014 (Caliph\u2019s foster-brother) i. 166.\n\n Feeding captives and prisoners (exception being usually made in cases\n of brigands, assassins and criminals condemned for felony) v. 430.\n\n \u201cFeeling conception\u201d unknown except in tales, v. 124.\n\n \u201cFeet towards Mecca,\u201d i. 34.\n\n Fellah, natural fear of\u2014being seen in fine gear, which would have been\n supposed to be stolen, iii. 171.\n\n \u2014\u2014 women stain their veils, etc., with indigo (for sorrow) iv. 248.\n\n Feminine venereal paroxysm, iv. 144.\n\n Fid\u00e1\u2019i (_Pers._) = a robber, a murderer, iv. 281.\n\n Fid\u00e1wi (also \u201cFid\u00e1\u2019i\u201d and \u201cFidaw\u00edyah\u201d) = pirate-men, v. 25.\n\n Fidawiyah (_Arab._) sing. \u201cFid\u00e1wi\u201d = _lit._ one who gives his life to a\n noble cause, iv. 281.\n\n Fighting rams, i. 210.\n\n \u2014\u2014 (the Fellah will use anything in preference to his fists in) v. 350.\n\n F\u00ed ghuz\u00fani z\u00e1lika (_Arab._), a peculiar phrase (_tr._ \u201cmeanwhile\u201d) iii.\n 142.\n\n F\u00ed Hayyi-kum Taflatun h\u00e1ma, etc. (\u201cA maiden in your tribe avails my\n heart with love to fire,\u201d etc.) (Steingass also translates) v. 149.\n\n F\u00ed-hi = \u201cIn him\u201d (_i.e._, either Mohammed) or \u201cin it\u201d (his action) i.\n 40.\n\n \u201cF\u00ed \u2019irzak\u201d (_vulg._ \u201c\u2019arzak\u201d), formula for \u201cI place myself under thy\n protection\u201d (ST.) v. 220.\n\n F\u00ed J\u00edf\u00e1n ka\u2019l-Jaw\u00e1b\u00ed (_Arab._) meaning small things (or men) and great\n (_tr._ \u201cIn the wells like the tanks\u201d) iv. 106.\n\n F\u00ed K\u00edb = \u201cin a mat\u201d (Scott) v. 214.\n\n Fik\u00ee (the pop. form of present day for \u201cFak\u00edh,\u201d _prop._ \u201clearned in the\n law\u201d), _tr._ \u201ctutor\u201d (ST.) v. 420.\n\n Fils (or Fals) = a fish scale, a spangle of metal, iii. 294.\n\n Finj\u00e1n (_pl._ \u201cFan\u00e1j\u00edl,\u201d _pron._ \u201cFan\u00e1gil\u201d), and \u201cFilg\u00e1l\u201d used\n promiscuously (ST.) v. 236.\n\n Finj\u00e1l (_Arab._), systematically repeated for \u201cFinj\u00e1n\u201d (_pron._ in\n Egypt \u201cFing\u00e1n\u201d) v. 236.\n\n \u2014\u2014 (_vulg._ for \u201cFinj\u00e1n\u201d) = coffee cup, iv. 198.\n\n Fir\u00e1sah (_Arab._) = penetration, iv. 10.\n\n \u2014\u2014 _lit._ = judging the points of a mare (_tr._ \u201cphysiognomy\u201d) i. 286.\n\n Fir\u2019aun (_Arab._), the dynastic name of Egyptian Kings = Pharaoh (Holy\n Writ) vi. 12.\n\n Fire lighted to defend mother and babe from bad spirits, i. 279.\n\n Firoz\u00e1b\u00e1d\u00ed (author of \u201cK\u00e1m\u00fas\u201d), Tale of, iii. 84.\n\n First day = our Sunday, i. 286.\n\n \u201cFirst Footsteps\u201d quoted, vi. 65.\n\n First night (wedding night) v. 223.\n\n F\u00edr\u00faz (_Pers._ \u201cP\u00edroz\u201d) = Victorious, triumphant, i. 185.\n\n Fir\u00fazah (_Arab._) = turquoise, (_Pers. form_) P\u00edrozah, iii. 270.\n\n Fity\u00e1n (_pl._ of Fat\u00e0) = my fine fellows, ii. 42.\n\n Flfl\u2019a (a scribal error?), may be Filfil = pepper or palm fibre, v.\n 351.\n\n Flogging as punishment, vi. 9.\n\n Flower = the breast, ii. 252.\n\n Flying Carpet (prototype of) iii. 42.\n\n Food, calls for, at critical times not yet wholly obsolete amongst the\n civilised of the nineteenth century, iii. 113.\n\n \u2014\u2014 respect due to (Tale of \u201cDaftardar\u201d) v. 86.\n\n \u201cFolk are equal, but in different degrees\u201d (compared with \u201cAll men are\n created equal\u201d) v. 425.\n\n Force of fancy, iii. 182.\n\n Forehead (compared with a page of paper upon which Destiny writes her\n decrees) i. 100.\n\n Formula of the cup and lute, v. 196.\n\n Forwardness on the part of women held to be insulting by modest Moslem,\n iv. 68.\n\n Fowl (domestic) unknown to Europe till about the time of Pericles\n (_ob._ B.C. 429) iv. 32.\n\n Freemasonry, iv. 288.\n\n \u201cFull dressed and ornamented\u201d (a girl lying beneath a slab), a sign of\n foul play, v. 317.\n\n Fumigating gugglets (with musk) ii. 275.\n\n Funeral, Customs at, iii. 380.\n\n Fur\u00e1t River (Euphrates) vi. 122.\n\n Fut\u00fah (Al-) _lit._ = the victories (_tr._ \u201cthe honorarium\u201d) i. 285.\n\n\n G\u00e1ikw\u00e1r, iii. 134.\n\n Galland quoted, iii. 3, 12, 18, 19, 20, 22, 51, 58, 71, 77, 82, 87, 91,\n 108, 110, 116, 140, 158, 160, 167, 171, 297, 303, 321, 327, 331,\n 334, 335, 341, 348, 351, 353, 355, 363, 369, 377, 380, 385, 416,\n 422, 429, 446, 472, 500, 506;\n iv. 41, 244, 348.\n\n Gandharba-lagana (fairy wedding) of the Hindus, iii. 448.\n\n Gandharbas = heavenly choristers, iii. 448.\n\n Gardener, Egyptian names for (ST.) v. 293.\n\n Gardens of the Hesperides and of King Isope, (Chaucer) iii. 74.\n\n \u201cG\u00e1sha\u201d = he produced a sound, iv. 20.\n\n Gauttier quoted, iv. 3, 19, 49, 74, 90, 95, 97, 176, 189, 228, 244,\n 254, 334.\n\n \u2014\u2014 quoted, v. 3, 17, 21, 63, 123, 125, 231, 263.\n\n \u2014\u2014 quoted, vi. 3, 7, 8, 10, 11, 12, _ib._, 15, _ib._, 33, 34, 41, 59,\n 68, 89, 167, 225, _ib._, 226, 234.\n\n Gave her the hire of her going forth (_i.e._ Engaged her for a revel\n and paid her in advance) 44.\n\n Gh\u00e1ba = departed (may here mean \u201cpassed away\u201d) v. 390.\n\n \u201cGhabasah\u201d (_Arab._) from Ghabas = obscure, dust-colored (_tr._\n \u201cclouded of color\u201d) iv. 22.\n\n Ghal\u00edl\u00ed = my yearning (_tr._ \u201cmy thirst\u201d) ii. 102.\n\n \u201cGh\u00e1nim bin Ayy\u00fab = The Thrall o\u2019 Love\u201d\u2014position of in Arab. texts\n compared with Galland, iii. 303.\n\n Gharb\u00edyah (province in Egypt) ii. 16.\n\n Ghar\u00edm = debtor or creditor, vi. 77.\n\n Ghashamsham Al- = the Stubborn, the Obstinate, vi. 256.\n\n Ghash\u00edm (_Arab._), from the root \u201cGhashm\u201d (iniquity) = a \u201cJohnny Raw\u201d\u2014a\n \u201craw laddie,\u201d iii. 91.\n\n \u2014\u2014 (_Arab._) = a favourite word of insult in Egypt, v. 29.\n\n Gh\u00e1t (_pop._ \u201cGhaut\u201d) = the steps (or path) which lead to a watering\n place, iii. 491.\n\n Ghatt\u00ed = \u201cCover it up,\u201d ii. 158.\n\n Ghaur (or lowland) = the fall of the waist, ii. 252.\n\n Ghur\u00e1b al-bayn = Raven of the wold or of parting, ii. 126.\n\n Ghaush = a tree of hard wood whereof musical instruments are made, iv.\n 20.\n\n \u201c\u2014\u2014\u201d for \u201cGhaushah\u201d = noise, row, vi. 69.\n\n Ghaushah = tumult, quarrel, iv. 20;\n (_tr._ \u201cclamour\u201d) a Persianism for which \u201cGhaugh\u00e1\u201d is a more common\n form, iv. 20.\n\n Ghawwasha = he produced a sound, iv. 20.\n\n Ghaww\u00e1s\u00fan = divers (_tr._ \u201cduckers\u201d) i. 68.\n\n Ghaylah Al- = Siesta-time (Badawi speech), v. 151.\n\n Ghayr an (_Arab._) = otherwise that, except that (_tr._ \u201cStill\u201d) iii.\n 82.\n\n Ghayr W\u00e1\u2019d or \u201cMin ghayr Wa\u2019d\u201d = _lit._ without previous agreement\n (_tr._ \u201cundesignedly\u201d) iv. 149.\n\n Ghayth al-h\u00e1til = incessant rain of small drops, vi. 241.\n\n Ghazb\u00e1n = an angry man, i. 265.\n\n Gh\u00e1ziyah (_Arab._) = a gypsy (_pl._ Ghaw\u00e1zi) iv. 29.\n\n Ghazn = a crease\u2014a wrinkle, iii. 142.\n\n Gheir (_Syriac_) = for (_der._ from Greek \u03b3\u1f70\u03c1) iii. 82.\n\n Ghetto, the Jewish quarter (H\u00e1rah) which Israelites call \u201cHazer\u201d = a\n court yard, an inclosure, v. 217.\n\n \u201cGhibtu \u2019an al-Duny\u00e1\u201d a pop. phrase, _tr._ \u201cI was estranged from the\n world,\u201d meaning simply \u201cI fainted,\u201d v. 97.\n\n Ghilm\u00e1n (in text \u201cWuld\u00e1n\u201d), the boys of Paradise, vi. 128.\n\n Ghiovend\u00e9 (_Turk._), a race of singers and dancers, professional\n Nautch-girls, iv. 72.\n\n Ghir\u00e1rah (_Arab._) (_pl._ \u201cGhar\u00e1\u00edr\u201d) = a sack, v. 228.\n\n Ghiy\u00e1r (_Arab._) = any piece of dress or uniform which distinguishes a\n class, vi. 52.\n\n \u2014\u2014 in Pers. = a strip of yellow cloth worn by Jews subject to the Shah,\n vi. 52.\n\n \u201cGhul-who-eateth-man-we-pray-Allah-for safety\u201d (compound name), v. 161.\n\n Ghub\u00e1r = dust (joined to \u2019Af\u00e1r = \u201csanddevils\u201d) iv. 262.\n\n Gh\u00falah = an ogress (_fem._ of Gh\u00fal), iii. 327.\n\n \u201cGhurr\u00e1t\u201d (_Arab._) may be bright looks, charms in general, or\n \u201cfore-locks\u201d (ST.) v. 88.\n\n Ghusl, or complete ablution, v. 93.\n\n \u2014\u2014 ablution, i. 20.\n\n \u2014\u2014 or complete ablution after car. cop., i. 220.\n\n Giallo antico, verd\u2019 antico = serpentine limestone, iii. 139.\n\n Giant Face (a parallel to the \u201cBodiless Head\u201d) ii. 102.\n\n Gil-i-sar-sh\u00fa\u00ed (_Pers._) = head washing clay (_tr._ \u201cfuller\u2019s earth\u201d)\n iii. 348.\n\n Girbahs = water-skins, v. 28.\n\n Glass tokens (for coins) iii. 351.\n\n Goat\u2019s droppings (used as fuel, also for practical jokes) i. 288.\n\n Golden Calf of Al-S\u00e1miri, vi. 160.\n\n Goodwife of Cairo and her four gallants (analogous) v. 253.\n\n Gouged out the right eye, v. 322.\n\n Guernsey and Sark folk-lore, v. 328.\n\n Guest-fires, ii. 249.\n\n Guest rite = three days, vi. 26.\n\n Guide going in front, i. 201.\n\n \u2014\u2014 (in Africa), following, instead of leading the party, v. 388.\n\n\n \u201cH\u201d (the final aspirate), use of, v. 419.\n\n H\u00e1! H\u00e1! so H\u00e1ka (_fem._ H\u00e1ki), _Arab._ = Here for thee (_tr._ \u201cThere!\n there!\u201d) iii. 89.\n\n Habash\u00ed = an Abyssinian, iii. 276.\n\n Habbah (_Arab._) = a grain (of barley), an obolus, a mite, vi. 53.\n\n \u2014\u2014 Al- = grain (for al-Jinnah) (ST.) v. 108.\n\n Habib, Note on History of, vi. 262.\n\n \u201c\u2014\u2014, Prince, and Dorathil-goase\u201d (_Eng. trans._) vi. 225.\n\n Hab\u00edb = the Beloved, vi. 226.\n\n \u201cH\u00e1b\u00edl\u201d and \u201cK\u00e1b\u00edl\u201d (_Arab._) equiv. of Abel and Cain, v. 56.\n\n Habsh\u00ed (chief) of Jinj\u00edrah (=Al-Jazirah, the Island), admiral of the\n Grand Moghul\u2019s fleets, iii. 276.\n\n Hadas = moved (\u201cevent,\u201d a word not easy to translate) i. 321.\n\n \u201cHadda \u2019ll\u00e1ho bayn\u00ed wa baynakum,\u201d _tr._ \u201cAllah draw the line between me\n and you,\u201d v. 406.\n\n H\u00e1di (Al-) Fourth Abbaside (A.D. 785\u2013786) i. 165.\n\n H\u00e6morrhage stopped by plunging the stump into burning oil, ii. 168.\n\n H\u00e1fiz = traditionist and Koran reader, iii. 341.\n\n Haj\u00e1rata \u2019l-Bahram\u00e1n (_Arab._) carbuncles, v. 133.\n\n H\u00e1jib = Chamberlain, i. 324.\n\n \u2014\u2014 = eyebrow or chamberlain, ii. 252.\n\n Hajj (Al-) = the company of pilgrims (_tr._ \u201cpilgrimage caravan\u201d) i.\n 196.\n\n \u201c\u2014\u2014\u201d never applied to the Visitation (Ziy\u00e1rah) at Al-Medinah, i. 196.\n\n Hajj al-Sh\u00e1rif = Holy pilgrimage, i. 194.\n\n Hajj\u00e1j (Al-), i. 47.\n\n \u2014\u2014 son of Y\u00fasuf the Thakaf\u00ed, v.\n\n Hajjat al-Islam, the Pilgrimage commanded to all Moslems, i. 194.\n\n \u201cH\u00e1 K\u00e1hi Pt\u00e1h\u201d (_O. Egypt._) = \u201cthe Land of the great God, Ptah,\u201d vi.\n 12.\n\n H\u00e1lah mutawassitah (_Arab._) = middle-class folk, iii. 94.\n\n Hal\u00e1wat = _lit._ a sweetmeat (ii. 127), a gratuity, a thank-offering\n (_tr._ \u201ca douceur\u201d) i. 35.\n\n \u2014\u2014 al-Mift\u00e1h = Sweetmeat of the Key-money (_tr._ \u201c_douceur_ of the\n Key\u201d) ii. 20.\n\n Halb\u00fan, The Boobies of (tale concerning them), v. 273.\n\n Halfah grass, ii. 46.\n\n Half-man, an old Plinian fable (_Pers._ N\u00edm-Chihreh, and _Arab._ Shikk)\n iv. 76.\n\n Half of marriage-settlement due to wife on divorcement, i. 311.\n\n H\u00e1lik (_Arab._) = intensely black, iv. 24.\n\n Halkah = throat, throttle, iv. 190.\n\n \u201cHalw\u00e1\u201d = sweetmeat, iv. 7.\n\n Hamad\u00e1n, a well-known city of Ir\u00e1k \u2019Ajam\u00ed, i. 203.\n\n Ham\u00e1kah = fury, v. 446.\n\n Ham\u00e1m = ruffed pigeon, culver, v. 151.\n\n Hamd (Al-) = Allah-lauds, ii. 221.\n\n Hamhama = muttered, i. 265.\n\n Ham\u00eddah = the Praiseworthy (according to Tot\u00e1r\u00e1m Shayy\u00e1n, instead of\n F\u00e1timah = a weaner) iii. 181.\n\n Hamm\u00e1m, _i.e._, the private bagnio, i. 262.\n\n \u2014\u2014, necessary to enter after car. cop., vi. 171.\n\n \u2014\u2014 bin Gh\u00e1lib al-Farazdak, a famous Christian Poet, i. 42.\n\n Hammama-hu (_Arab._) = bathed, _i.e._, scraping, kneading, soaping,\n etc., iii. 133.\n\n H\u00e1miz = pop. term for pickles (_i.e._, \u201cSour meat\u201d as opposed to\n \u201csweetmeats\u201d) iv. 7.\n\n Hamlat al-jamal = according to Scott, a \u201cCamel\u2019s load of Treasure,\u201d iv.\n 59.\n\n Hamzah, uncle of Mahommed, ii. 164.\n\n Hand (She raised her) heavenwards (not \u201cher hands\u201d after Christian\n fashion), v. 174.\n\n \u201cHandicraft an it enrich not, still it veileth,\u201d _i.e._, enables a man\n to conceal the pressure of impecuniosity, v. 223.\n\n \u201cHann\u00e1-kum\u00fa\u2019llah\u201d = Almighty Allah make it pleasant to you, v. 69.\n\n Han\u00fat (_Arab._) = aromatic herbs, iv. 257.\n\n \u2014\u2014 = perfumes (leaves of the lotus tree) i. 290.\n\n \u2014\u2014 means either \u201cVintner\u201d or \u201cVintner\u2019s shop,\u201d vi. 124.\n\n \u201cHaply there will befal thee somewhat contrary to this\u201d\u2014a euphuism\n meaning some disaster, v. 237.\n\n Har\u00e1is (pl. of Har\u00edsah) = meat puddings, i. 287.\n\n Har\u00e1j (in _Egypt._ \u201cHar\u00e1g\u201d) = the cry with which the Dall\u00e1l (broker)\n announces each sum bidden at an auction, iv. 37.\n\n Har\u00e1m = \u201cforbidden,\u201d sinful (_tr._ \u201cuseless\u201d) i. 72.\n\n Har\u00e1rah = heat (_here der._ from \u201cHurr,\u201d freeborn) noble, and _tr._\n \u201cnobility,\u201d v. 289.\n\n H\u00e1r\u00e1t (or quarters) closed at night with strong wooden doors, ii. 9.\n\n Harem, v. 283.\n\n \u2014\u2014 supposed to be in Eastern Wing of Palace, i. 199.\n\n Harf\u00fash = Larrikin, popularly a \u201cblackguard,\u201d i. 4.\n\n Har\u00edm (women) = the broken pl. of \u201cHurmah,\u201d from \u201cHaram,\u201d the honour of\n the house (also an infinitive whose pl. is Har\u00edm\u00e1t = the women of a\n family) v. 283.\n\n Har\u00edsah = meat puddings, ii. 277.\n\n \u2014\u2014 = meat pudding, vi. 159.\n\n Harj, gen. joined with Marj (Harj wa Marj) = utter confusion, chaos\n (ST.) iv. 342.\n\n Harj wa Laght (_Arab._) = turmoil and trouble (ST.) iv. 342.\n\n Harr\u00e1n, King of, iii. 269.\n\n \u2014\u2014 (the Hebrew Charran) iii. 269.\n\n Harun al-Rashid (house still standing) i. 15.\n\n \u2014\u2014 and his famous pilgrimage from Baghdad to Mecca, iii. 177.\n\n Has\u00e1 Al = the Plain of Pebbles, vi. 169.\n\n Hasab wa nasab = degree and descent, v. 43.\n\n Hasal (for which read Khasal) _tr._ \u201cgain,\u201d v. 425.\n\n Hasan, the Handsome (in the old trans. \u201cThe Hazen\u201d) (Kh\u00e1zin =\n treasurer?) vi. 68.\n\n H\u00e1shim = breaker, i. 47.\n\n \u201cH\u00e1shim\u00ed,\u201d _i.e._, a descendant of Al-H\u00e1shim, great grandfather of the\n Prophet, vi. 191.\n\n Hashimites (and Abbasides) fine specimens of the Moslem Pharisee, i.\n 159.\n\n Hash\u00edsh = Bhang in general, iv. 19; confection of, iv. 195.\n\n Has\u00edr = mat (used for sleeping on during the hot season), i. 204.\n\n H\u00e1sil (Al-) (_Arab._) = government stores, also the taxes, the revenue,\n vi. 60.\n\n H\u00e1t\u00edf = an ally, ii. 234.\n\n H\u00e1tif, or invisible speaker, iii. 519.\n\n Hat\u00edm (wall) = The \u201cbroken\u201d (wall) to the north of Ka\u2019abah, v. 180.\n\n H\u00e1tim of the Tayy-tribe, proverbial for liberality, vi. 167.\n\n Haudaj (_Arab._) = a camel-litter, _tr._ \u201cHowdah,\u201d v. 193.\n\n \u2014\u2014 = camel-litter, vi. 181.\n\n \u201cHaukalah\u201d and \u201cHaulakah,\u201d i. 265.\n\n Haur\u00e1ni = (native of Hauran), Job\u2019s country, ii. 50.\n\n Haw\u00e1l\u00edn, cler. error for either \u201chaw\u00e1l\u00e0\u201d = all around, or \u201cHaw\u00e1l\u00ed\u201d =\n surroundings (ST.), v. 301.\n\n \u201cHaw\u00e1n\u00edt\u201d _pl._ of \u201cHan\u00fat\u201d = the shop or vault of a Vintner (_tr._\n \u201ctaverns\u201d) vi. 124.\n\n Hawar, many meanings of, vi. 73.\n\n Haww\u00fal\u00edn (_Arab._), _tr._ \u201cover his ears,\u201d (a corrupt passage in text)\n v. 301.\n\n Hayf\u00e1 Al-, _i.e._, \u201cThe Slim-waisted,\u201d v. 125.\n\n H\u00e1yishah from \u2713 \u201cHaysh\u201d = spoiling, iv. 190.\n\n Haykal (_Ar._ and _Heb._) = a large space, a temple (_tr._ \u201challowed\n fane\u201d) ii. 175.\n\n Haysumah (_Arab._) = smooth stones (_tr._ \u201cpebbles\u201d) iv. 347.\n\n Hayy = either serpent, or living, alive (_tr._ \u201cliving branch\u201d) vi. 99.\n\n Haz\u00e1r = the nightingale, or bird of a thousand songs, v. 151.\n\n Hazer = a courtyard, an inclosure, v. 217.\n\n H\u00e1zir (_Arab._) corresponds with English \u201cYes, sir!\u201d (_tr._ \u201cPresent\u201d),\n iv. 254.\n\n H\u00e1z\u00far (Al-) = loquacity, frivolous garrulity (_tr._ \u201cjargon\u201d) i. 283.\n\n \u201cHe who keeps his hands crossed upon his breast, shall not see them cut\n off,\u201d i. 114.\n\n He is of the lords of houses = folk of good family, ii. 169.\n\n \u201cHe Pilgrimaged: quoth one, Yes, and for his villainy lives (yuj\u00e1wir)\n at Meccah.\u201d\u2014_Egyptian Proverb_, i. 196.\n\n He for she, iv. 29.\n\n \u201cHe found the beasts and their loads and the learned men,\u201d etc., a new\n form of \u201cbos atque sacerdos,\u201d iv. 311.\n\n \u201cHe found her a treasure wherefrom the talisman had been loosed,\u201d v.\n 14.\n\n \u201cHe ... who administereth between a man and his heart,\u201d a Koranic\n phrase (ST.) v. 42.\n\n \u201cHe readeth it off (readily) as one drinketh water,\u201d vi. 5.\n\n He sat upon ashes (may be figurative or literal) vi. 19.\n\n \u201cHe mounted his father and clothed himself with his mother\u201d = he sold\n his father for a horse and his mother for a fine dress, vi. 105.\n\n Head cut off and set upon the middle of the corpse (in case of a Jew),\n or under the armpit (in case of a Moslem), iv. 64.\n\n Head placed at a distance from the body (by way of insult) vi. 15.\n\n Headsman paces round convict three times preparatory to execution; a\n custom at the Courts of Caliphs generally, vi. 52.\n\n \u201cHealth to you and healing,\u201d usual formul\u00e6 when a respectable person is\n seen drinking, vi. 47.\n\n Heaven, the fifth = the planet Mars, v. 119.\n\n Hebrews and their Exodus (Exposition by Mr. Thayer) vi. 113.\n\n Helios (Apollo), Worship of, not extinct in mod. Greece, vi. 100.\n\n \u201cHell-flame but not shame,\u201d _proverb_, ii. 148.\n\n \u201cHelp ye a Moslemah\u201d (in text \u201cHelp ye the Moslems\u201d) v. 368.\n\n Hemp, Indian, iv. 195.\n\n Her desire was quenched, iv. 144.\n\n Herklots quoted, v. 28.\n\n Heron quoted, v. 27;\n vi. 41, 50, 52, 68, 72, 167, 168, 169, 170, 173, 178, 225, 234, 242,\n 245, 247.\n\n Hib\u00e1 = dust, ii. 244.\n\n Hibernic\u00e8, \u201ckilt\u201d for beaten, i. 247.\n\n \u201cHicar was a native of the country of Haram (Harr\u00e1n), and had brought\n from thence the knowledge of the true God,\u201d vi. 4.\n\n Hidden (for fear of the \u201cEye\u201d) i. 75.\n\n Hidyah (_Arab._) in Egypt = a falcon (_tr._ \u201ca Kite\u201d) iv. 101.\n\n \u201cHie Salvationwards\u201d (the Words of Az\u00e1n) i. 42.\n\n Hif\u00e1n (_pl._ of \u201cHafnah\u201d) = handful, mouthful (ST.) v. 11.\n\n Hij\u00e1z (Al-) = The Moslem\u2019s Holy Land, (Cap. Meccah) ii. 193.\n\n Hik\u00e1yah (=literal production of a discourse, etc.) iv. 39.\n\n Hil\u00e1l = the crescent (waxing or waning) for the first and last two or\n three nights, v. 72.\n\n Hilm (vision), \u201cau \u2019Ilm\u201d (knowledge) _Arab._ (_tr._ dreaming or awake)\n a phrase peculiar to this MSS., iv. 39.\n\n Him\u00e0 = the tribal domain (_tr._ \u201ctribe-land\u201d) ii. 215.\n\n \u2014\u2014 = the private and guarded lands of a Badawi tribe (_tr._ \u201cdemesne\u201d)\n v. 142.\n\n Himy\u00e1n (or Hamy\u00e1n) = a girdle (_tr._ \u201cpurse belt\u201d) i. 152.\n\n Himyarite (in text \u201cAky\u00e1l,\u201d _pl._ of \u201cKayl\u201d = \u201cKings of the Himyarite\n peoples\u201d) here = the heroes, vi. 232.\n\n Hindostani Version quoted, iii. 3, 4, 6, 8, 11, 12, 19, 26, 27, 33, 51,\n 57, 61, 75, 79, 82, 85, 87, 95, 96, 97, 105, 113, 114, 116, 125,\n 129, 133, 137, 140, 144, 147, 148, 150, 158, 159, 160, 161, 166,\n 167, 170, 171, 174, 175, 180, 185, 188, 189, 294, 297, 355, 377,\n 380, 422, 446.\n\n Hirfah = a trade, a guild, a corporation (_here_ the officers of\n police) ii. 54.\n\n His head forewent his feet = He fell down senseless, i. 17.\n\n \u201cHis eyes turned in his head\u201d (to show the whites, as happens to the\n mesmerised) ii. 242.\n\n \u201cHis bones were crushed upon his flesh\u201d for \u201cHis flesh ... bones,\u201d iv.\n 347.\n\n His\u00e1ban taw\u00edl = a long punishment, vi. 157.\n\n \u201cHistory of Chec Chahabeddin\u201d (Shaykh Shih\u00e1b al-D\u00edn) in \u201cTurkish Tales\u201d\n of Petis de la Croix = here, \u201cThe Tale of the Warlock and the Young\n Cook of Baghdad,\u201d vi. 121.\n\n \u201cHiz\u00e0 (\u200f\u062d\u0638\u0649\u200e, in MS. \u200f\u062d\u0641\u0649\u200e) bi-Zaijati-h\u00e1\u201d = _le bonheur de ses\n aventures_, vi. 260.\n\n Hiz\u00e1m = girdle, sash, waist-belt, _tr._ \u201cwaist-shawl,\u201d iii. 20.\n\n Hms = Vetchling, vi. 74.\n\n \u201cHo! Aloes good for use. Ho! Pepper,\u201d etc., cries of an itinerant\n pedlar hawking about women\u2019s wares, v. 351.\n\n Ho, Tuff\u00e1hah! Ho, R\u00e1hat al-Kul\u00fab = O Apple, O Repose o\u2019 Hearts, &c., i.\n 17.\n\n Holy House (youth being of, can deny that he belongs to any place or\n race), v. 39.\n\n Hobal, the biggest idol in the Meccan Pantheon, vi. 26.\n\n Horseman of the horsemen, _i.e._, not a well-known or distinguished\n horseman, but a chance rider, vi. 92.\n\n Horse-thief chained to four pickets of iron, ii. 224.\n\n Horses used in India, iii. 297.\n\n Hospitality (House of) v. 330.\n\n Houdas (Professor) quoted, v. 47, 48; vi. 7, 36, 48, 57, 62, 66, 67,\n 72, 84, 104, 125, 126, 147, 178, 187, 188, 189, 191, 243, 247, 251,\n 257.\n\n Hour (would his hour had never come) i. 27.\n\n Houri, vi. 73.\n\n House of the Elephant = the Castle\u2019s squares at chess, ii. 205.\n\n \u2014\u2014 of H\u00e1shim, great grandfather to the prophet, v. 46.\n\n \u2014\u2014 masters (also Kings) in the East are the last to be told a truth\n familiar to all but themselves and their wives, iv. 351.\n\n \u2014\u2014 made of cob or unbaked brick, which readily melts in rain, iv. 214.\n\n Housewife, Egyptian or Syrian, will make twenty dishes out of roast\n lamb, iv. 174.\n\n \u201cHow very good he was to me,\u201d i. 32.\n\n \u201cHow was it thou honouredst us, and what was the cause of thy coming,\n etc.\u201d the address of well-bred man to a stranger, vi. 170.\n\n Hubban li-raasi-k (_Arab._) _lit._ = out of love for thy head, _i.e._,\n from affection for thee, iv. 50.\n\n Hud\u00e1 Sirru-hu, _i.e._, his secret sin was guided (by Allah) to the\n safety of concealment, _tr._ \u201chis secret was safe directed,\u201d v. 339.\n\n \u2014\u2014 (Dr. Steingass reads \u201cWahad\u00e1 Sirru-hu\u201d = \u201cand his mind was at\n rest\u201d), v. 339.\n\n Hudhud (_tr._ \u201choopoe\u201d) called from its cry (\u201cHood! Hood!\u201d) i. 148.\n\n Hujjat = a legal deed (may also mean \u201can excuse\u201d) ii. 27.\n\n Hummus (or Himmis) = vetches, iv. 7.\n\n Hundred dirhams = \u00a34 (about), i. 43.\n\n H\u00far (Al-Ayn) feminine counterparts of the \u201cBoys of Paradise\u201d (Ghilm\u00e1n)\n vi. 128.\n\n \u2014\u2014 al-Ayn = our vulgar \u201cHouri,\u201d vi. 73.\n\n H\u00far\u00ed (_Arab._) for H\u00far = pool, marsh or quagmire (vulg. \u201cbogshop\u201d) iv.\n 206.\n\n Husn tadbir = _lit._ \u201cbeauty of his contrivance\u201d (_tr._ \u201cSeemliness of\n his stratagem\u201d) ii. 29.\n\n \u201cHuwa inn\u00e1 lam na\u2019rifu-h\u201d (_Arab._) _lit._ = He, verily we wot him not\n (suggesting \u201cI am he\u201d) iv. 133.\n\n Hysterics, common amongst the races of the East, i. 198.\n\n Hydrophobia in Egypt, iii. 330.\n\n Hypocrites = those who feign to be Moslems when they are miscreants,\n iii. 83.\n\n\n \u201cI am an Ir\u00e1n\u00ed but Wall\u00e1hi indeed I am not lying\u201d (Persian saying for\n \u201cI will shun leasing\u201d), v. 303.\n\n \u201c\u2014\u2014 as one who hath fallen from the heavens to the earth,\u201d _i.e._, an\n orphan and had seen better days, iv. 75.\n\n \u2014\u2014 between his hands = at his service, i. 280.\n\n \u201cI bade her be the owner of herself,\u201d one of the formulas of divorce,\n vi. 178.\n\n I cannot fill my eye with the twain = I cannot look at them long, ii.\n 88.\n\n \u201cI change the pasture\u201d = I pass from grave to gay, etc., iv. 7.\n\n \u201cI commit him to thy charge under God,\u201d ii. 184.\n\n \u201cI have accepted,\u201d the normal idiom \u201cI accept,\u201d vi. 81.\n\n \u201cI have not any eye that can look at him\u201d = \u201cI cannot bear to see him,\u201d\n ii. 110.\n\n I have not found thy heel propitious to me, i. 21.\n\n \u201cI must present myself before him (the King) with face unveiled,\u201d a\n Persian custom for women, iii. 533.\n\n I smell the scent of the Jinn, ii. 125.\n\n \u201cI think not otherwise\u201d = \u201cI am quite sure,\u201d ii. 119.\n\n \u201cI will hire thee a shop in the Chauk\u201d = Carfax or market street, iii.\n 61.\n\n I will lay down my life to save thee from sorrow\u2014a commonplace\n hyperbole of love, ii. 181.\n\n Ibl, specific name for camels (_tr._ \u201ccertain camels\u201d) i. 315.\n\n Ibn al Samm\u00e1k = Son of the fisherman or fishmonger, i. 171.\n\n \u2014\u2014 m\u00edn, a vulgarism for \u201cman,\u201d iii. 53.\n\n Ibr\u00e1a = deliverance from captivity, v. 203.\n\n Ibrahim al-Harr\u00e1ni (_Arab._ title for Abraham) iii. 270.\n\n \u2014\u2014 of Mosul, the far famed musician, v. 193.\n\n \u201c\u2019Iddah\u201d = days during which a widow cannot marry (_tr._ \u201cwidowhood\u201d)\n iii. 379.\n\n \u201cIf Almighty Allah have appointed unto thee aught thou shalt obtain it\n without toil and travail\u201d\u2014a favourable sentiment, iii. 10.\n\n \u201cIf his friend the Devil be overstrong for thee, flee him rather than\n be slain,\u201d ii. 202.\n\n If my hand were changed = if my hand had lost its cunning, ii. 78.\n\n \u201c\u2019Ifr\u201d (_fem._ \u2019Ifrah) = a wicked and dangerous man, iii. 80.\n\n Ifr\u00edt, mostly derived from \u201c\u2019afar\u201d = dust, iii. 80.\n\n Ihtid\u00e1 = divine direction, i. 313.\n\n Ihtim\u00e1m wa Ghullah (former should be written with major aspirate\n meaning \u201cfever\u201d) _tr._ \u201cthere befel him much concern,\u201d v. 421.\n\n Ihtir\u00e1k = burning (used in the metaphorical sense of consuming,\n torturing) i. 35.\n\n Ihramat li al-Sal\u00e1t = she pronounced the formula of Intention (Niyat)\n (_tr._ \u201cthe Prohibition\u201d), ii. 94.\n\n \u201cIj\u2019aln\u00ed f\u00ed Kll,\u201d (the latter word a cler. error for \u201cKal-a\u201d or \u201cKil\u00e1a\u201d\n = safety, protection) = Set me in a place of safety, vi. 84.\n\n \u201cIkhb\u00e1r\u201d (=mere account of the discourse, _oratio indirecta_, etc.) iv.\n 39.\n\n Ikl\u00edm = climes, ii. 3.\n\n \u201cIl\u00e0 an k\u00e1ta-ka \u2019l-\u2019amal al-rab\u00edh\u201d (In MS. giving no sense.\n Translations by Author and Dr. Steingass) v. 58.\n\n \u2019Il\u00e1j (Al-) = insertion (_tr._ \u201chorizontal refreshment\u201d) ii. 185.\n\n Illicit intercourse, (method intended to procure) vi. 126.\n\n \u2019Ilm al-Ghayb (_Arab._) = the Science of Hidden Things, iii. 452.\n\n \u2014\u2014 al-H\u00edah, _gen. tr._ \u201cAstrology\u201d\u2014here meaning Scientific Physiognomy,\n iii. 32.\n\n \u2014\u2014 al-Hur\u00faf (_Arab._) _tr._ \u201cNotaricon,\u201d iv. 80.\n\n Imr al-Kays (in text \u201cImryu \u2019l-Kays\u201d) a pre-Islamitic poet (\u201cThe man of\n al-Kays\u201d) v. 181.\n\n \u2019Ilm al-Muk\u00e1shafah = the Science by which Eastern adepts discover man\u2019s\n secret thoughts (_tr._ \u201cThought reading\u201d) iii. 539.\n\n Ilm al-Raml = (Science of the Sand), our geomancy, iii. 156.\n\n Imam = Antistes or fugleman at prayer who leads off the orisons, ii.\n 101.\n\n Im\u00e1m = a leader of prayer, iii. 380.\n\n \u2014\u2014 = an antistes\u2014a leader in prayer (a word with a host of meanings)\n iii. 27.\n\n \u2014\u2014 (the spiritual title of the Caliph) i. 43.\n\n Im\u00e1n = prayer, iii. 380.\n\n \u2019Im\u00e1rah = a building, _tr. here_ souterrain (probably clerical error\n for Magh\u00e1rah = a cave, a souterrain) iii. 15.\n\n Impotence, causes and cure of, iv. 257.\n\n Improbable details on which stories depend, iii. 160.\n\n In a modest way (_lit._ In the way of moderation) i. 248.\n\n Inbasata \u2019l-Layl al-As\u00e1 = \u201cwhen the night of offence was dispread,\u201d vi.\n 243.\n\n Indecencies of Bhang-eaters, iv. 196.\n\n Indian hemp, iv. 195.\n\n \u201c\u2019Ind \u2019uzz\u00e1ti \u2019s-sin\u00edni\u201d (_Arab._) = _lit._ the thorny shrubs of ground\n bare of pasture, v. 59.\n\n Infanticide (in accordance with the manners of the age) iii. 497.\n\n \u201cIn lam tazidd Kayn\u00ed\u201d = _lit._ unless thou oppose my forming or\n composing (_tr._ \u201cunless thou avert my shame\u201d) iv. 11.\n\n \u201cInna h\u00e1zih Hurmah; lam \u2019alay-h\u00e1 Shat\u00e1rah\u201d = \u201cTruly this one is a\n woman; I must not act vilely or rashly towards her\u201d (ST.) v. 220.\n\n Inscriptions on metal trays sold to Europeans\u2014(also on tablecloths) ii.\n 87.\n\n \u201cInsistance overcometh hindrance\u201d (equiv. of \u201c\u2019Tis dogged as does it\u201d\n of Charles Darwin) v. 171.\n\n Intersexual powers, vaunting, v. 91.\n\n \u201cIntih\u00e1ba \u2019l furas\u201d _lit._ = the snatching of opportunities (_tr._\n \u201cdivest himself in a pleasurable case\u201d) v. 222.\n\n Intoxication (properly meaning \u201cpoisoning\u201d) a term to be left for\n \u201cteetotallers\u201d to use, v. 315.\n\n Inverted speech, form of, v. 60.\n\n Irak Al-, the head-quarters of the Kh\u00e1rijite heresy, v. 213.\n\n Iraks (two) = Ir\u00e1k Arab\u00ed (Chald\u00e6e) and \u2019Ajami (Western Persia) ii. 191.\n\n Ir\u00e1n (father of the Furs) = Persians, etc son of \u201cAshur,\u201d vi. 3.\n\n Irham turham = Pity and shalt be pitied (one of the few passive verbs\n still used in pop. par.) v. 169.\n\n \u2019Irk = vein (of our eye) _equiv. to_ \u201cthe apple of the eye,\u201d ii. 144.\n\n \u2014\u2014 al-H\u00e1shim\u00ed = the H\u00e1shim\u00ed vein, i. 29.\n\n \u201c\u2014\u2014 al-Usn\u00e1\u201d (_Arab._) = chord\u00e6 testiculorum (_tr._ \u201ctesticle-veins\u201d)\n v. 52.\n\n Irregular use of inn, perpetuated in some monster hotels throughout\n Europe, ii. 20.\n\n Irtiy\u00e1d = a place where the urine spray may not defile the dress (_tr._\n \u201ca place to make water\u201d) ii. 13.\n\n \u201c\u2019Irz\u201d (=protection), \u201cHurmah\u201d and \u201cShat\u00e1rah\u201d (words explaining each\n other mutually) (ST.) v. 220.\n\n Is\u00e1, according to Moslems, was not begotten in the normal way, vi. 100.\n\n Isaac of Mosul, the Greatest of Arab Musicians, ii. 70.\n\n \u201cIsh\u00e1\u201d prayer, iv. 296.\n\n Is\u2019h\u00e1k = Isaac (Abraham and Isaac) vi. 104.\n\n Is\u2019h\u00e1ku k\u00e1na \u2019l-Zab\u00edh = Isaac was the victim, vi. 104.\n\n Ish\u00e1ri, a word which may have many meanings (_tr._ \u201ca white cock in his\n tenth month\u201d) iv. 341.\n\n Ishmael (not Isaac) made the hero by mod. Moslems of the story \u201cAbraham\n and Isaac,\u201d vi. 104.\n\n Ishtalaka = he surmised, discovered (a secret), v. 33.\n\n Islam Al- is based upon the fundamental idea of a Republic, vi. 194.\n\n \u2014\u2014 (Shaykh of), v. 317.\n\n Israel, history of the name, vi. 100.\n\n Israelite, now polite synonym for Jew, vi. 100.\n\n Isr\u00e1f\u00edl = Raphael, v. 302.\n\n Istan\u00e1da \u2019ala Shakkati-h, _tr._ \u201c(he might) lean against his quarter,\u201d\n v. 401.\n\n \u2014\u2014 \u201che lay down on his rug\u201d (ST.) v. 401.\n\n \u201cIstanat\u00fa l\u00e1-ha\u201d (presupposing \u201cistanatt\u00fa\u201d 10th form of \u201cnatt\u201d = he\n jumped) _tr._ \u201cthey threw themselves on her neck\u201d (Dr. Steingass\n takes it for 8th form of \u201csanat\u201d and translates \u201clistened\n attentively\u201d) v. 34.\n\n Ist\u00edf\u00e1 = choice, selection, v. 203.\n\n Istikhr\u00e1j Al- = making \u201celegant extracts,\u201d v. 126.\n\n Istil\u00e1h (_Arab._) = Specific dialect, idiom (_tr._ \u201cright direction\u201d)\n iv. 104.\n\n Istinsh\u00e1k (_Arab._) one of the items of the Wuz\u00fa or lesser ablution\n (_tr._ \u201cwater\u201d) iv. 58.\n\n \u201cItawwaha,\u201d _tr._ \u201cthrowing his right leg over his back,\u201d v. 382.\n\n \u2014\u2014 (Dr. Steingass also explains and translates) v. 382.\n\n Ittik\u00e0 (viiith of \u2713 wak\u00e0); the form Takw\u00e0 gen. used = fearing God, vi.\n 96.\n\n Iy\u00e1lah = government-general, iv. 245.\n\n \u2019Iy\u00e1l-hu = _lit._ his family (_tr._ wives) ii. 8.\n\n Iy\u00e1s al-Muzani, al Kazi (of Bassorah) the Model Physiognomist, iv. 107.\n\n \u201cIz lam naakhaz, wa-ill\u00e1,\u201d etc., a fair specimen of Arab. ellipsis, iv.\n 300.\n\n\n Ja\u2019ad = a curl, a liberal man, iv. 14.\n\n Ja\u2019ad al-yad = miserly, iv. 14.\n\n Ja\u2019afar, the model Moslem minister, v. 72.\n\n Jab\u00e1birah\u2014fabled Giant rulers of Syria, iii. 86.\n\n Jabal (Al-) al-Mukawwar = the Crescent Mountain (from Kaur = a park)\n ii. 119.\n\n Jabal al-Sah\u00e1b = \u201cThe mount of clouds,\u201d v. 376.\n\n Jabal Ka\u2019ka\u2019\u00e1n, the highest parts of Meccah, inhabited by the Jurham\n tribe (so called from their clashing armour and arms) vi. 131.\n\n Jabhat = the lintel, opposed to the threshold (_tr. here_ \u201cforehead\u201d of\n his shop) ii. 137.\n\n Jabr (Al-) = the tyranny (equiv. of \u201cCivil law\u201d) i. 212.\n\n Jady (_Arab._) = the zodiacal sign Capricorn (_tr._ \u201ckid\u201d) v. 46.\n\n Jafr, supposed to mean a skin (camel\u2019s or dog\u2019s) prepared as parchment\n for writing, vi. 168.\n\n Jafr Al-, a cabalistic book, prognosticating all that will ever happen\n to Moslems, vi. 168.\n\n \u2014\u2014 Al-, confused with \u201cJa\u2019afar bin Tayy\u00e1r\u201d the Jinni, vi. 168.\n\n Jaft\u00e1w\u00e1t (_Arab._) _pl._ of _Turk._ \u201cChif\u00fat\u201d = a Jew, or mean fellow,\n vi. 67.\n\n Jah\u00edm-hell, v. 55, 201.\n\n Jahl = ignorance (also wickedness) i. 271.\n\n Jahrbaur (a fancy name intended to be Persian) i. 93.\n\n Ja\u2019\u00eddiyah (_Arab._) a favourite word in this MSS. = \u201cSharpers,\u201d iv. 14,\n 280.\n\n J\u00e1izah (viaticum) = a day and night, vi. 26.\n\n \u201cJalab\u00ed\u201d (in text) afterwards written \u201cShalab\u00ed,\u201d v. 335.\n\n Jalak, the older name of Damascus, the \u201cSmile of the Prophet,\u201d vi. 167.\n\n J\u00e1l\u00edn\u00fas = \u201cGalen\u201d (considered by Moslems a pre-Islamitic saint) i. 284.\n\n J\u00e1m = either mirror or cup (meaning doubtful) iii. 440.\n\n Jama\u2019a atr\u00e1fa-h, _lit._ = he drew in his extremities (_tr._ \u201ccovered\n his hands and feet with his dress\u201d) i. 114.\n\n Jamal f\u00e1lij = the palsy-camel, ii. 235.\n\n \u201cJamar\u00e1t of the Arabs\u201d = Ban\u00fa Numayr, Ban\u00fa H\u00e1ris, and Ban\u00fa Dabbah, vi.\n 7.\n\n J\u00e1mi\u2019 = cathedral mosque, i. 250.\n\n J\u00e1m\u00ed al-Amaw\u00ed (_Arab._) Cathedral Mosque of the Ommiades, one of the\n Wonders of the Moslem World, vi. 172.\n\n J\u00e1m-i-Jamsh\u00edd, a well-worn commonplace in Moslem folk-lore, iii. 440.\n\n Jam\u00edl bin Ma\u2019mar al-Uzri. (\u201cJam\u00edl the Poet,\u201d and lover of Buthaynah),\n i. 41.\n\n Jamrah = a bit of burning charcoal, ii. 122.\n\n \u2014\u2014 = a live coal, ii. 87.\n\n \u201c\u2014\u2014\u201d (_Arab._) a word of doubtful origin, applied to a self dependent\n tribe (_tr._ \u201clive coal\u201d) vi. 7.\n\n J\u00e1m\u00fasah (_Arab._) = buffalo-cow, iv. 26.\n\n Jan\u00e1kilah = gypsies, iv. 72.\n\n Jan\u00e1nan may also read \u201cJin\u00e1nan\u201d (ST.) vi. 138.\n\n \u2014\u2014 (? _vulg._ form of \u201cJannatan\u201d = the garden (of Paradise)) _tr._ \u201cthe\n garths of Paradise,\u201d vi. 138.\n\n Jan\u00e1zah, bier with a corpse thereon, iv. 289.\n\n Jarazat Kuzb\u00e1n (_pl._ of Kaz\u00edb) = long and slender sticks, vi. 76.\n\n Jan\u00edn\u00e1ti Al- = the market gardener, v. 293.\n\n J\u00e1nn, Al- (MS. preserves rare form of, for the singular) iv. 88.\n\n Jannat al-Khuld (_Arab._) = the Eternal Garden, v. 172.\n\n Janz\u00edr (vulgarism for \u201cZanj\u00edr\u201d) = a chain, i. 20.\n\n Jar\u00edd = The Cane-play, iii. 327.\n\n \u2014\u2014 or reed used as a javelin, iv. 173.\n\n \u2014\u2014 _pop._ Jer\u00edd = the palm-frond used as javelin, iii. 145.\n\n Jar\u00eddah (_Arab._), = Palm-frond stripped of its leaves, i. 264; iv.\n 173.\n\n Jar\u00edr al-Khatafah, i. 39.\n\n Jar\u00edr bin \u2019Abd al-Mas\u00edh (Mutalammis, a poet of The Ignorance) vi. 94.\n\n J\u00e1riyah = damsel, slave-girl, used instead of \u201cSabiyah\u201d = young lady,\n i. 134.\n\n J\u00e1riyah r\u00e1dih, Al-, _tr._ \u201cthe good graces of her mistress,\u201d v. 161.\n\n Jarm\u00fak, son of \u201cAshur,\u201d vi. 3.\n\n Jarrah (_Arab._) = flask, v. 321.\n\n Jash\u00edsh = coarsely ground wheat (ST.) v. 347.\n\n Jath\u00e1ni = the wife of an elder brother (_tr._ \u201csister-in-law\u201d) iii.\n 373.\n\n Jauhar = the jewel, the essential nature of a substance (_tr._\n \u201cquintessence\u201d) i. 212.\n\n Jauhar-j\u00ed (_Arab._) a Turkish form for Jauhar\u00ed, iv. 21.\n\n Jauharj\u00edyyah, _tr._ jewellers (an Arab. pl. of an Arabised Turkish\n sing.\u2014ji for\u2014ch\u00ed = (crafts) man) iii. 95.\n\n Jaw\u00e1dit Al- = animals freshly slain, vi. 257.\n\n Jaw\u00e1k\u00edn (_Arab._) _pl._ of Arab. Jauk\u00e1n for _Pers._ \u201cChaug\u00e1n,\u201d a\n crooked stick (used in Polo), vi. 125.\n\n J\u00e1war = he became a Muj\u00e1wir (one who lives near a collegiate mosque) i.\n 196.\n\n J\u00e1w\u00fash (_Arab._) for Ch\u00e1wush (_Turk._) = an army sergeant, etc., iv.\n 45.\n\n Jay\u2019a Al- = the onyx (a well-omened stone) v. 130.\n\n \u201cJayb\u201d = the breast of a gown, also used in sense of a pocket, vi. 42.\n\n Jayyid, _der._ from root \u201cJaud\u201d = to excel. (ST.) vi. 5.\n\n Jazd\u00e1n = a pen-case (_Pers._) more prop. called Kalamd\u00e1n = a reed box,\n iv. 322.\n\n Jazirah = insula, island, used in the sense of \u201cpeninsula,\u201d ii. 220.\n\n Jaz\u00edrah (Al-) (_Arab._) = Mesopotamia, iii. 269.\n \u201cJews hold lawful to them the good of Moslems.\u201d (Comparison of Jew\n and Christian in matters relating to dealing) iii. 93.\n\n Jazr = cutting, strengthening, flow (of tide) v. 203.\n\n Jehovah, the tribal deity of the Jews, vi. 4.\n\n Jerusalem, Temple of, a _fac simile_ of the orig. built by Jehovah in\n the lowest heaven, _i.e._, that of the moon, vi. 105.\n\n Jewel inserted in the shoulder, i. 228.\n\n Jewels (luminous) iii. 354.\n\n Jeweller, held to be one of the dishonest classes, iv. 21.\n\n Jiddan (Egypto-Syrian) = muchly, i. 115.\n\n Jih\u00e1z (_Arab. Egypt._ \u201cGah\u00e1z\u201d) = marriage portion, v. 28.\n\n \u201cJ\u00edlan ba\u2019da J\u00edl\u201d the latter word = revolutions, change of days, tribe,\n people,\n v. 476.\n\n J\u00edm (j) with 3 dots, a Persian letter still preserved in Arabic\n alphabets of Marocco, etc., vi. 182.\n\n Jink of Egypt (called by Turkish soldiers Ghiovend\u00e9) iv. 72.\n\n Jinn (_Arab._) = spirit or energy of a man, vi. 183.\n\n \u2014\u2014 \u201cCuriosity,\u201d vi. 62.\n\n \u2014\u2014 -mad (or in Persian \u201cPar\u00ed-stricken,\u201d\u2014smitten by the fairies) v. 249.\n\n Jinns of Northern Europe, ii. 86.\n\n Jinn\u00edyah = the Jinn feminine, iii. 470.\n\n Joanna Papissa (Pope John VIII. called \u201cPope Joan\u201d) i. 340.\n\n Job (traditions of) ii. 50.\n\n Jugular veins (esp. the external pair) carry blood to the face, and are\n subject abnormally to the will, v. 340.\n\n Juln\u00e1r = Gulnare, ii. 100.\n\n Jumlatun min al-m\u00e1l = Worth a mint of money, iv. 59.\n\n Jummayz (_Arab._) = a tall sycamore tree, v. 117.\n\n Jund (_Arab._) _pl._ \u201cJun\u00fad\u201d = \u201cguards,\u201d a term mostly applied to\n regular troops under Government, vi. 16.\n\n Jur\u00e1b al-\u2019uddah (_Arab._) _i.e._, The manacles, fetters, etc., vi. 78.\n\n \u201cJ\u00farah Sy\u00e1n\u201d for \u201cJurah sayy\u00e1l\u201d = a stinking fosse a-flowing, vi. 35.\n\n\n K\u00e1\u2019ah (_Arab._) = the apodyterium or undressing room upon which the\n vestibule of the Hammam opens (_tr._ \u201cgreat hall\u201d) iii. 133.\n\n \u2014\u2014 = a saloon, vi. 61.\n\n Ka\u2019b = heel, glory, prosperity, i. 21.\n\n Kab\u00e1 (_Pers._) = a short coat or tunic, vi. 48.\n\n Kababj\u00ed (for \u201cKab\u00e1bji\u201d), seller of Kab\u00e1bs (_tr._ \u201ccook\u201d) v. 225.\n\n Kabad = liver, sky vault, the handle or grip of a bow (_tr._ here\n \u201cbelly\u201d of the bow), vi. 257.\n\n Kabbaltu = I have accepted, _i.e._, I accept emphatically, iii. 37.\n\n Kabd\u00e1n (usual form \u201cKapt\u00e1n\u201d from _Ital._ \u201cCapitano\u201d) = Captain (ship\u2019s)\n (Turk. form, as in \u201cKap\u00fad\u00e1n-pash\u00e1\u201d Lord High Admiral of ancient\n Osmanli land), v. 402.\n\n K\u00e1bil-ki (? _cler._ error for K\u00e1til-ki = Allah strike thee dead) _tr._\n \u201cAllah requite thee,\u201d vi. 55.\n\n Kab\u00edrah = head of the household (_i.e._, the mother), vi. 83.\n\n Kabr al-Sitt, wherein Sitt Zaynab is supposed to lie buried (_tr._\n \u201cLady\u2019s Tomb\u201d), vi. 171.\n\n Kabsh (_Arab._) = ram, v. 299.\n\n Kab\u00fat (_pl._ Kab\u00e1b\u00edt) = \u201cCapotes,\u201d v. 274.\n\n Kad = verily (affirmative particle preceding a verb gives it a present\n and at times a future signification) i. 245.\n\n Kad\u00edd Al- (_Arab._) = jerked meat flesh smoked, or sun-dried (_tr._\n \u201cboucan\u2019d meat\u201d) v. 51.\n\n Kadr = rank, i. 48.\n\n K\u00e1d\u00fam for \u201cKud\u00fam\u201d (Syrian form) to \u201cadze,\u201d iv. 101.\n\n K\u00e1fi\u2019ah Al- = parapet, vi. 72.\n\n K\u00e1fir (_i.e._, a non-Moslem) Everything fair in dealing with, iv. 316.\n\n Kahana (_Heb._) = he ministered (priests\u2019 offices or other business)\n vi. 109.\n\n Kahbah = whore, i. 12.\n\n \u2014\u2014 = our whore (_i.e._ hired woman), vi. 46.\n\n K\u00e1hin, usual plurals of, are Kahanah and Kuhh\u00e1n (ST.) iv. 320.\n\n \u2014\u2014 = a Cohen, a Jewish Priest, a soothsayer, vi. 109.\n\n K\u00e1hinah = Divineress (fem. of K\u00e1hin), i. 279.\n\n K\u00e1hirah = City of Mars, Cairo, iv. 35.\n\n Kahram\u00e1n (_alias_ Samarb\u00e1n) (W. M. MS.) iv. 6.\n\n Kahram\u00e1nah = housekeeper (also nurse, duenna, &c. &c.) i. 199.\n\n \u2014\u2014 (_Arab._) = a nurse, a duenna, an Amazon guarding the Harem, iv. 78.\n\n \u2014\u2014 a word of many senses, vi. 89.\n\n K\u00e1\u2019id; _lit._ = one who sits with a colleague (_tr._ \u201cCaptain\u201d) i. 59.\n\n \u201cK\u00e1\u00edk\u201d and \u201cK\u00e1\u00edk-j\u00ed\u201d the well-known Ca\u00efque of the Bosphorous, v. 236.\n\n K\u00e1im-mak\u00e1m = a deputy (governor, etc.) v. 281.\n\n Ka\u2019ka\u2019 = \u201cjingle and jangle\u201d (of horses\u2019 tramp) vi. 131.\n\n \u201cK\u00e1k\u00e1 Siy\u00e1h\u201d (_Pers._), _i.e._, \u201cblack brother\u201d (a domestic negro), see\n his N\u00e1zi-n\u00faz\u00ed, iii. 285.\n\n K\u00e1la al-R\u00e1w\u00ed, etc., parenthetical formula = \u201cThe Story-teller sayeth,\n etc.,\u201d i. 347.\n\n Kalak (_Arab._), _lit._ = agitation, disquietude (used as syn. with\n K\u00falanj = a true colic), iv. 177.\n\n K\u00e1la\u2019l-R\u00e1wi = the reciter saith, v. 64.\n\n \u2014\u2014 \u2019l-R\u00e1w\u00ed = quoth the reciter, vi. 227.\n\n K\u00e1l (al-R\u00e1w\u00ed) = \u201cthe Reciter saith\u201d (a formula omitted here), vi. 15.\n\n Kalamd\u00e1n = reed box. iv. 322.\n\n Kalam\u00e1tu \u2019llah = the Koran, iv. 252.\n\n \u201cKalansuwah\u201d-cap\u2014a distinguishing mark of the Coptic regular clergy,\n iv. 34.\n\n Kalb = stomach (sometimes \u201cheart\u201d) i. 26.\n\n \u2014\u2014 (for \u201cKulbat\u201d) = a cave, a cavern (_tr._ \u201cconduit\u201d) iv. 214.\n\n Kal\u00ed = potash (our \u201calcali\u201d) i. 8.\n\n Kal\u00edm = one who speaks with another, a familiar, v. 203.\n\n Kal\u00edmu\u2019llah = Title of Moses, on account of the Oral Law and\n conversations at Mount Sinai, v. 203.\n\n K\u00e1m Khud\u00e1\u00ed = master of his passions, iii. 269.\n\n K\u00e1ma (_Arab._) = he rose; _equiv. to_ \u201che began\u201d in vulg. speech, iii.\n 389.\n\n \u2014\u2014 -Sh\u00e1stra = the Cupid gospel, iii. 429.\n\n Kamar al-Ashr\u00e1f = Moon of the Nobles, vi. 226.\n\n \u2014\u2014 al-Zam\u00e1n (\u201cMoon of the Time\u201d), vi. 233.\n\n Kamariyah (_der. from_ Kamar = Moon) = coloured glass windows, ii. 39\n\n \u201cKam\u00e1 zukira f\u00ed Dayli-h\u201d = \u201cLet it be, as is said, in the tail,\u201d vi.\n 126.\n\n Kamburis\u00edyah = clotted curd, vi. 159.\n\n Kamal (_Arab._) = Louse, vi. 99.\n\n Kam\u00eds (\u03c7\u03b9\u03c4\u03ce\u03bd, chemise, etc.) = shirt, i. 346.\n\n Kamrah = the chief cabin (from _Gr._ \u03ba\u03b1\u03bc\u03ac\u03c1\u03b1 = vault), _tr._ \u201ccuddy,\u201d v.\n 24\n\n Kan\u00e1n\u00ed (_plur._ of Kinn\u00ednah) = glass bottle, iii. 92.\n\n Kan\u00e1t (_Arab._) _tr._ water-leat, iv. 350.\n\n Kand\u00edl (Al-) al-\u2019aj\u00edb = the Wonderful Lamp, iii. 135.\n\n Kan\u00edsah = a Pagan temple, a Jewish synagogue, a Christian Church, i.\n 198.\n\n Kap\u00fa = a door, a house, or a Government office, vi. 179.\n\n \u2014\u2014 Katkh\u00fad\u00e1si = the agent which every Governor is obliged to keep at\n Constantinople, vi. 180.\n\n Kap\u00fad\u00e1n-pash\u00e1 = Lord High Admiral of ancient Osmanli land, v. 402.\n\n Kap\u00faj\u00ed = a porter. Kap\u00faj\u00ed-b\u00e1sh\u00ed = head porter, vi. 179.\n\n K\u00e1r\u2019ah, now usually called \u201cMaslakh\u201d = stripping room, iii. 133.\n\n Karaw\u00e1n = crane or curlew (_Charadrius \u0153dicnemus_) v. 151.\n\n Karb, one of whose meanings is \u201cto inflate the stomach,\u201d iv. 182.\n\n K\u00e1rd\u00e1n (Persian) = Business-knower, i. 94.\n\n K\u00e1rish\u00edn = chasing, being in hot pursuit of (ST.) v. 405.\n\n Kar\u00edt (\u2713 Kart) = complete, speaking of a year, etc. (ST.) iv. 337.\n\n Kariyah = a village (derivation) i. 83.\n\n Karkabah (_Arab._), Clerical error for Karkarah = driving; rumbling of\n wind in bowels, iv. 182.\n\n Karm (\u2713), originally means cutting a slip of skin from the camel\u2019s nose\n by way of mark, v. 266.\n\n Karm\u00e1n = Karmania, vulg. and fancifully derived from Kirm\u00e1n. Pers. =\n worms, i. 59.\n\n Kart = complement, or here, \u201cremainder,\u201d (ST.) iv. 337.\n\n Kar\u00far = a crore, iii. 129.\n\n Karz (_Arab._) = moneys lent in interest without fixed term of payment,\n as _opp._ to \u201cDayn,\u201d vi. 29.\n\n Kasalah = a shock of corn, assemblage of sheaves, v. 53.\n\n \u2014\u2014 may be cler. error for \u201cKasabah\u201d = stalk, haulm, straw, v. 53.\n\n Kas\u2019at (=a wooden platter or bowl) Mafr\u00fakah, _tr._ \u201chand-robbed flour,\u201d\n v. 349.\n\n Kasf = houghed, i. 155.\n\n Kash\u00e1kish (_Arab._), from the quadril. \u2713 Kashkasha = he gathered fuel\n (_here tr._ \u201cfuel sticks\u201d) iii. 67.\n\n Kash\u2019am, a term having various sigs., iv. 183.\n\n K\u00e1sh\u00e1n (Well of), proverbial for its depth, vi. 127.\n\n \u201cKashmar,\u201d a word not to be found in dictionary, iv. 25.\n\n Kasht = skinning (a camel) \u2713 of Mikshat (_Arab._), iv. 100.\n\n Kashshara = grinned a ghastly smile (also laughing so as to shew the\n teeth), v. 461.\n\n K\u00e1sid = messenger, ii. 37.\n\n Kas\u00edm (an unusual word), _tr._ \u201ctax tribute,\u201d vi. 18.\n\n Kas\u00edr (the Little one) iii. 390.\n\n K\u00e1situna (Al-) = The Swervers, i. 52.\n\n Kasr = abbreviation, i. 295.\n\n Kat\u00e1 = sand-grouse, v. 151.\n\n \u201cKata\u2019 al-arba\u2019,\u201d or cutting off the four members, equiv. to our\n \u201cquartering,\u201d v. 96.\n\n Kata\u2019a Jud\u00far-h\u00e1 (for \u201ch\u00fa\u201d) _tr._ \u201cbackbone,\u201d v. 353.\n\n \u2014\u2014 (Dr. Steingass refers pronoun in \u201cJud\u00far-h\u00e1\u201d _tr._ \u201cRabakah,\u201d taking\n the \u201croots of the neck,\u201d _tr._ = spine) v. 353.\n\n Kat\u00e1 grouse, vi. 65.\n\n (Kataba) Zayjata-h\u00e1 = marriage-writ, vi. 259.\n\n Kat\u00e1if (_pl._) = Kat\u00edfah-cakes, a kind of pancake, vi. 45.\n\n K\u00e1til-ki = Allah strike thee dead, vi. 55.\n\n Katal\u00fa-n\u00ed = they killed me, vi. 185.\n\n Katt\u00e1n = linen, flax (_tr._ \u201clinen web\u201d) iv. 104.\n\n Kattu from \u201cKatta\u201d = he cut (in breadth, as opposed to Kadda = he cut\n lengthwise) iii. 52.\n\n Kauk (K\u00e1ka, yak\u00faku) to chuck, iv. 203.\n\n Kauk = an aquatic bird with a long neck, iv. 203.\n\n Kaunayn (_Arab._) = the two entities, this world and other world (_tr._\n here \u201cTwo Beings\u201d) vi. 249.\n\n Kauri (or \u201cCowrie,\u201d _Cypr\u00e6a moneta_), iii. 348.\n\n Kaus al-Bunduk (or Bund\u00fak) (_Arab._) = a pellet-bow (_Ital._ arcobugio,\n _Eng._ arquebuse), vi. 53.\n\n Kaw\u00e1\u2019ib Al- = High-breasted (also P. N. of the river) v. 176.\n\n Kaw\u00e1\u2019ib Al- (A P.N. of word unknown to author); _lit._ meaning \u201cof\n high-breasted virgins,\u201d v. 129.\n\n Kaw\u00e1n\u00ed al- (_pl._ of Kan\u00e1t) = the spears (_tr._ here \u201cpunishment\u201d),\n also read \u201cal-Ghaw\u00e1n\u00ed\u201d (ST.) vi. 147.\n\n Kaw\u00e1rij\u00ed (_Arab._) = one who uses the paddle, a rower (_tr._ \u201cboatman\u201d)\n iii. 18.\n\n Kaw\u00edk (_Arab._) = magpie, iv. 203.\n\n Kaww\u00e1rah, _tr._ \u201cSherd\u201d (not found in dictionary) iv. 179.\n\n \u201cKayasirah\u201d (C\u00e6sars) _opp._ to Ak\u00e1sirah, (kisras) ii. 263.\n\n Kayf, favourite word in Egypt and Syria, i. 58.\n\n \u2014\u2014 a tranquil enjoyment, iv. 196.\n\n \u2014\u2014 = joy, the pleasure of living, vi. 174.\n\n Kayl\u00falah = Siesta, iv. 324.\n\n Kayraw\u00e1n = Curlew, ii. 93.\n\n Kazafa (_Arab._) = threw up, vomited, vi. 135.\n\n Kaz\u00e1n\u00e1t (_pl._ of \u201cK\u00e1z\u00e1n\u201d) = crucibles (opp. to Kaw\u00e1lib = moulds) v.\n 108.\n\n K\u00e1z\u00e1n\u00e1t Al- (_pl._ of K\u00e1z\u00e1n) = chauldrons (_Turk._ \u201cKazgh\u00e1n\u201d) (ST.) v.\n 25.\n\n Kaz\u00e1zah = vulg. a (flask of) glass, iv. 179.\n\n Kazd\u00edr, may here allude to the canisters used by small shopkeepers\n (_tr._ \u201ctin\u201d) iv. 338.\n\n K\u00e1zi, ex-officio guardian of the orphans and their property liable to\n punishment in case of Fraud, ii. 10.\n\n K\u00e1z\u00ed al-Askar = the great legal authority of a country (_tr._ \u201cKazi of\n the Army\u201d) v. 310.\n\n K\u00e1zi bade ancient dame precede him (on reaching door), lest he happen\n to meet an unveiled woman upon the upper stairs, vi. 58.\n\n Kazz\u00e1k = Cossacks, bandits, etc. (_here tr._ \u201cpirates\u201d) iii. 288.\n\n Kbb (possibly \u201cKubb\u201d for \u201cKubbah\u201d) = a vault, a cupola, v. 376.\n\n Kerchief, throwing the, iv. 264.\n\n Keyhole (Eastern) cannot be spied through, the holes being in the bolt,\n vi. 54.\n\n Khabata = \u201cHe (the camel) pawed the ground\u201d (_tr._ \u201cbeateth the bough\u201d)\n vi. 28.\n\n Kh\u00e1lata-h\u00e1 al-Khajal wa \u2019l-Hay\u00e1 = shame and abasement mixed with her,\n _i.e._, \u201csuffused or overwhelmed her\u201d (ST.) v. 399.\n\n Kh\u00e1lat-k\u00ed ins\u00e1nun (_Arab._) _tr._ \u201c(some man) has mixed with thee\u201d;\n meaning also \u201cto lie with,\u201d v. 398.\n\n \u2014\u2014 (Dr.Steingass also explains and translates), v. 376.\n\n Khalbas (suggests Khalb\u00fas) = a buffoon i. 266.\n\n Khal\u00edfah (Caliph) = a deputy, a successor, (derivation) i. 4.\n\n \u2014\u2014 (never written \u201cKhal\u00edf\u201d) = a viceregent or vicar, v. 64.\n\n Khal\u00edj (Al-) The Canal (Grand Canal of Cairo) ii. 286.\n\n Khal\u00edy\u00e1h = beehive and empty, iv. 222.\n\n Khall\u00ed-n\u00e1 nak\u2019ud (_Arab._) = let us sit together (a thoroughly modern\n expression) (ST.) v. 475.\n\n \u201cKhamr al-\u2019uk\u00e1r\u201d (=choice wine) v. 137.\n\n Khams Ghaff\u00e1r = \u201cfive pardoners\u201d (Steingass reads Khamr. (=wine) \u2019uk\u00e1r\n another name for wine, as in \u201cAl-Khamr al-\u2019uk\u00e1r\u201d = choice wine) v.\n 137.\n\n Khan\u00e1dik = ditches or trenches (for Fan\u00e1dik, \u201ckhans\u201d) i. 288.\n\n Kharrat (in text) = tripping and stumbling (in her haste), v. 253.\n\n \u2014\u2014 (also may be meant for \u201cKharajat\u201d = \u201cshe went out\u201d) (_St._) v. 253.\n\n Kh\u00e1t\u00e1 = Cathay = China, v. 27.\n\n Khat\u00edb = a preacher (not K\u00e1t\u00edb = a writer), vi. 240.\n\n Khat\u00edbah (_more usually_ \u201cKhutbah\u201d) = the Friday sermon preached by the\n Khat\u00edb, iii. 492.\n\n Khatt Hajar, a province, vi. 230.\n\n Khaufu (Al-) maks\u00fam = cowardice is equally divided, iv. 245.\n\n Khaw\u00e1bi (_Arab._) (_pl._ of Kh\u00e1biyah) = large jars usually of pottery,\n iii. 11.\n\n Khaw\u00e1t\u00edn (_pl._ of Kh\u00e1t\u00fan) = a matron, a lady, i. 122.\n\n \u201cKhayr\u201d (_Arab._) = \u201c\u2019Tis well,\u201d a word of good omen, vi. 58.\n\n \u2014\u2014 al-Nass\u00e1j (the Weaver) i. 344.\n\n \u2014\u2014 Kath\u00edr = This is right good (also \u201cabundant kindness\u201d), ii. 275.\n\n Khayy\u00e1l = sturdy horseman, i. 320.\n\n \u201c\u2014\u2014 kabr-hu maft\u00fah\u201d (proverb) i. 320.\n\n Khaz\u00edb-dye, v. 200.\n\n Khaznah = the Treasury = 1,000 kis or purses, each 500 piastres,\n \u00a35,000, iv. 74, 180.\n\n \u2014\u2014 (Khaz\u00ednah) or 10,000 K\u00eds each = \u00a35, v. 236.\n\n Khaznat al-Sil\u00e1h (_Arab._) = the ship\u2019s armoury, v. 403.\n\n Khil\u2019ah = robe of honour, consists of many articles, such as a horse,\n sword, etc., iv. 235; v. 410.\n\n Khila\u2019h dakk al-Matrakah, _tr._ \u201cwhereon plates of gold were hammered\u201d\n (an especial kind of brocade) vi. 81.\n\n Khim\u00e1r (_Arab._) = head-veil (a covering for the back of the head), v.\n 255.\n\n Khizr = the Green Prophet, v. 301.\n\n Khorasan (including our Afghanistan) in a chronic state of rebellion in\n Al-Rashid\u2019s reign, ii. 167.\n\n Khubz mutabbak = platter-bread, i. 3.\n\n \u2014\u2014 Sam\u00edz = firsts bread, i. 261.\n\n Khud\u00e1, _mod. Pers._ form of Old Khud\u00e1\u00ed = Sovereign-King, iii. 269.\n\n Khudadad (derivation), iii. 269.\n\n \u201c\u2014\u2014 and his brothers,\u201d position of, compared with Galland, iii. 303.\n\n \u2014\u2014 relative position of, iii. 269.\n\n Khutbah = sermon, i. 350.\n\n Khurt\u00fam = the trunk of an elephant, iii. 19.\n\n Khuw\u00e1j = hunger, iii. 61.\n\n \u201cKhw\u00e1j\u00e1\u201d for \u201cKhw\u00e1jah,\u201d iii. 61.\n\n Khw\u00e1jah = merchant and gentleman, iii. 61.\n\n \u2014\u2014 is also a honorific title given by Khor\u00e1s\u00e1nis to their notables,\n iii. 61.\n\n \u2014\u2014 and Khaw\u00e1j\u00e1t (_Pers._) = merchants (_Arab._), i. 332.\n\n \u2014\u2014 (spelt elsewhere \u201cKhw\u00e1j\u00e1\u201d), iv. 50;\n corresponds with our \u201cgood man,\u201d iv. 62.\n\n \u2014\u2014 Hasan al-Habb\u00e1l = Master Hasan the Ropemaker, iii. 341.\n\n K\u00edb (_pl._ \u201cKiy\u00e1b\u201d and \u201cAky\u00e1b\u201d) = a small thick mat used to produce\n shade (ST.) v. 215.\n\n Kidnapping (by Dervishes) iv. 153.\n\n Kidr = a cooking pot, i. 48.\n\n Kik\u00e1n (_pl._ of K\u00edk) _tr._ \u201craven,\u201d vi. 147.\n\n Kimcobs = velvets with gold embroidery, iii. 140.\n\n King\u2019s Eye = Royal favour, i. 61.\n\n King consummates his marriage in presence of his virgin sister-in-law,\n ii. 268.\n\n \u2014\u2014 Kulayb (\u201clittle dog\u201d) al W\u00e1\u2019il, ii. 263.\n\n \u2014\u2014 Nabh\u00e1n, ii. 192.\n\n \u2014\u2014 of the Kingdoms (_i.e._ of the worlds visible and invisible), ii. 6.\n\n \u2014\u2014 of Bashan, iii. 19.\n\n \u2014\u2014 in Persia speaks of himself in third person, and swears by his own\n head, etc., iii. 531.\n\n \u201cKing\u2019s Command is upon the head and the eyes\u201d = must be obeyed, iii.\n 164.\n\n Kinnab = hemp, vi. 62.\n\n Kinship, Terms of, iii. 373.\n\n Kint\u00e1r = a quintal, 98 to 99 lbs. avoir. (in round numbers, a cwt.) vi.\n 29.\n\n Kiosque, traced through the _Turk._ K\u00fashk (_pron._ Ky\u00fashk) to the\n _Pers._ \u201cKushk\u201d = an upper chamber, iv. 151.\n\n \u2014\u2014 or belvedere (used to avoid confusion between Kiosque and window)\n iii. 140.\n\n Kir\u00e1m\u00e1t = miracles, iii. 181.\n\n K\u00edr\u00e1t (Carat), most often one twenty-fourth of the dinar, iii. 91.\n\n Kirm Al- (_Arab._ and _Pers._) = a worm, vi. 5.\n\n Kirsh (_pron._ \u201cGirsh\u201d) the Egyptian piastre = one-fifth of a shilling,\n iv. 72; 281.\n\n \u2014\u2014 (_Arab._), pop. \u201cGirsh\u201d = a dollar, iv., 281.\n\n \u2014\u2014 = piastre, v. 226.\n\n \u2014\u2014 (_Arab._) = piastre, vi. 175.\n\n Kis = purse = 500 piastres = \u00a35, iv. 74.\n\n K\u00eds = usually the _Giberne_ or pellet-bag (here the \u201cbow-cover\u201d) vi.\n 53.\n\n Kishk = ground wheat, eaten with sheep\u2019s milk soured, etc., vi. 160.\n\n Kisra = Kutr\u00fa (Bresl.) Kassera (Chavis and Cazotte) i. 60.\n\n Kisr\u00e1 = Chosro\u00ebs, i. 97.\n\n \u201cKisrat al-y\u00e1bisah \u2019ala \u2019l-R\u00edk, etc.\u201d = a slice of dry bread on the\n spittle, for it absorbs ... phlegm on the mouth of the stomach (ST.)\n v. 51.\n\n \u201cKissing him upon the mouth,\u201d i. 153.\n\n \u2014\u2014 the hand, the action of a servant or slave ii. 81.\n\n Kit\u00e1b = book, written bond, ii. 27.\n\n Kit\u2019ah humrah = a small quantity of red brickdust to which wonderful\n medicinal powers are ascribed (ST.) vi. 125.\n\n Knife and salt placed on the stomach (_Ar._ Kalb) to repel evil\n spirits, i. 26.\n\n \u201cKohl\u2019d her eyes,\u201d v. 292.\n\n Kohl-powder, v. 292.\n\n Koran quoted\u2014i. 25, 51, 52, 100, 134, 148, 353; ii. 215, 175, 270, 271,\n 197, 177, 106, 101; iv. 201, 242, 252, 254; v. 44, 47, 48, 49, 50,\n 56, 58, 180, 460; vi. 100, 104, 156, 157.\n\n Kubbah = a dome-shaped tent (_tr._ \u201cPavilion\u201d) i. 99.\n\n \u2014\u2014 (square building with cupola) i. 119.\n\n \u2014\u2014 = vault, cupola, iv. 290.\n\n \u201cKubbat al-\u2019As\u00e1f\u00edr\u201d = the Dome of the Birds, vi. 181.\n\n Kub\u00far = tombs, i. 295.\n\n Kuhn\u00e1, Syriac singular, according to dictionaries (ST.) iv. 320.\n\n \u2014\u2014, Al- (_Arab._), _pl._ of K\u00e1hin = diviner, priest (_tr._ \u201cCohens\u201d)\n iv. 320.\n\n \u201cK\u00fal,\u201d vulg. for \u201cKul\u201d = \u201ctell me\u201d; a constant form in this MS., vi. 5.\n\n Kul\u00e1h meant for \u201cKul\u00e1h\u201d a Dervish\u2019s cap (ST.) v. 108.\n\n K\u00falanj (_Arab._) = a true colic, iv. 177.\n\n \u201cKullu Shayyin l\u00ed mu\u2019as\u2019as\u201d = all to me is excitement, vi. 174.\n\n Kum\u00e1jah = First bread (_i.e._, Bread unleavened and baked in ashes) i.\n 8.\n\n Kumri = turtle-dove, v. 151.\n\n Kunaf\u00e1n\u00ed = a baker of kun\u00e1fah = a vermicelli cake often eaten at\n breakfast, iv. 127.\n\n Kunaym Mad\u00fad = Kingdom of Dineroux, i. 55.\n\n Kunn\u00e1 nu\u2019t\u00edhu li-ahad = we should have given him to someone (Dr.\n Steingass also explains) vi. 73.\n\n Kunyah (_Arab._), the pop. mispronunciation of \u201cKinyah\u201d = \u201cbye-name\u201d\n (gen. taken from favourite son, etc.) vi. 83.\n\n Kurb\u00e1j (_Arab._) = Cravache (\u201cScourge\u201d) iv. 214.\n\n \u201cKurb\u00e1n-at b\u00e1sham\u201d = May I become thy Corban or Sacrifice (formula used\n in addressing the Shah) iii. 530.\n\n Kurs\u00ed = Throne, i. 10.\n\n Kurs\u00ed (_Arab._), here = a square wooden seat without back, used for\n sitting cross-legged (_tr._ \u201cchair\u201d) iv. 52.\n\n Kurs\u00ed stool = the stool upon which the S\u00edn\u00edyah, or tray of tinned\n copper, is placed, iv. 170.\n\n Kur\u00fad = apes (occurring as a rhyme twice in three couplets) v. 190.\n\n Kur\u00fash (_Arab._), _pl._ of Kirsh, the Egyptian piastre = one-fifth of a\n shilling, iv. 72.\n\n K\u00fat = food not to be confounded with \u201cKuwwat\u201d = force, iv. 225.\n\n \u2014\u2014 al-Kul\u00fab, iv. 225.\n\n Kutb (Al-) al-Ghauth (_Arab._) = _lit._ \u201cThe pole-star of invocation\n for help\u201d (_tr._\u201cPrince of the Hallows\u201d) the highest degree of\n sanctity in the mystic fraternity of Tasawwuf, v. 426.\n\n Kuthayyir = \u201cthe dwarf,\u201d i. 41.\n\n \u2014\u2014 \u2019Azzah (contemporary of Jam\u00edl), i. 41.\n\n Kuw\u00e1rah = that which is cut off from the side of a thing, iv. 179.\n\n Kuwayyis (dim. of Kaus), much used in Egypt as an adj. for \u201cpretty,\u201d\n etc., iv. 350.\n\n\n La\u2019ab al-And\u00e1b (_Arab._) = javelin-play, iii. 154.\n\n L\u00e1 af\u2019al (\u201cI will do naught of the kind\u201d) more commonly M\u00e1 af\u2019al, i.\n 296.\n\n La\u2019alla = peradventure (used to express expectation of possible\n occurrence) ii. 20.\n\n L\u00e1 baas = \u201cNo matter\u201d or \u201cAll right,\u201d (_tr._ \u201cNo harm be upon you\u201d) i.\n 160.\n\n \u2014\u2014 Haula = there is no Majesty, etc., v. 359.\n\n \u201c\u2014\u2014 Haul of Allah is upon thee,\u201d _i.e._, it is a time when men should\n cry for thy case, v. 359.\n\n La-hu Dir\u00e1ah (for Dir\u00e1yah = prudence) f\u00ed tab\u00edr\u00ed\u2019l-mul\u00fak = _tr._ \u201cAlso\n he had control,\u201d v. 465.\n\n \u201cL\u00e1 il\u00e1ha illa \u2019llah,\u201d the refrain of Unity, v. 403.\n\n \u201c\u2014\u2014 khuzitat Ayday al-Fir\u00e1k,\u201d meaning, \u201cMay Separation never ornament\n herself in sign of gladness at the prospect of our parting,\u201d v. 200.\n\n \u2014\u2014 tafzah-n\u00ed = Do not rend _my_ reputation. (ST.) iv. 295.\n\n Laban = milk soured (_tr._ \u201cCurd\u201d) ii. 54.\n\n Laban, pop. word for milk artificially soured, v. 352.\n\n \u2014\u2014 hal\u00edb (a trivial form) = sweet milk, v. 352.\n\n La\u2019bat Shaw\u00e1ribu-hu = _lit._ \u201chis mustachios played\u201d (_tr._ \u201ccurled\u201d)\n v. 273.\n\n Labbah (_Arab._), usually part of the throat where ornaments are hung\n or camels stabbed (_tr._ \u201cnecklace\u201d) iv. 68.\n\n Labbayka = here am I (_tr._ \u201cHere I stand\u201d) iv. 317.\n\n \u201cLaffa \u2019l-isnayn bi-zul\u00famati-h\u201d = _tr._ winding his trunk around them\n (latter word = Khurt\u00fam the trunk of an elephant) iii. 19.\n\n Laght (also _pron._ Laghat), a synonym of \u201cJalabah\u201d = clamour, tumult.\n (ST.) iv. 342.\n\n Lahd, Luhd = tomb-niche, i. 292.\n\n L\u00e1jaward\u00ed, _tr._ \u201clapis lazuli,\u201d iii. 444.\n\n Lajlaja = tied (his tongue was) ii. 186.\n\n Lakasha = be conversed with, v. 285.\n\n \u2014\u2014 one of the words called \u201cZidd,\u201d _i.e._, with opposite meanings, v.\n 285.\n\n Lakh (Anglicised \u201clac\u201d) = 100,000, iii. 357.\n\n Laklaka-h\u00e1 (_Arab._), an onomatop\u0153ia, v. 265.\n\n \u201cLam yakthir Khayrak\u201d; this phrase (_pron._ \u201cKattir Khayrak\u201d) is the\n Egypt. and Moslem. equiv. for our \u201cthank you,\u201d v. 60.\n\n \u201c\u2014\u2014 yan\u00fab al-W\u00e1hidu min-hum nisf haff\u00e1n,\u201d _tr._ \u201ceach took his turn\n thereat and drank without drinking his full,\u201d v. 11.\n\n \u2014\u2014 Dr. Steingass explains and translates, \u201cAnd none took his turn\n without sipping a few laps.\u201d v. 11.\n\n La-nakhsifanna = I would assuredly, ii. 23.\n\n Lane, quoted, i. 3, 10, 11, 13, 16, 17, 21, 29. 31, 34, 146, 290; ii.\n 246; iii. 38, 119, 334, 492; iv. 19, 29, 34, 43, 45, 55, 56, 122,\n 209, 243, 257, 293, 296; v. 28, 86, 90, 97, 226, 265, 291, 351, 363,\n 426; vi. 46, 53, 74, 178.\n\n Last march (to the next world) ii. 202.\n\n Lauh = tablet (of the heart) iii. 386.\n\n \u201cLaw\u00e1\u2019a-hu,\u201d a clerical error for \u201cl\u00e1wa\u2019a-hu.\u201d (ST.) iv. 306.\n\n Lawwaha (_Arab._) = _lit._ pointing out, making clear (_tr._ \u201cbobbed\u201d)\n iv. 190.\n\n \u201c\u2014\u2014 -hu,\u201d a conjectured reading for \u201claw\u00e1\u2019a-hu.\u201d (ST.) iv. 306.\n\n Laysa fi \u2019l-diy\u00e1ri dayy\u00e1r = \u201cnor is there a wight in the site\u201d (a\n favourite jingle) ii. 275.\n\n Learned men exorcising some possible \u201cEvil Spirit\u201d or \u201cthe Eye,\u201d a\n superstition begun with the ancient Egyptians, iv. 60.\n\n Learn from thyself what is thy Lord (Sufi language) = in Gr. \u03b3\u03bd\u1ff6\u03b8\u03b9\n \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd, and corresponding with our \u201clooking up through nature to\n nature\u2019s God,\u201d v. 276.\n\n Leather from Al-T\u00e1if, ii. 242.\n\n Legal defects (which justify returning a slave to the slave-dealer) ii.\n 141.\n\n Lens, origin of, and its applied use in telescopes and microscopes,\n iii. 432.\n\n \u201cLetters of Mutalammis\u201d (\u201cUriah\u2019s letters\u201d) are a _lieu commun_ in the\n East, vi. 94.\n\n Lex talionis (the essence of Moslem and all criminal jurisprudence) i.\n 100.\n\n Liall\u00e1 (_i.e._, li, an, l\u00e1) = lest, i. 140.\n\n Lib\u00e1s (_Arab._) = clothes in general (_tr._ \u201chabit\u201d) vi. 103.\n\n Libwah = lioness, i. 152.\n\n Lieutenant of the bench, ii. 24.\n\n Lij\u00e1m (Al-) w\u2019al-B\u00edl\u00e1m = the latter being a T\u00e1bi\u2019 or dependent word\n used only for a jingle, v. 381.\n\n Lill\u00e1hi durrak = Gifted of Allah, ii. 200.\n\n Lion lashing flank with tail, iv. 160.\n\n Lit\u00e1m = the mouth-band for man (_tr._ \u201cLitham\u201d) v. 139.\n\n Lith\u00e1m = the coquettish fold of transparent muslin used by women in\n Stambul, ii. 172.\n\n \u201cLive thy head, O King, for ever and aye!\u201d (a formula announcing death\n of supposed enemy) vi. 17.\n\n L\u00edw\u00e1n (_Arab._) = Saloon, iii. 71.\n\n \u2014\u2014 al-barr\u00e1n\u00ed (_Arab._) _lit._ = the outer bench in the \u201cMaslakh\u201d or\n apodyterium (_tr._ \u201coutside the calidarium\u201d) iv. 56.\n\n Liyah (? Liyyah) = Lign-aloes, vi. 125.\n\n L\u00edy\u00fath (pl. of Layth) = Lions (used for \u201cwarriors\u201d) i. 14.\n\n Lodging in the Khan, vi. 95.\n\n Long hand, or arm, means power (Arab. idiom) i. 114.\n\n Long lock left on shaven poll, i. 233.\n\n \u201cLook-at-me-and-thou-shalt-know-me\u201d (compound name) v. 276.\n\n Love-fit distinguished by the pulse or similar obscure symptoms, vi.\n 174.\n\n Love (for \u201csleep\u201d) ii. 164.\n\n \u201cLove thy friends and hate thy foes,\u201d the religion of nature, vi. 34.\n\n Lovers dressing themselves up and playing the game of mutual\n admiration, v. 153.\n\n Lovers of Al-Hayf\u00e1 and Y\u00fasuf (note concerning) v. 123.\n\n Low-caste and uneducated men rise suddenly to a high degree, vi. 194.\n\n \u201cLoz\u201d (_Heb._ and \u201cLauz\u201d _Arab._) = fruit of the Almond-tree =\n _Amygdalus communis_, vi. 7.\n\n \u201cLuh\u201d = to him for \u201cL\u00ed\u201d = to me, iv. 282.\n\n Lukmah (_Arab._) = a balled mouthful (_tr._ \u201cmorsels\u201d) v. 264.\n\n L\u00fal\u00faah = The Pearl or Wild Heifer, ii. 95.\n\n Lume eterno (of the Rosicrucians) = little sepulchral lamps, burned by\n the Hebrews, Greeks and Romans, iii. 72.\n\n \u201cLuss,\u201d is after a fashion \u03bb\u1fc3\u03c3\u03c4\u1f74\u03c2 (the Greek word however includes\n piracy while the Arab term is mostly applied to petty larcenists),\n v. 337.\n\n Lute, beautiful song of the, v. 152.\n\n\n Ma\u2019adabah = wake or funeral feast before death, vi. 16.\n\n Ma\u2019\u00e1din (_Arab._) = Minerals (_tr._ \u201cingredients\u201d) iv. 139.\n\n M\u00e1 al-Fas\u00edkh = water of salt-fish (_tr._ \u201cdirty brine\u201d) (ST.) v. 292.\n\n Maam\u00fan (Al-) al-H\u00e1kim b\u2019Amri\u2019llah = The Secure, the Ruler by\n Commandment of Allah, ii. 281.\n\n Maam\u00fan (Al-) Seventh Abbaside (A.H. 198\u2013227) i. 175.\n\n Mab\u00e1sim (_pl._ of Mabsim) = a smiling mouth, ii. 162.\n\n Mad\u00e1fi al-Sal\u00e1mah (_Arab._) = the cannon of safe arrival, iv. 124.\n\n \u201cMade small their sleeves and breasts\u201d = habited themselves in the\n garments of little people, vi. 42.\n\n Mad\u00ednat al-Andal\u00fas = City of Andal\u00fas, (usually Seville) v. 402.\n\n \u201cMad\u00ednat al-Nabi.\u201d City of the Prophet, and vulg. Al-Mad\u00ednah _the_\n City, v. 43.\n\n Madmen in hot climates enjoy throwing off their clothes, ii. 22.\n\n Mad\u2019\u00far, here translated (even if thou hadst been) \u201can invited guest,\u201d\n v. 41.\n\n \u2014\u2014 it may also be a synonym and be rendered \u201cas though thou wert a boor\n or clown\u201d (ST.) v. 41.\n\n M\u00e1fr\u00fakah (an improvement upon the Fat\u00edrah) a favourite dish with the\n Badaw\u00ed (ST.) v. 349.\n\n Mafyaat, Al- (_Arab._) = _lit._ \u201ca shady place\u201d (_tr. here_ \u201cmysterious\n subjects\u201d) iv. 14.\n\n Magh\u00e1rah = a cave, a souterrain, iii. 15.\n\n Maghb\u00fan _usually_ = deceived, cajoled, v. 366.\n\n Maghribi (vulg. Maghrabi) iv. 43.\n\n \u2014\u2014, the Magician (in classical Arabic \u201cMaghribi = a dweller in the\n Sunsetland\u201d) iii. 53.\n\n Maghrib = set of sun, v. 151.\n\n Mah\u00e1shim (_acc._ to Bocthor, is a _pl._ without a singular, meaning\n \u201cles p\u00e0rties de la g\u00e9n\u00e9ration\u201d) (ST.) v. 359.\n\n Mah\u00e1shima-k = good works, merits (in a secondary sense, beard,\n mustachios) _tr._ here \u201cyard,\u201d v. 359.\n\n Mahazzin (for Mah\u00e1zim) al Zerdukkaut (for al-Zardakh\u00e1n) according to\n Scott \u201cSaffron\u2014yoke of eggs, etc.;\u201d according to Lane \u201capron napkins\n of thick silk\u201d (_tr. here_ \u201csilken napkins\u201d) iv. 55\u201356.\n\n Mahdi (Al-) Third Abbaside (A.D. 775\u2013785) i. 165.\n\n M\u00e1h-i-Khud\u00e1\u00ed = the sovereign moon, iii. 269.\n\n Mahkamah, _i.e._, the Kazi\u2019s Court-house, iv. 169.\n\n \u2014\u2014 (Place of Judgment) or Kazi\u2019s Court at Cairo, mostly occupied with\n matrimonial disputes, v. 363.\n\n Mahm\u00e1 = as often as = Kullu m\u00e1, vi. 54.\n\n \u201cMahmud the Persian and the Kurd Sharper,\u201d a poor version of \u201cAli the\n Persian and the Kurd Sharper,\u201d iv. 242.\n\n Mahr = marriage settlement, i. 283.\n\n \u2014\u2014 = dowry, settled by the husband upon the wife, v. 28.\n\n Ma\u2019h\u00fad min ghayr Wa\u2019d, Al- (_Arab._) = \u201cthe door where the appointment\n had taken place without risk threatened,\u201d iv. 66.\n\n Maidenhead, taking it held to be porter\u2019s work, iv. 57. Decency compels\n maidens to show unwillingness in parting with, iv. 135.\n\n Mail-coat Davidian (Heron, \u201cA massy cuirass of Haoudi\u201d) vi. 242.\n\n Majlis garm karn\u00e1 = to give some life to the company (_tr._ \u201cto warm\n them into talk\u201d) iii. 535.\n\n Majn\u00fan = \u201cA madman,\u201d ii. 22.\n\n Ma\u2019j\u00fan (_Arab._) pop. applied to an electuary of Bhang (_Cannabis\n sativa_) (_tr._ \u201cconfections\u201d) iv. 56.\n\n M\u00e1j\u00far Al- (_Arab._) for \u201cMaaj\u00far\u201d = a vessel, an utensil, v. 291.\n\n Mak\u00e1n mahj\u00fab = a retired room, i. 11.\n\n Makhz\u00fam = nose pierced, i. 47.\n\n Making a picture (or statue), which artist cannot quicken, a process\n demanded on Doomsday, ii. 194.\n\n Makr\u00e1n, the well-known Baloch province West of Sind, i. 335.\n\n Makr\u00fah = blameable, not actually damnable, ii. 46.\n\n M\u00e1l = wealth, i. 47.\n\n \u2014\u2014 = flocks and herbs (in Badawi parlance) iv. 3.\n\n \u2014\u2014 (in text), _tr._ \u201ccoin\u201d (also applied to \u201chidden treasure\u201d amongst\n Badawin) v. 313.\n\n \u2014\u2014 wa Ghaw\u00e1l (_Arab._) = moneys and treasures, iv. 3.\n\n \u201c\u2014\u2014 wa Naw\u00e1l,\u201d iv. 3.\n\n Malay Aigla = Sandal wood (_tr._ Eaglewood) iii. 20.\n\n Malik Shah = King (Arab.) King (Persian) i. 131.\n\n \u2014\u2014 (King), a title loosely applied in Arabic, ii. 191.\n\n Mall\u00e1h (Al-) = the salting ground, ii. 54.\n\n Ma\u2019l\u00famah (_Arab._) = far-famed (may also mean \u201cmade known\u201d or\n \u201cafore-mentioned\u201d) iv. 276.\n\n Mameluke (like unto a), _i.e._, well-fed, sturdy, bonny, v. 472.\n\n \u2014\u2014 Beys (dignity forbidding them to walk even the length of a carpet)\n iii. 177.\n\n Mamrak, or small dome built over pavilions (also _Pers._ \u201cB\u00e1dhan\u201d) ii.\n 82.\n\n \u2014\u2014 = dome-shaped skylight, ii. 39.\n\n Ma \u2019m\u00farah (_Arab._) = haunted, v. 118.\n\n Man metamorphosed into a woman, vi. 136.\n\n \u2014\u2014 of Al-kays, the (pre-Islamitic poet) v. 181.\n\n \u2014\u2014 with El, or God = Israel, vi. 100.\n\n Manetho\u2019s account of Moses, vi. 112.\n\n \u201cMand\u00edl\u201d (kerchief) of mercy, iv. 31.\n\n \u2014\u2014 (kerchief) used by women \u201con the loose\u201d in default of water to wipe\n away results of car. cop., v. 94.\n\n Manjan\u00edk (_Arab._) from the Greek \u039c\u03ac\u03b3\u03b3\u03b1 \u03bd\u03bf\u03bd or \u039c\u03b7\u03c7\u03b1\u03bd\u1f74 = a catapult, iv.\n 117.\n\n Mankalah, a favourite game in Egypt, iii. 180.\n\n Mann\u00e1\u2019 = a refuser, a forbidder, v. 185.\n\n Mans\u00farah (Al-) = opinions differ as to the site of, i. 341.\n\n Ma\u2019rafah (Al-) = the place where the mane grows (_tr._ \u201ccrest\u201d) i. 298.\n\n Marh\u00fam (Al-) = my late brother (_tr._ \u201cmy brother who hath found\n mercy\u201d) iii. 58.\n\n M\u00e1rist\u00e1n = Mad house, i. 18.\n\n \u2014\u2014 = The Bedlam, iv. 207.\n\n M\u00e1riyah (Maria, Mary) a non-Moslem name, ii. 194.\n\n Marj = the open grassy space on left bank of Baradah (Damascus) River,\n vi. 169.\n\n \u2014\u2014 Sali = cleft meadow (here and below) to \u201cGreen Meadow,\u201d ii. 227.\n\n Marj\u00e1nah = the \u201cCoralline\u201d (from Marj\u00e1n = red coral), _tr._ \u201cMorgiana,\u201d\n iii. 378.\n\n \u201cMarham al-akbar, Al-\u201d (_Arab._) = the greater salve, v. 51.\n\n Markab maus\u00fakah (from \u2713 \u201cWask\u201d = conceiving, being pregnant) v. 474.\n\n \u2014\u2014 _tr._ \u201ca vessel in cargo (and about to set sail),\u201d v. 474.\n\n Market (Central) = the great Bazar, the Indian \u201cChauk,\u201d iii. 422.\n\n Marmar Sum\u00e1ki (_Arab._) = porphyry of which ancient Egypt supplied\n finest specimens (_tr._ \u201cSum\u00e1ki marble\u201d) iii. 139.\n\n Marocco earliest occurrence of name, ii. 252.\n\n Marriages (Morganatic) iii. 33.\n\n Marriage portion, v. 28.\n\n \u201cMarrying below one,\u201d i. 94.\n\n \u201cMartabah\u201d = a mattress, placed upon \u201cMastabah\u201d (bench) or upon its\n \u201cSar\u00edr\u201d (framework of jar\u00edd or midribs of the palm) becomes the\n \u201cD\u00edwan\u201d = Divan, v. 68.\n\n Martab\u00e1n, iv. 204. See Bartam\u00e1n, iv. 204.\n\n Martabat Saltanah (for \u201cSult\u00e1niyah\u201d) which may mean a royal Divan, v.\n 68.\n\n Martha and Mary (F\u00e1timah and Hal\u00edmah) v. 318.\n\n Marwaz\u00ed = Marw (derived from Sansk. Maru or Marw) i. 288.\n\n Marzb\u00e1n = guardian of the Marches, i. 234.\n\n Masalah = a question (_tr._ \u201ccatch-question\u201d) i. 138.\n\n Masarat f\u00ed-h\u00e1 = and she used hard words to her, i. 31.\n\n Masb\u00fabah, _tr._ \u201cCakes,\u201d v. 347.\n\n Mas\u2019h, _tr._ \u201crobe\u201d (of hair) vi. 157.\n\n Mash\u00e1\u2019 \u00edli (_Arab._) the cresset-bearer, who acted hangman (_tr._\n \u201cLinkman\u201d) iv. 23.\n\n \u201cMash\u00e1\u2019il\u00edyah jaft\u00e1w\u00e1t wa f\u00e1n\u00fas\u00edn\u201d = \u201c(cresset) bearers of double\n torches and lanterns\u201d (ST.) vi. 67.\n\n Mash\u00e1li = three parallel gashes drawn down cheek of child (to prevent\n kidnapping) iv. 153.\n\n Mashr\u00fat Shadak (_Arab._) = split-mouthed, iv. 91.\n\n Maslakh = stripping room (also K\u00e1\u2019ah) iii. 133.\n\n Massage (Greek synonym \u03bc\u03ac\u03c3\u03c3\u03c9 and Latin \u201cMassare\u201d) iv. 177.\n\n \u2014\u2014 needlessly derived from _Arab._ \u201cMas\u2019h\u201d = rubbing, kneading, iv.\n 177.\n\n Massa-hu\u2019l Fakr = poverty touched him, vi. 105.\n\n Masser, vulg. for Misr, Egypt Grand Cairo; from Misraim, Son of Cham,\n vi. 25.\n\n Mast\u00farah = veiled (_tr._ \u201ccurtained\u201d) i. 309.\n\n Matamor (_Arab._ \u201cMatm\u00farah\u201d) = Sard\u00e1bah, a silo for storing grain,\n etc., vi. 17.\n\n Mat\u00e1y\u00e1 Al- = Wight, vi. 162.\n\n Matm\u00farah = a silo, matamor, or \u201cunderground cell,\u201d i. 84\n\n Maugraby used as an opprobrious term (Fr. _Maugrebleu_) iv. 43.\n\n Maunds (fifty) = about 100 lbs., i. 250.\n\n Maut Ahmar = violent or bloody death (_tr._ \u201cred death\u201d) ii. 11.\n\n Mauza\u2019 (_Arab._) = a place, an apartment, a saloon (_here tr._ \u201chall\u201d)\n iii. 71.\n\n Ma\u2019\u00fazat\u00e1ni = The two Preventives (two chapters from the Koran) ii. 101.\n\n Maw\u00e1lid (_pl._ of Maulid) = _lit._ \u201cnativity festivals,\u201d (_here_\n \u201cfuneral ceremonies\u201d) ii. 187.\n\n Maw\u00e1zi (_pl._ of Mauz\u2019) = _lit._ places, shifts (_tr._ \u201cpositions\u201d) ii.\n 112.\n\n May God never requite thee for me with good (_i.e._, Damn your soul for\n leading me into this danger) ii. 39.\n\n \u2014\u2014 I not be bereft of these steps = may thy visits never fail me, ii.\n 110.\n\n \u201c\u2014\u2014 it be fortunate to thee,\u201d a little precatory formula to keep off\n the Evil Eye, iv. 119.\n\n Mayd\u00e1n = plain, iii. 145.\n\n Mayzah (_Arab._) = the large hall with a central fountain for ablution\n attached to every great mosque (_tr._ \u201clavatory\u201d) v. 458.\n\n Mayzar (_Pers._) = a turband; in _Arab._ \u201cMiizar\u201d = a girdle, a\n waistcloth, vi. 53.\n\n Mazar\u00e1t (_Arab._) from \u2713 \u201cMazr\u201d = (an egg) being addled (_tr._ qualms)\n iv. 177.\n\n Mazb\u00fah = slaughtered for good, v. 159.\n\n Mazl\u00fam (Al-) = the wronged, vi. 59.\n\n Mazrab Al- = the care of the place, vi. 251.\n\n Meccah and Al-Medinah = The two Sanctuaries, ii. 220.\n\n Medicine-man (Israelite) always a favourite amongst Moslems and\n Christians, v. 160.\n\n Medinah (Al-), whose title is \u201cAl-Munawwarah\u201d = the Illumined, iii. 58.\n\n Merchants wear dagger and sword, ii. 38.\n\n Mesmerism (\u201cimpose her hand upon his head\u201d) iii. 189.\n\n Mesopotamia (_Heb._ Naharaym, _Arab._ Al-Jaz\u00edrah) iii. 269.\n\n Met (_Sindi_) = a kind of clay, iii. 348.\n\n Mezz\u00edzah = applying styptics to the wound (third operation of\n circumcision), v. 217.\n\n Miat Maml\u00fak Kit\u00e1b (_Arab._) latter word meaning \u201cone of the Book, a\n Jew\u201d or Christian, iv. 85.\n\n Miat wa arba\u2019at \u2019ashar S\u00farat = the 114 chapters of the Alcoran, i. 147.\n\n M\u00edd\u00ed, clerical error for \u201cMayyid\u00ed,\u201d an abbreviation of Muayyad\u00ed =\n quarter farthing, iv. 127.\n\n Mift\u00e1h (prop. \u201cMiftah\u201d) = key used throughout the Moslem East, v. 265.\n\n Mihaffah bi-takhtraw\u00e1n (_Arab._) = a covered litter, iii. 33.\n\n Mihrj\u00e1n (Al-) = the Autumnal Equinox, i. 129.\n\n \u2014\u2014 Al- (a P.N. not to be confounded with Mah\u00e1r\u00e1j = Great Rajah) v. 123.\n\n Miht\u00e1r, also may mean superintendent, head equerry, chief of military\n band (ST.) (_here tr._ \u201cShaykh of the Pipers\u201d) v. 298.\n\n \u2014\u2014 (in text) = a prince, a sweeper, a scavenger, v. 298.\n\n Miizar (_Arab._) = a girdle, a waistcloth, vi. 53.\n\n \u201cM\u00edk! M\u00edk!\u201d an onomatopy like \u201cCou\u00efc, Cou\u00efc,\u201d vi. 158.\n\n Mikshat (_Arab._) whose \u2713 would be \u201cKasht\u201d = skinning a camel (_tr._\n \u201cWhittle\u201d) iv. 100.\n\n Mil\u00e1h (pleasant) for Mub\u00e1h (permitted), iii. 38.\n\n Milah = the cut (first operation of circumcision) v. 217.\n\n Mil\u00e1yah = a sheet of cotton used as apparel, iv. 220.\n\n \u201cMi\u2019lakat (pop. cor. for Mil\u2019akat al-Hil\u00e1l\u201d) may be the spoon or hollow\n part of an ear-picker (ST.) v. 108.\n\n Milk, specific gravity of, iv. 238.\n\n \u2014\u2014 and dates, a favourite food, i. 59.\n\n \u2014\u2014 time (father has no connection with the mother during) iv. 350.\n\n \u2014\u2014 time was passed (two years) usual time amongst savages and\n barbarians, iv. 350.\n\n M\u00edn (who) for \u201cMan,\u201d a Syro-Egyptian form common throughout the MS.,\n iii. 14.\n\n \u2019Min al-\u2019\u00c1n wa s\u00e1\u2019idan\u201d _lit._ = from this moment upwards, vi. 189.\n\n \u2014\u2014 al-Mal\u00e1bis (_Arab._) pl. of \u201cMalbas\u201d = anything pleasant or\n enjoyable, iv. 149.\n\n \u2014\u2014 al-Mal\u00e1bis (_Arab._) pl. of \u201cMilbas\u201d = dress, garment, iv. 149.\n\n \u2014\u2014 ba\u2019ada-hu (making Jesus of later date than Imr al Kays) v. 199.\n\n \u201c\u2014\u2014 ba\u2019di an\u201d for \u201cMin ba\u2019di m\u00e1\u201d = after that, iii. 34.\n\n \u2014\u2014 ghayr Wa\u2019ad = without appointment (_tr._ \u201ccasually\u201d) v. 373.\n\n \u201c\u2014\u2014 Min Hakk la-hu Asl an \u2019and-n\u00e1 hun\u00e1 R\u00e1jil,\u201d a thoroughly popular\n phrase = \u201cOf a truth hath any right or reason to say that here in\n this house is a man?\u201d v. 247.\n\n \u2014\u2014 (Dr. Steingass explains and translates) v. 247.\n\n \u201c\u2014\u2014 kudd\u00e1m-ak\u201d (meaning doubtful), v. 113.\n\n \u2014\u2014 perhaps it means \u201cfrom before thee,\u201d _i.e._, in thy presence (ST.)\n v. 113.\n\n M\u00edn\u00e1 = a port, both in old Egypt. and mod. Pers., vi. 258.\n\n Mi\u2019r\u00e1j = ascent to heaven made by Apostle and return therefrom,\n etc.\u2014History of, vi. 121.\n\n Mirror, a compromising magical article of many kinds, iii. 23.\n\n Mirrors, made to open and shut in the East, iii. 24.\n\n Mirwad = iron axle of pulley, etc.\u2014hence a bar of metal (_tr._ \u201cingot\u201d)\n iv. 142.\n\n Mirza Mohammed Husayn Khan, originally a Bakk\u00e1l (greengrocer) made\n premier of Fath Ali Shah\u2019s Court, vi. 194.\n\n Misallah (_pl._ \u201cMis\u00e1ll\u201d) = a large needle for sewing canvas, iv. 288.\n\n Miskah = Bit o\u2019 Musk, i. 16.\n\n Misk\u00e1l is the weight of a dinar = 1\u00bd dirham = 71\u201372 grains avoir., vi.\n 244.\n\n \u201cMisla\u2019l-Kal\u00e1m\u201d (? a cler. error for \u201cmisla \u2019l-Kil\u00e1b\u201d) = as the dogs do\n (ST.) v. 282.\n\n \u2014\u2014 -Kh\u00e1r\u00faf (for \u201cKhar\u00faf\u201d) a common phrase for an innocent, a half\n idiot, v. 283.\n\n Misr = used in a threefold sense for Egypt, old Cairo and new Cairo,\n iii. 34.\n\n Misraim (the dual Misrs) vi. 12.\n\n \u201cMisri\u201d here = local name (in India applied exclusively to sugar candy)\n v. 352.\n\n \u201cMithk\u00e1la Zarratin\u201d (translations by Author, Rodwell, Houdas and\n Steingass) v. 48.\n\n \u201cMizr\u201d in Assyrian = \u201cMusur,\u201d in Heb. = \u201cMisraim,\u201d in Arab. \u201cMisr,\u201d\n corrupted to Masser, vi. 12.\n\n Mizwad (or Mizw\u00e1d) = _lit._ provision bag, ii. 222.\n\n Modesty in story of Alaeddin, iii. 148.\n\n Mohammed Ali Pasha (\u201cthe Great\u201d) ii. 9.\n\n Mohsin = _i.e._, one who does good, a benefactor, v. 321.\n\n \u201cMoormen,\u201d famed as Magicians, iii. 54.\n\n More cutting = more bewitching, ii. 143.\n\n Morier and the literal translation of the \u201cArabian Nights,\u201d iii. 191.\n\n Morning and evening = day and night for ever, ii. 195.\n\n Moses (by name Osarsiph = Osiris-Sapi), history of by (Manetho) vi.\n 112.\n\n Moslem school described, iv. 98.\n\n Moslems all know how to pray, i. 13.\n\n \u2014\u2014 bound to see True Believers buried, i. 289.\n\n \u2014\u2014 make Wuz\u00fa-ablution and pray dawn-prayers before doing anything\n worldly, iii. 141.\n\n \u2014\u2014 shun a formal oath, i. 304.\n\n \u2014\u2014 think the more you see of them the more you like them, ii. 208.\n\n Mother (all women resembled her); an absurd statement to the West but\n true in the East, iii. 97.\n\n \u2014\u2014 the head of the household (Kab\u00edrah) vi. 83.\n\n \u201c\u2014\u2014 of Hospitality\u201d is the Sikb\u00e1j (_Pers._ Sikb\u00e1) = principal dish set\n before guests, vi. 159.\n\n \u2014\u2014 of our Har\u00edm = my wife, v. 283.\n\n \u201c\u2014\u2014 of Strengthening\u201d (meat pudding) vi. 159.\n\n \u2014\u2014 takes rank before the wife, according to Moslem fashion, iii. 301.\n\n \u201cMothers\u201d the prime figures of geomancy, daughters being secondary,\n iii. 156.\n\n Mourning-dress, iv. 248.\n\n Mouse, passing over food, makes it impure for a religious Moslem to\n eat, v. 239.\n\n Moyah (in text), or as Fellah of Egypt says \u201cMayyeh,\u201d or the Cairenne\n \u201cMayya\u201d and other forms, v. 323.\n\n \u201cMu\u00e1bal\u00e1t min shaani-k\u00e1\u201d = (From early dawn) I have wearied myself, vi.\n 178.\n\n Muaddib al-Atf\u00e1l (_Arab._) = one who teacheth children, iv. 95.\n\n Muajjalah = money paid down before consummation (=\u00a325) ii. 141.\n\n Mu\u2019ajjalah = coin paid contingent on divorce (=about \u00a375) ii. 141.\n\n Mu\u2019ammarjiyah (master masons) vulg. Egypt. for \u201cMu\u2019ammar\u00edn\u201d (_tr._\n \u201carchitects\u201d), iv. 228.\n\n Mu\u2019arris = pander, i. 206.\n\n Mu\u2019awizzat\u00e1ni (Al-) \u201cTwo Refuge-takings,\u201d iv. 252.\n\n Mub\u00e1h = an action not sinful (_har\u00e1m_) or quasi-sinful (_makr\u00fah_)\n (_tr._ \u201clawfully\u201d) ii. 12.\n\n Mub\u00e1rak = The blessed or well omened, iii. 13.\n\n Mubarbasah (_Arab._) in the fem. because referring to noun T\u00edz = anus\n (ST.) iv. 291.\n\n Mubattat (_Arab._) from batt = a duck (_tr._ \u201cduck-shaped\u201d) iv. 27.\n\n Mud\u00e1wi Al- = the man of the people who deals in simples, etc. (as\n opposed to scientific practitioner) v. 326.\n\n Mubdi\u2019 = the beginner, the originator, v. 196.\n\n Mubtal\u00ed Al = sore (leprous), v. 301.\n\n Muhandis\u00edn = geometricians, architects, for \u201cMuhandis\u00edn,\u201d iv. 228.\n\n Muhat tak\u00e1at = usually \u201cwith torn veils,\u201d metaphor meaning in disgrace\n (_tr._ \u201cunveiled\u201d) ii. 46.\n\n Muhibbattu (Al-), _fem._ or \u201cMuhibb\u201d lover (in Tasawwuf particularly =\n \u201clover of God\u201d) (ST.) v. 393.\n\n Muhjat al-kul\u00fab = \u201cCore\u201d or \u201cLife-blood of hearts,\u201d v. 201.\n\n \u201cMuhkaman,\u201d a word never found in the Koran, v. 47.\n\n Mu\u2019\u00edn al-Din = \u201cAider of the Faith,\u201d ii. 5.\n\n Mu\u2019izz bi-D\u00edni \u2019llah, Al- (first Fatimite Caliph raised to the throne\n of Egypt), tale of, v. 43.\n\n Muk\u00e1balah, the third form of \u201cKabil\u201d = requital, retaliation (ST.) vi.\n 55.\n\n Mukabbab (_Arab._) = vaulted, arched, &c. (_tr. here_ \u201cheaped\u201d) iv. 9.\n\n Mukaddam = Captain, ii. 7.\n\n \u2014\u2014 (_Anglo-Indic\u00e8_ \u201cMuccuddum\u201d) = overseer, v. 310.\n\n Mukattaf al-Yadayn = arms crossed behind his back (a servile posture)\n iii. 16.\n\n \u201cMukawwam\u00edna (Al-) wa Arb\u00e1bu \u2019l Akl\u00e1m,\u201d the latter usually meaning\n \u201cscribes skilled in the arts of caligraphy,\u201d v. 374.\n\n Mukh, _lit._ = brain, marrow (_tr._ \u201cdimple\u201d) v. 86.\n\n Mukhaddar\u00e1t = maidens concealed behind curtains and veiled in the\n Harem, ii. 265.\n\n Mukrif = _lit._ born of a slave father and free mother (_tr._ \u201cblamed\n lad,\u201d) vi. 137.\n\n Mulberry-tree in Italy bears leaves till the end of October, and the\n foliage is as bright as spring verdure, vi. 7.\n\n Mul\u00fakh\u00edy\u00e1 (_der._ from Gr. \u03bc\u03b1\u03bb\u03ac\u03c7\u03b7 from \u03bc\u03b1\u03bb\u03ac\u03c3\u03c3\u03c9 = to soften) a favorite\n vegetable, iv. 176.\n\n Mul\u00fakhiyah n\u00e1shiyah (_Arab._) _lit._ = flowing (_tr._ \u201cgravied\n mallows\u201d) iv. 176.\n\n Mun\u00e1fik (_Arab._) = \u201can infidel who pretendeth to believe in Al-Islam\u201d\n (_tr._ \u201chypocrite\u201d) iii. 83.\n\n Munajjim = Astrologer (authority in Egyptian townlets) i. 66.\n\n Munawwarah (Al-) = the Illumined (title given to Al-Medinah) iii. 58.\n\n \u2014\u2014 (Al-) = the enlightened, v. 43.\n\n Mun\u00edr = \u201cThe brilliant,\u201d the enlightened, ii. 100.\n\n Munkati\u2019ah = _lit._ \u201ccut off\u201d (from the weal of the world) _tr._\n \u201cdefenceless,\u201d i. 337.\n\n Munkar and Nak\u00edr, the Interrogating Angels, i. 294.\n\n Munnaskif (for man\u00e1shif) al fillfillee; according to Scott \u201ccompound of\n peppers\u201d \u201cred, white and black;\u201d according to Lane and _tr._ here\n drying towels of L\u00edf or palm-fibre, iv. 56.\n\n Murafraf (passive) from Rafraf = anything overhanging something else\n (ST.) iv. 338.\n\n Murakhkhim = a marble cutter = simply a stone-mason, vi. 60.\n\n Muruwwah _lit._ = manliness, i. 303.\n\n M\u00fas\u00e0 (Moses), vi. 112.\n\n M\u00fas\u00e0 wa M\u00fazi = M\u00fas\u00e0 the Malignant (M\u00faz\u00ed = vexatious, troublesome) v.\n 321.\n\n \u2014\u2014 (Dr. Steingass reads Muus\u00ed, the malignant, the malefactor) v. 321.\n\n Mus\u00e1fahah = palm (of the hand) ii. 225.\n\n Musajja\u2019 (_Arab._) = rhymed prose or Saj\u2019a, iv. 133.\n\n Musall\u00e0 = Prayer-place, i. 313.\n\n Musawwadatayn (_Arab._) = _lit._ two black things, rough copies, etc.\n (_tr._ \u201caffright\u201d) iii. 87.\n\n Mushayyad\u00e1t, _tr._ \u201chigh-builded,\u201d iii. 66.\n\n Musician, also a pederast, i. 209.\n\n M\u00fasik\u00e1 (_Arab._) _classically_ \u201cMusik\u00ed,\u201d = \u039c\u03bf\u03c5\u03c3\u03b9\u03ba\u1f74, _Pers._ M\u00fasik\u00e1r =\n Music, iii. 137.\n\n Muslim\u00edna, the inflect. plur. of \u201cMuslim\u201d = a True Believer, v. 367.\n\n Mustaf\u00e0 = the chosen Prophet, Mohammed, v. 203.\n\n \u2014\u2014 bin Ism\u2019a\u00edl (began life as apprentice to a barber and rose to high\n dignity) v. 110.\n\n Mustanda = strong box, ii. 9.\n\n Mustapha, iii. 53.\n\n Mustar\u00e1h (Al-) = Chapel of Ease (a favourite haunting-place of the\n Jinn), ii. 85.\n\n Musulm\u00e1n (our \u201cMussalman,\u201d too often made _pl._ by \u201cMussalmen\u201d) is\n corrupted Arab. used in Persia, Turkey, etc., v. 367.\n\n Mutahattil (Al-) usually = one who forsakes the world (_tr._ \u201coyster\u201d)\n i. 215.\n\n Mutahaddis\u00edn = novi homines, upstarts (_tr._ \u201cof the number of the\n new\u201d) ii. 82.\n\n Mutalammis (\u201cJar\u00edr bin \u2019Abd al-Mas\u00edh\u201d) a poet of \u201cThe Ignorance,\u201d vi.\n 94.\n\n \u201cMutalaththim\u00edn\u201d = races in North Africa whose males wear the\n face-swathe (\u201cLith\u00e1m\u201d) of cloth, v. 139.\n\n \u201cMutasa\u2019lik\u201d for \u201cMoutasa\u2019lik = like a Sa\u2019l\u00fak\u201d = lean of limb, vi. 122.\n\n Mut\u00e1t\u00ed bi zahri-h (_Arab._) = \u201changing an arse,\u201d v. 459.\n\n Mutawall\u00ed = Prefect (of Police) ii. 30.\n\n Mutawass\u00ed ... al-Wis\u00e1yat al-t\u00e1mmah (Wis\u00e1yat is corr. noun) = he charged\n himself with her complete charge, _i.e._, maintenance (ST.) v. 474.\n\n Mu\u2019tazid bi \u2019llah Al-, Caliph, vi. 124.\n\n Mut\u2019ah = temporary and extempore marriage, the Pers. S\u00ed\u2019ghah, iii. 33.\n\n Muwaswas (Al-) = Melancholist, i. 264.\n\n Muzawwaj = married, vi. 170.\n\n Muzfir (Al-) = the Twister, ii. 95.\n\n Mysteries of Marriage-night but lightly touched on, because the bride\n had lost her virginity, v. 417.\n\n\n Naakhaz bi-lissati-him (in text), _tr._ \u201cuntil I catch them in their\n robbery\u201d (see under \u201cLuss\u201d) v. 337.\n\n \u2014\u2014 (Dr. Steingass reads \u201cBalsatahum\u201d = until I have received their\n \u201cransom\u201d) v. 337.\n\n Na\u2019sh = a box like our coffin, but open at the top, iv. 289.\n\n Nabb\u00fat (Egyptian and Syrian weapon), iii. 482.\n\n \u2014\u2014 = a quarter-staff, opp. to the \u201cDabb\u00fas\u201d or club-stick of the\n Badawin, etc., v. 250.\n\n Nab\u00edt, son of \u201cAshur,\u201d vi. 3.\n\n Nab\u00edz = date-wine (or grape-wine) i. 160.\n\n Nabk = lote tree or _Zizyphus lotus_, for sprinkling corpses, iv. 257.\n\n N\u00e1bl\u00fas = Samaria, iii. 271.\n\n N\u00e1d\u00e1n (_Arab._) = the \u201cunknowing\u201d (as opp. to Naud\u00e1n, the equiv. of\n Pers. \u201cNew of knowledge\u201d) vi. 11.\n\n Nadan (in Assyrian story) = Nathan Kin of the people of Pukudu, vi. 3.\n\n \u2014\u2014, The Fool, vi. 3.\n\n N\u00e1d\u00e1n (_Pers._) = fool, vi. 3.\n\n Nadb = brandishing or throwing the javelin, iii. 154.\n\n Nadd, a compound perfume, ii. 108.\n\n Nadd\u00e1bah = public wailing-woman, vi. 17.\n\n Nafas _lit._ = breath (_tr._ \u201cair\u201d) i. 124.\n\n N\u00e1fishah = _Pers._ \u201cN\u00e1fah\u201d der. from the \u2713 \u201cnaf\u201d = belly or navel (the\n part in the musk-deer supposed to store the perfume) v. 207.\n\n Nagus = a pear, vi. 160.\n\n Naharaym (_Heb._) = Mesopotamia, iii. 269.\n\n Nahawand, \u201cNah\u00e1vand\u201d the site in Al-Irak where the Persians sustained\n their final defeat at the hands of the Arabs (A.H. 21) v. 209.\n\n \u2014\u2014 also one of many musical measures (like the Ispah\u00e1ni, the R\u00e1sti,\n etc.) v. 209.\n\n Nahnu = we (for I) ii. 28.\n\n \u201cNahs\u201d = something more than ill-omened, something nasty, foul,\n uncanny, vi. 71.\n\n N\u00e1h\u00fa (from \u2713 \u201cNauh\u201d) = making ceremonious \u201cKeening\u201d for the dead, vi.\n 17.\n\n N\u00e1ihah = the pr\u00e6fica or myriologist, ii. 171.\n\n Na\u2019\u00edm = \u201cthe Delight\u201d (also a P. N. of one of the Heavens) v. 199.\n\n N\u00e1im (Al-) wa al-Yakz\u00e1n = The Sleeper and the Waker, i. 1.\n\n Na\u2019\u00edman = may it be pleasurable to thee (said by barber after\n operation) v. 106.\n\n Najmat al-Sab\u00e1h = constellation of Morn, vi. 173.\n\n N\u00e1kah = She-dromedary, i. 315.\n\n Nak\u00e1\u00edr al- (_pl._ of Nak\u00edr = a dinghy, a dug-out) _tr._ \u201ccanoes,\u201d vi.\n 258.\n\n \u201cNaked intercessor\u201d (one who cannot be withstood) ii. 83.\n\n Nakd\u00ed = the actual dowry as opposed to the contingent dowry, vi. 43.\n\n Nakhing = making the camels kneel, iii. 314.\n\n Nakk\u00e1l, or coffee-house tale-teller, iv. 235.\n\n Nakl (_Arab._) = copying, describing, transcribing, iv. 193.\n\n \u201cNakshat\u201d and \u201cSifrat,\u201d _tr._ Coin and Gold, iii. 29.\n\n N\u00e1k\u00fas, or the Gong = Bell, vi. 100.\n\n Name, not appearing in unedited tales, till much after the proper time\n for specifying it, iv. 299.\n\n Names for clouds, rain, etc., in _Arab._ well nigh innumerable, vi.\n 241.\n\n \u201cNa\u2019mil ma\u2019allaz\u00ed, etc., mak\u00eddah,\u201d idiom \u201cI will do him brown,\u201d iv.\n 282.\n\n Nard = table, iii. 180.\n\n Nardash\u00edr (Nard Ardash\u00edr?) iii. 180.\n\n N\u00e1s malm\u00fam\u00edn = assembled men, a crowd of people (ST.) v. 253.\n\n Nas\u00edm = the Zephyr, or the cool north breeze of Upper Arabia, v. 197.\n\n Nasr\u00edn = moss-rose, ii. 115.\n\n Nassafa = libavit, delibavit, etc. (ST.) v. 11.\n\n Natar (watching) for \u201cNataf\u201d (indigestion, disgust) v. 63.\n\n Nataw\u00e1s\u00fa saw\u00edyah = Solace ourselves with converse, v. 395.\n\n Nataw\u00e1s\u00fa saw\u00edyah (cler. error for \u201cNataw\u00e1n\u00e1s\u00fa Shuwayyah\u201d = \u201clet us\n divert ourselves a little\u201d) (ST.) v. 395.\n\n Na\u2019t\u00e1zu (_Arab._) viii. form of \u2019\u00e1za = it escaped, lacked, &c.; hence\n this form \u201cwe need\u201d _tr._ \u201cwe require\u201d (ST.) iv. 290.\n\n N\u00e1t\u00far (_Arab._) pro. a watchman (_tr._ \u201cold man\u201d) iv. 204.\n\n \u2014\u2014 Al- = the Keeper, esp. of a vineyard, vi. 57.\n\n Naubah, _lit._ = a period, keeping guard (here a band of pipes and\n drums playing at certain periods) v. 299.\n\n Naud\u00e1n (_Arab._) equiv. to the _Pers._ \u201cNew of knowledge\u201d as opp. to\n \u201cN\u00e1d\u00e1n\u201d the \u201cunknowing,\u201d vi. 11.\n\n Navel string, treatment of, v. 411.\n\n N\u00e1w\u00fas = Tower of Silence, i. 264.\n\n Naww\u00e1b (_pl._ of N\u00e1ib) = a Nabob (_tr. lit._ \u201cdeputies\u201d) ii. 8.\n\n Nay\u00edz\u00e1ti (_Arab._ afterwards \u201cNuwayz\u00e1t\u00ed\u201d and lastly \u201cRayh\u00e1n\u00ed\u201d) = a man\n who vends sweet and savoury herbs (_tr._ \u201cHerbalist\u201d), v. 298.\n\n Naynawah, _i.e._, \u201cFish-town\u201d or \u201ctown of Nin\u201d = Ninus the founder, vi.\n 3.\n\n \u2014\u2014 in mod. days the name of a port on east bank of Tigris, vi. 3.\n\n \u2014\u2014 or \u201ctown of Nin\u201d = Ninus, the founder, vi. 3.\n\n Nays\u00e1n, the Syro-solar month = April, vi. 27.\n\n Nazar\u00e1nah _prop._ = the gift (or gifts offered by Moslem noble to his\n feudal superior) iii. 486.\n\n N\u00e1zilah = descent (of calamity), ii. 176.\n\n N\u00e1zir al-Maw\u00e1ris = \u201cInspector of Inheritances,\u201d ii. 286.\n\n N\u00e1z o and\u00e1z (_Pers._) = coquetry in a half-honest sense (_tr._ \u201camorous\n liveliness\u201d), iii. 285.\n\n N\u00e1z\u00fak, prob. a corr. of _Pers._ \u201cN\u00e1zuk\u201d = adj. = delicate, nice, vi.\n 67.\n\n Naz\u00far = one who looks intently, for N\u00e1zir, a looker, vi. 18.\n\n Necklace-pearls are the cup-bearer\u2019s teeth, ii. 253.\n\n \u201cNecks\u201d per synecdochen for heads, i. 47.\n\n Negative emphatic in Arabic, i. 206.\n\n Negemet-il-Souper (Heron) = Najmat al-Sabah = constellation of morn,\n vi. 173.\n\n Negroids dreaded by Hind\u00fas, iii. 276.\n\n Never may neighbour defy thee, etc. (May thy dwelling-place never fall\n into ruin), i. 15.\n\n \u201cNew lamps for old\u201d as in \u201cAlaeddin,\u201d iv. 322.\n\n Ni\u2019am = Yes (an exception to the Abb\u00e9 Sicard\u2019s rule), ii. 19.\n\n Night beset his back = darkened behind him, ii. 197.\n\n Nik\u00e1 (or sand hill) = the swell of the throat, ii. 252.\n\n N\u00edl (=the high Nile), iv. 215.\n\n N\u00edm = Persian Lilac (Melia Azadirachta) used as preventative to poison,\n i. 64.\n\n Nimak-har\u00e1m, _tr._ \u201ca traitor to the salt,\u201d iii. 286.\n\n N\u00edm-chihreh (_Pers._) = Half-man (_Arab._ \u201cShikk\u201d), iv. 76.\n\n N\u00edmshah = half sword or dagger, i. 14.\n\n Nisf ra\u2019as sukkar Misri, _tr._ \u201chalf a loaf of Egyptian sugar,\u201d v. 352.\n\n N\u00edsh\u00e1b\u00far (Arab form of Naysh\u00e1p\u00far = reeds of (King) Sh\u00e1pur), i. 270.\n\n Nisr\u00edn, an island, prob. fabulous, where amber abounds, vi. 12.\n\n \u201cNiyat\u201d (or intention) not pure, cause of King\u2019s failure, v. 111.\n\n Niyyah (_Arab._) = intent (normal pun upon the name), iv. 339.\n\n Niz\u00e1l = dismounting to fight on foot, vi. 231.\n\n \u201cNone misses a slice from a cut loaf,\u201d v. 393.\n\n Nose (large in a woman indicating a masculine nature), i. 345.\n\n \u201cNo thing poketh and stroketh more strenuously than the Gird,\u201d or\n hideous Abyssinian Cynocephalus,\u2014popular Eastern belief, iv. 333.\n\n Nukl-i-Pishkil = goat-dung bonbons, i. 288.\n\n N\u00fan al-taakid = the N. of injunction, ii. 23.\n\n Nur al-Nih\u00e1r = Light of the Day, iii. 419.\n\n Nur Jeh\u00e1n (_Pers._) = \u201cLight of the World,\u201d iii. 473.\n\n Nusf = half a dirham, drachma or franc, iv. 19\u201337.\n\n Nusfs = Halves (_i.e._, of dirhams), i. 300.\n\n \u2014\u2014 (180 in these days = about 10d.), iv. 98.\n\n Nu\u2019um\u00e1n (Al-), King of the Arab kingdom of Hirah, i. 170.\n\n Nuwab (broken plur. of \u201cNaubah,\u201d) the Anglo-Indian Nowbut (_tr._\n \u201cDrums\u201d), i. 324.\n\n Nuw\u00e1jiru \u2019l-wuk\u00faf\u00e1t = Settlement of bequeathal, v. 467.\n\n \u2014\u2014 (Steingass reads \u201cnuw\u00e1jiru\u201d) (for \u201cnu\u00e1jiru\u201d) \u2019l-wak\u00faf\u00e1t and\n translates \u201cletting for hire such parts of my property as were\n inalienable\u201d (ST.), v. 467.\n\n Nuzhat al-Fu\u00e1d = \u201cDelight of the Vitals\u201d (or heart), i. 25.\n\n \u2014\u2014 al-Zaman = \u201cDelight of the age,\u201d v. 180.\n\n Nuzhat-\u00ed = pleasance, ii. 45.\n\n\n \u201cO man, O miserablest of men, O thou disappointed,\u201d etc.,\n characteristic words of abuse, v. 359.\n\n O my son! O my Child! (repetition a sign of kindness and friendliness)\n iv. 269.\n\n O my uncle (to elder man): O my cousin! (to youth) iv. 119.\n\n O rider of the jar, _i.e._, a witch, vi. 76.\n\n O thousand-horned (thousandfold cuckold) i. 247.\n\n O vile of birth (Asl) a man\u2019s origin being held to influence his\n conduct throughout life, i. 62.\n\n \u201cO Woman,\u201d popular form of address, iii. 108.\n\n \u201cO worshipper of Allah,\u201d _i.e._, \u201cO Moslem, opposed to enemy of Allah\u201d\n = a non-Moslem, v. 460.\n\n Oarsman stands to his work in the East, iii. 25.\n\n Oath of triple divorce irrevocable, i. 246.\n\n Obedience to children common in Eastern folk-lore, vi. 90.\n\n Ober-Ammergau \u201cMiracle play,\u201d i. 250.\n\n Objects (better kept hidden) seen with naked eye by telescope (vulgar\n belief) iii. 438.\n\n Ocular testimony demanded by Moslem law, ii. 17.\n\n \u201cOf which a description will follow in its place,\u201d a regular formula of\n the R\u00e1w\u00ed, or professional reciter, v. 131.\n\n Og bin \u2019Unk (=Og of the Neck), the fabled King of Bashan, iii. 19.\n\n Oil, anointing with for incipient consumption, ii. 75.\n\n \u201cOld lamps for new lamps\u2014who will exchange?\u201d iii. 159.\n\n \u2019Om\u00e1n, name of the capital of Eastern Arabia, vi. 139.\n\n Omar \u2019Adi bin Artah, i. 39.\n\n \u2014\u2014 bin Abd al-Aziz = the good Caliph, i. 39.\n\n \u2014\u2014 ibn Abi Rab\u00ed\u2019ah, the Korash\u00ed (_i.e._ of the Koraysh tribe) i. 41.\n\n Ommiades, Cathedral Mosque of, one of the wonders of the Moslem world,\n vi. 172.\n\n Onager, the G\u00far-i-Kh\u00e1r of Persia, iii. 282.\n\n \u2014\u2014 (wild ass) confounded with Zebra, iii. 282.\n\n \u201cOne day of the days,\u201d a phrase emphasising the assertion that it was a\n chance day, iv. 75.\n\n Only son has a voice in the disposal of his sister, vi. 83.\n\n \u201cOn my shop\u201d = bit of boarding where the master sits, or on a stool in\n the street, ii. 281.\n\n \u201cOpen the spittle\u201d = to break the fast, v. 51.\n\n Original sin, vi. 247.\n\n Orisons = the prayers of the last day and night, ii. 94.\n\n Osarsiph = Osiris-Sapi (Moses) vi. 112.\n\n \u201cOtbah hath a colic,\u201d vi. 77.\n\n \u201cOut of the mouth of babes and sucklings, &c.,\u201d an idea not less Moslem\n than Christian, iv. 271.\n\n\n P\u00e1-and\u00e1z = carpets and costly cloths, (spread between Baghdad and\n Meccah for Harun al-Rashid) iii. 177.\n\n \u2014\u2014 = cloth to tread upon, vi. 259.\n\n \u2014\u2014 (_Pers._) = a carpet made of costly stuffs\u2014a perquisite of royal\n attendants, iii. 141.\n\n Padding introduced to fill up the \u201cnight,\u201d v. 460.\n\n Pagg\u00ed = Tracker, iv. 8.\n\n Palace between two rivers = the N\u00edlotic Rauzah-island, ii. 281.\n\n \u2014\u2014 not the place for a religious and scrupulous woman, ii. 229.\n\n Papal bulls and Kings\u2019 letters (in Medi\u00e6val Europe) were placed for\n respect on the head, iii. 89.\n\n Parasang (_Gr._ \u03c0\u03b1\u03c1\u03ac\u03c3\u03ac\u03b3\u03b3\u03b7\u03c2), iii. 456.\n\n Parks on the Coasts of Tropical Seas, i. 320.\n\n Part and parts = more or less thoroughly, ii. 152.\n\n Parturition and death compared with both processes in the temperates of\n Europe, ii. 23.\n\n Parwez, older pronunciation of the mod. (Khusrau) \u201cParv\u00edz,\u201d iii. 502.\n\n Pashkh\u00e1nah = a mosquito-curtain, iii. 121.\n\n Pay-day for boys in Egypt (Thursday) iv. 98.\n\n Payne quoted, i. 1, 8, 11, 34, 56, 134, 165, 209, 222, 238, 278, 286,\n 288, 289, 306, 311, 312, 322, 327, 338, 344; ii. 28, 54, 67, 73, 85,\n 110, 112, 154, 191, _ib._, 200, 227, 231, 238, 251, 263, 267, 275,\n 281; iv. 332; v. 55, 69.\n\n Pays\u00e1 (pice) = two farthings and in weight = \u00bd an oz., iii. 352.\n\n Pear-tree, not found in Badawi land, v. 117.\n\n Penalty inflicted to ensure obedience, iii. 336.\n\n Pennyroyal (here mere \u201cshot\u201d; the orig. has \u201cBa\u00edthar\u00e1n\u201d) v. 458.\n\n Perceval C. de, quoted, vi. 89.\n\n Peri-Banu (The Fairy) iii. 419.\n\n \u2014\u2014 (Par\u00ed) in its modern form has a superficial resemblance to \u201cFairy,\u201d\n iii. 419.\n\n Peris, iii. 419.\n\n Per\u00edz\u00e1dah = Fairy-born, iii. 502.\n\n Perjury easily expiated amongst Moslems, ii. 38.\n\n Perspired in her petticoat trowsers (a physical sign of delight in\n beauty, usually attributed to old women) v. 142.\n\n Pertinence (in couplets) not a _sine qu\u00e2 non_ amongst Arabs, v. 135.\n\n Phantasms from the Divine presence of \u2018Ali \u2019Aziz Efendi, the Cretan,\n iii. 41.\n\n Pharaoh (of Hebrew Scriptures) has become with the Arabs \u201cFir\u2019aun,\u201d the\n dynastic name of Egyptian kings, vi. 12.\n\n Pharos of Alexandria, one of the four Wonders of the Moslem world, iv.\n 36.\n\n Philomelet, The shrilling, iv. 245.\n\n Physiognomist, a favourite character in Arabic folk-lore, iv. 107.\n\n \u201cPhysiognomy (\u2018Fir\u00e1sah\u2019) unless there be the science of, other science\n availeth not,\u201d iv. 10.\n\n Piastre (Egyptian) = one-fifth of a shilling, iv. 72.\n\n Pictures of faces whose eyes seem to follow beholders, iii. 427.\n\n Pigeon blood, used to resemble the results of a bursten hymen, v. 29.\n\n Pilaff (Turco-English form of Persian Pul\u00e1o) iii. 326.\n\n Pilgrimage quoted, i. 285, 337, 228, 207, 205, 42, 165, 194; ii. 20,\n 71, 281, 54, 152, 9, 63, 220, _ib._, 222, 59, 22, 51; iii. 314, 330,\n 405, 406; iv. 35, 38, 153, 196, 208, 343; v. 43, 180, 214; vi. 9,\n 83, 99, 104, 105, 131, 174.\n\n Pilgrims settle in the two Holy Places, iii. 406.\n\n P\u00edr = saint, spiritual guide, iii. 8.\n\n P\u00edrozah = turquoise (_Arab. form_ F\u00edruzah) iii. 270.\n\n \u201cP\u00edsh-nam\u00e1z\u201d (_Pers._) = fore-prayer, iii. 380.\n\n Pit = grave, i. 88.\n\n \u201cPlied him with wine,\u201d a favourite habit with medi\u00e6val Arabs, ii. 50.\n\n Poetry (Persian) often alludes to the rose, etc., ii. 99.\n\n \u201cPointing the moral,\u201d iii. 265.\n\n Police (Eastern) ii. 6.\n\n Porphyry quarries in Middle Egypt, rediscovery of, vi. 60.\n\n Practical joking, a dangerous form of fun, as much affected by\n Egyptians as Hibernians, v. 455.\n\n \u201cPrayer of Moses, the man of God,\u201d vi. 103.\n\n Prayers at burial, beginning with four \u201cTakb\u00edrs,\u201d i. 290.\n\n \u2014\u2014 for the dead recited over bier, iii. 380.\n\n \u2014\u2014, whilst at, the Moslem cannot be spoken to, i. 197.\n\n Precious stones, Arab superstitions concerning, v. 130.\n\n Precocious children, iii. 416.\n\n Pretext for murdering an enemy to his faith (Jewish) an idea prevalent\n in Eastern world utterly wrong, v. 214.\n\n \u201cPretty Fanny\u2019s ways\u201d amongst Moslems, v. 85.\n\n Priah = tearing the foreskin (second operation of circumcision) v. 217.\n\n Primitive attire of Easterns in hot climate, iii. 20.\n\n Prince, petty Indian, preceded in state processions by led horses whose\n saddles are studded with diamonds, iii. 134.\n\n Prison had seven doors (to indicate its formidable strength) v. 233.\n\n Prisoners expected to feed themselves in Moslem lands, v. 338.\n\n Professional dancer, _i.e._, a public prostitute, iv. 29.\n\n \u2014\u2014 singers, become freed women, turned out \u201crespectable,\u201d ii. 254.\n\n Prothesis without apodosis, figure, iv. 29.\n\n Public gaol = here the Head Policeman\u2019s house. In mod. times it is part\n of the wall in Governor\u2019s palace, v. 337.\n\n Pummel of the saddle, ii. 85.\n\n Punishment by flogging, vi. 9.\n\n Purse = Kis = 500 piastres = \u00a35, iv. 74.\n\n Purses, one thousand compose the Treasury (\u201cKhaznah\u201d) = \u00a35,000, iv. 74.\n\n Puzzling questions and clever replies, a favourite exercise in the\n East, vi. 97.\n\n\n Quarters, containing rooms in which girls are sold, ii. 71.\n\n Queen Shu\u2019\u00e1\u2019ah = Queen Sunbeam, ii. 107.\n\n \u201cQuench that fire for him\u201d (_i.e._ hush up the matter) ii. 15.\n\n \u201cQuicker to slay than Amr\u00fa bin Kulsum\u201d (Proverb) vi. 94.\n\n\n Raas Ghanam = a head of sheep (form of expressing singularity common to\n Arabic) ii. 207.\n\n \u2014\u2014 Sukkar = Loaf sugar, v. 352.\n\n Raba\u2019 = _lit._ spring quarters (_tr._ \u201ca lodging house\u201d) ii. 19.\n\n Rab\u00ed\u2019a vi. 245.\n\n Rabite (steed of purest) = an Arab of noble strain, iii. 287.\n\n Rad\u00e1h (a form of \u201cR\u00e1dih\u201d) = \u201cthe large hipped,\u201d v. 198.\n\n Rad\u00edf or back-rider, common in Arabia, v. 162.\n\n R\u00e1dih, a P.N. (ST.) v. 161.\n\n \u201cRaf\u00e1 al-Bashkh\u00e1nah\u201d = he raised a hanging, a curtain (_tr._ \u201cthe\n arras\u201d) iii. 121.\n\n Rafaka (and \u201cZafaka\u201d) = took their pleasure, v. 282.\n\n R\u00e1b\u00edb = monk or lion (_tr._ \u201cGod-fearing\u201d) vi. 155.\n\n Rah\u00edl = Rachel, iii. 355.\n\n R\u00e1hilah = a riding camel, i. 315.\n\n \u201cRah\u00fam\u201d for \u201cRah\u00edm\u201d (Doric form) = compassionate, vi. 18.\n\n Rahw\u00e1n (cor. of Rahb\u00e1n) = one who keeps the (right) way, i. 191.\n\n \u201cR\u00e1\u2019ih fayn\u201d = wending (art thou) whither? iv. 207.\n\n R\u00e1ih yas\u00edr (_Arab._) = about to become (peasant\u2019s language) iii. 131.\n\n Rain and bounty are synonymous, i. 43.\n\n Ra\u2019\u00eds (_fem._ Ra\u2019\u00edsah) the captain, the skipper (not the owner) iv.\n 125., v. 22.\n\n Raisins, an efficacious \u201cpick-me-up,\u201d v. 51.\n\n Rajah of Baroda, iii. 134.\n\n Rajul ikhtiy\u00e1r, _tr._ \u201ca man of a certain age\u201d (polite term for old\n man) v. 402.\n\n \u2014\u2014 Ja\u2019\u00edd\u00ed = Larrikin, iv 280.\n\n \u2014\u2014 Khuzari (_Arab._) = a green-meat man (_tr._ \u201ccostermonger\u201d) v. 291.\n\n \u2014\u2014 Khw\u00e1j\u00e1 = Gentleman, v. 254.\n\n \u201cR\u00e1kiba-h\u00e1\u201d; the technical term for demoniac possession, v. 326.\n\n Ram\u2019s mutton preferred in wilder tribes of the East, because it gives\n the teeth more to do, v. 299.\n\n Ramaha bi-h = bolted with him, v. 382.\n\n Rankah or \u201cRanakah\u201d prob. for \u201cRaunakah,\u201d which usually means\n \u201ctroubled\u201d (speaking of water) (ST.) v. 66.\n\n Rape, i. 311.\n\n Ras\u00e1t\u00edk (_pl._ of Rust\u00e1k) = villages, i. 256.\n\n Rash\u00e1kah Al- (_Arab._) a word not found in common lexicons, said to be\n a fork with three prongs, here probably a hat stand (_tr._ \u201cpeg\u201d)\n (ST.) v. 244.\n\n Ras\u00edlah = a (she) partner (_tr._ \u201caccompanyist\u201d) ii. 44.\n\n Rasm\u00e1l (vulg. Syrian and Egyptian form of Raas al-m\u00e1l = stock in trade)\n = capital in hand, i. 248.\n\n Ratl (_Arab._) _pron._ by Europeans \u201cRotl\u201d (Rotolo) = a pound, iii.\n 128; iv. 295.\n\n \u201cRauzah\u201d in Algiers was a royal park, vi. 243.\n\n \u201cRauz al-San\u00e1jirah\u201d = plain of the Sinjars, vi. 243.\n\n R\u00e1wi = a professional tale-teller (_tr._ \u201cSeer\u201d) i. 56.\n\n Rayh\u00e1nah, _i.e._ the \u201cBasil,\u201d mostly a servile name, ii. 20.\n\n Razah = cedar or fir (old controversy) vi. 5.\n\n R\u00e1z\u00ed (Al-) = a native of Rayy City, i. 288.\n\n Reading of \u201cmeat and drink\u201d enjoyed by Arabs as much as by Englishmen,\n iv. 160.\n\n Reading placed in more honourable place than writing (\u201cWriting and\n reading,\u201d as opposed to \u201cReading and writing\u201d) vi. 5.\n\n Red camel (Ahmar) ii. 248.\n\n Red robes a sign of displeasure, iv. 297.\n\n Red Sea (Holy Writ does not say that Pharaoh was drowned in) vi. 99.\n\n Rent his robes (usually a sign of quiet, here a mark of strong\n excitement) v. 71.\n\n Retribution confined to this life, and belief that Fate is fruit of\n man\u2019s actions (Mosaic theory) vi. 140.\n\n Re-union after severance\u2014modesty in Alaeddin as contrasted with Kamar\n al-Zam\u00e1n, etc., iii. 176.\n\n Revetment of old wells in Arabia, mostly of dry masonry, v. 132.\n\n Rheumatism, a common complaint in even the hottest climates, v. 160.\n\n Riddle or conundrum, vi. 97.\n\n Riding men as asses, a facetious exaggeration of an African practice,\n vi. 240.\n\n Right hand (seated at the) a place of honour in Europe; amongst Moslems\n the place would be to the left, iii. 136.\n\n R\u00edh = Wind, gust (of temper), pride, rage, v. 58.\n\n Rik\u00e1b (_Arab._) = Stirrup + \u201cd\u00e1r\u201d (_Pers._) = holder (_tr._ \u201cgroom\u201d)\n iv. 24.\n\n Rikk\u00ed al-Saut = soften the sound (or \u201clower thy voice,\u201d) ii. 89.\n\n \u201cRing and the Lamp\u201d have a magical effect over physique and morale of\n the owner, iii. 104.\n\n Ring given as token to show fair play, i. 248.\n\n R\u00edsah (copyist\u2019s error for \u201cRishah\u201d) = a thread, feather, line, iv.\n 259.\n\n \u201cRise that I may seat myself in thy stead\u201d (addressed to the full\n moon)\u2014true Orientalism, iii. 151.\n\n R\u00edshah = feather, plume, (usual meaning) Dr. Steingass explains, iv.\n 259.\n\n Rising up and sitting down, usual sign of emotion, i. 348.\n\n Riy\u00e1l (from, the _Span._ \u201cReal\u201d) = royal (coin) _tr._ \u201creal\u201d, iv. 284.\n\n \u201cRizk\u201d equiv. for \u201cAl-Rizku \u2019l-hasanu\u201d = any good thing obtained\n without exertion (ST.) iv. 245.\n\n \u2014\u2014 maks\u00fam (Al-), an old and sage byword pregnant with significance, iv.\n 245.\n\n Roc or vulture, vi. 23.\n\n Rod of Moses became a common symbol of dignity, etc., vi. 157.\n\n Rods of Moses and Aaron, vi. 98, 99.\n\n Rodwell quoted, v. 42, 48.\n\n Roger, old name of the parish bull in rural England, iv. 203.\n\n \u201cRose up and sat down,\u201d a sign of agitation, v. 328.\n\n Rosso antico (mostly a porphyry) iii. 139.\n\n Roum = Greeks, i. 134.\n\n \u2014\u2014 city of (R\u00fam\u00ed) vi. 89.\n\n \u201cRub\u2019a\u201d (_Arab._) _pl._ Arb\u00e1 = the fourth of a \u201cWaybah\u201d (_tr._ \u201chalf a\n quartern\u201d) iv. 128.\n\n \u201cRudayn\u00edan,\u201d from \u201cRudaynah,\u201d either a woman or a place, vi. 230.\n\n R\u00fah Allah _lit._ = breath of Allah (_tr._ \u201cSpirit of Allah\u201d) i. 251.\n\n R\u00fahi = _lit._ my breath (_tr._ \u201cmy sprite\u201d) ii. 120.\n\n Rukh = Roc, iii. 186.\n\n \u2014\u2014 (the mythical\u2014mixed up with the mysterious bird S\u00edmurgh) iii. 188.\n\n Rukh\u00e1m = marble or alabaster, here used for building material, vi. 60.\n\n Rumh = lance, i. 90.\n\n R\u00fam\u00ed (\u201cRoum\u201d) in Marocco and other parts of Moslem world is still syn.\n with our \u201cEuropean,\u201d vi. 89.\n\n Rus\u00e1fiyah = a cap, i. 160.\n\n \u201cRushdu \u2019llah\u201d or \u201cAl-Hud\u00e0,\u201d spiritual direction or divine grace\n received from Allah, vi. 104.\n\n Russians (Asiatics have a very contemptible opinion of the) v. 119.\n\n Rust\u00e1ki, from Rust\u00e1k, a quarter of Baghdad, ii. 209.\n\n Rutab wa man\u00e1zil = degrees and dignities, i. 217.\n\n\n S\u00e1\u2019ah = the German _Stunde_, our old \u201cStound\u201d (meaning to Moslems the\n spaces between prayer-times) v. 151.\n\n \u201cSa\u2019alab\u201d or \u201cTha\u2019lab\u201d = Fox, vi. 146.\n\n Sabba raml = cast in sand (may be clerical error for \u201cZaraba raml\u201d = he\n struck sand, _i.e._, made geomantic figures), _here tr._ \u201cstriking a\n geomantic table,\u201d iii. 68.\n\n \u201cSabbal\u2019alayhim (for \u2019alayhinna, the usual masc. _pro fem._) Al-Satt\u00e1r\u201d\n (_Arab._) = _lit._ \u201cthe Veiler let down a curtain upon them,\u201d v.\n 276.\n\n Sabbath (the) = the Saturday, iii. 64.\n\n Sabt = Sabbath, Saturday, v. 228, 324.\n\n Sa\u2019d = prosperity, iii. 341.\n\n S\u00e1dah (Al-) wa al-Khat\u00e1y\u00e1t _tr._ \u201cvarious colors both plain and\n striped,\u201d v. 223.\n\n \u201cS\u00e1d\u00e1t wa Ashr\u00e1f\u201d = Sayyids and Shar\u00edfs, vi. 233.\n\n Sa\u2019d\u00ed = prosperous, iii. 341.\n\n S\u00e0dir (Al-) w al-Gh\u00e1d\u00ed = those who went forth betime (the latter may\n mean those who came for the morning meal) iii. 27.\n\n Saff Kamar\u00edy\u00e1t min al-Zuj\u00e1j = glazed and coloured lunettes, ii. 39.\n\n Saf\u00edh = slab over the grave (_tr._ \u201cpave\u201d) i. 41.\n\n Saf\u00fal (Al-) = ranks of fighting men, or rows of threads on a loom, i.\n 48.\n\n S\u00e1hah = courtyard (as opposed to \u201cBathah\u201d = inner court), i. 284.\n\n S\u00e1hal for Sahal (broad \u201cDoric\u201d of Syria) iii. 125.\n\n Sahar\u00e1 _pron._ Sahr\u00e1, i. 251.\n\n Sahb\u00e1 = red wine, ii. 99.\n\n (\u201cSahha) \u2019alakah (=a something) f\u00ed haz\u00e1 \u2019l-Amri\u201d = albeit I will take\n no part, vi. 245.\n\n S\u00e1hib = owner (same as \u201cDall\u00e1l\u201d = broker) iv. 224.\n\n \u201c\u2014\u2014 al-Hay\u00e1t\u201d = astronomer (may also = a physiognomist) v. 289.\n\n \u201c\u2014\u2014 al-jayyid\u201d (Al-) (_Arab._) = excellent companion, vi. 5.\n\n S\u00e1hibi-h = his mate (masculine) iv. 346.\n\n S\u00e1hils, or shorelands, ii. 3.\n\n Sahl _meaning_ \u201cthe easy tempered\u201d (Scott writes \u201cSohul\u201d) v. 138.\n\n Sahr\u00e1 (_Arab._) = desert (applied by Persians to waste grounds about a\n town: _hereto_ \u201cbarren hill-country\u201d) iii. 67.\n\n Sahr\u00edj = Cistern, v. 5.\n\n Sails hoisted and canvas loosed (anchors weighed and canvas spread) i.\n 321.\n\n Saj\u00e1lmah-bird, unknown to dictionaries, prob. species of hawk, vi. 35.\n\n \u201cSakalat\u201d (_Pers._) or \u201cSaklat\u00fan,\u201d whence Mr. Skeat would derive\n \u201cscarlet,\u201d vi. 5.\n\n Sakf (flat roof), must have a parapet (a Jewish precaution neglected by\n Al-Islam) v. 219.\n\n Sakhrah = labour, i. 84.\n\n Sakht\u00far (_Arab._) for \u201cShakht\u00far\u201d _tr._ \u201cbatel,\u201d v. 163.\n\n S\u00e1kiyah = water-wheel, ii. 47.\n\n Sakk (_pl._ \u201cSik\u00e1k\u201d and \u201cSuk\u00fak\u201d) = \u201cnail\u201d (ST.) v. 380.\n\n Sakk\u00e1 (_Arab._) = a water carrier, vi. 46.\n\n \u201c\u2014\u2014 Sharbah,\u201d who supplies water to passengers in streets, vi. 46.\n\n Salaku-hu wa nashal\u00fa-hu = \u201cthey scored it,\u201d v. 395.\n\n \u201cSal\u00e1m\u201d here = Heaven\u2019s blessing, vi. 97.\n\n Sal\u00e1m pronounced after prayers, i. 14.\n\n Sal\u00e1s\u00edn = thirty (a clerical error for \u201cthree\u201d) iv. 310.\n\n Sal\u00e1t, sundry technical meanings, vi. 103.\n\n \u2014\u2014 = the formal ceremonious prayer, vi. 103.\n\n \u201cSalb\u201d = impalement, everywhere else meaning crucifixion, vi. 206\u20131.\n\n \u201cS\u00e1lih\u00edn\u201d (_Arab._) = the Saints, the Holy ones (_tr._ \u201cthe Hallows\u201d)\n iv. 218.\n\n Salkh (_Arab._) = flaying (meaning also a peculiar form of\n circumcision) v. 214.\n\n Salt rubbed on wounds to staunch the blood, v. 97.\n\n Sam\u00e1r (_Arab._) from _Pers._ \u201cSumar\u201d = a reed, a rush, v. 226.\n\n Samaria (according to Moslems, Shamr\u00edn and Shamr\u00fan) iii. 271.\n\n Samaritans, vi. 160\u20131.\n\n Sam\u00e1wah, confounded with Kerbela\u2014a desert with a place of pilgrimage,\n iii. 484.\n\n \u2014\u2014, Desert of, iii. 484.\n\n \u2014\u2014 (Town on Euphrates) iii. 484.\n\n Samd = carpets and pots and pans (_tr. Vaiselle_) vi. 64.\n\n Samhari, vi. 229.\n\n S\u00e1miri Al-, Golden Calf of, vi. 160.\n\n \u2014\u2014, translated by Christian commentators as \u201cSamaritan,\u201d vi. 160.\n\n Samm\u00e1n = quail, v. 151.\n\n \u201cSamman\u201d (for \u201cSamm\u00e1n\u201d) = quails, vi. 66.\n\n \u201c\u2014\u2014\u201d or \u201cSumm\u00e1n\u201d (classically \u201cSalw\u00e1\u201d) = quails, vi. 147.\n\n Samm\u00e1r = reciters, ii. 3.\n\n Samm S\u00e1\u2019ah (in text), _tr._ \u201cpoison of the hour,\u201d v. 352.\n\n Samson\u2019s enigma (Judges xiv. 12), vi. 106.\n\n Sandar\u00fasah (_Arab._) = red juniper gum (from _Pers._ \u201cSandar\u201d = amber)\n _tr._ \u201cSandarach,\u201d vi. 141.\n\n Sanj\u00e1k (in modern parlance) = minor\n province, iv. 245.\n\n \u2014\u2014 (_Turk._) = flag, banner, iv. 245.\n\n \u2014\u2014 -dar = the banner-bearer, ensign, iv. 245.\n\n Sankhar\u00edb the Sovran, vi. 3.\n\n Sant\u00edr = psalteries, ii. 246.\n\n Sap\u00eddaj (corresponding with \u201cIsfidaj\u201d), _tr._ \u201cceruse\u201d or white lead,\n v. 130.\n\n S\u00e1ra\u2019a hu wa l\u00e1wa\u2019a-hu = he rushed upon him and worried him (ST.) iv.\n 266.\n\n S\u00e1ra la-hu Shan\u00e1n, _tr._ \u201cIn his new degree he was feared,\u201d v. 472.\n\n \u2014\u2014 (Steingass reads \u201cTh\u00e1niyan\u201d = and he became second to him (the\n Sultan), _i.e._, his alter ego) v. 472.\n\n Sar\u2019a\u2019l-Lij\u00e1m, _tr._ \u201cbridal thongs,\u201d v. 385.\n\n \u201cS\u00e1rayah\u201d (for \u201cSar\u00e1yah,\u201d Serai, Government House), _tr._ \u201cPalace,\u201d v.\n 6.\n\n Sar\u00e1y not to be confounded with Serraglio = Harem, iv. 234.\n\n \u2014\u2014 (_Pers._) official head-quarters of the Wal\u00ed, iv. 234.\n\n S\u00e1ra yur\u00e1sh\u00ed-h, _tr._ \u201ckindness and liberality,\u201d v. 473.\n\n \u2014\u2014 (\u201cYur\u00e1sh\u00ed\u201d and \u201cYur\u00e1sh\u00fa\u201d are the 6th form of \u201crash\u00e1, yarsh\u00fa\u201d) = he\n bestowed a gift (principally for the sake of bribery), he treated\n kindly (ST.) v. 473.\n\n Sard\u00e1b = a souterrain, v. 117.\n\n Sarh\u00e1d\u00fan = \u201cSarkhadom\u201d (_Gauttier_). The great usurper Sargon, vi. 6.\n\n Sar\u00edr = a bier without the corpse, iv. 289.\n\n \u201cSarkhah adwat la-h\u00e1 al-Sar\u00e1yah\u201d = a cry to which the Palace women\n raised an echo (ST.) iv. 272.\n\n Sarm\u00fajah (_Arab._) = sandals, slippers, etc., v. 442;\n from _Pers._ \u201cSarm\u00fazah,\u201d a kind of hose or gaiter worn over a boot\n (ST.) v. 217.\n\n Sarr\u00e1f = a money changer (_tr._ \u201cshroff\u201d) iii. 333.\n\n \u2014\u2014 Sarra Surrah (Surratan) = he tied up a purse (ST.) v. 412.\n\n Sarsarah (cler. error for \u201cAkhaza (?) surratan\u201d) = he took a purse, v.\n 462.\n\n S\u00e1r\u00fa (dakhal\u00fa, jalas\u00fa, etc.), in the plural for the dual\u2014popular and\n vulgar speech, iii. 66.\n\n Sat down (in sign of agitation) ii. 211.\n\n Sat\u00edhah (_Arab._) = a She-Sat\u00edh, iv. 69.\n\n Satl = water-can (Lat. and Etruscan Situla and Situlus, a water-pot) i.\n 291.\n\n Satt\u00e1r (_Arab._) = \u201cThe Veiler\u201d iv. 31 (corresponding with \u201cJupiter\n Servator\u201d) iv. 270.\n\n Saw\u00e1bi (a regularly formed broken plural of a singular \u201cS\u00e1bi\u2019\u201d = the\n pointing one) (ST.) v. 419.\n\n Saw\u00e1ki = channels, ii. 93.\n\n Sayab\u00e1n (_Pers._) = canopy, iv. 129.\n\n Sayf kun\u00faz\u00ed = a talismanic scymitar (_tr._ \u201cmagical sword\u201d) v. 426.\n\n Sayfu (Al-) w\u2019-al Kalanj = scymitar and dagger, v. 381.\n\n Sayy\u00e1d, _lit._ = a fisherman, vi. 161.\n\n Sayy\u00e1h (Al-) = the Shrieker, iv. 245.\n\n Sayyid (descendant of Hasan) and the Shar\u00edf (der. from Husayn) =\n difference between, v. 39.\n\n \u201cS\u00e1za, Yas\u00edzu\u201d (_Arab._) _tr._ \u201cgenealogist,\u201d not a dictionary\n word\u2014perhaps a clerical error for \u201cS\u0101sa\u201d = he groomed or broke in a\n horse, iv. 21.\n\n Scarlet (red, violet, white, green) vi. 5.\n\n \u201cSciences are of three kinds, etc.\u201d iv. 10.\n\n Scott quoted, iv. 3, 7, 14, 19, 27, 35, 43, 45, 55, 56, 59, 67, 74, 80,\n 90, 95, 97, 109, 127, 169, 176, 189, 244, 297, 303, 307, 334, 351;\n v. 3, 17, 21, 22, _ib._ 24, 30, 36, 39, 44, 50, 63, 65, 105, 114,\n 116, 119, 120, 123, 125, 138, 153, 184, 210, 213, 214, 227, 231,\n 253, 263, 273, 321, 335, 347, 357, 465.\n\n Seal-ring (or Signet-ring) iii. 72.\n\n Second-sight (_Egypt._ \u201cDarb al-Mandal\u201d) iv. 45.\n\n Secret, difficult for an Eastern to keep, i. 342.\n\n Seed pearls made into great pearls (also rubies and branch-coral) i.\n 197.\n\n Seeking to release Soul of Prince who had perished, iii. 298.\n\n Semi-abortions (preservation of, a curse in sixth century) iii. 498.\n\n Sentiment, morbid and unmasculine French, contrasted with the healthy\n and manly tone of the Nights, v. 267.\n\n Serraglio-palace; _der. from_ Serai (_Pers._) = a palace, _also der.\n from_ Cerrar (Spanish and Portuguese) = to shut up, iii. 128.\n\n Service (yearly value of his fief), i. 256.\n\n Seven ages of woman-kind, v. 56.\n\n \u2014\u2014 handwritings, vi. 226.\n\n Severance-spies = stars and planets, ii. 236.\n\n Sha\u2019ab\u00e1n (his face gladdening as the crescent moon of) v. 142.\n\n Shabakah = net (hung over shop during absence of shopkeeper) i. 205.\n\n Shabaytar = the Shuhr\u00far (in MS. Suhr\u00far) = a blackbird, v. 151.\n\n \u2014\u2014 also called \u201cSamaytar\u201d and \u201cAbu al-Ayzar\u201d = the father of the brisk\n one (a long-necked bird like heron) (ST.) v. 151.\n\n \u201cShadow of Allah,\u201d a title of the Shah, iii. 531.\n\n Shaghaf = violent love, joy, grief, vi. 15.\n\n Shaghaft\u00edn\u00ed (also \u201cAshghaft\u00edn\u00ed\u201d) from Shaghaf = violent love, joy,\n grief = \u201cThou hast enamoured me,\u201d vi. 15.\n\n Shaghr\u00ed (_Pers._), _e.g._ \u201cKyafsh-i-Shaghri\u201d = slippers of shagreen,\n iii. 282.\n\n Shagreen (_der. from Pers._) \u201cShaghri,\u201d produced by skin of wild ass,\n iii. 282.\n\n Shah Bakht = King Luck, i. 191.\n\n Shah-Goase (Shah Ghaww\u00e1s = King Diver), vi. 233.\n\n Shahb\u00e1n, Bresl. Edit. form of Shahry\u00e1r = City-keeper, for City-friend,\n i. 334.\n\n Sh\u00e1hbander = King of the port, a harbour master, v. 254.\n\n Sh\u00e1hinsh\u00e1h = King of kings, iii. 534.\n\n \u2014\u2014 a title first assumed by Ardash\u00edr, iii. 500.\n\n Sh\u00e1hmiy\u00e1nah = a huge marquee or pavilion tent in India, iii. 469.\n\n Sh\u00e1hraz\u00e1d (in Mac. Edit. Shahr\u00e1z\u00e1d) i. 334.\n\n Shahraz\u00e1d and Shahryar, ii. 259.\n\n Shahr-B\u00e1nu (_Pers._) = City-queen, iii. 486.\n\n Shahrb\u00e1z (W. M. MS.) = City-player or city-falcon, iv. 6.\n\n Shahrz\u00e1dah (W. M. MS.) = \u201cCity born\u201d (for \u201cShahr\u00e1z\u00e1d\u201d) iv. 6.\n\n Shahwah (_Arab._) = lust, iii. 33.\n\n Shahwah d\u00e1ram = I am lustful, iii. 33.\n\n Sh\u00e1\u2019il, copyist\u2019s error for \u201cSh\u00e1ghil,\u201d act. part of Shughl = business\n affairs, v. 245.\n\n \u2014\u2014 (Here probably for the fuller \u201cShughl sh\u00e1ghil\u201d) = an urgent business\n (ST.) v. 245.\n\n Shajarat al-Durr = Branch of Pearl, i. 12.\n\n \u2014\u2014 Rih = Wind-tree (?) iv. 138.\n\n Shakb\u00e1n = the end of cloth, gown, cloak, etc. (Houdas) vi. 189.\n\n Sh\u00e1ked (_Heb._) = Almond-tree, vi. 7.\n\n Shakhat, _tr._ here \u201crevile\u201d (ST.) v. 3.\n\n Shakhs = carven image, v. 30.\n\n \u2014\u2014 either a person or an image (_here tr._ \u201cImage\u201d) iii. 18.\n\n \u2014\u2014 mafs\u00fad = man of perverted belief (_i.e._, an infidel) i. 352.\n\n Shaking his clothes (in sign of quitting possession) ii. 205.\n\n \u201c\u2014\u2014 out his skirts,\u201d a sign of willingly parting with possessions, iii.\n 316.\n\n Shakk (_Arab._) = splitting or quartering, v. 96.\n\n Shaklaba (here = \u201cshakala\u201d) = he weighed out (money), he had to do with\n a woman (_tr._ \u201ctumbled\u201d) v. 291.\n\n Shalabi = a dandy, a macaroni (from the Turk. Chelebi) v. 243.\n\n Sh\u00e1m = Syria (and its capital) called Damascus (Cotheal MS.) vi. 167.\n\n Sham\u2019\u00e1d\u00edn, a would-be Arabic plural of the Persian \u201cSham\u2019ad\u00e1n\u201d =\n candlestick, chandelier, iii. 109.\n\n Sham\u00e1mah (or \u201cChamama,\u201d accord. to Gauttier and Heron) vi. 68.\n\n Sh\u00e1mat = cheek mole (beauty spot), applied to Damascus (Sh\u00e1m) vi. 167.\n\n \u201cSh\u00e1m ba\u2019d az nisf-i-shab\u201d = dinner after midnight = supper (ST.) iv.\n 244.\n\n Shame (uncovered my), in this instance \u201chead and face,\u201d v. 329.\n\n Sh\u00e1miy\u00e1nah = a royal pavilion (_cor._ of _Pers._ \u201cSayab\u00e1n\u201d = canopy)\n iv. 129.\n\n Sh\u00e1miy\u00e1t bi al-N\u00e1r, an Inquisitorial costume (_tr._ \u201ca black habit\n bepatched with flame colour\u201d) iv. 79.\n\n Shampooing (practice of) i. 116.\n\n Shamr\u00edn (and Shamr\u00fan) = Samaria, iii. 271.\n\n Sham\u00fal (fem.) = liquor hung in the wind to cool, i. 42.\n\n Shar\u00e1rah = a spark, ii. 87.\n\n Shar\u00ed\u2019at, forbidding divorce by compulsion, ii. 147.\n\n Sharif (a descendant from Mohammed) i. 285.\n\n Shar\u00edf\u00ed = a sequin, ii. 143.\n\n Sharkh (_Arab._) = in dicts. the unpolished blade of hiltless sword\n (_tr._ here \u201ca butcher\u2019s chopper\u201d) iv. 220.\n\n Shark\u00edyah (province in Egypt) ii. 16.\n\n Sharr (Al-) (\u201cthe wickedness\u201d) last city in Meckran before entering\n Sind, i. 336.\n\n \u2014\u2014 fi al-Haramayn = wickedness in the two Holy Places, ii. 220.\n\n Sh\u00e1sh = a small compact white turband and distinctive sign of the true\n Believer, v. 143.\n\n Shashmah (from _Pers._ \u201cChashmah\u201d = fountain) _tr._ \u201cprivies,\u201d v. 458.\n\n Sh\u00e1stras\u2014Hindu Scripture or Holy Writ, iii. 429.\n\n Shat\u00e1rah (prop. cleverness), signifying vileness and rashness (ST.) v.\n 220.\n\n Shaw\u00e1hid (meaning that heart testifies to heart) _tr._ \u201chearts have\n their witnesses,\u201d ii. 87.\n\n Shawwara binta-hu = he gave a marriage outfit to his daughter (ST.) v.\n 28.\n\n Shayb\u00e1n\u00ed (Al-) = \u201cOf the Shayb\u00e1n tribe\u201d ii. 191.\n\n Shayh = Artemisia, iv. 343.\n\n Shaykh becomes ceremonially impure by handling a corpse, i. 290.\n\n \u2014\u2014, for humility, sits at the side of room, not at the top (\u201cSadr\u201d) iv.\n 84.\n\n \u2014\u2014 of Islam, v. 317.\n\n \u2014\u2014 or head of the Guild for thieves, iv. 282.\n\n \u2014\u2014 al-Hujj\u00e1j = Shaykh of the Pilgrims, ii. 63.\n\n \u2014\u2014 al-Isl\u00e1m, the Chief of the Moslem Church, iv. 69.\n\n \u201c\u2014\u2014 al-Tawaif\u201d may mean \u201cShaykh of the Tribes\u201d (of Jinns) ii. 117.\n\n Shayyan li\u2019ll\u00e1h = _lit._ (Give me some) Thing for (the love of) Allah\n (_tr._ \u201cAn alms, for the love of Allah\u201d) ii. 44.\n\n Shayy bi-l\u00e1sh = _lit._ \u201ca thing gratis or in vain\u201d (_here tr._ \u201cmatters\n beyond the range of matter\u201d) iii. 68.\n\n Sh\u00e1zz = Voice (doubtful if girl\u2019s, nightingale\u2019s, or dove\u2019s) ii. 244.\n\n \u201cShe had never gone or come\u201d = she was in her own home, iii. 183.\n\n \u201c\u2014\u2014 heard a blowing behind her\u201d (a phenomenon well known to\n spiritualists) ii. 101.\n\n \u201c\u2014\u2014 will double thy store of presents,\u201d ii. 111.\n\n Sherbet and coffee, mention of, makes the tale synchronous with that of\n Ma\u2019aruf or the xvii. century, iv. 55.\n\n Sher\u00edf\u00ed _pl._ of Sher\u00edf\u00edyah (Egyptian form); here \u201cAshrafis,\u201d iv. 336.\n\n Shi\u2019ah doctrine, v. 178.\n\n Shikk (_Arab._) = Half-man, iv. 69, 76.\n\n Ship\u2019s crew run on shore on their own business immediately the vessel\n cast anchor, v. 475.\n\n Sh\u00edsheh-k\u00e1 pays\u00e1 = a (pice) small coin of glass, iii. 351.\n\n Sh\u012bve-Z\u0101d, iii. 47.\n\n \u201cShob\u00e1si,\u201d for \u201cSob\u00e1sh\u00ed,\u201d vi. 191.\n\n Shooting shafts and firing bullets at the butt, practised by Easterns\n on horseback, v. 421.\n\n Shroft (Arab Sayrafi) i. 298.\n\n Shubb\u00e1k = lattice (also \u201cMashrabiyah\u201d = latticed balcony) i. 29.\n\n \u201cSh\u00faf-hu,\u201d (_Arab._) (colloquial form of \u201cShuf-hu\u201d) = look upon him,\n iii. 58.\n\n Shuhb\u00e1 (Al-) = Ash-coloured, verging upon white, ii. 110.\n\n \u201cShuhr\u00far al-kan\u00edsah\u201d = the Blackbird of the Church (Christians in Syria\n call St. Paul, on account of his eloquence) (ST.) v. 151.\n\n \u201cShurbah\u201d (_Pers._ Shorbah) = mess of pottage (_tr._ \u201cdish of roast\n meat\u201d) iv. 22.\n\n Sh\u00faw\u00e1r (_Arab._) = trousseau (ST.) v. 28.\n\n Si\u2019at rizki-h = the ease with which he earned his livelihood (_tr._\n \u201cfortune\u201d) i. 282.\n\n Sib\u00e1k (_Arab._) usually = a leash (for falconry) _tr._ \u201csilken cord,\u201d\n vi. 46.\n\n S\u00edd\u00ed mistaken for Sayyid, iii. 321.\n\n \u2014\u2014 = my lord, iii. 321.\n\n \u2014\u2014 = \u201cmy lord\u201d here becomes part of a name, ii. 151.\n\n \u2014\u2014 Nu\u2019uman (sometimes \u201cSidi Nouman,\u201d or \u201cSidi Nonman\u201d) iii. 321.\n\n S\u00edfah (_Arab._) _lit._ = a quality (_tr._ \u201cproperty\u201d) iv. 102.\n\n Signet-ring made of carnelian, v. 52.\n\n \u2014\u2014 of kingship (important sign of sovereignty) v. 112.\n\n Sijn al-Dam = the Prison of Blood, ii. 161.\n\n Sik\u00e1lah (_Sing._) = scaffolding, vi. 61.\n\n Sikb\u00e1j a marinated stew like Zirb\u00e1jah, vi. 160.\n\n \u2014\u2014 (_Pers._ Sikb\u00e1) called \u201cMother of Hospitality,\u201d being principal dish\n set before guests, vi. 159.\n\n Sikkah (_pl._ Sikak) = (amongst other meanings) \u201can iron post or stake\u201d\n (ST.) v. 380.\n\n Silk, Moslems may be shrouded in it, i. 26.\n\n Silken napkins, iv. 55.\n\n \u2014\u2014 platters, iii. 93.\n\n Sim\u00e1\u2019a _lit._ hearing applied idiomatically to the ecstacy of\n Darwayshes when listening to esoteric poetry, v. 151.\n\n Sim\u2019\u00e1n-son = son of Simeon, _i.e._, a Christian, ii. 175.\n\n S\u00edmiy\u00e1 = fascination (a form of magic) vi. 132.\n\n Simsim (or \u201cSamsam\u201d) The grain = _Sesamum Orientale_, iii. 370.\n\n Sin akhi-irib = Sini (Lunus, or the Moon-god) increaseth brethren\n (Etymology of \u201cSankhar\u00edb\u201d) vi. 3.\n\n S\u00edn Al- (in text) = China (here \u201cAl-Sind\u201d) v. 194.\n\n Sinaubar (_tr._ \u201cpine\u201d) may also mean pistachio-tree, vi. 163.\n\n Sind Revisited quoted, iv. 8; v. 3.\n\n \u2014\u2014 (so-called from Sindhu, the Indus, _Pers._ \u201cSind\u00e1b\u201d) v. 3.\n\n Sindiy\u00e1n (from the Persian) = holm-oak, i. 247.\n\n Singing and music blameable (Makr\u00fah), though not actually damnable, ii.\n 46.\n\n S\u00edn\u00edyah = tray of tinned copper, iv. 170.\n\n Sir f\u00ed h\u00e1lik (_pron._ Sirfh\u00e1k) = Go about thy business, ii. 44.\n\n Sirh\u00e1n = wolf, iv. 19.\n\n Sirr (a secret), afterwards Kitman (concealment) = keeping a lover\n down-hearted, ii. 218.\n\n \u201cSirru \u2019l-il\u00e1hi,\u201d _i.e._, the soul which is \u201cdivin\u00e6 particula aur\u00e6\u201d\n (_tr._ \u201cDivine mystery\u201d) v. 466.\n\n Sirt\u2019anta = thou hast become (for Sirtu ana = I have become) v. 86.\n\n S\u00edst\u00e1n (Persian) _Arab._ Sijist\u00e1n, i. 56.\n\n Sitt al-Mil\u00e1h = Lady or princess of the Fair (ones) ii. 155.\n\n \u201cSitt-h\u00e1\u201d (_Arab._), _tr._ \u201cMistress\u201d (Mauritanians prefers \u201cS\u00eddah\u201d and\n Arabian Arabs \u201cKab\u00edrah\u201d) = the first lady, _Madame M\u00e8re_, v. 364.\n\n Siw\u00e1n (_Arab._) pl. Siw\u00e1w\u00edn = pavilion, iv. 113.\n\n Skin of wild ass produce the famous shagreen, iii. 282.\n\n Slave become a King (no shame to Moslems) i. 348.\n\n Slaves fond of talking over their sale, ii. 94.\n\n \u2014\u2014, when useless, made to \u201cwalk a plank\u201d or tossed into the sea, v.\n 405.\n\n Sleep at mid-forenoon (and afternoon) considered unwholesome by\n Easterns, iv. 324.\n\n \u201c\u2014\u2014 with both feet in one stocking\u201d (Irish saying for \u201cHave a care of\n thyself\u201d) v. 442.\n\n Sleeping postures, iii. 183.\n\n \u2014\u2014 with drawn sword between man and maid, iii. 116.\n\n \u201cSmell the air\u201d = a walk, a \u201cconstitutional,\u201d iii. 397.\n\n \u201cSmoke of camel\u2019s dung\u201d to drive off Evil Spirits, iv. 78.\n\n Smoking and coffee, v. 236.\n\n Sneezes (ceremony when a Moslem), iv. 95.\n\n \u201cSns\u00e1l\u201d for \u201cSals\u00e1l\u201d = _lit._ chain (_tr._ \u201cborders\u201d) vi. 235.\n\n Soghd Samarkand = plain of Samarkand, iii. 436.\n\n \u201cSolaced himself by gazing upon the trees and waters,\u201d a feeling well\n known to the traveller, v. 390.\n\n Soldiers serving on feudal tenure, i. 256.\n\n Solomon\u2019s Judgment, Moslem version of, iv. 236.\n\n \u201cSome one to back us,\u201d i. 135.\n\n \u201cSon of a minute, The,\u201d _i.e._, which would take effect in the shortest\n time, iii. 171.\n\n \u201cSon of the Road\u201d = a mere passer-by, a stranger, ii. 235.\n\n Son (youngest of three) generally Fortune\u2019s favourite in folk-lore,\n iii. 453.\n\n Sons = Men, a characteristic Arab. idiom, i. 2.\n\n \u2014\u2014 of Adam = his Moslem neighbours, ii. 30.\n\n \u2014\u2014 of the Path = Travellers, nomads, wild Arabs, ii. 213.\n\n Soudans, Two, iv. 305.\n\n Soul of Prince who had perished (seeking to release) iii. 298.\n\n \u201cSpare not blows to thy child,\u201d a barbarous sentiment of Biblical\n inspiration, vi. 9.\n\n \u201c\u2014\u2014 the rod and spoil the child,\u201d vi. 9.\n\n \u201cSpoiling for a fight,\u201d ii. 199.\n\n Spreading (the mats, mattresses, rugs, etc., of well-to-do Eastern\n lodging) v. 233.\n\n \u201cSqueezed my ribs,\u201d a bear-like attack, common amongst lower orders of\n Egypt and Syria, ii. 47.\n\n Standards and colours, an unfailing accompaniment of the Jinn army, iv.\n 89\n\n \u201cStick wherewith he tapped and drew lines in absent fashion on the\n ground,\u201d v. 10.\n\n Stirrup, The Arab, iii. 478.\n\n Stomach has two mouths, \u0153sophagic above and pyloric below, v. 52.\n\n Stone tied in kerchief or rag, weapon for fighting, v. 350.\n\n Story of the First Lunatic (variants) iv. 49.\n\n Story-telling, servile work, v. 34.\n\n St. Paul, called by the Christians in Syria \u201cShuhr\u00far al-Kan\u00edsah,\u201d the\n Blackbird of the Church (on account of his eloquence) (ST.) v. 151.\n\n Stranger invites a guest during pilgrimage-time, i. 195.\n\n \u201cStriking palm upon palm,\u201d _i.e._, in sign of despair, iv. 252.\n\n \u2014\u2014 the nape = \u201cboxing ears\u201d (Moslem equiv.) vi. 35.\n\n \u201cSubaudi\u201d = \u201cthat hath not been pierced\u201d (a virgin) v. 223.\n\n Subjects (men who pay taxes) i. 256.\n\n Subjects (Persian) both women and men are virtually King\u2019s slaves, iii.\n 533.\n\n Sub\u00fa\u2019 (_Arab._) for Yaum al-Sub\u00fa\u2019 = Septena-festival on the seventh day\n after a birth, marriage, or return from pilgrimage, iv. 122.\n\n Sufrah = the cloth (_tr._ \u201ctable cloth\u201d) iv. 69.\n\n \u2014\u2014 of leather = circular leather which acts as provision bag and\n tablecloth, iv. 162.\n\n \u2014\u2014 umm jal\u00e1jil (_Arab._) _lit._ = an eating cloth with little bells,\n iv. 169.\n\n Sugar (Europe-made white) avoided by Moslems as unlawful, v. 352.\n\n \u2014\u2014 (Sukkar), v. 352.\n\n Suicide, Hindus adepts in, iii. 166.\n\n \u2014\u2014 rare in Moslem lands, i. 325.\n\n Sujj\u00e1dah = _lit._ a praying carpet (_tr._ \u201crug\u201d) iv. 52; v. 225.\n\n Sukkar from _Pers._ \u201cShakkar\u201d (whence Lat. Saccharum) the generic term,\n v. 352.\n\n Sullam (_pl._ \u201cSal\u00e1lim\u201d) popularly used for a flight of steps (_tr.\n here_ souterrain-stairs) iii. 75.\n\n Sultan, amongst Arabs may denote any dignity from a Shaykh to a Sultan,\n vi. 226.\n\n \u201c\u2014\u2014 and his Sons etc.,\u201d same as Scott\u2019s \u201cStory of the Three Princes,\n etc.,\u201d iv. 44.\n\n \u2014\u2014 of Al-Yaman and his three Sons (_ver._ taken from Zotenberg\u2019s\n \u201cChronique de Tabari\u201d), iv. 3.\n\n \u2014\u2014 of the J\u00e1nn preceded by sweepers;\n always appears in the form of \u201csecond sight\u201d called by Egyptians \u201cDarb\n al-Mandal,\u201d iv. 45.\n\n Sultanate for Women Custom of Al-Islam, a strong precedent against\n queenly rule, i. 350.\n\n Sul\u00fak (_Arab._) a sufistical expression, the road to salvation (_tr._\n \u201cpaths\u201d), iii. 185.\n\n Summ\u00e1k = a plant with acid flavour, dried, pounded, and peppered with\n meat, vi. 160.\n\n Sun fare backwards = \u201cto eclipse the sun,\u201d vi. 107.\n\n Sunnah = the practice, etc., of the Prophet, v. 193.\n\n \u2014\u2014 and Farz = The practice (of the Prophet) and the Holy Law (Koranic)\n ii. 10.\n\n Supernatural agency makes the most satisfactory version of tale, v.\n 118.\n\n Supper comes first because the day begins at sundown, iv. 120.\n\n \u2014\u2014 (\u201cdinner after midnight\u201d). See Shah\u2019s diary (ST.) iv. 244.\n\n Surah = Koranic chapter; here possibly clerical error for S\u00farah sort\n (of food), ii. 173.\n\n Sur\u00e1yy\u00e1t (_lit._ the Pleiades) and Sham\u2019\u00e1din, a would-be plural\n (Arabic) of the Persian \u201cSham\u2019ad\u00e1n\u201d = candlestick, chandelier, iii.\n 109.\n\n Sur\u00far = joy, contentment, v. 200.\n\n S\u00fasah (_Arab._) = weevil, moth, worm, iv. 23.\n\n S\u00fasan = the lily (in Heb.) ii. 116.\n\n Su\u2019ub\u00e1n (_Arab._) = cockatrice (_tr._ \u201cBasilisk\u201d) v. 427.\n\n \u201cSuw\u00e1n\u201d (_Arab._) lit. = rock syenite, hard stone, flint (_tr._ \u201cmace\u201d)\n iv. 24.\n\n Suwayd\u00e1 al-Kalb (the black one of the heart) = original sin (synonymous\n with \u201cHabbat al-Kalb\u201d = the grain in the heart), both metaphorically\n used for \u201coriginal sin.\u201d (ST.) vi. 247.\n\n \u201cSuwayd\u201d and \u201cSuwayd\u00e1,\u201d diminutives of \u201cAswad\u201d = black. (ST.) vi. 247.\n\n Suwayd\u00e1, _lit._ \u201ca small and blackish woman,\u201d vi. 247.\n\n Swooper of the Jinn, ii. 202.\n\n Symmetromania, Arab., iv. 67.\n\n Syria, city of (\u201cthe stubbornest of places and the feeblest of races\u201d)\n v. 41.\n\n \u201cSyrian and three women of Cairo\u201d (Variants) v. 273.\n\n\n Ta\u2019-\u00e1m = Millet seed (_tr._ \u201cgrain\u201d) i. 5.\n\n Taannaf\u00fa = making \u201clong noses,\u201d i. 300.\n\n Ta\u2019arkalak, (_Arab._) = waylay thee, vi. 7.\n\n Taaw\u00edl = the commentary or explanation of Moslem Holy Writ, v. 43.\n\n Ta\u2019ayyun = influence (especially by the \u201c\u2019Ayn\u201d (evil) Eye) _tr._\n \u201cfascinate,\u201d v. 166.\n\n T\u00e1b = \u201ctip-cat,\u201d ii. 54.\n\n T\u00e1bah = gag, vi. 184.\n\n Tabarist\u00e1n (adj. Tabari), whereas Tabar\u00e1ni = native of Tiberias, i. 94.\n\n Tabariyyah = Gennesaret (Chinnereth, Cinneroth) where, according to\n some Moslems, _the_ Solomon was buried, vi. 101.\n\n Tab\u00edb Al- = the scientific practitioner (in pop. parlance) v. 326.\n\n Tabsh\u00e1l\u00edm, (a word which appears to be a corruption bearing a\n resemblance to \u201cDabshalim,\u201d meaning \u201ca mighty king\u201d) vi. 23.\n\n Ta\u2019dil\u00fa = Swerve (also \u201cYe do injustice\u201d) i. 52.\n\n T\u00e1f (Al-) a suburb of Baghdah, ii. 71.\n\n Tafazzal (_Arab._) a useful word employed in invitations, equiv. to\n \u201cHave the kindness\u201d iv. 84;\n Tafazzal\u00fa, iv. 233.\n\n Taffaytu-hu = extinguish (_tr._ \u201cput it out\u201d) iii. 84.\n\n Tafl (_Arab._) = a kind of clay, iii. 348.\n\n Tafrik wa\u2019l-jam\u2019a = division and union, i. 222.\n\n T\u00e1-H\u00e1 = the Koranic chapter No. XX. revealed at Meccah, v. 180.\n\n \u2014\u2014, whose first 14\u201316 verses are said to have converted the hard-headed\n Omar, vi. 157.\n\n \u201cTahl\u00edl\u201d = making word or deed canonically lawful, v. 43.\n\n Tahr\u00edm = rendering any action \u201char\u00e1m\u201d or unlawful, v. 43.\n\n Tahzib\u2014reforming morals, amending conduct, etc., ii. 240.\n\n Tai = Man of the tribe of Tay, i. 180.\n\n Ta\u00ed Al- (relative adjective of irregular formation) v. 46.\n\n Tail, lashing his (lion\u2019s) symptom of rage distinguishing felines from\n canines, iv. 161.\n\n T\u00e1\u2019il al-Wasf = \u201cDrawer out of Descriptions,\u201d v. 185.\n\n Tajn\u00ed = _lit._ thou pluckest (the fruit of good deeds) vi. 104.\n\n Tajr\u00eds, rendered by a circumlocution \u201cBell,\u201d v. 337.\n\n T\u00e1k (or T\u00e1kah) = a little wall-niche, iii. 351.\n\n Takb\u00edr and Tahl\u00edl, _i.e._, Crying the war cry, \u201cAll\u00e1ho Akbar\u201d = \u201cGod is\n most Great,\u201d and \u201cL\u00e1 il\u00e1ha illa \u2019llah\u201d the refrain of Unity, v. 403.\n\n Takhsa-u, _tr._ \u201cbaffled,\u201d a curious word of venerable age (ST.) v. 44.\n\n Takht Raml = table of sand, geomantic table, v. 153.\n\n Takhtraw\u00e1n = mule-litter, vi. 181.\n\n Ta\u2019kil (_Arab._) tying up a camel\u2019s foreleg above the knee, iv. 23.\n\n T\u00e1kiyah = litter, i. 99.\n\n \u2014\u2014 = calotte or skull-cap, iv. 120.\n\n Takrit, a town in Mesopotamia celebrated for its velvets, etc. (ST.)\n iv. 337.\n\n Takr\u00fari = a Moslem negroid from Central and Western North Africa, iv.\n 298.\n\n Takw\u00e0 (form gen. used for \u201cIttik\u00e0\u201d) = fearing God, vi. 96.\n\n Tal\u00e1kan b\u00e1inan = a triple divorce before witnesses, ii. 148.\n\n Tal\u00e1mizah = disciples (sing. Talm\u00edz) i. 251.\n\n Tale of the Simpleton Husband i. 239. (W. M. Version) v. 116.\n\n Tales were told before the peep of day, i. 359.\n\n Tamann\u00e1 (_Arab._) = \u201cShe saluted the king by kissing her finger tips\n and raising them to her brow,\u201d iii. 108.\n\n Tam\u00e1sil = (the Pavilion of) Pictures (generally carved images), i. 29.\n\n Tamb\u00far der. from \u201cTabl\u201d = a drum (hence modern \u201cTambour\u201d) iv. 209.\n\n T\u00e1-mera (Coptic) = the Land of the Nile Flood, vi. 12.\n\n Tam\u00edm (_Arab._) pl. of Tam\u00edmat = spells, charms, amulets, \u201cThummim,\u201d\n iv. 332.\n\n Tamk\u00edn = gravity, assurance (_tr._ \u201cSelf-possession\u201d) ii. 8.\n\n Tamtar Aysh? (_Arab._) _i.e._, Ayyu Shayyin \u201cWhat do the skies rain!\u201d\n iv. 207.\n\n Tann\u00far = large earthern jar (_tr._ \u201coven-jar\u201d) i. 208.\n\n \u2014\u2014 = oven, (misprint for \u201cKub\u00far\u201d = Tombs) i. 265.\n\n Tanz\u00edl = coming down, revelation of the Koran, v. 43.\n\n Tar\u00e1bulus-town (also Atr\u00e1bulus) arabisations of Tripolis, iv. 169.\n\n Tarajjama, frequently used in this MS. (ST.) iv. 242.\n\n \u2014\u2014 = he deprecated, v. 12.\n\n \u201cTarajjum,\u201d taking refuge from Satan the Stoned (Raj\u00edm) vi. 190.\n\n Taramm\u00e1 al-Mahramah (throwing the handkerchief) used in the old forms\n of choosing a mate, iv. 31.\n\n Tarb\u00edyat\u00ed = yearling, i. 348.\n\n Tarfah = Tamarisk, ii. 252.\n\n Tari (_Arab._) _lit._ = wet (_tr._ \u201csoothing\u201d) iv. 71.\n\n Tarjum\u00e1n = a dragoman (_tr._ \u201cTruchman\u201d) ii. 185; vi. 89.\n\n Tarjum\u00e1nah (_fem._ of \u201cTarjum\u00e1n\u201d = a dragoman) = _lit._ an\n \u201cinterpreter\u201d woman, vi. 89.\n\n Tarkah = \u201cA gin,\u201d a snare, i. 16.\n\n Tartara (_Arab._) _tr._ \u201cperked up\u201d (prob. an emphatic reduplication of\n Tarra = \u201csprouting, pushing forward\u201d) v. 443.\n\n Tasawwuf (mystic fraternity of) v. 426.\n\n Tasht = \u201cbasin\u201d (the consonantic outline being the same as of\n \u201ctashshat\u201d) = she was raining, sprinkling (ST.) a possible pun, v.\n 147.\n\n Tasill sallata\u2019l-Munkat\u00ed\u2019\u00edn = _lit._ \u201craining on the drouth-hardened\n earth of the cut-off\u201d (_tr._ \u201cWatering the dry ground\u201d) i. 345.\n\n Tastagh\u00eds (_Arab._) = _lit._ crying out \u201cWa Ghaus\u00e1h!\u201d\u2014\u201cHo to my aid\u201d\n (_tr._ \u201cHelp! Help!\u201d) v. 157.\n\n Tatadakhkhal \u2019alay-h = \u201csue his protection,\u201d vi. 134.\n\n Tauh\u00e1n al-Hus\u00e1n, _tr._ \u201clost in the waste,\u201d v. 409.\n\n Taw\u00e1f = Circuiting (an act of worship) iii. 298.\n\n Taw\u00e1n\u00eds (instead of \u201cTaw\u00e1nis,\u201d _pl._ of Taunas), _tr._ \u201ccordage\u201d (ST.)\n v. 133.\n\n Tayh\u00e1l (_pl._ \u201cTaw\u00e1hil\u201d) for the usual \u201cTih\u00e1l\u201d = spleen (ST.) v. 53.\n\n Taylas\u00e1n-hood, iv. 34.\n\n Tays = myriads of, vi. 187.\n\n Tayyibah = the good, sweet or lawful, v. 43.\n\n Tazaghzagha, _gen._ = he spoke hesitatingly, he scoffed (_tr._ \u201cwaxed\n wroth\u201d) v. 106.\n\n \u201cTazaghghara f\u00ed-hi\u201d (rendered pop.) \u201che pitched into him\u201d (ST.) v. 106.\n\n Tazargh\u00edt (error for \u201cZaghr\u00edtah\u201d) = the cry of joy, v. 429.\n\n \u2014\u2014 (numerous forms of) (ST.) v. 430.\n\n \u201cTen camel loads\u201d about a ton, at the smallest computation of 200 lbs.\n to each beast, v. 395.\n\n Ter-il-bas (Tayr T\u00e1\u00fas?), a kind of peacock, made to determine elections\n by alighting on the head of a candidate, v. 26, 27. (Old\n Translation.)\n\n Teshurah = a gift offered with the object of being admitted to the\n presence, iii. 100.\n\n Thag, _equiv._ to our English \u201cThug,\u201d iii. 374.\n\n \u2014\u2014 = simply a \u201ccheat,\u201d but may also mean a robber, assassin, etc.\n (_tr._ \u201cBandits\u201d) iii. 374.\n\n Thaghr al-Kh\u00e1nak\u00e1n = The narrows of the (Dervishes\u2019) convent, ii. 74.\n\n Thak\u00e1lah (_Arab._) = heaviness, dulness, stupidity (_tr._ \u201chorseplay\u201d)\n v. 457.\n\n Than\u00edyyat al-\u2019Uk\u00e1b = the Vulture\u2019s Pass, vi. 181.\n\n \u201cThat a standard be borne over his head,\u201d i. 161.\n\n Thayyib (_Arab._) = a woman who has known man but once, iv. 333.\n\n \u201cThe Astrologers lied,\u201d i. 122.\n\n Theatre (shifting) iii. 429.\n\n The babe to the blanket, and the adultress to the stone, i. 271.\n\n \u201cThe chick is unsatisfied till, etc.\u201d a translation which presupposes\n the reading \u201cFarkhah l\u00e1 atammat\u201d and would require \u201chatt\u00e0\u201d or \u201cil\u00e0\u201d\n to express \u201ctill\u201d (ST.) iv. 302.\n\n \u201cThe green stick is of the trees of Paradise,\u201d vi. 9.\n\n \u201cThe hoard hath gone from me, and I have waxed feeble,\u201d _i.e._, his\n strength was in the gold, iv. 347.\n\n \u201cThem\u201d for \u201cher\u201d (often occurrence of) v. 178.\n\n \u201cThere is not a present (Teshurah) to bring to the man of God,\u201d iii.\n 100.\n\n \u201cThe reed-pen wrote what \u2019twas bidden write\u201d = \u201cDestiny so willed it,\u201d\n vi. 51.\n\n \u201cThere is no harm to thee, and boon of health befal thee,\u201d auspicious\n formula, vi. 174.\n\n The sumptuary laws compelling Jews to wear yellow turbands, i. 286.\n\n The sand appeared in the sunlight like unto ropes (author and Steingass\n explain) vi. 32.\n\n \u201cThe world was turned topsy-turvy,\u201d _i.e._, there was a great movement\n and confusion, iv. 262.\n\n Thieves with hands lopped off, ii. 44.\n\n \u201cThine is ours and on thee shall be whatso is on us\u201d = we will assume\n thy debts and responsibilities, ii. 247.\n\n Thirst takes precedence of hunger, iii. 320.\n\n This girl is a fat piece of meat (_i.e._, \u201cThere are good pickings to\n be had out of this job\u201d) ii. 17.\n\n This matter is not far to us = \u201cis not beyond our reach,\u201d v. 311.\n\n \u201cThis night\u201d for \u201clast night,\u201d vi. 128.\n\n Thiy\u00e1b \u2019Am\u00fadiyah = striped clothes, ii. 79.\n\n Those noble steps = thine auspicious visits, ii. 82.\n\n Thou comest to bring us victory = \u201cthou comest to our succour,\u201d ii.\n 201.\n\n Thought reading, iii. 539.\n\n \u201cThou hast been absent overlong,\u201d a kindly phrase pop. addressed to the\n returning traveller, v. 444.\n\n \u201cThou hast done justice\u201d (\u2019adalta), also means \u201cThou hast swerved from\n right.\u201d \u201cThou hast wrought equitably\u201d also = \u201cThou hast\n transgressed,\u201d i. 51.\n\n Three Sisters and their Mother, Defects in the Story of, iv. 165\n\n \u201cThree things lack permanency, Wealth without trading, Learning without\n disputation, Government without justice,\u201d (Sa\u2019di in the Gulistan)\n iii. 6.\n\n Throwing the kerchief (taramm\u00e1 al Mahramah) used in the old form of\n choosing a mate, iv. 31. See iv. 264.\n\n \u201cThummim\u201d _der. from_ \u201cT\u00f4m\u201d = completeness, iv. 332.\n\n Thursday = pay day for the boys in Egypt, iv. 98.\n\n Thrust his finger up his fundament (a diabolical way of clapping hands\n in applause) ii. 89.\n\n \u201cThy commands, O my mother, be upon my head,\u201d iii. 89.\n\n \u201cThy Highness,\u201d a form of addressing royalty common in Austria, iii.\n 108.\n\n \u201cThy rose-hued cheek showeth writ newwrit,\u201d _i.e._, the growing beard\n and whisker is compared with black letters on a white ground, v.\n 148.\n\n Tigris, The (Hid-dekel) iv. 151.\n\n Time, division of, in China and Japan, v. 90.\n\n T\u00edn (_Arab._) = clay, mud (used with Tob forming walls of Egypt and\n Assyria) vi. 24.\n\n \u201cTirrea Bede\u201d (Night 655) note concerning, v. 119.\n\n \u2019Tis more acceptable to me than a red camel, ii. 248.\n\n Tisht (a basin for the ewer), _tr._ \u201ctray,\u201d v. 428.\n\n Tither, unable to do evil, i. 245.\n\n TKhDH (=takhuz-hu, according to author); may be either 2nd or 8th form\n of \u201cahad\u201d in the sense that \u201cthou comest to an agreement (Ittih\u00e1d)\n with him,\u201d v. 189.\n\n TMT, _i.e._, Tammat = She (the tale) is finished, vi. 38.\n\n Tob\u00e1ni = unbaked brick, i. 34.\n\n Tobbas = \u201cSuccessors\u201d or the Himyaritic kings, ii. 263.\n\n Tobe = the Anglo-Oriental form of \u201cThaub\u201d = in Arabia a loose robe like\n a night-gown, vi. 139.\n\n \u201cTo-day wine, and to-morrow business,\u201d ii. 177.\n\n \u201cTo eat skite\u201d = to talk or act foolishly, vi. 70.\n\n Toilette, carrying a portable, iv. 303.\n\n Tohfah = A gift, i. 16.\n\n \u2014\u2014 = a choice gift, ii. 79.\n\n Tohfat al-Humak\u00e1 = Choice Gift of the Fools, ii. 73.\n\n \u2014\u2014 al-Kul\u00fab = Choice Gift of the Hearts, ii. 73.\n\n Tohfat al-Sud\u00far = Choice Gift of the Breasts (_i.e._, of the hearts)\n ii. 84\u2013133.\n\n Tomb of the Moslem, iv. 293.\n\n Torture endured through Eastern obstinacy, i. 293.\n\n Tow\u00e1b Al- (_Arab. pl._ of _Per._ and _Turk._ \u201cTop\u201d) = cannon, vi. 186.\n\n Traf\u00edr = trumpets, iii. 137.\n\n \u201cTreasure-trove,\u201d the possession of exposing the owner to torture, iii.\n 105.\n\n True believer imitates sayings and doings of the Apostle, ii. 173.\n\n T\u00fa bar\u00e1 Thag hai = thou art a precious rascal, iii. 374.\n\n Tuh\u00e0 = cooked meat, vi. 187.\n\n Tuh\u00e1l or Tih\u00e1l (_Arab._) in text \u201cTayh\u00e1l,\u201d _tr._ \u201cspleen,\u201d v. 53.\n\n Turayyih (_mod. form for_ \u201cturawwih\u201d) (ST.) iv. 301.\n\n Turcoman blood (steed of) iii. 297.\n\n Turkish Tales by Petis de la Croix, iv. 13.\n\n Turkum\u00e1niyah = Turcomanish (_tr._ \u201cdragomanish\u201d) ii. 191.\n\n Turquoise stone, held as a talisman in the East, iii. 270.\n\n Turt\u00far = the Badawi\u2019s bonnet, v. 255.\n\n \u201cTutm\u00e1j\u00edyah\u201d for \u201cT\u00fatm\u00e1j\u201d = vermicelli, vi. 160.\n\n Tutty, in low Lat. \u201cTutia\u201d prob. from _Pers._ \u201cTutiyah\u201d = protoxide of\n zinc, v. 352.\n\n Tuz\u00e1rib\u00ed may mean \u201cDost thou play the part of\u201d (ST.) vi. 57.\n\n Twelvemonths, _i.e._, a long time, i. 319.\n\n\n \u201cUadd\u00edki,\u201d Taadiyah (iid. of Ad\u00e1, he assisted) = sending, forwarding\n (_tr._ \u201cCarry\u201d) ii. 77.\n\n \u2019Ubb (_Arab._) = bulge between breast and outer robe (_tr._ \u201cbreast\n pocket\u201d) iii. 317.\n\n \u2019\u00dad = primarily \u201cwood\u201d; then a \u201clute\u201d (_tr._ here \u201cfuel\u201d) ii. 178.\n\n \u2019\u00dad Khayr\u00e1zan = wood of the rattan, iv. 317.\n\n \u2019Ud\u00fal (_pl._ of Adil) = men of good repute (_tr._ \u201cnotables\u201d) ii. 25.\n\n Ukiyyah (or Wukiyyah) = ounce = 571\u00b75 to 576 grains, vi. 163.\n\n \u201cUktuli\u2019s-sir\u00e1j,\u201d the Persian \u201cChir\u00e1ghr\u00e1 bi-kush\u201d = kill the lamp, iii.\n 84.\n\n Umm Kash\u2019am, a slang name for death, iv. 183.\n\n Umm\u00e1l\u00ed (_Arab._); _gen._ Umm\u00e1l, an affirmation (_tr._ \u201cTrue indeed\u201d)\n iv. 193.\n\n \u2019Umm\u00e1r = the Jinn (_tr._ \u201cHaunters\u201d) ii. 102.\n\n Ummu \u2019Amrin = mother of \u2019Amru (slang term for \u201chy\u00e6na\u201d) iv. 183.\n\n Under my ribs = In my heart\u2019s core, i. 339.\n\n Unsa-k (_Arab._), an expression used when drinking one\u2019s health (_tr._\n \u201cThy favour\u201d) (ST.) v. 458.\n\n Unth = Camel, iii. 294.\n\n Ur\u00edm (lights) and Thummim (amulets), iv. 332.\n\n Urinal (old French name for phial in which the patient\u2019s water is sent)\n i. 285.\n\n \u2019Urk\u00fab, a Jew of Yathrib, ii. 164.\n\n \u2019Urrah (_Arab._) = dung, v. 75.\n\n \u2019Urs (Al-) w\u2019al-Tuh\u00far = \u201cthe wedding\u201d (which does not drop out of the\n tale) and the circumcision, ii. 90.\n\n Usbur\u00fa = be ye patient, v. 83.\n\n Ushtur or \u201cUnth\u201d = camel, iii. 294.\n\n\n Veil me = protect my honour, ii. 147.\n\n Veil (raiser of) means a fitting purchaser, ii. 73.\n\n Vellication (in cases of axilla-pile), iv. 153.\n\n \u201cVerily great is their craft\u201d (Koranic quotation from \u201cJoseph\u201d), v.\n 294.\n\n Viaticum = provision, provaunt for the way, iv. 304.\n\n Vij\u00e1yanagara = City of Victory, iii. 422.\n\n Violateth my private apartment, ii. 243.\n\n Violation of the Harem (son \u201chaving\u201d his father\u2019s wives), very common\n in Egypt, v. 441.\n\n Virginity (how proved), iv. 121.\n\n Visions frequent in Al-Islam, iii. 405.\n\n Vocative particles (five in Arabic), i. 85.\n\n Voice (mysterious), ii. 51.\n\n Voices disembodied, iii. 515.\n\n \u2014\u2014 from the other world, vi. 227.\n\n Vows of Pious Moslems, v. 234.\n\n\n Wa adraka Shahr\u00e1z\u00e1da\u2019l-Sab\u00e1h = And Shahrazad _perceived_ the dawn of\n day (also \u201cwas surprised by the dawn\u201d) iv. 6.\n\n Wa\u2019d al-Ban\u00e2t, or burial of Mau\u00fad\u00e1t (living daughter) iii. 498.\n\n \u201cW\u00e1 Ghaus\u00e1h!\u201d = \u201cHo, to my aid,\u201d v. 157.\n\n \u201cWah\u00e1,\u201d etc. (_Arab._) corresponding with Syriac \u201cho\u201d = behold! i. 275.\n\n \u201cWa Hakki man aul\u00e1n\u00ed h\u00e1z\u00e1 \u2019l-Mulk\u201d = \u201cand by the right of (my duty\n towards) Him who made me ruler over this kingdom\u201d (ST.) iv. 307.\n\n \u201c\u2014\u2014 inn\u00ed la-ar\u2019\u00e1kum wa ar\u2019\u00e0 wid\u00e1dakum,\u201d etc., _tr._ \u201cAnd I make much of\n you and your love, etc.\u201d (ST.) v. 172.\n\n \u2014\u2014 jasad-hu yuhazdimu = his body was emitting blood freely (ST.) iv.\n 285.\n\n \u201c\u2014\u2014 Kita\u2019h hamrah,\u201d _tr._ \u201calso a bit of cooked meat,\u201d vi. 125.\n\n \u2014\u2014 Kulli T\u00e1rik = night traveller, magician, morning star, v. 378.\n\n \u201c\u2014\u2014 Kuntu r\u00e1ihah ursil war\u00e1k\u201d (the regular Fellah language) i. 29.\n\n \u201c\u2014\u2014 l\u00e1kin h\u00fa ajmalu etc.\u201d = \u201cand yet he was more beautiful than they,\n etc.\u201d (ST.) iv. 260.\n\n \u201c\u2014\u2014 l\u00e1 ahad tafawwaha f\u00edna\u201d = \u201cnor hath anyone ever spoken,\u201d vi. 29.\n\n \u201c\u2014\u2014 l\u00e1 huwa ashamn\u00e1 min-ka talkas\u201d (read \u201ctalkash\u201d) \u2019al\u00e0 Harimi-n\u00e1\u201d\n _tr._ \u201cthat thou wouldst strive to seduce our Har\u00edm\u201d (or \u201cthat thou\n hadst an itching after our Har\u00edm\u201d) (ST.) v. 285.\n\n \u201c\u2014\u2014 l\u00e1sh: Mur\u00e1d\u00ed bas ism al-Madinah\u201d (_Arab._) = For nothing: my only\n want is the city\u2019s name, v. 402.\n\n \u201c\u2014\u2014 lau anunah\u00e1 li \u2019l-Mushrik\u00edn, etc.,\u201d lines which have occurred\n before, v. 55.\n\n \u201c\u2014\u2014 ll\u00e1hi \u2019l-Muwaffiku \u2019l-Mu\u2019\u00edn\u201d = God prospereth and directeth (a\n formula often prefixed to a book), vi. 196.\n\n \u201c\u2014\u2014 min-hum man f\u00e1ha,\u201d evidently an error of the scribe for \u201cMan\n naf\u00e1-hu,\u201d v. 114.\n\n \u2014\u2014 Nik\u00e1h = conjugal intercourse, v. 153.\n\n \u201c\u2014\u2014 s\u00e1ba\u2019l-d\u00e1r wa Zaujatu-hu mutawass\u00edn bi-h\u00e1,\u201d _tr._ \u201cthe house\n prospered for the master and the dame had charge of it,\u201d v. 420.\n\n \u201cWa s\u00e1ba\u2019l-d\u00e1r wa Zaujatu-hu mutawass\u00edn bi-h\u00e1,\u201d Steingass explains the\n plural \u201cMutawassin,\u201d by supposing \u201cS\u00e1b al-D\u00e1r\u201d is blunder for\n \u201cS\u00e1hihu \u2019l-D\u00e1r\u201d and translates \u201cthe master of the house and his wife\n took charge of her (the nurse) during the days of suckling\u201d (ST.) v.\n 420.\n\n \u201c\u2014\u2014 Saw\u00e1bi \u2019hu (As\u00e1bi \u2019a-hu?) f\u00ed hanaki-h\u2019\u201d _tr._ \u201chis fingers in his\n mouth and sucking thereat,\u201d v. 419.\n\n \u2014\u2014 Talattuf Alf\u00e1zak wa ma\u2019\u00e1n\u00edk alh\u00eds\u00e1n = and for the pleasingness of\n thy sayings and meanings so fine and fain (ST.) v. 146.\n\n \u201c\u2014\u2014 yabk\u00ed \u2019alaykum Mab\u00e1lu-h\u201d = suffer only his crime be upon you\n (Steingass reads \u201cWab\u00e1l\u201d for \u201cMab\u00e1l,\u201d and translates, \u201clest the\n guilt of it rest upon you\u201d) vi. 246.\n\n \u201c\u2014\u2014 zand mujauhar f\u00ed-hi As\u00e1wir,\u201d etc., may mean \u201cand a forearm (became\n manifest) ornamented with jewels, on which were bracelets of red\n gold\u201d (ST.) v. 86\u20137.\n\n \u201c\u2014\u2014 zarr-h\u00e1\u201d for \u201cWa dazz-h\u00e1\u201d = besprinkled her (ST.) iv. 314.\n\n \u2014\u2014 dazzh-\u00e1 (corruption in MS.) should read \u201cwa wazzar-h\u00e1\u201d = \u201cand he\n left her\u201d (ST.) iv. 462.\n\n Wadd\u00ed = Carry, i. 17.\n\n Wad\u00ed\u2019ah = deposit (here sig. blows), i. 247.\n\n Waf\u00e1t = death (decease, departure, as opposed to Maut = death), 223.\n\n \u201cW\u00e1hid min al-Tujj\u00e1r,\u201d the very vulgar style, iii. 64.\n\n Wahsh = Lion, iii. 18.\n\n Wahwah Al- = the hue of metal leaves, vi. 122.\n\n Waka\u2019h (_Arab._) = an affair (of fight) v. 403.\n\n Wak\u00e1lah = a khan or caravanserai, iv. 38.\n\n \u2014\u2014 = an inn (_tr._ \u201cCaravanserai\u201d), v. 455.\n\n \u2014\u2014 (Egyptian term for a Khan) ii. 153.\n\n \u201c\u2014\u2014\u201d or caravanserai, v. 273.\n\n Wakh\u00edmah = an unhealthy land, ii. 87.\n\n Wak\u00edl (_Arab._) = deputy\u2014in marriage, 333;\n _lit._ = agent (_tr._ \u201ctrustee\u201d) here corresponding with man who\n gives away the bride, iv. 54.\n\n Wakt al-Zuh\u00e1 (_Arab._) = the division of\n time between sunrise and midday (_tr._ \u201cundurn hour\u201d) iv. 69.\n\n \u201cWa\u2019l-Sult\u00e1nu karaa, etc.\u201d = \u201cand the Sovran recited his appointed\n portion of the Koran, and then sat down to convivial converse\u201d (ST.)\n iv. 244.\n\n Walad al-Hay\u00e1h (for \u201cHay\u00e1t\u201d) _tr._ \u201cThou make him a child of life,\u201d\n _i.e._, let him be long-lived, v. 378.\n\n Wal\u00e1sh (_Arab._), _i.e._ \u201cWas l\u00e1 shayya\u201d = and nihil (_tr._ \u201cAnaught\u201d)\n iv. 210.\n\n Walaw\u00e1\u2019yh? = wa\u2019l-aw\u2019iyah (_pl._ of wi\u2019\u00e1) = and the vessels \u2014\u2014\n shimmered like unto silver for their cleanliness, (ST.) vi. 122.\n\n W\u00e1l\u00ed = the Civil Governor, iii. 375.\n\n \u2014\u2014 at one time a Civil Governor, and in other ages a Master of Police,\n vi. 67.\n\n Wal\u00edmah _prop._ = a marriage feast, iii. 15.\n\n \u201cWaliyah\u201d or \u201cWaliy\u00e1h\u201d = and why? vi. 59.\n\n \u201cWalwalah\u201d or \u201cWilw\u00e1l\u201d (an onomatopy), general term for the wail, vi.\n 17.\n\n Warayatan\u00ed il\u00e0 -tur\u00e1b = thou hast given me over to the ground or\n concealment (ST.) iv. 312.\n\n Wasayah (prob. cler. error for \u201cwa Miah\u201d\u2014spelt \u201cm\u00e1yah\u201d\u2014and a hundred\n pair of pigeons) (ST.) v. 217.\n\n Washing hands and face\u2014a preparatory washing as a matter of cleanliness\n preceding the formal Wuz\u00fa-ablution, iii. 168.\n\n Water-closet, Eastern goes to, first thing in the morning, i. 13.\n\n \u2014\u2014 wedding night in. iii. 115.\n\n Watukarribu \u2019l\u2019-Abda ilayya (referring the verb to \u201cAl-Sadakah\u201d = the\n alms) \u201cand in bringeth the servant near to me\u201d (ST.) iv. 335.\n\n Waybah = the sixth of an Ardabb (Irdabb) = bushels, v. 128.\n\n Wayha-k (before \u201cWayla-k\u201d) = \u201cFie upon thee,\u201d vi. 20.\n\n Waz\u00edfah _prop._ = a task, a stipend, a salary, (_here tr._ \u201cdutie\u201d)\n iii. 328.\n\n Wazir expected to know everything in Oriental countries, iii. 163.\n\n Waz\u00edru \u2019l-\u2019Arif bi-ll\u00e1hi Ta\u2019\u00e1l\u00e0, Al- = The\n Wazir-wise-in-Allah-Almighty, iv. 239.\n\n \u201cWe are broken to bits (Kisf,) by our own sin,\u201d i. 155.\n\n Weapons and furniture, (_i.e._, headstalls, hobbles, etc.), for mare\n saddled and bridled (price for slave) vi. 92.\n\n \u2014\u2014 taken from Easterns when embarking as passengers, ticketed and\n placed in cabin, v. 403.\n\n Wedding, description of, iii. 114.\n\n \u2014\u2014 -night in water-closet, iii. 115.\n\n \u2014\u2014 night, mothers tell their daughters what to expect, iv. 42.\n\n Week days, vi. 13.\n\n Well, Angels choking up a, v. 332.\n\n \u2014\u2014, filled in over the intruding \u201cvillain\u201d of the piece, v. 332.\n\n Wept and laughed alternately (nearest approach in East. tales to West.\n hysterics) iv. 155.\n\n \u201cWhat hast thou left behind thee, O, As\u00e1m\u201d? _i.e._ What didst thou see?\n i. 97.\n\n What is behind thee? = What is thy news? i. 44.\n\n \u201cWhat\u2019s past is past and what is written is written and shall come to\n pass\u201d (Sir C. Murray\u2019s \u201cHassan\u201d) iii. 10.\n\n What was his affair? = _lit._ \u201cHow was,\u201d etc., i. 58.\n\n \u201cWhen Adam dolve and Eve span,\u201d etc., vi. 102.\n\n When Fate descended (_i.e._ When the fated hour came down from Heaven),\n i. 62.\n\n Where am I, and where is the daughter, etc.? = \u201cWhat have I to do with,\n etc.\u201d, ii. 7.\n\n \u201cWhere is the bird?\u201d = \u201cHow far is the fowl from thee?\u201d iv. 300.\n\n White hand, _i.e._ gifts and presents, i. 226.\n\n \u201cWhite\u201d night, _i.e._ \u201cpleasant,\u201d \u201cenjoyable,\u201d iv. 285.\n\n \u201cWhose van was not known from its rear\u201d = \u201cboth could not be seen at\n the same time,\u201d v. 189.\n\n \u201c\u2014\u2014 weal Allah increase,\u201d well nigh sole equiv. amongst Moslems of our\n \u201cthank you,\u201d v. 325.\n\n \u201cWhoso diggeth a pit shall fall therein,\u201d i. 119.\n\n \u201cWhoso journeyeth not enjoyeth not,\u201d ii. 152.\n\n \u201cWhoso keeneth for himself is not like whoso is hired to keen.\u201d\n _Proverb_ = \u201cIf you want a thing done, etc.,\u201d ii. 171.\n\n \u201cWhoso leaveth issue dieth not\u201d (popular saying amongst Moslems) iii.\n 55.\n\n Wife (exalting the character of) whilst the Mistress is a mere shadow\n (kind of tale not unfrequent amongst Moslems) v. 335.\n\n \u201c\u2014\u2014\u201d used for \u201cHarim,\u201d iv. 28.\n\n Wij\u00e1k = a stove, a portable hearth (_tr._ \u201ca brazier\u201d) v. 110.\n\n Wild ass (onager) iii. 282.\n\n \u2014\u2014 meat of, iii. 282.\n\n \u2014\u2014 (skin of) produces the famous Shagreen, iii. 282.\n\n Will of man, The, a mighty motor power, iii. 426; vi. 126.\n\n Window gardening, an ancient practice in the East, vi. 172.\n\n Windows (first mention of in Arabic MS. of \u201cAlaeddin\u201d) iii. 186.\n\n Wine and Wassail, loose talk, etc., a favourite subject with lewd\n Moslems, ii. 34.\n\n Wine, carrion and pork lawful to Moslem if used to save life, ii. 176.\n\n Witch, i. 235.\n\n \u201cWith the tongue of the case\u201d = words suggested by the circumstance, v.\n 9.\n\n \u201cWith love and gladness,\u201d ii. 137.\n\n Without a vein swelling, _i.e._, so drunk that his circulation had\n apparently stopped, v. 276.\n\n Wizzatayn = geese, v. 357.\n\n Woman, fulfilling the desires of, fatal to love, when she revolts\n against any reduction of it, v. 91.\n\n \u201cWomankind, Allah kill all\u201d (note by Dr. Steingass) v. 304.\n\n Women (Alaeddin used to think all resembled his mother); an absurd\n statement to the West but true in the East, iii. 97.\n\n \u2014\u2014 (all of one and the same taste) i. 96.\n\n \u201c\u2014\u2014 are of little wits and lack religion,\u201d i. 31.\n\n \u2014\u2014 drousy charms of, ii. 252.\n\n Wonders of the (Moslem) World\u2014four in number, iv. 36.\n\n Wormwood, a regular Badawi remedy, iv. 343.\n\n Wortley Montague MS. quoted, iv. 3, 6, 19, 35, 49, 74, 90, 95, 97, 101,\n 109.\n\n \u201cWoven air,\u201d local name of the Patna gauzes, iii. 423.\n\n \u201cWriting and reading,\u201d as opposed to our \u201cReading and writing,\u201d vi. 5.\n\n \u201cWritten,\u201d either on the Preserved Tablet or on the Sutures of the\n Skull, v. 308.\n\n Wuld\u00e1n = Ghilm\u00e1n = the boys of Paradise, vi. 128.\n\n\n Xerafim, _Port._ for Ashrafi, iv. 38.\n\n\n Y\u00e1 omitted (in poetical fashion) to show speaker\u2019s emotion, i. 149.\n\n \u2014\u2014 = \u00ed and M\u00edm = m, composing the word \u201cIbrah\u00edm,\u201d v. 203.\n\n \u2014\u2014 Ab\u00e1 S\u00e1bir = O Abu Sabir, i. 85.\n\n \u2014\u2014 \u2019Ars, y\u00e1 Mu\u2019arras = O pimp, O pander, v. 246.\n\n \u201c\u2014\u2014 \u2019Arz\u00e1d\u201d prob. cler. slip for \u201c\u2019Urz\u00e1t\u201d (_pl._ of \u2019Urzah) = a\n companion, a (low) fellow, iv. 191.\n\n \u201cYabahh\u201d = saying \u201cBah, Bah!\u201d vi. 253.\n\n \u2014\u2014 Bil\u00e1l = O generosity, i. 40.\n\n \u201c\u2014\u2014 Bunayy\u00ed\u201d = _lit._ \u201cO my little son,\u201d a term of special fondness\n (_tr._ \u201cO dear, my son\u201d) vi. 7.\n\n Yad (Al-) al-bayz\u00e1 = _lit._ The white hand (_tr._ \u201clargesse\u201d) ii. 123.\n\n Y\u00e1fis bin N\u00fah = Japhet, son of Noah, ii. 111.\n\n Yaftah \u2019Allah = Allah open (to thee the door of subsistence) ii. 44.\n\n Y\u00e1 Gh\u00e1rati a-zay m\u00e1 hun\u00e1 R\u00e1jil = O, the shame of me! however, O my\n Lord, can there be here a man? v. 247.\n\n \u2014\u2014 Dr. Steingass explains and translates, v. 247.\n\n Y\u00e1 H\u00e1jjah (_pron._ H\u00e1ggeh) = O Pilgrimess, i. 198.\n\n Y\u00e1 H\u00e1z\u00e1 (_Arab._) = \u201cHo, this one,\u201d iv. 231.\n\n Yahjubu (_Arab._) aor. of \u201chajaba\u201d = he veiled, put out of sight (ST.)\n iv. 342.\n\n Yahya (according to Scott \u201cYiah\u201d) v. 153.\n\n Y\u00e1hy\u00e0, father of Ja\u2019afar, made Wazir by Al-Rashid, i. 166.\n\n \u201cY\u00e1 Jad\u2019\u00e1n\u201d (more gen. \u201cY\u00e1 Jad\u2019a\u201d pron. Gad\u2019a) = mon brave, iv. 191.\n\n Y\u00e1 Kab\u00edr\u00ed = my good man (_tr._ \u201cmy chief\u201d) i. 12.\n\n Y\u00e1kah Thiy\u00e1bish = his robe-collar rent, vi. 247.\n\n Y\u00e1 Kaw\u00e1ki = O thou brawler, vi. 84.\n\n Y\u00e1 Kh\u00e1lati = O my mother\u2019s sister (_tr._ \u201cO naunty mine\u201d) i. 32.\n\n Yakhat (prob. cler. error for \u201cYakhbut\u201d) _lit._ = he was panting in a\n state of unconsciousness, _tr._ \u201cdrowned\u201d in sleep, vi. 244.\n\n Y\u00e1 Khawand = \u201cO lord and master,\u201d ii. 12.\n\n \u201cYakhburu ma\u2019a-hu f\u00ed \u2019l-Kal\u00e1m\u201d _lit._ = he experimented with him,\n _i.e._, he put him to the test (_tr._ \u201che spake with him softly\u201d)\n (ST.) iv. 307.\n\n Yaklishu (from \u2713 Kulsh) = \u201ckicking\u201d (their heels) iv. 19.\n\n Y\u00e1\u2019llah, _i.e._, \u201cBy Allah,\u201d meaning \u201cBe quick!\u201d v. 325.\n\n Y\u00e1\u2019llah j\u00e1ri, y\u00e1 walad = \u201cBe off at once, boy,\u201d i. 9.\n\n \u201cY\u00e1llah, Y\u00e1llah\u201d = By Allah and again by Allah i. 9;\n gen. meaning \u201cLook sharp\u201d (here syn. with \u201cAllah! Allah!\u201d = \u201cI\n conjure thee by God\u201d) v. 302.\n\n Y\u00e1 Luss (_Arab._) = \u201cO Robber\u201d (=the _Gr._ \u03bb\u1fc3\u03c3\u03c4\u1f74\u03c2) vi. 56.\n\n Y\u00e1 Mady\u00fanah = O indebted one, i. 249.\n\n Yamaklak Al- = vivers, provaunt, vi. 180.\n\n Yamak (_Turk._) = food, a meal, vi. 180.\n\n Yam\u00e1mah-land, i. 43.\n\n Yaman Al-, people of, are still deep in the Sotadic Zone and practice,\n v. 42.\n\n Y\u00e1min, copyist\u2019s error for \u201cY\u00e1sim\u00edn,\u201d _tr._ gelsamine, iii. 19.\n\n Y\u00e1 Mu\u2019arras = O fool and disreputable (_tr._ \u201cO pimp\u201d) ii. 21.\n\n Y\u00e1 Nakbah = O calamity, i. 24.\n\n Yanjaaru (_Arab._) vii. form of \u201cjaara,\u201d in which the idea of \u201craising\u201d\n seems to prevail, _tr._ \u201cmounted,\u201d iv. 311.\n\n Yapousmek (old ver.) = \u201cY\u00e1 Ab\u00fa Sumayk,\u201d vi. 16.\n\n Yar\u2019ad = trembleth (also thundereth) i. 166.\n\n Y\u00e1 R\u00e1jul (for Rajul) = O man (an Egypto-Syrian form) iii. 58.\n\n Yarj\u00fa (presumably error for \u201cYarja\u2019u\u201d) _tr._ \u201cretracing their steps,\u201d\n v. 382.\n\n \u2014\u2014 (may be error for \u201cYajr\u00fa\u201d) (ST.) v. 382.\n\n \u201cY\u00e1 Sall\u00e1m\u201d (_Arab._) \u201cO Saviour\u201d addressed to Allah, iv. 63.\n\n \u201cY\u00e1 S\u00edn\u201d = \u201cThe Heart of the Koran,\u201d v. 94.\n\n \u201cYaskut min \u2019Aynay-h\u201d _lit._ = fall from his two eyes, lose favour\n (_tr._ \u201close regard with him\u201d) i. 77.\n\n Yasrah\u00fa = roaming (_tr._ \u201crummaging\u201d) iv. 19\n\n \u201cYasta\u2019amil\u00fana al-Mrd\u201d (_tr._ \u201ctheir noblest make womanly use of Murd\u201d\n = beardless boys) may also have a number of meanings, v. 42.\n\n Yastan\u00edt (_Arab._), aor. to the pretext \u201cistanat\u201d (ST.) v. 218.\n\n Yastanit = he listened attentively (_tr._ \u201che firmly believed\u201d) (ST.)\n v. 432.\n\n Ya Sult\u00e1n-am = \u201cO my chief,\u201d v. 312.\n\n \u201c\u2014\u2014\u201d _Pers._ or _Turk._ form for _Arab._ \u201cY\u00e1 Sult\u00e1n-i\u201d (\u201cO my Sultan\u201d)\n iv. 214.\n\n Y\u00e1 Ta\u2019\u00e1sat-n\u00e1 = \u201cO our misery,\u201d vi. 48.\n\n Ya\u2019tadir (dots often omitted in MS.) may mean Ya\u2019tazir = find excuse,\n vi. 20.\n\n \u2014\u2014 (from \u2713 \u2019Adr) = heavy rain, boldness (_tr._ \u201cfortify himself\u201d) vi.\n 20.\n\n Y\u00e1 Ta\u2019\u00eds = \u201cO thou miserable,\u201d vi. 48.\n\n Yatama\u2019ash min-hu, _tr._ \u201cwherewith he might nourish himself,\u201d v. 472.\n\n \u2014\u2014 a denominative of the 5th form of \u201cMa\u2019\u00e1sh\u201d = livelihood (ST.) v.\n 473.\n\n Ya\u2019tamid\u00fana hud\u00e0-hum = purpose the right direction (_tr._ \u201cthose who\n seek their salvation\u201d) ii. 32.\n\n Yataz\u00e1wad\u00fa (_Arab._) = increasing (_tr._ \u201ccontending\u201d) iv. 62.\n\n Ya\u2019tazar = find excuse, vi. 20.\n\n Yatbashsh (for \u201cyanbashsha\u201d) = a smiling face, vi. 138.\n\n \u2014\u2014 may also stand for Yabtashsh, with transposition of the \u201ct\u201d of the\n 8th form (ST.) vi. 138.\n\n Yathrib = Al-Madinah, v. 183.\n\n \u2014\u2014 the classical name (\u1f38\u03b1\u03c4\u03c1\u03af\u03c0\u03c0\u03b1)\n (one of the titles of \u201cMad\u00ednat al-Nabi,\u201d City of the Prophet) v. 43.\n\n Ya Tinj\u00edr (_Arab._) _lit._ = O Kettle (_tr._ \u201cO Miserable\u201d) iv. 71.\n\n Yauh! (_Arab._) = \u201cAlack!\u201d iv. 191.\n\n Yaum al-Ahad = First day (which begins the Moslem week) iv. 341.\n\n \u2014\u2014 al-Jum\u2019ah (_Arab._)\u2014Assembly-day, Friday, iv. 342.\n\n \u2014\u2014 al-Kham\u00eds (_Arab._) = fifth day, vi. 13.\n\n \u2014\u2014 al-Mahshar = _lit._ the day of Assembly (_tr._ Judgment Day) iii.\n 21.\n\n \u2014\u2014 al-Sub\u00fa\u2019 = 7th day, iv. 122.\n\n Y\u00e1 walad al-Hal\u00e1l = O thou true-born son (or \u201cO! Son of lawful\n wedlock,\u201d) (ST.) iv. 267.\n\n Y\u00e1 W\u00e1rid = \u201cO farer to the fountain,\u201d v. 148.\n\n Y\u00e1 Z\u00ednat al-Nis\u00e1 = O adornment of woman-kind, ii. 207.\n\n Y\u00e1 zayn = oh, the beautiful beast! vi. 149.\n\n Yazghaz-h\u00e1 f\u00ed Shikkati-ha = verb being prob. a cler. error for\n \u201cYazaghzahg\u201d from \u2713 \u201cZaghzagha\u201d = he opened a skin bag (_tr._\n \u201cthrusting and foining at her cleft\u201d) v. 267.\n\n \u201cYe are quit of,\u201d etc. = You are welcome to it and so it becomes lawful\n (_hal\u00e1l_) to you, ii. 161.\n\n Young, a man is, in Arab speech, till forty or fifty, iv. 119.\n\n \u2014\u2014 man, being grown up, would not live in his father\u2019s house, v. 442.\n\n Youth worn out by genial labours of the (marriage) night, but bride\n made the merrier and livelier (a neat touch of realism), v. 429.\n\n Yufaghghiru = he opened his mouth wide (ST.) iv. 265.\n\n Yughaffiru (probably for yu\u2019 aft\u00edru) = raising a dust cloud (ST.) iv.\n 265.\n\n \u2014\u2014 wa yuzaghdimu = raising a dust-cloud and trumpeting with rage, iv.\n 265.\n\n Yulakkimu (_Arab._) from \u201cLukmah\u201d = a mouthful, vi. 75.\n\n \u201cYum\u00e1zasa-hu f\u00ed \u2019l-Kal\u00e1m,\u201d evidently a clerical error for\n \u201cYum\u00e1rasa-hu,\u201d = he tested or tried him in speech (ST.) iv. 307.\n\n Yumkinshayy = \u201cIs it possible,\u201d iv. 232\n\n Y\u00fanus = Ibn Hab\u00edb, a friend of Isaac of Mosul, ii. 71.\n\n Yuzaghdimu, a quadriliteral formed by blending two triliterals in one\n verb, to intensify the idea (ST.) iv. 265.\n\n Y\u00fazb\u00e1sh\u00ed, in text \u201cUzb\u00e1sh\u00e1\u201d or \u201c\u00fazb\u00e1sh\u00e1\u201d = head of a hundred (men),\n centurion, captain, v. 243.\n\n\n Za\u2019am\u00fa = they opine, they declare (_tr._ \u201cThey set forth\u201d) i. 50; ii.\n 55.\n\n Zabh (Zbh) (_Arab._ \u2713) = the ceremonial killing of animals for food,\n iv. 32.\n\n Zab\u00edd\u00fan (here probably a clerical error for Zab\u00edd, Cap. of Tah\u00e1mah) ii.\n 193.\n\n Z\u00e1bit = a Prefect of Police, vi. 154.\n\n \u2014\u2014 (from the \u2713 \u201cZabt\u201d = keeping in subjection, holding tight) _tr._\n \u201cHoldfast,\u201d vi. 154.\n\n Zabtiyah = a constable, vi. 154.\n\n \u201cZad Yak\u00fan Z R H ahad f\u00ed M\u00e1l jaz\u00edl, etc.\u201d (error in MS. explained)\n (ST.) v. 72.\n\n Zadig (Tale of) iv. 7.\n\n Zaf\u00e1ir al-Jinn = Adiantum Capillus veneris, ii. 95.\n\n Zafar = victory (clerical error for Zafar = plaited hair) vi. 104.\n\n Zagh\u00e1rit (_pl._ of Zaghr\u00fatah) = loud lullilooing, iv. 267.\n\n Zahab-raml\u00ed = placer-gold, iii. 15.\n\n Zahr (_Arab._) lit. and generically a blossom (_tr._ \u201corange flower\u201d)\n iv. 52.\n\n \u2014\u2014 Al- = duty, vi. 162.\n\n \u2014\u2014 al-Bahr = the surface which affords a passage to man, iv. 125.\n\n Zahrat = a blossom especially yellow, commonly applied to\n orange-flower, v. 201.\n\n \u2014\u2014 al-Hayy, _i.e._, \u201cBloom of the Tribe,\u201d v. 201.\n\n Za\u2019\u00edf = impotent, i. 217.\n\n \u201cZakarayn Wizz (ganders) sim\u00e1n,\u201d _tr._ \u201ca pair of fatted ganders,\u201d v.\n 357.\n\n Zak\u00e1t = legal alms (_tr._ \u201cpoor-rates\u201d) iv. 338.\n\n Zak\u00e1t wa Sadak\u00e1t = _lit._ paying of poor rate and purifying thy\n property by alms deeds (_tr._ \u201cgoodness and beneficence and charity\n and almsdoing\u201d) i. 346.\n\n Zakka (meaning primarily \u201ca bird feeding her young\u201d) _tr._ \u201clargessed,\u201d\n v. 182.\n\n Zal\u00e1biyah = a pancake, i. 33.\n\n Zalamah (Al-) = the policeman (_tr._ \u201cmen of violence\u201d) ii. 52.\n\n Zalamah (_Arab._) = tyrants, vi. 73.\n\n Zalm = the dewlap of sheep or goat, iii. 19.\n\n Zamaku-h\u00e1, _tr._ \u201carabesque\u2019d,\u201d v. 133.\n\n Zam\u00e1n, Al- (_tr._ \u201cA delay\u201d) prob. an error for \u201cY\u00e1 al-Malik al-Zam\u00e1n\u201d\n = \u201cO King of the Age,\u201d (ST.) iv. 319.\n\n Zangi-i-Adam-kh\u2019w\u00e1r (_tr._ Ethiopian) afterwards called Habashi = an\n Abyssinian, iii. 276.\n\n Zanzib\u00e1r = Blackland, iii. 281.\n\n Z\u00e1raba (_verb_) 3rd form followed by acc. = \u201cto join one in\n partnership\u201d (ST.) vi. 57.\n\n Zar\u00e1b\u00edl (comm. cor. of Zar\u00e1bin = slaves\u2019 shoes, slippers) vi. 48.\n\n Zarb al-Akl\u00e1m = caligraphy, v. 376.\n\n \u2014\u2014 \u2014\u2014 _tr._ \u201cpenmanship,\u201d v. 432.\n\n \u2014\u2014 al F\u00e1l = casting lots for presage (_tr._ \u201cprognostic\u201d) v. 374.\n\n \u2014\u2014 Raml (Geomancy) iii. 4.\n\n Zarb\u00fal t\u00e1ki (_Arab._) the latter meaning \u201chigh-heeled,\u201d vi. 53.\n\n Zard-i-Kh\u00e1yah (_Pers._) = yoke of egg, iv. 56.\n\n Zardak\u00e1t (for \u201cZardakh\u00e1n\u201d) = silken napkins, iv. 55.\n\n \u201cZardiy\u00e1\u201d (for Zaradiyyah = a small mail coat, a light helmet), _tr._\n \u201ca haubergeon,\u201d v. 58.\n\n Zaw\u00e1dah (gen. \u201cAzw\u00e1d\u201d or \u201cAzwidah\u201d) = provisions, viaticum, vi. 181.\n\n Zayjah (from (_Pers._) \u201cZ\u00e1ycheh\u201d) = _lit._ a horoscope (_tr._ \u201clot\u201d)\n vi. 235.\n\n Zayn al-Asnam, object of the tale, iii. 38.\n\n \u2014\u2014 \u2014\u2014 (Turkish) version by Mr. Gibb (note) iii. 41.\n\n \u2014\u2014 \u2014\u2014 _old ver._ \u201cOrnament\u201d (adornment?) of the Statues, iii. 3.\n\n \u2014\u2014 (al-D\u00edn = Adornment of the Faith and owner of) al-Asn\u00e1m = the\n Images, iii. 3.\n\n Zifr = nail, claw, talon, iv. 245.\n\n \u2014\u2014 = horny matter which, according to Moslem tradition, covered our\n first parents, vi. 104.\n\n Zij = table of the stars\u2014almanack, iii. 159.\n\n Zill (_Arab._) _lit._ = \u201cShadow me\u201d (_tr._ \u201csolace me\u201d) iv. 58.\n\n Zimmat = obligation, protection, clientship (_tr._ \u201cloyalty\u201d) vi. 245.\n\n Zind\u00edk = Atheist, Agnostic, vi. 158.\n\n Zird-Kh\u00e1nah = armoury, i. 327.\n\n Zirtah = fart, ii. 56.\n\n Znn\u00e1kt-ha, _tr._ \u201c(striketh) her sting\u201d (?) vi. 35.\n\n Zor-Kh\u00e1n = Lord Violence, i. 94.\n\n Zubayah\u2019s tomb, i. 15.\n\n \u201cZug\u201d or draught which gave him rheumatism (_tr._ \u201cthe air smote me\u201d)\n v. 157.\n\n Zuh\u00e0 Al- (=undurn-hour, or before noon) and Maghrib (=set of sun)\n become Al-Ghaylah (=Siesta time) and Ghaybat al-Shams, in Badawi\n speech, v. 151.\n\n Zur ghibban, tazid hibban = visits rare keep friendship fair, ii. 209.\n\n Z\u00fash\u00e1d (a fancy name) \u201cZawash\u201d in Persian = \u0396\u03b5\u1f7a\u03c2, i. 89.\n\n Zuwaylah Gate, ii. 8.\n\n\n\n\n Appendix III.\n _NOTES ON THE STORIES CONTAINED IN VOL. VI. OF SUPPLEMENTAL NIGHTS._\n\n\n BY W. F. KIRBY.\n\n\n _THE SAY OF HAYKAR THE SAGE (pp. 1\u201338)._\n\nHaykar\u2019s precepts may be compared advantageously with those of other\nnations of the East and West (at a corresponding stage of civilisation)\nwhich, as a rule, follow very similar lines. Many of them find their\nparallels not only in Proverbs and Ecclesiastes, as we might reasonably\nexpect, but even in the Havam\u00e1l of the Elder Edda, respecting which\nThorpe remarks in his translation (i. p. 36 note): \u201cOdin is the \u2018High\nOne.\u2019 The poem is a collection of rules and maxims, and stories of\nhimself, some of them not very consistent with our ideas of a supreme\ndeity.\u201d The _style_ of the Icelandic poem, and the manners of the period\nwhen it was composed are of course as wide apart from those of Haykar as\nis Iceland from Syria; but human nature remains the same.\n\nPp. 29\u201332.\u2014Two classes of subterfuges similar to those employed by\nHaykar are common in folk-tales. In one, the hero vanquishes, and\ngenerally destroys his adversary (usually a giant), by imposing on his\ncredulity, like Jack when he hid himself in a corner of the room, and\nleft a faggot in his bed for the giant to belabour, and afterwards\nkilled the giant by pretending to rip himself up, and defying the other\nto do the same. In other cases, the hero foils his opponents by\nsubterfuges which are admitted to be just, but which are not intended\nactually to deceive, as in the devices by which the blind Shaykh\ninstructs the merchant to baffle the sharpers, in one of the Sindibad\nstories (vol. vi., pp. 202\u2013212, No. 135x., of our Table). In the present\nstory Pharaoh was baffled by the superior cunning of Haykar, but it is\nnot made quite clear whether he actually believed in his power to build\na castle in the air or not. However the story probably belongs to the\nsecond class.\n\nP. 32.\u2014Twisting ropes out of sand was a device by which Michael Scot\nbaffled a devil for whom he had to find constant employment. (Cf.\nScott\u2019s \u201cLay of the Last Minstrel,\u201d and notes).\n\n\n _THE HISTORY OF AL-BUNDUKANI (pp. 39\u201385)._\n\nI believe the \u201cRobber-Caliph\u201d is sometimes played as a burlesque, for\nwhich it is well adapted. The parallel suggested between the Caliph and\na robber may remind the reader of the interview between Alexander the\nGreat and the Robber, in \u201cEvenings at Home.\u201d One cannot help\nsympathising with the disappointed young Merchant who acted as an\ninformer, and feeling glad that he got off with a whole skin.\n\nP. 44. In some versions of this story Harun\u2019s abstention from his bride\nfor a year is attributed to a previous vow.\n\nP. 60 and note 1.\u2014This passage, relative to the character of the Caliph\nmay be compared with his forgetfulness respecting Nur Al-Din Ali and\nAnis Al-Jalis. (Vol. ii., p. 42, and note).\n\n\n _THE LINGUIST-DAME, THE DUENNA, AND THE KING\u2019S SON (pp. 87\u2013111)._\n\nThis story, though much shorter, is very closely paralleled by that of\nPrince Calaf and the Princess of China, in the Thousand and One Days\n(cf. vol. x., App. pp. 499, 500). Prince Calaf (the son of the King of\nthe Nogais Tartars) and his parents are driven from their kingdom by the\nSultan of Carizme (Khw\u00e1rizm), and take refuge with the Khan of Berlas,\nwhere the old King and Queen remain, while Calaf proceeds to China,\nwhere he engages in an intellectual contest with Princess Tourandocte\n(Turandot, _i.e._ Tur\u00e1ndokht, or Turan\u2019s daughter). When Turandot is on\nthe point of defeat, she sends her confidante, a captive princess, to\nCalaf, to worm out his secret (his own name). The confidante, who is\nherself in love with Calaf, horrifies him with the invention that\nTurandot intends to have him secretly assassinated; but although he\ndrops his name in his consternation, he refuses to fly with his visitor.\nIn the morning Turandot declares Calaf\u2019s name to him, but comforts him\nby saying that she has nevertheless determined to accept him as her\nhusband, instead of cutting off his head; and the slave princess commits\nsuicide. Messengers are then sent for Calaf\u2019s parents, who arrive in\ncompany with the friendly Khan who had granted them an asylum; and Calaf\nmarches against the Sultan of Carizme, who is defeated and slain, when\nhis subjects readily submit to the conqueror.\n\nP. 99.\u2014According to Jewish tradition, the Rod of Moses became\ntransformed into so terrible a dragon that the Egyptians took to flight,\nand 60,000 of them were slain in the press.\u2014(Sale\u2019s Koran, chap. 7,\nnote.)\n\nP. 99, note 3.\u2014It was long denied that ants store up grain, because our\nEnglish ants do not; but it is now well known that many foreign species,\nsome of which inhabit countries bordering on the Mediterranean\n(including Palestine) store up large quantities of grass-seeds in their\nnests; and one ant found in North America is said to actually cultivate\na particular kind of grass.\n\nP. 104, note 3.\u2014Those interested in the question of the succession of\nthe Patriarchs may refer to Joseph Jacobs\u2019 article on \u201cJunior-right in\nGenesis,\u201d[431] in which the writer argues that it was the original\ncustom among the Hebrews, as among other nations, for the youngest son\nto succeed to his father\u2019s estates, after the elder ones had already\nestablished themselves elsewhere. Much may be urged in favour of this\nwriter\u2019s conclusions, and it will be remembered that our own Monarchy\nwas not recognised as hereditary until the time of the Conquest, the\nmost able or the strongest relative of the late King usually succeeding\nto the Crown, and minors being always set aside, unless powerful\npoliticians intended to use them as mere tools. In the Esthonian\nKalevipoeg the system comes out still more strongly. Three sons are\nliving at home at the time of the death of Kalev, but the youngest is\ndesignated by him as his successor, and is afterwards indicated by lot\nas the peculiar favourite of the gods.\n\nP. 108, note 1\u2014Although it has nothing to do with the present story, yet\nI may point out the great importance of the bridle in all the folk-tales\nwhich deal with the transformation of human beings into domestic\nanimals. It is clearly implied (though not actually expressed) in the\nstory of Julnar the Sea-Born (No. 153) that the power of Abdallah and\nBadr Basim over Queen Lab, while she bore the form of a mule, depended\nentirely on their keeping possession of the bridle (Cf. Nights, vol.\nvii., p. 304, and note). There are many stories of magicians who\ntransform themselves into horses, &c., for their friends to sell; but\nthe bridle must on no account be given with the horse. Should this be\nneglected (purposely or otherwise) the magician is unable to reassume\nhis human form at will. (Cf. also Spitta-Bey\u2019s story No. 1 (infr\u00e0).)\n\n\n _THE TALE OF THE WARLOCK AND THE YOUNG COOK OF BAGHDAD (pp. 119\u2013142.)_\n\nThis story appears in Chavis and Cazotte\u2019s version, and in the various\ntranslations made from the French, in a very highly elaborated form,\nunder the title of \u201cThe Adventures of Simoustapha, and the Princess\nIlsetilsone.\u201d The Caliph and his Wazir are identified with Harun\nAl-Rashid and Ja\u2019afar, but they suffer no transformations at the hands\nof the Magician, after whose death Prince Simoustapha is protected by\nSetelpedour Ginatille, whose name is interpreted as meaning the Star of\nthe Seven Seas, though the first name appears rather to be a corruption\nof Sitt El Buh\u00far. She is the queen of Ginnistan, and the daughter of\nKokopiIesobe (Satan), whose contests with Mahomet and Michael (the\nformer of whom continues the conflict by \u201cbecoming man\u201d) are described\non the approved Miltonic lines. Her chief councillors are Bahlisboull\n(Beelzebub) and Asmonchar (Asmodeus), but ultimately she falls in love\nwith Simoustapha, and adjures her sovereignty, after which he carries\nher off, and marries her, upon which the mother of Ilsetilsone, \u201cthe\nsensible Zobeide formed now a much truer and more favourable judgment of\nher daughter\u2019s happiness, since she had shared the heart of Simoustapha\nwith Setelpedour, and at last agreed that the union of one man with two\nwomen might be productive of great happiness to all the three, provided\nthat one of the wives happened to be a fairy.\u201d (Weber, ii. p. 50.) A\nmost encouraging sentiment for would-be polygamists, truly, especially\nin Europe, where fairies appear to fly before the advance of\ncivilisation as surely as the wild beasts of the forest!\n\nP. 126.\u2014These apparitions resemble those which usually precede the\nvisions which appear in the well-known pool of ink. But the sweeper is\nnot mentioned in the present story, nor do I remember reading of his\nappearing in cases of crystal seeing, though Dante Gabriel Rosetti\nintroduces him into his fine poem, \u201cRose Mary,\u201d as preparing the way for\nthe visions seen in the beryl:\n\n \u201c\u2018I see a man with a besom grey\n That sweeps the flying dust away.\u2019\n \u2018Ay, that comes first in the mystic sphere;\n But now that the way is swept and clear,\n Heed well what next you look on there.\u2019\u201d\n\nP. 132, note.\u2014Apropos of the importance of \u201cthree days,\u201d I may refer to\nthe \u201cthree days and three nights\u201d which Christ is commonly said to have\npassed in the tomb, and I believe that some mystics assert that three\ndays is the usual period required by a man to recover consciousness\nafter death.\n\nPp. 134, 135.\u2014These worked lions recall the exhibition of power, made by\nAbu Mohammed hight Lazybones (No. 37; Nights iv., p. 165). Their\nOriental prototypes are probably the lions and eagles with which the\nJinn ornamented the throne of Solomon. In the West, we meet with\nSouthey\u2019s amusing legend of the Pious Painter:\n\n \u201c\u2018Help, help, Blessed Mary,\u2019 he cried in alarm,\n As the scaffold sunk under his feet;\n From the canvass the Virgin extended her arm;\n She caught the good Painter; she saved him from harm;\n There were hundreds who saw in the street.\u201d\n\nThe enchanted palaces of the Firm Island, with their prodigies of the\nHart and the Dogs, &c., may also be mentioned (Amadis of Gaul, book II.,\nchap. 21, &c.).\n\nPp. 135, 136.\u2014Stories of changed sex are not uncommon in Eastern and\nclassical mythology and folk-lore; usually, as in this instance, the\nchange of a man into a woman, although it is the converse (apparent, of\ncourse) which we meet with occasionally in modern medical books.\n\nIn the Nights, &c., we have the story of the Enchanted Spring (No. 135j)\nin the great Sindibad cyclus (Nights, vi., pp. 145\u2013150), and Lane\n(Modern Egyptians, chap. xxv.) relates a story which he heard in Cairo\nmore resembling that of the transformed Wazir. In classical legend we\nhave the stories of Tiresias, C\u00e6neus, and Iphis. Turning to India, we\nmeet with the prototype of C\u00e6neus in Amba, who was reincarnated as\nSikhandin, in order to avenge herself on Bhishma, and subsequently\nexchanged her sex with a Yaksha, and became a great warrior (Mahabharata\nUdyoga-Parva, 5942\u20137057). Some of the versions of the Enchanted Spring\nrepresent the Prince as recovering his sex by an exchange with a demon,\nthus showing a transition from the story of Sikhandin to later replicas.\nThere is also a story of changed sex in the Hindi Baital Pachis\u00ed; and no\ndoubt many others might be quoted.\n\n\n _HISTORY OF WHAT BEFEL THE FOWL-LET WITH THE FOWLER (pp. 151\u2013164)._\n\nOne of the most curious stories relative to the escape of a captured\nprey is to be found in the 5th Canto of the Finnish Kalevala.\nV\u00e4in\u00e4im\u00f6inen, the old minstrel, is fishing in the lake where his love,\nAino, has drowned herself, because she would not marry an old man. He\nhooks a salmon of very peculiar appearance, and while he is speculating\nabout cutting it up and cooking it, it leaps from the boat into the\nwater, and then reproaches him with his folly, telling him that it is\nAino (now transformed into a waternymph) who threw herself in his way to\nbe his life-companion, but that owing to his folly in proposing to eat\nher, he has now lost her for ever. Hereupon she disappears, and all his\nefforts to rediscover her are fruitless.\n\n\n _THE TALE OF ATTAF (pp. 165\u2013222)._\n\nP. 178, note 6.\u2014I may add that an episode is inserted in the\nEuropeanised version of this story, relative to the loves of the son of\nChebib and the Princess of Herak, which is evidently copied from the\nfirst nocturnal meeting of Kamaralzaman and Budur (No. 21, Night iii.,\npp. 223\u2013242), and is drawn on exactly similar lines (Weber, i. pp.\n508\u2013510).\n\n\n _HISTORY OF PRINCE HABIB, AND WHAT BEFEL HIM WITH THE LADY DURRAT\n AL-GHAWWAS. (pp. 223\u2013261)._\n\nP. 256, note 1.\u2014Epithets of colour, as applied to seas, frequently have\na purely mythological application in Eastern tales. Thus, in the story\nof Zaher and Ali (cf. my \u201cNew Arabian Nights,\u201d p. 13) we read, \u201cYou are\nnow upon an island of the Black Sea, which encompasses all other seas,\nand flows within Mount Kaf. According to the reports of travellers, it\nis a ten years\u2019 voyage before you arrive at the Blue Sea, and it takes\nfull ten years to traverse this again to reach the Green Sea, after\nwhich there is another ten years\u2019 voyage before you can reach the Greek\nSea, which extends to inhabited countries and islands.\u201d\n\nKenealy says (in a note to his poem on \u201cNight\u201d) that the Atlantic Ocean\nis called the Sea of Darkness, on account of the great irruption of\nwater which occasioned its formation; but this is one of his positive\nstatements relative to facts not generally known to the world, for which\nhe considered it unnecessary to quote his authority.\n\nP. 261.\u2014According to one account of impalement which I have seen, the\nstake is driven through the flesh of the back beneath the skin.\n\nReading the account of the Crucifixion between the lines, I have come to\nthe conclusion that the sudden death of Christ was due to his drinking\nfrom the sponge which had just been offered to him. The liquid, however,\nis said to have been vinegar, and not water; but this might have had the\nsame effect, or water may have been substituted, perhaps with the\nconnivance of Pilate. In the latter case vinegar may only have been\nmentioned as a blind, to deceive the fanatical Jews. The fragmentary\naccounts of the Crucifixion which have come down to us admit of many\npossible interpretations of details.\n\n\n\n\n Appendix IV.\n _ADDITIONAL NOTES ON THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS._\n\n\n (Cf. Nights, x., App. ii., pp. 465\u2013532).\n\n BY W. F. KIRBY.\n\n\nHerewith I add notes on any works of importance which I had not seen\nwhen my \u201cContributions\u201d were published, or which have appeared since.\nOwing to the occasional missing of a proof, some misprints escaped\ncorrection in my former article, and these I will place first, along\nwith the correction of other slight errors. Tales and more important\nnotes will follow under the same headings as before.\n\n\n ERRATA, &C., IN VOL. X.\n\nP. 470, l. 21, _for_ \u201ceven has\u201d _read_ \u201chas even,\u201d l. 3 from bottom,\n_for_ \u201cChelih\u201d _read_ \u201cChebib.\u201d\n\nP. 474, ll. 6 and 5 from bottom, _for_ \u201ctaken from Dow\u2019s Persian Tales\nof Inatulla,\u201d _read_ \u201ctaken from the latter part of that of Prince\nFadlallah (1001 Days, cf. our p. 500, No. 4a; or from No. 251j of our\nTable).\u201d\n\nP. 491, l. 14 from bottom, _after_ \u201cfrontispieces\u201d _add_ \u201cand an\nAppendix including a table of the tales contained in the MS.\u201d\n\nP. 492, l. 35, _for_ \u201c3c\u201d _read_ \u201c3e.\u201d\n\nP. 495, l. 14 from bottom, _for_ \u201cBurton iii.\u201d _read_ \u201cBurton ii.\u201d\n\nP. 497, l. 5, _for_ \u201cXailonn\u201d _read_ \u201cXailoun,\u201d l. 22, _for_ \u201cMr. W. R.\nClouston\u201d _read_ \u201cMr. W. A. Clouston,\u201d l. 11 from bottom, _for_\n\u201cKasiwirski\u201d _read_ \u201cKasimirski.\u201d\n\nP. 500, l. 6 _for_ \u201cDilora\u201d _read_ \u201cDilara,\u201d l. 8 (No 4a), _add_ \u201c =\nNos. 184 and 251,\u201d l. 16 (No. 5e.) _add_ \u201ccf. Nos. 135q and 225,\u201d l. 22\n(No. 8), _add_ \u201c = No. 181r.\u201d\n\nP. 501, l. 1, _after_ \u201cants\u201d _add_ \u201cWeber (ii. p. 426) has substituted\nwild beasts!\u201d\n\nP. 506, l. 16, _for_ \u201c160\u201d _read_ \u201c140.\u201d\n\nP. 508. l. 8, _for_ \u201cZeloudvit\u201d _read_ \u201cZelouide et,\u201d l. 19, _for_\n\u201cRose-Tree\u201d _read_ \u201cNose-Tree,\u201d l. 13 from bottom, _for_ \u201cLittle Fairy\u201d\n_read_ \u201cLittle Fairly.\u201d\n\nP. 511, l. 22, _for_ \u201cNouronnihar\u201d _read_ \u201cNouronihar,\u201d l. 8 from\nbottom, _for_ \u201cMahommedans\u201d _read_ \u201cMohammedans,\u201d l. 5\u20133 from bottom,\n_read_ \u201c3, _The Count of Hamilton\u2019s Fairy Tales_. Written shortly after\nthe first publication of Galland\u2019s work. There is an English translation\namong Bohn\u2019s Extra Volumes.\u201d\n\nP. 513, l. 24 from bottom, _read_ \u201cMy, you ought to seen old Henry the\nEight,\u201d l. 21 from bottom, _for_ \u201cNell Gwynne\u201d _read_ \u201cNell Gwynn,\u201d l.\n13 from bottom, _for_ \u201ccorn\u201d _read_ \u201courn.\u201d\n\nP. 519, No. 100, _omit_ \u201c?\u201d in columns 10 and 15, substituting blanks.\n\nP. 532, is of course Sir R. F. Burton\u2019s, and not mine.\n\n\n _GALLAND\u2019S MS. AND TRANSLATIONS (pp. 465\u2013470)._\n\nP. 468, l. 4 from bottom, Destains\u2019 \u201cMille et une Nuits,\u201d should be\nnoticed on p. 472, after l. 2. The full title is as follows:\u2014\n\n_Les Mille et une Nuits_, Contes Arabes, Traduits en Fran\u00e7ois par\nGalland, Nouvelle \u00e9dition revue sur les textes orientaux et augment\u00e9e de\nplusieurs nouvelles et contes traduites des langues orientaux, par M.\nDestains, pr\u00e9c\u00e9d\u00e9e d\u2019un notice historique sur Galland par M. Charles\nNodier. Paris, 1822.\n\nThis edition is in 6 vols. 8vo, and proves to be of no special interest.\nThe first 5 vols. contain the ordinary version of Galland, and the 6th\nvol. contains a selection of tales translated from Scott\u2019s vol. 6, eked\nout with Chavis and Cazotte\u2019s Story of Habib. (No. 250 of our Table).\n\n\n_ZOTENBERG\u2019S WORK ON ALADDIN AND ON VARIOUS MANUSCRIPTS OF THE NIGHTS._\n\nOne of the most important works which has appeared lately in connection\nwith the Thousand and one Nights, is the following:\n\n_Histoire d\u2019 \u2018Al\u00e2 Al-D\u00een ou la Lampe Merveilleuse._ Texte Arabe publi\u00e9\navec une notice sur quelques manuscrits des Mille et une Nuits par H.\nZotenberg, roy. 8vo, Paris, Imprim\u00e9rie Nationale, 1888, p., 70.\n\nThe publication of this work puts an end to the numerous conjectures of\nscholars as to the source of Galland\u2019s unidentified tales; and the notes\non various MSS. of the Nights are also very valuable. It therefore\nappears desirable to give a tolerably full sketch of the contents of the\nbook.[432]\n\nM. Zotenberg begins with general remarks, and passes on to discuss\nGalland\u2019s edition (section 1). Although Galland frequently speaks of\nOriental tales[433] in his journal, kept at Constantinople in 1672 and\n1673, yet as he informs us, in his Dedication to the Marquise d\u2019 O., he\nonly succeeded in obtaining from Syria a portion of the MS. of the\nNights themselves with considerable difficulty after his return to\nFrance.\n\nThere is some doubt as to the date of appearance of the first 6 vols. of\nGalland\u2019s \u201cMille et une Nuit.\u201d According to Caussin de Perceval, vols. 1\nand 2 were published together in 1704, and vols. 3 and 4 in the course\nof the same year. Nevertheless, in the copy in the Biblioth\u00e8que\nNationale, vols. 1 and 4 are dated 1704, and vols. 2, 5 and 6 are dated\n1705; vol. 3 is missing, just as we have only odd volumes of the 2nd,\n3rd and 4th English editions in the British Museum, the 1st being still\nquite unknown.\n\nM. Zotenberg proceeds to give an account of Galland\u2019s MS. (cf. Nights,\nx. App. p. 465), and illustrates it by a specimen page in facsimile.\nJudging from the character of the writing, &c., he considers it to have\nbeen transcribed about the second half of the 14th century (Sir R. F.\nBurton suggests about A.D. 1384). It is curious that there is a MS. of\nthe 15th century in the Library of the Vatican, which appears to be\nalmost a counterpart of Galland\u2019s, and likewise contains only the first\n282 Nights. Galland\u2019s MS. wants a leaf extending from part of Night 102\nto the beginning of Night 104, and containing an account of the\nHunchback and his buffooneries; this hiatus is filled up in the Vatican\nMS.\n\nHab\u00eccht\u2019s version is noted as more approaching Galland\u2019s MS. than do the\ntexts founded on the Egyptian texts; but in thus speaking, Zotenberg\ndoes not notice the assertion that Hab\u00eccht\u2019s MS., though obtained at\nTunis, came originally from Egypt. He considers the ordinary Egyptian\ntexts to be generally abridged and condensed.\n\nAlthough it is clear that Galland made great use of this MS. for his\ntranslation, yet M. Zotenberg points out numerous discrepancies,\nespecially those at the commencement of the work, which led Caussin de\nPerceval to regard Galland\u2019s work as a mere paraphrase of the original.\nM. Zotenberg, however (p. 14), writes, \u201c\u00c9videmment, Galland, pour la\ntraduction du commencement du r\u00e9cit, \u00e0 suivi un texte plus developp\u00e9 que\ncelui du MS. 1508, texte dont la r\u00e9daction \u00e9gyptienne ne presente qu\u2019un\nmaladroit abr\u00e9g\u00e9.\u201d He quotes other instances which seem to show that\nGalland had more than one text at his disposal.\n\nSection II.\u2014At the beginning of the 17th century, only two MS. of the\nNights existed in the libraries of Paris, one in Arabic, and the other\nin Turkish. The Arabic MS. contains 870 Nights, and is arbitrarily\ndivided into 29 sections. M. Zotenberg considers that it was to this MS.\nthat Galland referred, when he said that the complete work was in 36\nparts. The tales follow the order of our Table as far as No. 7 (Nos.\n2ab, 2ac and 3ba are wanting), the remainder are irregular, and run as\nfollows: 153, 154, 154a, 20; story of Khailedj\u00e1n ibn H\u00e1m\u00e1n, the Persian;\nStory of the Two Old Men, and of B\u00e1z al-Aschh\u00e1b Abou Lahab; 9,\napparently including as episodes 9a, 9aa, 21, 8, 9b, 170, 181r to 181bb,\n137, 154 (commencement repeated), 181u to 181bb (repeated), 135a,\nAdventures of a traveller who entered a pond (\u00e9tang) and underwent\nmetamorphoses:[434] anecdotes and apothegms; a portion of the Kalila and\nDimna?\n\nThe Turkish MS. (in 11 vols.) is made up of several imperfect copies,\nwhich have been improperly put together. The bulk is formed by vols.\n2\u201310 which are written in three different hands, and some of which bear\ndate 1046 A.H. The contents of these nine vols. are as follows:\nIntroduction and 1\u20133, (wanting 2ab); Story of \u2019Abdallah of Basra; 5;\nStory of \u2019Att\u00e1f ibn Ism\u00e1\u2019il al-Schoql\u00e1ni of Damascus and the schaikh\nAbou-\u2019l-Baraka al-Naww\u00e1m, 6; Story told by the Christian Merchant\n(relating to Qamar al-Zam\u00e1n) during the reign of Sultan Mahmoud, and\ndifferent from the story known under this title; Story of Ahmad\nal-Saghir (the little) and Schams al-Qosour; Story of the Young Man of\nBaghdad and the Bathman (Baigneur, attendant in a Hamm\u00e1m), 7; 153, 21;\nStory of Khaledjan ibn Mah\u00e1ni; Story of \u200f\u0633\u0646\u0645\u0646\u062d\u200e and \u200f\u063a\u0648\u062b\u0627\u0646\u200e (or\n\u200f\u063a\u0648\u062b\u0628\u0627\u0646\u200e); Story of Nour al-Din \u2018Ali and of Dounya (or Dinar) of\nDamascus, 133; Story of Prince Qamar-Khan and of the schaikh \u2019Ata, of\nthe Sultan Mahmoud-Kh\u00e1n, of Bahr\u00e1m-Sch\u00e1h, of \u2019Abdallah ibn Hilal, of\nHarout and Marout, &c.; Story of Qowwat al-Qoloub; 9, including as\nepisodes 9a; 8; Story of Moubaref who slept in the bath; (? = 96); and\n170; Fables.\n\nThe other volumes (1 and 11 of the MS.) both contain the beginning of\nthe MS. Vol. 1 was written towards the end of the 17th century, and\nextends about as far Night 55, concluding with No. 7, which follows No.\n3. Vol. 11., which once belonged to Galland, includes only a portion of\nthe Introduction. The text of these two fragments is similar, but\ndiffers considerably from that of vol. 2 of the MS.; and specimens of\nthe commencement of vols. 1 and 2 are given to shew this. Yet it is\nsingular that Galland does not seem to have used these Turkish volumes;\nand the second MS. which he actually used, like the 4th vol. of the copy\npreserved in the Biblioth\u00e8que Nationale, appears to be missing.\n\nM. Zotenberg then remarks on the missing vol. 4 of Galland, and quotes\nextracts from Galland\u2019s Diary, shewing that Nos. 191, 192 and 192a,\nwhich were surreptitiously introduced into his work without his\nknowledge, and greatly to his annoyance, were translated by Petis de la\nCroix, and were probably intended to be included in the Thousand and One\nDays, which was published in 1710. \u201cComme la plupart de ces contes, ils\nsont tir\u00e9s de l\u2019ouvrage turc intitul\u00e9 \u200f\u0627\u0644\u0641\u0631\u062c \u0628\u0639\u062f \u0627\u0644\u0634\u062f\u0629\u200e, dont ils\nforment le 6^e, le 8^e et le 9^e r\u00e9cit.\u201d (Zotenberg, p. 27.)\n\nThen follows Section iii., one of the most important in the book, in\nwhich extracts from Galland\u2019s Diary of 1709 are quoted, shewing that he\nwas then in constant communication with a Christian Maronite of Aleppo,\nnamed Hanna (Jean), who was brought to Paris by the traveller Paul\nLucas, and who related stories to Galland, of which the latter took\ncopious notes, and most of which he worked up into the later volumes of\nhis \u201cMille et une Nuit\u201d (_sic_). Among these were 193, 194a, 194b, 59,\n197, 198, 174, 195, 194c, 196. The following tales he did not use: An\nArab story of two cousins, Camar eddin and Bedr el Bodour; the Golden\nCity (another version of the story of the Three Princes, in No. 198,\ncombined with the story of the woman who slew pretenders who were unable\nto solve a riddle); The Three Princes, the Genius Morhagian, and his\nDaughters; and the story of the seller of ptisanne (or diet-drinks) and\nhis son Hassan.\n\nFurther extracts from Galland\u2019s Diary are added, extending from the time\nof Hanna\u2019s departure from Paris between June and October, 1709, and the\ncompletion of the 12th volume of the Mille et une Nuit in 1712. These\nrelate to the gradual progress of the work; and to business in\nconnection with it; and Hanna\u2019s name is occasionally mentioned.\n\nHanna supplied Galland with a written version of No. 193, and probably\nof 194 a-c; (_i.e._ most of the tales in vols. 9 and 10); but the tales\nin vols. 11 and 12 were apparently edited by Galland from his notes and\nrecollections of Hanna\u2019s narrations. These are Nos. 195, 196, 59, 197\nand 198. M. Zotenberg concludes that Hanna possessed a MS. containing\nall these tales, part of which he copied for Galland, and that this\ncopy, like several other important volumes which Galland is known or\nbelieved to have possessed, was lost. M. Zotenberg thinks that we may\nexpect to meet with most of Hanna\u2019s tales either in other copies of the\nNights, or in some other collection of the same kind. The latter\nsupposition appears to me to be by far the most probable.\n\n[Section IV.]\u2014M. Zotenberg proceeds to give an account of one or two\nvery important MSS. of the Nights in the Biblioth\u00e8que Nationale. One of\nthese is a MS. which belonged to the elder Caussin, and was carefully\ncopied by Michael Sabbagh from a MS. of Baghdad. Prof. Fleischer, who\nexamined it, states (Journal Asiatique, 1827, t. II., p. 221) that it\nfollows the text of Habicht, but in a more developed form. M. Zotenberg\ncopies a note at the end, finishing up with the word \u200f\u0643\u0628\u064a\u0643\u062c\u200e (Kab\u00edkaj)\nthrice repeated. This, he explains, \u201cest le nom du g\u00e9nie pr\u00e9pos\u00e9 au\nr\u00e9gne des insectes. Les scribes, parfois, l\u2019invoquent pour preserver\nleurs manuscrits de l\u2019atteinte de vers.\u201d\n\nThis MS. was copied at Paris on European paper at the beginning of the\ncentury, though Caussin de Perceval was not acquainted with it in 1806,\nbut only with a MS. of the Egyptian redaction. This MS. agrees with\nGalland\u2019s only as far as the 69th Night. It differs from it in two other\npoints; it contains No. 1c. and the end of No. 3 coincides with the end\nof Night 69. The contents of Nights 70\u20131001 are as follows: 246, 4, 5,\n6, 20, 7, 153, 21, 170, 247, The Unhappy Lover confined in the Madhouse\n(probably = 204c), 8, 191, 193, 174, 9, 9b (not 9a, or 9aa) and as\nepisodes, 155, 32, and the story of the two brothers \u2019Am\u00edr and Ghadir,\nand their children Djamil and Bathina.\n\nAnother MS., used by Chavis and Cazotte, and Caussin de Perceval, was\nwritten in the year 1772. It has hitherto been overlooked, because it\nwas erroneously stated in the late M. Reinaud\u2019s Catalogue to be a MS.\ncontaining part of the 1001 Nights, extending from Night 282 to Night\n631, and copied by Chavis. It is not from Chavis\u2019 hand, and does not\nform part of the ordinary version of the Nights, but contains the\nfollowing tales: 174, 248, Story of King Sapor, 246, 3a, 36, 3c, 153,\nStory of the Intendant, the Interpreter, and the Young Man; 247, 204c,\n240, 250, Story of the Caliph and the Fisherman, (probably = 156); the\nCat and the Fox, and the Little Bird and the Fowler.\n\nAnother MS., really written by Chavis, commences exactly where Vol. 3 of\nGalland\u2019s MS. leaves off; _i.e._ in the middle of No. 21, and extends\nfrom Night 281 to Night 631. M. Zotenberg supposes it to have been\nwritten to supply the place of the last volume of Galland\u2019s set. It\ncontains the following tales, in addition to the conclusion of No. 21:\n170, 247, 204c, 8, 191, 193 and 174. M. Zotenberg suggests that the\nfirst part of this MS. may have been copied from Galland\u2019s last volume,\nwhich may have existed at the time in private hands.\n\nThe two last MSS. contain nearly the same tales, though with numerous\nvariations. M. Zotenberg discusses the hypothesis of Chavis\u2019 MS. being a\ntranslation from the French, and definitely rejects it.\n\n[Section V.]\u2014Here M. Zotenberg discusses the MSS. of the Nights in\ngeneral, and divides them into three categories. I. MSS. proceeding from\nMuslim parts of Asia. These, except the MSS. of Michael Sabbagh and that\nof Chavis, contain only the first part of the work. They are all more or\nless incomplete, and stop short in the middle of the text. They are not\nquite uniform, especially in their readings, but generally contain the\nsame tales arranged in the same order. II. Recent MSS. of Egyptian\norigin, characterised by a special style, and a more condensed\nnarrative; by the nature and arrangement of the tales; by a great number\nof anecdotes and fables; and by the early part of the work containing\nthe great romance of chivalry of King Omar Bin Al-Nu\u2019uman. III. MSS.\nmostly of Egyptian origin, differing as much among themselves in the\narrangement of the tales, as do those of the other groups.\n\nThe following MSS. are mentioned as belonging to the first group:\u2014\n\n I. Galland\u2019s MS. in the Biblioth\u00e8que Nationale, Nos. 1506\u20131508.\n\n II. MS. in the Vatican, No. 782.\n\n III. Dr. Russell\u2019s MS. from Aleppo.\n\n IV. MS. in the Bibl. Nat. (Suppl. 1715, I. and II.).\n\n V. MS. in the Library of Christ Church College, Oxford (No. ccvii.).\n\n VI. MS. in the Library of the India Office, London (No. 2699).\n\n VII. Sir W. Jones\u2019 MS., used by Richardson.\n\n VIII. Rich\u2019s MS. in the Library of the British Museum (Addit. 7404).\n\n IX. MS. in Bibl. Nat. (Suppl. 2522 and 2523).\n\n X. MS. in Bibl. Nat. (Suppl. 1716).\n\nThe following MSS. are enumerated as belonging to the second group:\u2014\n\n I. Salt\u2019s MS. (printed in Calcutta in 4 vols).\n\n II.-IV. Three complete MSS. in Biblioth\u00e8que Nationale (Suppl. Arabe,\n Nos. 1717, 1718, 1719).\n\n V. Incomplete MS. of Vol. II. in Bibl. Nat. (Suppl. Arabe, Nos. 2198\n to 2200).\n\n VI. Incomplete MS. of Vol. 4 (Suppl. Arabe, Nos. 2519 to 2521).\n\n VII. Odd vol. containing Nights 656 to 1001 (Suppl. Arabe, No. 1721,\n III).\n\n XII. MS. containing Nights 284 to 327. (Suppl. Arabe, No. 1720.)\n\n XIII. MS. in British Museum (Oriental MSS., Nos. 1593 to 1598).\n\n XIV. Ditto, (Oriental MSS., Nos. 2916 to 2919).\n\n XV. Burckhardt\u2019s MS. in the University Library at Cambridge (B. MSS.\n 106 to 109).\n\n XVI. MS. in the Vatican (Nos. 778 to 781).\n\n XVII. MS. in the Ducal Library at Gotha.\n\n XVIII. Odd vol. in ditto.\n\n XIX. MS. in the Royal Library at Munich.\n\n XX. Ditto, incomplete (De Sacy\u2019s).\n\n XXI. Fragment in the Library of the Royal and Imperial Library at\n Vienna (No. CL.).\n\n XXII. MS. in the Imperial Public Library at St. Petersburg (Von\n Hammer\u2019s).\n\n XXIII. MS. in the Library of the Institute for the Study of Oriental\n languages at St. Petersburg (Italinski\u2019s).\n\n XXIV. Dr. Clarke\u2019s MS. (cf. Nights, x., App. pp. 502\u2013506).\n\n XXV. Caussin de Perceval\u2019s MS\n\n XXVI. Sir W. Ouseley\u2019s MSS.\n\nThe above list does not include copies or fragments in various libraries\nof which M. Zotenberg has no sufficient information, nor miscellaneous\ncollections in which tales from the Nights are mixed with others.\n\nPortions of Habicht\u2019s MS. appear to belong to the Egyptian recension,\nand others to have come from further East.\n\nThere is a MS. in the Biblioth\u00e8que Nationale (Suppl. Arabe, No. 1721,\nIV.) from Egypt, containing the first 210 Nights, which somewhat\nresembles Habicht\u2019s MS. both in style and in the arrangement of the\ntales. The Third Shaykh\u2019s Story (No. 1 c.) is entirely different from\nthose in the ordinary MSS., nor is it the same as that in the Turkish\nversion of the Nights, which is again quite different from either. In\nthis MS. (No. 1721, IV.) No. 6 is followed by Nos. 7, 174, and 133.\n\nThen follow notices of Anderson\u2019s MS., used by Scott, but which cannot\nnow be traced; the Calcutta edition of the first 200 Nights; and of the\nWortley Montague MS. These form M. Zotenberg\u2019s third group of MSS.\n\nM. Zotenberg does not enter into the question of the original form, date\nand constituents of the primitive work, but concludes that the complete\nwork as we now have it, only assumed its present form at a comparatively\nrecent period. But it must not be forgotten that the details,\ndescription, manners, and style of the tales composing this vast\ncollection, are undergoing daily alteration both from narrators and\ncopyists.\n\nThen follows an Appendix, in which M. Zotenberg has copied two tales\nfrom Galland\u2019s journals, which he took down as related by the Maronite\nHanna. One of these is new to me; it is the story of the Three Princes,\nand the Genius Morhagian and his Daughters (added at the end of this\nsection); and the other is the well-known story of the Envious Sisters.\n\nThe remainder of M. Zotenberg\u2019s volume contains the Arabic text of the\nstory of \u2019Ala Al-Din, or the Wonderful Lamp, with numerous critical\nnotes, most of which refer to Galland\u2019s version. A few pages of Chavis\u2019\ntext are added for comparison.\n\nThe story itself, M. Zotenberg remarks, is modern, giving a faithful\npicture of Egyptian manners under the reign of the last Mamlouk Sultans.\nSome expressions which occur in the French-Arabic Dictionary of Ellions\nBocthor and of A. Caussin de Perceval, are apparently derived from the\nstory of \u2019Ala Al-Din.\n\n\n_STORY OF THE THREE PRINCES AND THE GENIUS MORHAGIAN AND HIS DAUGHTERS._\n\n [Reprinted by M. Zotenberg (pp. 53\u201361) from Galland\u2019s Journal, MS.\n fran\u00e7ais, No. 15277, pp. 120\u2013131.] The passages in brackets are\n added by the present translator (chiefly where Galland has inserted\n \u201cetc.\u201d) to fill up the sense.\n\nWhen the Sultan of Samarcand had reached a great age, he called the\nthree princes, his sons, and after observing that he was much pleased to\nsee how much they loved and revered him, he gave them leave to ask for\nwhatever they most desired. They had only to speak, and he was ready to\ngrant them whatever they asked, let it be what it might, on the sole\ncondition that he should satisfy the eldest first, and the two younger\nones afterwards, each in his turn. The eldest prince, whose name was\nRostam, begged the Sultan to build him a cabinet of bricks of gold and\nsilver alternately, and roofed with all kinds of precious stones.\n\nThe Sultan issued his orders that very day, but before the roof of the\ncabinet was finished, indeed before any furniture had been put into it,\nPrince Rostam asked his father\u2019s leave to sleep there. The Sultan tried\nto dissuade him, saying that [the roof] ought to be finished first; but\nthe prince was so impatient that he ordered his bed to be removed there,\nand he lay down. He was reading the Koran about midnight, when suddenly\nthe floor opened and he beheld a most hideous genius named Morhagian\nrise from the ground, who cried out, \u201cYou are a prince, but even if you\nwere the Sultan himself, I would not refrain from taking vengeance for\nyour rashness in entering this house which has been built just above the\npalace of my eldest daughter.\u201d At the same time he paced around the\ncabinet, and struck its walls, when the whole cabinet was reduced to\ndust so fine that the wind carried it away, and left not a trace of it.\nThe prince drew his sword, and pursued the genius, who took to flight\nuntil he came to a well, into which he plunged [and vanished]. When the\nprince appeared before his father the Sultan next morning, he was\noverwhelmed with confusion [not only at what had happened, but on\naccount of his disobedience to his father, who reproached him severely\nfor having disregarded his advice.]\n\nThe second prince, whose name was Gaiath Eddin (Ghay\u00e1th al-D\u00edn), then\nrequested the Sultan to build him a cabinet constructed entirely of the\nbones of fishes. The Sultan ordered it to be built, at great expense.\nPrince Gaiath Eddin had no more patience to wait till it was quite\nfinished than his brother Rostam. He lay down in the cabinet,\nnotwithstanding the Sultan\u2019s warnings, but took care to keep his sword\nby his side. The genius Morhagian appeared to him also at midnight, paid\nhim the same compliment, and told him that the cabinet was built over\nthe palace of his second daughter. He reduced it to dust, and Prince\nGaiath Eddin pursued him, sword in hand, to the well, where he escaped;\nand next day the prince appeared before his father, the Sultan [as\ncrestfallen as his brother].\n\nThe third prince, who was named Badialzaman (Bad\u00edu \u2019l-Zam\u00e1n = Rarity of\nthe Age), obtained leave from the Sultan to build a cabinet entirely of\nrock crystal. He went to sleep there before it was entirely finished,\nbut without saying anything to the Sultan, as he was resolved to see\nwhether Morhagian would treat him in the same way. Morhagian arrived at\nmidnight, and declared that the cabinet was built over the palace of his\nthird daughter. He destroyed the cabinet, and when the prince seized his\nsword, Morhagian took to flight. The prince wounded him three times\nbefore he reached the well, but he nevertheless succeeded in escaping.\n\nPrince Badialzaman did not present himself to the Sultan, but went to\nthe two princes, his brothers, and urged them to pursue the genius in\nthe well itself. The three went together, and the eldest was let down\ninto the well by a rope, but after descending a certain distance, he\ncried out, and asked to be drawn up again. He excused his failure by\nsaying that he felt a burning heat [and was almost suffocated]. The same\nthing happened to Prince Gaiath Eddin, who likewise cried out till he\nwas drawn up. Prince Badialzaman then had himself let down but commanded\nhis brothers not to draw him up again, even if he should cry out. They\nlet him down, and he cried out, but he continued to descend till he\nreached the bottom of the well, when he untied himself from the rope,\nand called out to his brothers that the air was very foul. At the bottom\nof the well he found an open door, and he advanced for some distance\nbetween two walls, at the end of which he found a golden door, which he\nopened, and beheld a magnificent palace. He entered and passed through\nthe kitchen and the storerooms, which were filled with all kinds of\nprovisions, and then inspected the rooms, when he entered one\nmagnificently furnished with sofas and divans. He was curious to find\nout who lived there, so he hid himself. Soon afterwards he beheld a\nflight of doves alight at the edge of a basin of water in the middle of\nthe court. The doves plunged into the water, and emerged from it as\nwomen, each of whom immediately set about her appointed work. One went\nto the store room, another to the kitchen, a third began to sweep [and\nso on]. They prepared a feast [as if for expected guests]. Some time\nafterwards, Badialzaman beheld another flight of ten doves of different\ncolours, who surrounded an eleventh, which was quite white, and these\nalso perched on the edge of the basin. The ten doves plunged into the\nbasin and came forth as women, more beautiful than the first and more\nmagnificently robed. They took the white dove and plunged her into a\nsmaller basin, which was [filled with] rose [water] and she became a\nwoman of extraordinary beauty. She was the eldest daughter of the\ngenius, and her name was Fattane. (Fatt\u00e1nah = The Temptress.)\n\nTwo of her attendants then took Fattane under the armpits, and led her\nto her apartment, followed by the others. She took her seat on a small\nraised sofa, and her women separated, some to the right and some to the\nleft, and set about their work. Prince Badialzaman had dropped his\nhandkerchief. One of the waiting women saw it and picked it up, and when\nshe looked round, she saw the prince. She was alarmed, and warned\nFattane, who sent some of her women to see who the stranger was. The\nprince came forward, and presented himself before Fattane, who beheld a\nyoung prince, and gave him a most gracious reception. She made him sit\nnext to her, and inquired what brought him there? He told his story from\nthe beginning to the end, and asked where he could find the genius, on\nwhom he wished to take vengeance. Fattane smiled, and told him to think\nno more about it, but only to enjoy himself in the good company in which\nhe found himself. They spread the table, and she made him sit next to\nher, and her women played on all kinds of musical instruments before\nthey retired to rest.\n\nFattane persuaded the prince to stay with her from day to day: but on\nthe fortieth day he declared that he could wait no longer, and that it\nwas absolutely necessary for him to find out where Morhagian dwelt. The\nprincess acknowledged that he was her father, and told him that his\nstrength was so great [that nobody could overcome him]. She added that\nshe could not inform him where to find him, but that her second sister\nwould tell him. She sent one of her women to guide him to her sister\u2019s\npalace through a door of communication, and to introduce him. He was\nwell received by the fairy, for whom he had a letter, and he found her\nyounger and more beautiful than Fattane. He begged her to inform him\nwhere he could find the genius, but she changed the subject of\nconversation, entertained him magnificently, and kept him with her for\nforty days. On the fortieth day she permitted him to depart, gave him a\nletter, and sent him to her youngest sister, who was a still more\nbeautiful fairy. He was received and welcomed with joy. She promised to\nshow him Morhagian\u2019s dwelling, and she also entertained him for forty\ndays. On the fortieth day she tried to dissuade him from his enterprise,\nbut he insisted. She told him that Morhagian would grasp his head in one\nhand, and his feet in the other, and would tear him asunder in the\nmiddle. But this did not move him, and she then told him that he would\nfind Morhagian in a dwelling, long, high and wide in proportion to his\nbulk. The prince sought him out, and the moment he caught sight of him,\nhe rushed at him, sword in hand. Morhagian stretched out his hand,\nseized his head in one hand and his feet in the other, rent him in two\nwith very little effort, and threw him out of a window which overlooked\na garden.\n\nTwo women sent by the youngest princess each took a piece of the body of\nthe prince, and brought it to their mistress, who put them together,\nreunited them, and restored life to the prince by applying water [of\nlife?] to the wounds. She then asked the prince where he came from, and\nit seemed to him that he had just awakened from sleep; and she then\nrecalled everything to his recollection. But this did not weaken his\nfirm resolve to kill the genius. The fairy begged him to eat, but he\nrefused; and she then urged that Morhagian was her father, and that he\ncould only be killed by his own sword, which the prince could not\nobtain.[435] \u201cYou may say what you please,\u201d answered the prince; \u201cbut\nthere is no help for it, and he must die by my hand [to atone for the\nwrongs which my brothers and I have suffered from him].\u201d\n\nThen the princess made him swear solemnly to take her as his bride, and\ntaught him how he might succeed in killing the genius. \u201cYou cannot hope\nto kill him while he wakes,\u201d said she, \u201cbut when he sleeps it is not\nquite impossible. If he sleeps, you will hear him snore, but he will\nsleep with his eyes open, which is a sign that he has fallen into a very\nprofound slumber. As he fills the whole room, step upon him and seize\nhis sword which hangs above his head, and then strike him on the neck.\nThe blow will not kill him, but as he wakes, he will tell you to strike\nhim a second time. But beware of doing this, [for if you strike him\nagain, the wound will heal of itself, and he will spring up and kill\nyou, and me after you].\u201d\n\nThen Badialzaman returned to Morhagian\u2019s room, and found him snoring so\nloud that everything around him shook. The prince entered, though not\nwithout trembling, and walked over him till he was able to seize the\nsword when he struck him a violent blow on the neck. Morhagian awoke,\ncursing his daughter, and cried out to the prince, whom he recognised,\n\u201cMake an end of me.\u201d The prince answered that what he had done was\nenough, and he left him, and Morhagian died.\n\nThe prince carried off Morhagian\u2019s sword, which he thought would be\nuseful to him in other encounters; and as he went, he passed a\nmagnificent stable in which he saw a splendid horse. He returned to the\nfairy and related to her what he had done, and added that he would like\nto carry off the horse, but he feared it would be very difficult. \u201cNot\nso difficult as you think,\u201d said she. \u201cGo and cut off some hair from his\ntail, and take care of it, and whenever you are in need, burn one or two\nof the hairs, and he will be with you immediately [and will bring you\nwhatever you require].\u201d\n\nAfter this the three fairies assembled together, and the prince promised\nthat the two princes, his brothers, should marry the other two sisters.\nEach fairy reduced her palace to the size of a small ball, which she\ngave to the prince.\n\nThe prince then took the three fairies to the bottom of the well. His\nfather, the Sultan, had long believed that he was dead, and had put on\nmourning for him. His two brothers often came to the well, and they\nhappened to be there just at the time. Badialzaman attracted their\nattention by his shouts, told them what had happened, and added that he\nhad brought the three fairies with him. He asked for a rope and fastened\nthe eldest fairy to it, calling out, \u201cPull away, Prince Rostam, I send\nyou your good fortune.\u201d The rope was let down again, and he fastened the\nsecond fairy to it, calling out \u201cBrother Gaiath Eddin, pull up your good\nfortune too.\u201d\n\nThe third fairy, who was to marry Badialzaman, begged him to allow\nhimself to be drawn up before her [as she was distrustful of his\nbrothers], but he would not listen to her. As soon as the two princes\nhad drawn her up so high that they could see her, they began to dispute\nwho should have her. Then the fairy cried out to Badialzaman, \u201cPrince,\ndid I not warn you of this?\u201d\n\nThe princes were obliged to agree that the Sultan should settle their\ndispute. When the third fairy had been drawn out of the well, the three\nfairies endeavoured to persuade the two princes to draw up their\nyoungest brother, but they refused, and compelled them to follow them.\nWhile they carried off the youngest princess, the other two asked leave\nto say adieu to prince Badialzaman. They cried out from the top of the\nwell, \u201cPrince, have patience till Friday, when you will see six bulls\npass by\u2014three red ones and three black ones. Mount upon one of the red\nones and he will bring you up to the earth, but take good care not to\nmount upon a black one, for he would carry you down to the Seventh\nEarth.\u201d[436]\n\nThe princes carried off the three fairies, and on Friday, three days\nafterwards, the six bulls appeared. Badialzaman was about to mount upon\na red one, when a black one prevented him, and compelled him to mount\nhis back, when he plunged through the earth till he stopped at a large\ntown in another world. He entered the town, and took up his abode with\nan old woman, to whom he gave a piece of gold to provide him with\nsomething to eat, for he was almost famished. When he had eaten enough,\nhe asked for something to drink. \u201cYou cannot be a native of this\ncountry,\u201d said the old woman [\u201cor you would not ask for drink\u201d]. She\nthen brought him a sponge, saying that she had no other water. She then\ninformed him that the town was supplied with water from a very copious\nspring, the flow of which was interrupted by a monster. They were\nobliged to offer up a girl to be devoured by it on every Friday. To-day\nthe princess, the Sultan\u2019s daughter, was to be given up to him, and\nwhile the monster emerged from his lair to devour her, enough water\nwould flow for everyone to supply himself until the following Friday.\n\nBadialzaman then requested the old woman to show him the way to the\nplace where the princess was already exposed; but she was so much afraid\nthat he had much trouble in persuading her to come out of her house to\nshow him what direction to take. He went out of the town, and went on\ntill he saw the princess who made a sign to him from a distance to\napproach no nearer; and the nearer he came, the more anxiety she\ndisplayed. As soon as he was within hearing, he shouted to her not to be\nafraid; and he sat down beside her, and fell asleep, after having begged\nher to wake him as soon as the monster appeared. Presently a tear from\nthe princess fell upon his face, and he woke up, and saw the monster,\nwhich he slew with the sword of Morhagian, and the water flowed in\nabundance. The princess thanked her deliverer, and begged him to take\nher back to the Sultan her father, who would give proofs of his\ngratitude; but he excused himself. She then marked his shoulder with the\nblood of the monster without his noticing it. The princess then returned\nto the town, and was led back to the palace, where she related to the\nSultan [all that had happened]. Then the Sultan commanded that all the\nmen in the town should pass before himself and the princess under pain\nof death. Badialzaman tried to conceal himself in a khan, but he was\ncompelled to come with the others. The princess recognised him, and\nthrew an apple at him to point him out. He was seized, and brought\nbefore the Sultan, who demanded what he could do to serve him. The\nprince hesitated, but at length he requested the Sultan to show him the\nway to return to the world from whence he came. The Sultan was furious,\nand would have ordered him to be burned as a heretic [but the princess\ninterceded for his life]. The Sultan then treated him as a madman, and\ndrove him ignominiously from the town, and he wandered away without\nknowing where he was going. At length he arrived at a mountain of rock,\nwhere he saw a great serpent rising from his lair to prey on young\nRokhs. He slew the serpent with the sword of Morhagian, and the father\nand mother of the Rokhs arrived at the moment, and asked him to demand\nwhatever he desired in return. He hesitated awhile, but at length he\nasked them to show him the way to the upper world. The male Rokh then\ntold him to prepare ten quarters of mutton, to mount on his back, and to\ngive him some of the meat whenever he should turn his head either to one\nside or to the other on the journey.\n\nThe prince mounted on the back of the Rokh, the Rokh stamped with his\nfoot, and the earth opened before them wherever he turned. They reached\nthe bottom of the well when the Rokh turned his head, but there was no\nmore meat left, so the prince cut off the calf of his leg, and give it\nto him. When the Rokh arrived at the top of the well, the prince leaped\nto the ground, when the Rokh perceived [that he was lame, when he\ninquired the reason, and the prince explained what had happened]. The\nRokh then disgorged the calf of the leg, and returned it to its place,\nwhen it grew fast, and the prince was cured immediately.\n\nAs the prince left the well, he met a peasant, and changed clothes with\nhim, but he kept the sword, the three balls, and the horse-hair. He went\ninto the town, where he took lodgings with a tailor, and kept himself in\nretirement. The prince gradually rose in the tailor\u2019s esteem by letting\nhim perceive that he knew how to sew, [and all the arts of an\naccomplished tailor]. Presently, preparations were made for the wedding\nof Prince Rostam, and the tailor with whom Badialzaman lodged was\nordered to prepare the fairy\u2019s robes. Badialzaman, who slept in the\nshop, took clothes from one of the balls similar to those which were\nalready far advanced, and put them in the place of the others. The\ntailor was astonished [at their fine workmanship] and wished to take the\nprince with him to receive a present, but he refused, alleging as an\nexcuse that he had so lately come to the town. When the fairies saw the\nclothes, they thought it a good omen.\n\nThe wedding day arrived, and they threw the jar\u00edd,[437] [and practised\nother martial exercises]. It was a grand festival, and all the shops\nwere closed. The tailor wished to take the prince to see the spectacle,\nbut he put him off with an excuse. However, he went to a retired part of\nthe town, where he struck fire with a gun,[438] and burned a little of\nthe horse-hair. The horse appeared, and he told him to bring him a\ncomplete outfit all in red, and that he should likewise appear with\ntrappings, jewels &c., and a reed (jar\u00edd) of the same colour. The prince\nthen mounted the horse, and proceeded to the race-course, where his\nappearance excited general admiration. At the close of the sports, he\ncut off the head of Prince Rostam, and the horsemen pursued him, but\nwere unable to overtake him, and soon lost sight of him. He returned to\nthe shop dressed as usual before the arrival of the tailor, who related\nto him what had happened, of which he pretended to be entirely ignorant.\nThere was a great mourning at the court; but three months afterwards,\nfresh robes were ordered for the wedding of the second prince. The\nfairies were confirmed in their suspicions when they saw the fresh\nclothes [which Badialzaman sent them].\n\nOn the wedding day they again assembled to throw the jar\u00edd. Prince\nBadialzaman now presented himself on the white horse, robed in white,\nand with pearls and jewels to match, and again he attracted general\nadmiration. He pushed himself into the midst of a guard of eight hundred\nhorsemen, and slew Gaiath Eddin. They rushed upon him, and he allowed\nhimself to be carried before the Sultan, who recognised him, [and\npronounced his decision], \u201cA brother who has been abandoned to die by\nhis brothers, has a right to kill them.\u201d\n\nAfter this, Prince Badialzaman espoused the youngest princess, and the\ntwo others were given in marriage to two princes who were related to the\nSultan.\n\n\n _CAZOTTE\u2019S CONTINUATION, AND THE COMPOSITE EDITIONS OF THE ARABIAN\n NIGHTS (pp. 470\u2013475)._\n\nP. 475.\u2014There is a small Dutch work, the title of which is as follows:\n\n_Oostersche Vertellingen, uit de Duizend-en-een-Nacht_: Naar de\nHoogduitsche Bewerking van M. Claudius,[439] voor de Nederlandsche\nJeugduiitgegeven door J. J. A. Gouverneur. Te Groningen, bij B. Wolters\n(n.d. 8vo.), pp. 281, col. front. (illustrating No. 170).\n\nA composite juvenile edition, including Introduction (very short), and\nNos. 251g, 36a, 163 (complete form), 6ef, 4, 5, 1, 52, 170, 6ee, 223,\n207c, 6, 194c, 206a, 204h, 2a, 174a and Introduction, (a.)\n\nDerived from at least four different sources.\n\n\n _TRANSLATIONS OF THE PRINTED TEXTS (pp. 495\u2013496)._\n\nUnder this heading I have to record Sir Richard and Lady Burton\u2019s own\nworks.\n\n\n_Lady Burton\u2019s Edition of her husband\u2019s Arabian Nights_, translated\nliterally from the Arabic, prepared for household reading by Justin\nHuntly Mc.Carthy, M.P., London, Waterlow and Sons, Roy. 8vo. 6 vols.\n\nIn preparing this edition for the press, as much as possible has been\nretained, both of the translation and notes; and it has not been found\nnecessary to omit altogether more than a very few of the least important\ntales. The contents of the 6 volumes are as follows:\u2014\n\nVol I. (1886), Frontispiece (Portrait of Lady Burton), Preface,\nTranslator\u2019s Foreword, Introduction, 1\u20139 (pp. xxiii. 476).\n\nVol. II. (1886), Frontispiece (Portrait of Sir Richard F. Burton), 9\n(continued), 9a\u201329 (pp. ii. 526).\n\nVol. III. (1887), 29 (continued)\u2013133e (pp. viii. 511).\n\nVol. IV. (1887), 133e (continued)\u2013154a (pp. iv. 514).\n\nVol. V. (1887), 154a (continued)\u2013163 (pp. iv. 516).\n\nVol. VI. (1886) [? 1888], 163 (continued)\u2013169 (pp. ii. 486).\n\nAlso includes Terminal Essay, Index to Tales and Proper Names;\nContributions to Bibliography, as far as it relates to Galland\u2019s MS. and\nTranslations!; Comparative Table of Tales; Opinions of the Press; and\nLetters from Scholars.\n\n\n_Supplemental Nights to the Book of the Thousand Nights and a Night_,\nwith notes anthropological and explanatory, by Richard F. Burton.\nBenares, printed by the Kamashastra Society for private subscribers\nonly. Roy. 8vo.\n\nThe contents of the 6 volumes are as follows:\n\nVol. I. (1886) Translator\u2019s Foreword, 170\u2013181bb (pp. xi. 370).\n\nVol. II. (1886) 182\u2013189. Appendix: Variants and analogues of some of the\ntales in vols. i. and ii., by Mr. W. A. Clouston (pp. ix. 392).\n\nThese two volumes contain the tales peculiar to the Breslau Text, and\ncover the same ground as Mr. Payne\u2019s 3 vols. of \u201cTales from the Arabic.\u201d\n\nVol. III. (1887) Foreword, 191\u2013198. Appendix: Variants and Analogues of\nthe Tales in the Supplemental Nights, vol. iii., by Mr. W. A. Clouston\n(pp. xvi. 661).\n\nThis volume, the bulkiest of the whole series, contains such of\nGalland\u2019s tales as are not to be found in the ordinary texts of the\nNights.\n\nVol. IV. (1887) The Translator\u2019s Foreword, 203\u2013209; App. A. Inepti\u00e6\nBodleian\u00e6; App. B. The three untranslated tales in Mr. E. J. W. Gibb\u2019s\n\u201cForty Vezirs\u201d (pp. xv., 381).\n\nVol. V. (1888) 210\u2013241a, Translator\u2019s Foreword; App. i. Catalogue of\nWortley Montague Manuscript; Contents; App. ii. Notes on the Stories\ncontained in vols. iv. and v. of Supplemental Nights, by Mr. W. F. Kirby\n(pp. viii. 515).\n\nThese two volumes contain tales translated from the Wortley Montague\nMS., used by Jonathan Scott, and now in the Bodleian Library at Oxford.\nThe following tales, not in our table, are added:\u2014\n\nVol. IV. Story of the Limping Schoolmaster (between 204i and 204j).\n\nHow Drummer Abu Kasim became a Kazi, and Story of the Kazi and his\nSlipper. (These two tales come between 206a and 206b.)\n\nAdventure of the Fruit-seller and the Concubine (between 207c and 207d).\n\nTale of the third Larrikin concerning himself (between 208 and 209).\n\nOn the other hand, a few tales in the MS. are omitted as repetitions, or\nas too unimportant to be worth translating:\u2014\n\nVol. VI. (1888). Translators Foreword: 248; 246; The Linguist-Dame, the\nDuenna, and the King\u2019s Son; 247; The Pleasant History of the Cock and\nthe Fox; History of what befel the Fowl-let with the Fowler; 249; 250.\n\nApp. i. Index to the Tales and Proper Names; ii. Alphabetical Table of\nthe Notes (Anthropological, &c.); iii. Notes on the Stories contained in\nvol. vi. of Supplementary Nights, by W. F. Kirby; iv. Additional Notes\non the Bibliography of the Thousand and One Nights, by W. F. Kirby (pp.\n201, 384.); v. The Biography of the Book and the Reviewers Reviewed,\nOpinions of the Press.\n\nThis volume contains the originals of Chavis and Cazotte\u2019s Tales,\nomitting the four doubtful ones (cf. Nights, x. App., pp. 470, 471).\n\n\n _COLLECTIONS OF SELECTED TALES (pp. 496\u2013497.)_\n\n\u201cWe have also \u2018Aladdin or the Wonderful Lamp,\u2019 \u2018Sindbad the Sailor, or\nthe Old Man of the Sea\u2019 and \u2018Ali Baba, or the Forty Thieves,\u2019 revised by\nM. E. Braddon, author of \u2018Lady Audley\u2019s Secret,\u2019 etc. Illustrated by\nGustav Dor\u00e9 and other artists. London: J. & R. Maxwell.\n\n\u201cMiss Braddon has contented herself with \u2018Englishing\u2019 the vulgar\nversion, whose Gallicisms are so offensive to the national ear.\u201d (Sir R.\nF. Burton, _in litt._)\n\n\n_IMITATIONS AND MISCELLANEOUS WORKS HAVING MORE OR LESS CONNECTION WITH\n THE NIGHTS._ (Pp. 507\u2013513.) B. _ENGLISH_ (pp. 512, 513.)\n\n13. _History of Rhedi, the Hermit of Mount Ararat, an Oriental Tale._\n_By\u2014Mackenzie_, 16mo., Dublin, 1781.\n\nI have not seen this little book.\n\n14. _Miscellanies, consisting of poems, classical extracts, Oriental\nApologues. By William Beloe, F.S.A, Translator of Herodotus, &c._\nLondon, 1795.\n\nIncludes some genuine Oriental tales, such as a version of that of B\u00e1sim\nthe Smith.\n\n15. _The Orientalist, Letters of a Rabbi, with Notes by James Noble,\nOriental Master in the Scottish Naval and Military Academy._ Edinburgh,\n1831.\n\nNoticed by Mr. W. A. Clouston, Suppl. Nights, iii., p. 573.\n\n16. _The Adventures of the Caliph Haroun Al-raschid. Recounted by the\nAuthor of \u201cMary Powell\u201d [Miss Manning]._ 8vo., London, 1855; Arthur\nHall, Virtue & Co.\n\n17. _The 1001 Days, a Companion to the Arabian Nights_, with\nintroduction by Miss [J.] Pardoe. 8vo, London, 1857, woodcuts.\n\nA miscellaneous collection (partly derived from \u201cLes Mille et un Jours\u201d)\n(cf. Nights, x., pp. 499, 500). I have also seen a similar miscellaneous\ncollection in French under the latter title. The tales in the English\nwork are as follows:\n\n I. Hassan Abdallah, or the Enchanted Keys.\n\n Story of Hassan.\n\n Story of the Basket Maker.\n\n Story of the Dervise Abounader.\n\n II. Soliman Bey and the Story Tellers.\n\n The First Story Teller.\n\n The Second Story Teller.\n\n The Third Story Teller.\n\n III. Prince Khalaf and the Princess of China.\n\n Story of Prince Al-Abbas.\n\n Story of Liri-in.\n\n IV. The Wise Dey.\n\n V. The Tunisian Sage.\n\n VI. The Nose for Gold.\n\n VII. The Treasures of Basra.\n\n History of Aboulcassem.\n\n VIII. The Old Camel.\n\n IX. The Story of Medjeddin (Grimm\u2019s \u201cHaschem,\u201d cf. Nights, x. pp.\n 474, 475).\n\n X. King Bedreddin Lolo and his Vizier.\n\n Story of the Old Slippers.\n\n Story of Atalmulk, surnamed the Sorrowful Vizier, and the\n Princess Zelica.\n\n Story of Malek and the Princess Schirine.\n\n18. _The Modern Arabian Nights._ By Arthur A\u2019 Beckett and Linley\nSambourne. London: Bradbury, Agnew & Co., 1877, sm. 4to., with comic\ncoloured frontispieces and woodcuts.\n\n Four clever satires (social and political) as follows:\n\n 1. Alley Baber and Son, a Mock Exchange Story.\n\n 2. Ned Redding and the Beautiful Persian.\n\n 3. The Ride of Captain Alf Rashit to Ke-Vere-Street.\n\n 4. Mr. O\u2019Laddin and the Wonderful Lamp.\n\n19. _Tales of the Caliph._ By Al Arawiyah, 8vo., London, T. Fisher\nUnwin, 1887.\n\nBelongs to Class 5 (Imitations). Consists of fictitious adventures\nsupposed to have happened to Harun Al Rashid, chiefly during his\nnocturnal rambles.\n\n\n _SEPARATE EDITIONS OF SINGLE OR COMPOSITE TALES (pp. 497\u2013499)._\n\nP. 498, line 12.\u2014No. 184 was published under the title of \u201cWoman\u2019s Wit\u201d\nin the \u201cLiterary Souvenir\u201d for 1831, pp. 217\u2013237, derived from Langl\u00e9s\u2019\nversion (Mr. L. C. Smithers _in litt._).\n\n\n _TRANSLATION OF COGNATE ORIENTAL ROMANCES ILLUSTRATIVE OF THE NIGHTS\n (pp. 499\u2013502)._\n\nP. 499, No. 1, Les Mille et un Jours.\n\nMr. L. C. Smithers (_in litt._) notes English editions published in 1781\nand 1809, the latter under the title of \u201cThe Persian and Turkish Tales.\u201d\n\nP. 501, No. 5. _Recueil de Contes Populaires de la Kabylie du Djurdjura_\nrecueillis et traduits par J. Rivi\u00e8re. 12mo. Paris: Leroux. 1882.\n\nThis collection is intended to illustrate the habits and ideas of the\npeople. The tales are very short, and probably very much abridged, but\nmany of them illustrate the Nights. I may note the following tales as\nspecially interesting from their connection with the Nights, or with\nimportant tales in other collections, Oriental or otherwise.\n\nThadhillala. A brief abstract of No. 151.\n\nLes deux Fr\u00e8res. A variant of Herodotus\u2019 Story of Rhampsinitus.\n\nL\u2019homme de bien et le m\u00e9chant. A variant of No. 262; or Schiller\u2019s\nFridolin.\n\nLe Corbeau et l\u2019Enfant. Here a child is stolen and a crow left in its\nplace.\n\nH\u2019ab Sliman. Here an ugly girl with foul gifts is substituted for her\nopposite.\n\nLe roi et son fils. Here we find the counterpart of Schaibar (from No.\n197), who, however, is a cannibal and devours everybody.\n\nLes Enfants et la Chauve-sourie. Resembles No. 198.\n\nLe Joueur de Flute. Resembles Grimm\u2019s story of the Jew in the\nBramble-Bush.\n\nJ\u00e9sus-Christ et la femme infid\u00e8le. (=261 b.; cf. Nights x., p. 473.)\n\nLe Roitelet. This is the fable of the Ox and the Frog.\n\nL\u2019idiot et le coucou (=No. 206a.)\n\nMoh\u2019amed ben Soltan. This is one of the class of stories known to\nfolklorists as the Punchkin series. The life of a Gh\u00fal is hidden in an\negg, the egg in a pigeon, the pigeon in a camel, and the camel in the\nsea.\n\nLes deux Fr\u00e8res. A Cinderella story. The slayer of a hydra is discovered\nby trying on a shoe.\n\nLes trois Fr\u00e8res. Here a Gh\u00fal is killed by a single blow from a magic\ndagger, which must not be repeated. (Cf. antea, p. 365; and Nights, vii.\np. 361.) In this story, too, the protection of a Gh\u00falah is secured by\ntasting her milk, a point which we find in Spitta Bey\u2019s \u201cContes Arabes\nModernes,\u201d but not in the Nights.\n\n\n9. _Turkish Evening Entertainments._ \u201cThe Wonders of Remarkable\nIncidents and the Rarities of Anecdotes,\u201d by Ahmed ibn Hemdem the\nKetkhoda called \u201cSobailee.\u201d Translated from the Turkish by John F.\nBrown. 8vo. New York, 1850.\n\nContains a great number of tales and anecdotes, divided into 37\nchapters, many of which bear such headings as \u201cIllustrative of\nintelligence and piety,\u201d \u201cOn justice and fostering care,\u201d \u201cAnecdotes\nabout the Abbaside Caliphs,\u201d &c.\n\n\u201cA translation of the Turkish story-book, \u2018Aja\u2019ib al-ma\u2019\u00e1sir wa ghar\u00e1\n\u2019ib ennaw\u00e1dir,\u2019 written for Mu\u00e1d the Fourth Ottoman Sultan who reigned\nbetween 1623\u201340. A volume of interesting anecdotes from the Arabic and\nPersian\u201d (Mr. L. C. Smithers, _in litt._)\n\n\n10. _Contes Arabes Modernes, recueillis et traduits par Guillaume\nSpitta-Bey._ 8vo. Leyden and Paris, 1883.\n\nThis book contains 12 orally collected tales of such great importance\nfrom a folk-lore point of view that I have given full abstracts of all.\nThey are designed to illustrate the spoken Egyptian dialect, and are\nprinted in Roman character, with translation and glossary. The hero of\nnearly all the tales is called \u201cMohammed l\u2019Avis\u00e9,\u201d which Mr. Sydney\nHartland renders \u201cPrudent,\u201d and Mr. W. A. Clouston \u201cDiscreet.\u201d The\noriginal gives \u201cEss\u00e2tir Mehammed.\u201d (Al-Sh\u00e1tir Mohammed, _i.e._, M. the\nClever) The frequent occurrence of the number 39 (forty less one) may\nalso be noted. Gh\u00fals often play the part which we should expect Jinn to\nfill. The bear which occurs in two stories, is not an Egyptian animal.\nHaving called attention to these general features we may leave the tales\nto speak for themselves.\n\n\nI. _Histoire de Mohammed l\u2019Avis\u00e9._\n\nContains the essential features of Cazotte\u2019s story of the Maugraby, (cf.\nNights, x., p. 471) with interesting additions. The \u201cMogr\u00e9bin\u201d confers\nthree sons on a king and queen, and claims Mohammed, the eldest and the\ncleverest. He gives him a book to read during his absence of 30 days,\nbut on the 29th day he finds a girl hanging by her hair in the garden,\nand she teaches him to read it, but not to tell the magician. The latter\ncuts off his arm, threatening to cut off his head if he cannot read the\nbook within another 30 days. As soon as he is gone, Mohammed reads on\nhis arm again with the book, and escapes with the girl, when they\nseparate and return to their respective homes. Mohammed then changes\nhimself into a sheep for his mother to sell, but warns her not to sell\nthe cord round his neck. Next day he changes himself into a camel,\nforbidding his mother to sell the bridle; but she is persuaded to do so,\nand he falls into the hands of the magician. But he contrives to escape\nin the form of a crow and the magician pursues him for two days and\nnights in the form of a hawk, when he descends into the garden of the\nking whose daughter he had rescued from the magician, and changes\nhimself into a pomegranate on a tree. The magician asks for and receives\nthe pomegranate, when it bursts, and the seed containing the life of\nMohammed rolls under the king\u2019s throne. The magician changes himself\ninto a cock, and picks up the seeds, but while he is searching for the\nlast, it changes into a dagger, and cuts him in two. The princess\nacknowledges Mohammed as her deliverer, and they are married.\n\n\nII. _Histoire de l\u2019Ours de Cuisine._\n\nThis begins as a swan-maiden story.[440] A king steals the feather-dress\nof a bathing maiden, who will only marry him on condition that she shall\ntear out the eyes of his forty women (39 white slaves and a princess).\nThe king answers, \u201cC\u2019est bien, il n\u2019y a pas d\u2019inconv\u00e9nient.\u201d The forty\nblind women are shut up in a room under the kitchen, where they give\nbirth to children whom they cut up and divide; but the princess saves\nher shares and thus preserves her son, whom she calls \u201cMohammed\nl\u2019Avis\u00e9,\u201d and teaches to read. He steals food from the kitchen, calling\nhimself \u201cOurs de Cuisine;\u201d the queen hears of him, pretends to be ill,\nand demands that he shall be sent to fetch the heart of the Bull of the\nBlack Valley. He finds a Gh\u00faleh sitting with her breasts thrown back on\nher shoulders, so he tastes her milk unperceived, and she at once adopts\nhim as her son. She gives him a ball and a dagger, warning him that if\nhe strikes the bull more than once, he will sink into the earth with\nhim. The ball rolls before him, and when it stops, the bull rises from\nthe ground. Mohammed kills him, refusing to repeat the blow, returns the\nball and dagger to the Gh\u00faleh, and returns home. A few days afterwards,\nthe queen sends Mohammed to fetch the heart of the Bull of the Red\nValley, and when he informs the Gh\u00faleh, she says, \u201cDoes she wish to kill\nher second brother too?\u201d \u201cAre these her brothers?\u201d asked Mohammed. She\nanswered, \u201cYes, indeed, they are the sons of the Sultan of the J\u00e1nn.\u201d He\nkills the Bull as before. A fortnight afterwards, the queen hides a loaf\nof dry bread under her mattress, when its cracking gives rise to the\nidea that she is very ill, and she complains of great pain in the sides.\nShe demands a pomegranate from the White Valley, where the pomegranates\ngrow to the weight of half a cantar.[441] The Gh\u00faleh tells him she\ncannot help him, but he must wait for her son Abderrahym. When he\narrives he remarks, \u201cHum! mother, there\u2019s a smell of man about you,\nbring him here to me to eat for breakfast.\u201d But his mother introduces\nMohammed to him as his foster brother, and he becomes friendly at once,\nbut says that the pomegranate is the queen\u2019s sister. He tells Mohammed\nto get an ardebb of small round loaves in a basket, along with a piece\nof meat, and a piece of liver. The Gh\u00fal then gives him a rod, saying,\n\u201cThrow it down, and walk after it. It will knock at the garden gate,\nwhich will open, and when you enter you will find great dogs, but throw\nthe bread right and left, without looking back. Beyond a second gate you\nwill find Gh\u00fals; throw bread to them right and left, and after passing\nthem, look up, and you will find a tree in a fountain surrounded with\nroses and jasmine. You will see a pomegranate upon it. Gather it, and it\nwill thunder, but fear nothing, and go on your way directly, and do not\nlook behind you after passing the gate.\u201d The queen waits another\nfortnight, and then demands the flying castle from Mount Kaf, intending\nthat her father, who dwelt there, should burn him. The Gh\u00faleh directed\nMohammed to dye himself black, and to provide himself with some mastic\n(ladin) and lupines. With these, he makes friends with a black slave,\nwho takes him into the castle, and shows him a bottle containing the\nlife of the queen; another containing the eyes of the forty women; a\nmagic sword which spares nothing, and the ring which moves the castle.\nMohammed then sees a beetle,[442] which the slave begs him not to kill,\nas it is his life. He watches it till it enters a hole, and as soon as\nthe slave is asleep, he kills it, and the slave dies. Then he lays hands\non the talismans, rushes into the room where the inhabitants of the\ncastle are condoling with the king and queen on the loss of their three\nchildren, and draws the sword, saying \u201cStrike right and left, and spare\nneither great nor small.\u201d Having slain all in the castle, Mohammed\nremoves it to his father\u2019s palace, when his father orders the cannons to\nbe fired. Then Mohammed tells his father his history, compels the queen\nto restore the eyes of the forty women, when they become prettier than\nbefore, and then gives her the flask containing her life. But she drops\nit in her fright, and her life ends, and the king places Mohammed on the\nthrone.\n\n\nIII. _Histoire de la Dame des Arabes Jasmin._\n\nA king sends his wazir to obtain a talisman of good luck, which is\nwritten for him by Jasmine, the daughter of an Arab Sheikh. The king\nmarries her, although she demands to be weighed against gold, but drives\nher away for kissing a fisherman in return for a bottle which he has\ndrawn out of the river for her. She goes two days\u2019 journey to a town,\nwhere she takes up her abode with a merchant, and then discovers that\nwhenever she turns the stopper of the bottle, food, drink, and finally\nten white dancing girls emerge from it. The girls dance, each throws her\nten purses of money, and then they retire into the bottle. She builds\nherself a grand palace, where her husband seeks her, and seeing the new\npalace, orders that no lights shall be lit in the town that night. She\nlights up her palace, which convinces the king that he has a dangerous\nrival. Then the wazir and the king visit her; the king asks for the\nbottle, and she demands more than a kiss, then reveals herself, puts the\nking to shame, and they are reconciled.\n\n\nIV. _Histoire du P\u00e9cheur et de son Fils._\n\nA king falls in love with the wife of a fisherman, and the wazir advises\nthe former to require the fisherman on pain of death to furnish a large\nhall with a carpet in a single piece. The fisherman\u2019s wife sends him to\nthe well of Shoubrah where he exclaims, \u201cO such-and-such-a-one, thy\nsister so-and-so salutes thee, and asks thee to send her the spindle\nwhich she forgot when she was with thee yesterday, for we want to\nfurnish a room with it.\u201d The fisherman drives a nail into the floor at\none end of the room, fixes the thread on the spindle to it, and draws\nout a wonderful carpet. Then the wazir demands a little boy eight days\nold, who shall tell a story of which the beginning shall be a lie and\nthe end a lie. The fisherman is sent to the well with the message, \u201cO\nsuch-and-such-a-one, thy sister so-and-so greets thee, and requests thee\nto give her the child which she brought into the world yesterday.\u201d But\nthe child only cries until three gnats are applied to him, one on each\nside, and one on the back. Then the boy speaks, saying, \u201cPeace be on\nthee, O king!\u201d and afterwards tells his lying story: \u201cWhen I was in the\nflower of my youth, I walked out of the town one day into the fields\nwhen it was very hot. I met a melon-seller, I bought a melon for a\nmahboub, took it, cut out a piece, and looked inside, when I saw a town\nwith a grand hall, when I raised my feet and stepped into the melon.\nThen I walked about to look at the people of the town inside the melon.\nI walked on till I came out of the town into the country. There I saw a\ndate tree bearing dates a yard long. I wished for some, and climbed the\ndate-tree to gather a date and eat it. There I found peasants sowing and\nreaping on the date-tree, and the threshing wheels were turning to\nthresh the wheat. I walked on a little, and met a man who was beating\neggs to make a poultry yard. I looked on, and saw the chickens hatch;\nthe cocks went to one side and the hens to the other. I stayed near them\ntill they grew up, when I married them to each other, and went on.\nPresently I met a donkey carrying sesame-cakes, so I cut off a piece and\nate it. When I had eaten it, I looked up, and found myself outside the\nmelon, and the melon became whole as it was at first.\u201d Then the child\nrebukes and threatens the king and the wazir, and the fisherman\u2019s wife\nsends her husband to take the child back to the well.\n\nThe fisherman had a son named Mohammed l\u2019Avis\u00e9 (Al-Sh\u00e1t\u00edr), who was as\nhandsome as his mother; but the king had a son whose complexion was like\nthat of a Fellah. The boys went to school together, and the prince used\nto say, \u201cGood day, fisherman\u2019s son,\u201d and Mohammed used to reply, \u201cGood\nday, O son of the king, looking like a shoe-string.\u201d The prince\ncomplained to his father, who ordered the schoolmaster to kill Mohammed,\nand he bastinadoed him severely. The boy went to his father, and turned\nfisherman. On the first day he caught a mullet (Fr. _rouget_), and was\nabout to fry it, when it cried out that it was one of the princesses of\nthe river, and he threw it back. Then the wazir advised the king to send\nMohammed to fetch the daughter of the king of the Green Country, seven\nyears journey distant. By the advice of the fish, Mohammed asked the\nking for a golden galley; and on reaching the Green Country, invited the\ninhabitants to inspect his galley. At last the princess came down, and\nhe carried her off. When she found she was entrapped, she threw her ring\ninto the sea, which the fish caught. When the king proposed to the\nprincess, she first demanded her ring, which Mohammed immediately\npresented to the king. Then she said it was the custom of her country on\nthe occasion of a marriage to dig a trench from the palace to the river,\nwhich was filled with wood, and set on fire. The bridegroom was required\nto walk through the trench to the river. The wazir proposed that\nMohammed should walk through the trench first; and by the fish\u2019s advice,\nhe stopped his ears, cried out, \u201cIn the name of God, the Compassioning,\nthe Merciful,\u201d threw himself into the trench, and returned from the\nriver handsomer than before. So the wazir said to the king, \u201cSend for\nyour son to go with us, that he may become as handsome as Mohammed.\u201d So\nthe three threw themselves into the fire, and were burned to ashes, and\nMohammed married the princess.\n\n\nV. _Histoire de Dal\u00e2l._\n\nDalal was a little girl, the daughter of a king, who found a louse on\nher head, and put it into a jar of oil, where it remained till Dalal was\ntwenty years old, when it burst the jar, and emerged in the form of a\nhorned buffalo. The king ordered the hide to be hung at the gate of the\npalace, and proclaimed that anyone who could discover what the skin was\nshould marry his daughter, but whoever tried and failed should lose his\nhead. Thirty-nine suitors thus perished, when a Gh\u00fal passed by in the\nform of a man, who knew the secret. He took Dalal home with him and\nbrought her a man\u2019s head, but as she would not eat it, he brought her a\nsheep. He then visited her under the forms of her mother and her two\naunts, and told her that her husband was a Gh\u00fal; but she refused to\nbelieve it until the third visit. Then he was angry; but she begged him\nto let her go to the bath before she was eaten. He consented, took her\nto a bath, and sat at the door; but she rubbed herself with mud, changed\nclothes with an old lupine-seller, and escaped for a time. She reached a\npalace which she would not enter until she was invited by the Prince\nhimself, who then proposed to marry her, but on the wedding day, her\nhusband, having tracked her out, contrived that another Gh\u00fal in the form\nof a man should present him to the king in the form of a sheep,\npretending that he had been reared in a harem, and would bleat so loud\nthat nobody could sleep, unless he was tethered in the women\u2019s\napartments. At night the Gh\u00fal carried off Dalal from beside the prince\nto the adjoining room, but she begged to be allowed to retire for a few\nmoments, when she called upon Saint Zaynab for help, who sent one of her\nsisters (?) a Jinniyah. She clove the wall, and asked Dalal to promise\nto give her her first child. She then gave her a piece of wood to throw\ninto the mouth of the Gh\u00fal when he opened his mouth to eat her.[443] He\nfell on the ground senseless, and Dalal woke up the prince who slew him.\nBut when Dalal brought forth a daughter whom she gave to the Jinniyah,\nher mother-in-law declared that Dalal herself was a Ghulah, and she was\nbanished to the kitchen, where she pealed onions for ten years. At the\nend of this time the Jinniyah again clove the wall, and brought back the\nyoung princess, who was introduced to her father, who took Dalal again\ninto favour. Meantime the sultan of the Jinn sent for the Jinniyah, for\nhis son was ill, and could only be cured by a cup of water from the Sea\nof Emeralds; and this could only be obtained by a daughter of mankind.\nSo the Jinniyah borrowed Dalal\u2019s daughter again, and took her to the\nsultan, who gave her a cup, and mounted her on a Jinni, warning her not\nto wet her fingers. But a wave touched the hand of the princess, which\nturned as green as clover. Every morning the Sea of Emerald is weighed\nby an officer to discover whether any has been stolen; and as soon as he\ndiscovered the deficiency, he took a platter of glass rings and\nbracelets, and went from palace to palace calling out, \u201cGlass bracelets\nand rings, O young ladies.\u201d When he came to Dalal\u2019s palace, the young\nprincess was looking out of the window, and insisted on going herself to\ntry them on. She hesitated to show her right hand; and the spy knew that\nshe was guilty, so he seized her hand, and sunk into the ground with\nher. He delivered her over to the servants of the Sea of Emerald, who\nwould have beaten her, but the Jinn surrounded her, and prevented them.\nThen the King of the Sea of Emerald ordered her to be taken, bound into\nthe bath, saying that he would follow in the form of a serpent, and\ndevour her. But she recognised him by his green eyes, when he became a\nman, ordered her to be restored to her father, and afterwards married\nher. He gave forty camel loads of emeralds and jacinths as her dowry,\nand always visited her by night in the form of a winged serpent,\nentering and leaving by the window.\n\n\nVI. _Histoire de la fille vertueuse._\n\nA merchant and his wife set out to the Hejaz with their son, leaving\ntheir daughter to keep house, and commending her to the protection of\nthe Kazi. The Kazi fell in love with the girl, but as she would not\nadmit him, he employed an old woman to entice her to the bath; but the\ngirl threw soap in his eyes, pushed him down and broke his head, and\nescaped to her own house, carrying off his clothes. When the Kazi was\nwell enough to get about again he found that she had had the door of her\nhouse walled up until the return of her friends, so he wrote a\nslanderous letter to her father, who sent her brother to kill her, and\nbring him a bottle of her blood. But her brother, although he thought\nthe walling up of the door was a mere pretence, could not find it in his\nheart to kill her, but abandoned her in the desert, and filled the\nbottle with gazelle-blood. When the young girl awoke, she wandered to a\nspring, and climbed into a tree where a prince who was passing saw her,\ncarried her home, and married her. She had two sons and a daughter, but\none of their playmates refused to play with them because they had no\nmaternal uncle. The king then ordered the wazir to escort the princess\nand her three children to her father\u2019s village for a month; but on the\nroad, the wazir made love to her, and she allowed him to kill her three\nchildren in succession to save her honour. At last, he became so\npressing that she pretended to consent, but asked to quit the tent for a\nmoment, with a cord attached to her hand to prevent her escape. But she\nuntied the cord, fastened it to a tree, and fled. As they could not find\nthe princess, the wazir advised the soldiers to tell the king that a\nGh\u00faleh had devoured the children, and fled into the desert. The princess\nchanged clothes with a shepherd boy, went to a town, and took a\nsituation in a caf\u00e9. When the wazir returned to the king, and delivered\nhis report, the king proposed that they should disguise themselves, and\nset out in search of the princess and her children; and the wazir could\nnot refuse. Meantime, the brother of the princess had admitted to her\nfather that he had not slain her, and they also set out in search of\nher, taking the Kazi with them. They all met at the caf\u00e9, where she\nrecognised them, and offered to tell them a story. She related her own,\nand was restored to her friends. They seized the Kazi and the wazir, and\nsent for the old woman, when they burned them all three, and scattered\ntheir ashes in the air.\n\n\nVII. _Histoire du prince qui apprit un m\u00e9tier._\n\nA prince named Mohammed l\u2019Avis\u00e9 went to seek a wife, and fell in love\nwith the daughter of a leek-grower. She would not accept him unless he\nlearned a trade, so he learned the trade of a silk weaver, who taught\nhim in five minutes; and he worked a handkerchief with the palace of his\nfather embroidered upon it. Two years afterwards, the prince and the\nwazir took a walk, when they found a Maghrabi seated at the gate of the\ntown, who invited them to take coffee. But he was a prisoner (or rather,\na murderer) who imprisoned them behind seven doors; and after three days\nhe cooked the wazir, and was going to cook the prince, but he persuaded\nhim to take his handkerchief to market, where it was recognised, and the\nprince released from his peril. Two years later the king died, and the\nprince succeeded to the throne. The latter had a son and daughter, but\nhe died when the boy was six and the girl eight, warning the boy not to\nmarry until the girl was married, lest his wife should ill-use her.\nAfter two years, the sister said, \u201cBrother, if I show you the treasures\nof your father and mother, what will you do?\u201d He answered, \u201cI will buy a\nslipper for you and a slipper for me, and we will play with them among\nthe stones.\u201d \u201cNo,\u201d said she, \u201cyou are still too little,\u201d and waited a\nyear before she asked him again. This time he answered, \u201cI will buy a\ntambourine for you, and a flute for myself, and we will play in the\nstreet.\u201d She waited two years more, and this time he answered, \u201cWe will\nuse them to repair the water-wheels and my father\u2019s palaces, and we will\nsow and reap.\u201d \u201cNow you are big,\u201d said she, and gave him the treasures,\nwhich he used to erect buildings in his father\u2019s country. Soon\nafterwards, an old woman persuaded the youth to marry her daughter; but\nshe herself went into the mountains, collected eggs of the bird Oumbar,\nwhich make virgins pregnant if they eat them, and gave them to the\nsister. The old woman reported the result to the king, who visited his\nsister to satisfy himself of the truth of the matter, and then left her,\nbut sent her food by a slave. When the sister\u2019s time came, four angels\ndescended from heaven, and took her daughter, bringing the child to her\nmother to be nursed. The mother died of grief, and the angels washed and\nshrouded her and wept over her; and when the king heard it, he opened\nthe door, and the angels flew away to heaven with the child. The king\nordered a tomb to be built in the palace for his sister, and was so much\ngrieved at her death that he went on pilgrimage. When he had been gone\nsome time, and the time of his return approached, the old woman opened\nthe sister\u2019s tomb, intending to throw her body to the dogs to devour,\nand to put the carcase of a sheep in its place. The angels put the child\nin the tomb, and she reproached and threatened the old woman; who,\nhowever, seized upon her and dyed her black, pretending that she was a\nlittle black slave whom she had bought. When the king returned, he\npitied her, and called her to sit by him, but she asked for a candle and\ncandlestick to hold in her hand before all the company. Then she told\nher mother\u2019s story, saying to the candle at every word, \u201cGutter for\nkings; this is my uncle, the chief of kings.\u201d Then the candle threw\nmahboubs on her uncle\u2019s knees. When the story was ended the king ordered\nproclamation to be made, \u201cLet whosoever loves the Prophet and the Elect,\nbring wood and fire.\u201d The people obeyed, and the old woman and her\ndaughter were burned.\n\n\nVIII. _Histoire du Prince Amoureux._\n\nA woman prayed to God to give her a daughter, even if she should die of\nthe smell of flax. When the girl was ten years old, the king\u2019s son\npassed through the street, saw her at the window, and fell in love with\nher. An old woman discovered that he loved Sittoukan, the daughter of a\nmerchant, and promised to obtain her. She contrived to set her to spin\nflax, when a splinter ran under her nail, and she fainted. The old woman\npersuaded her father and mother to build a palace in the midst of the\nriver, and to lay her there on a bed. Thither she took the prince, who\nturned the body about, saw the splinter, drew it out, and the girl\nawoke. He remained with her forty days, when he went down to the door,\nwhere he found the wazir waiting, and they entered the garden. There\nthey found roses and jasmines, and the prince said, \u201cThe jasmines are as\nwhite as Sittoukan, and the roses are like her cheeks; if you did not\napprove, I would still remain with her, were it only for three days.\u201d He\nwent up again for three days, and when he next visited the wazir, they\nsaw a carob-tree, and the prince said, \u201cRemember wazir, the carob-tree\nis like the eyebrows of Sittoukan, and if you would not let me, I would\nstill remain with her, were it only for three days.\u201d Three days later,\nthey saw a fountain, when the prince observed that it was like the form\nof Sittoukan, and he returned. But this time, she was curious to know\nwhy he always went and returned, and he found her watching behind the\ndoor, so he spat on her saying, \u201cIf you did not love men, you would not\nhide behind doors\u201d; and he left her. She wandered into the garden in her\ngrief, where she found the ring of empire, which she rubbed, and the\nring said, \u201cAt your orders, what do you ask for?\u201d She asked for\nincreased beauty, and a palace beside that of the prince. The prince\nfell in love with her, and sent his mother to propose for her hand. The\nmother took two pieces of royal brocade as a present, which the young\nlady ordered a slave in her hearing to cut up for dusters. Then the\nmother brought her an emerald collar worth four thousand dinars, when\nshe ordered to be threshed, and thrown to the pigeons. The old lady\nacknowledged herself beaten, and asked Sittoukan if she wished to marry\nor not. The latter demanded that the prince should be wrapped in seven\nshrouds, and carried to the palace which she indicated, as if he were\ndead. Then she went and took off the shrouds one after another, and when\nshe came to the seventh, she spat on him, saying, \u201cIf you did not love\nwomen, you would not be wrapped in seven shrouds.\u201d Then he said, \u201cIs it\nyou?\u201d and he bit his finger till he bit it off, and they remained\ntogether.\n\n\nIX. _Histoire du musicien ambulant et de son fils._\n\nThis travelling musician was so poor that when his wife was confined, he\nwent out to beg for their immediate necessities, and found a hen lying\non the ground with an egg under her. He met a Jew to whom he sold the\negg for twenty mabboubs. The hen laid an egg every day, which the Jew\nbought for twenty mabboubs, and the musician became rich and opened a\nmerchant\u2019s shop. When his son was grown, he built a school for him at\nhis own expense, where poor children were taught to read. Then the\nmusician set out on pilgrimage, charging his wife not to let the Jew\ntrick her out of the hen. A fortnight afterwards, the Jew called, and\npersuaded the woman to sell him the hen for a casket of silver. He\nordered her to cook it, but told her that if anybody else ate a piece,\nhe would rip him up. The musician\u2019s son came in, while the fowl was\ncooking, and as his mother would not give him any, he seized the\ngizzard, and ate it, when one of the slaves warned him to fly before the\narrival of the Jew. The Jew pursued the boy, and would have killed him,\nbut the latter took him up with one hand, and dashed him to pieces on\nthe ground. The musician\u2019s son continued his journey, and arrived at a\ntown where thirty-nine heads of suitors who had failed to conquer the\nprincess in wrestling, were suspended at the gate of the palace. On the\nfirst day the youth wrestled with the princess for two hours without\neither being able to overcome the other; but during the night the king\nordered the doctors to drug the successful suitor, and to steal the\ntalisman. Next morning when the youth awoke, he perceived his weakness,\nand fled. Presently he met three men quarrelling over a flying carpet, a\nfood-producing cup, and a money mill. He threw a stone for them to run\nafter, and transported himself to Mount Kaf, where he made trial of the\nother talismans. Then he returned to the palace, called to the princess\nto come down to wrestle with him, and as soon as she stepped on the\ncarpet, carried her away to Mount Kaf, when she promised to restore the\ngizzard, and to marry him. She deserted him, and he found two\ndate-trees, one bearing red and the other yellow dates. On eating a\nyellow date, a horn grew from his head[444] and twisted round the two\ndate-trees. A red date removed it. He filled his pockets, and travelled\nnight and day for two months.[445] He cried dates out of season, and the\nprincess bought sixteen yellow ones, and ate them all; and eight\n[sixteen?] horns grew from her head, four to each wall. They could not\nbe sawn off, and the king offered his daughter to whoever could remove\nthem. When the musician\u2019s son married the princess, and became wazir, he\nsaid to his bride, \u201cWhere is my carpet, &c.\u201d She replied, \u201cIs it you?\u201d\n\u201cYes,\u201d said he, \u201cIs my trick or yours the best?\u201d She admitted that she\nwas beaten, and they lived together in harmony.\n\n\nX. _Histoire du rossignol chanteur._\n\n(This story is briefly given by Mr. W. A. Clouston, Suppl. Nights iii.,\np. 123; but I give here a fuller abstract.)\n\nThree brothers built a palace for their mother and sister after their\nfather\u2019s death. The sister loved someone of whom the brothers\ndisapproved. An old woman advised the sister to send her brothers for\nthe singing nightingale. The two eldest would not wait till the bird was\nasleep, but while they were trying to shut his cage, he dusted sand over\nthem with his claws, and sunk them to the seventh earth. The beads and\nthe ring gave warning of their deaths at home; but the third, who left a\nrose with his mother, to fade if he died, captured the bird, and\nreceived sand from under the cage. When he scattered it on the ground,\nmore than a thousand men rose up, some negroes and some Turks. The\nbrothers were not among them, so the youngest was told to scatter white\nsand, when 500 more people emerged, including the brothers. Afterwards\nthe eldest brother was sitting in his ship when a Maghrebi told him to\nclean his turban; which his mother interpreted to mean that his sister\nhad misconducted herself, and he should kill her. He refused, and fled\nwith her to the desert. Hearing voices, he entered a cave where\nthirty-nine robbers were dividing rations; and he contrived to\nappropriate a share, and then to return it when missed; but as he was\ndetected, he gave himself out as a fellow-robber, engaged himself to\nthem, and watching his opportunity, slew them. Afterwards he brought his\nsister two young lions. She found a wounded negro in the cave, whom she\nnursed, and after having had two children by him, plotted against her\nbrother. She pretended to be ill, and sent him to find the grapes of\nParadise. He met a Gh\u00faleh who gave him a ball which directed him to\nParadise, and he returned safely. Then his sister sent him for the Water\nof Life, when the two young lions followed him, and he could not drive\nthem back. After travelling for a year the brother reached the Sea of\nthe Water of Life, and while resting under a tree, heard two pigeons\ntelling each other that the king\u2019s daughter was ill, and every doctor\nwho failed to restore her was put to death, and she could only be cured\nby the Water of Life. \u201cMohammed l\u2019Avis\u00e9\u201d filled two bottles and a jar\nwith the water, cured the princess with the water in the jar, married\nher, and after forty days, gave her one bottle, and set out to visit his\nfamily. At the sister\u2019s instigation, the negro slew Mohammed, cut him to\npieces, and put the remains into a sack, which they loaded on the ass.\nThen the lions drove the ass to the wife of Mohammed, who restored his\nlife with the water which he had left with her. Mohammed then shut up\nthe lions, dressed himself as a negro, and went to visit his sister,\ntaking with him some rings and mastic (ladin). His sister recognised his\neyes; and while she and the negro were disputing, Mohammed slew the\nnegro and the three [_sic_] children, and buried his sister alive. He\nthen returned to his wife, announced that his relations were dead, and\nasked for a hundred camels; and it took them a week to convey away the\ntreasures of the robbers.\n\n\nXI. _Histoire d\u2019Arab-Zandyq._\n\nThis story is translated by Mr. W. A. Clouston, Suppl. Nights, iii. pp.\n619\u2013624, and need not be repeated here.\n\n\nXII. _Histoire du prince et de son cheval._\n\nA prince and foal were born at the same time, and some time afterwards\nthe mother and the mare died. The king married again, and the new queen\nhad an intrigue with a Jew. They plotted to poison the prince, but his\nhorse wept and warned him. Then the queen pretended to be ill, and asked\nfor the heart of the horse, but the prince fled to another kingdom, and\nbought clothes from a poor man, packing his own on his horse. Then he\nparted from the horse, who gave him a hair and a flint, telling him to\nlight the hair whenever he needed him. The prince then went to a town,\nand engaged himself as under-gardener to the king. He was set to drive\nthe ox which turned the water-wheel, but one day he called his horse,\nput on his own clothes, and galloped about the garden, where the\nyoungest princess saw \u201cMohammed l\u2019Avis\u00e9\u201d from the window, and fell in\nlove with him. He then returned to the water-wheel, and when the\nhead-gardener returned and found the garden in disorder, he wanted to\nbeat him; but the princess interfered and ordered the prince to receive\na fowl and a cake of bread every day. The princess then persuaded her\nmother and sisters that it was time to be married, so the king ordered\neverybody to pass under the window of the seven princesses, each of whom\nthrew down a handkerchief on the man of her choice. But the youngest\nwould look at no one till at last they fetched the gardener\u2019s boy, when\nthe king was angry, and confined them in a room. The king fell ill with\nvexation, and the doctors ordered him to drink bear\u2019s milk in the hide\nof a virgin[446] bear. The king\u2019s six sons-in-law were ordered to seek\nit, and Mohammed too set forth mounted on a lame mare, while the people\njeered him. Presently he summoned his own horse, and ordered him to\npitch a camp of which the beginning and the end could not be seen, and\nwhich should contain nothing but bears. When the six sons-in-law passed,\nthey dismounted, and asked the attendants for what they required, but\nthey referred them to their king. The latter offered them what they\nasked, but branded a ring and a circle on the back of each of the\nsons-in-law. However, he gave them only the milk and hide of old\nshe-bears, while he himself took the milk of a virgin[446] bear that had\njust cubbed for the first time, slaughtered it, put the milk into the\nskin, and then remounted his lame mare, saying to the horse, \u201cGod reward\nyou.\u201d He returned to town, and gave the milk to his wife who took it to\nher mother. Then the six sons-in-law brought the milk to the doctors,\nbut when they looked at it, they said, \u201cThis is the milk of an old\nshe-bear and is good for nothing.\u201d Then they gave the king the other\nmilk, and cured him, but he was much annoyed to hear who had brought it.\nSoon afterwards a war broke out, and the king pitched his camp outside\nthe town in face of the enemy. Mohammed set out again on his lame mare,\nthe people shouting after him, \u201cGo back, sir, for the soldiers have been\ndefeated.\u201d Then he summoned his horse, put on his own clothes, and said\nto the horse, \u201cLet your hair shoot forth fire.\u201d Then he came before the\nking, saying, \u201cI declare for you and your six sons-in-law.\u201d He rushed\ninto battle, smiting with his sword, while his horse shot forth fire.\nThey slew a third of the enemy, and then disappeared, while the king\nlamented, \u201cAh, if my six sons-in-law had only done this!\u201d After his\nexertions Mohammed was tired, and went home to sleep. Next day the same\nthing happened, but the king put his own ring on his finger. On the\nthird day he slew the remaining third of his enemies, but his arm was\nwounded, and the king bound it up with his own handkerchief before he\ndeparted. The king gathered together the horses and the spoil, and\nreturned to town, much vexed that his sons-in-law had done nothing. Then\nthe youngest princess asked her mother to send for her father to look at\nthe ring and the handkerchief, when he fell down and kissed the feet of\nMohammed, who rose up giddy from sleep, but when he was asked his\nhistory, he answered, \u201cI am a prince like yourself, and your six\nsons-in-law are mamelouks of my father. I beat them, and they took to\nflight, and through fear of my father, I set out in search of them. I\ncame here and found that they were your sons-in-law, but I imposed\nsilence on them. But as regards your daughter, she saw me in the garden,\nand recognised my real rank; here is your daughter, O king; she is still\na virgin.\u201d Then the wedding was celebrated with great pomp, and Mohammed\nremained with his father-in-law for some time, until he desired to\nreturn to his own country. On his arrival he found that his father had\ndied, so he ascended the throne, and ordered his mother-in-law and the\nJew to be burned.\n\n\n_Carlo de Landberg, B\u00e1sim le Forgeron et Haron Er-Rachid_, 8vo., Leyden,\n1888.\n\nText and translation of a modern Arabic story of an unfortunate smith\nand hashish-eater whom Harun encounters on one of his usual nocturnal\nrambles. Harun plays a succession of practical jokes on him, driving him\nout of his employment every day, and supping with him every night. At\nlast he bastinadoes him, and throws him into prison, where a jinniyah\ntakes pity on him, and confers unlimited power on him, which he enjoys\nfor a week, and then dies, to the great grief of Harun.\n\n\n _ADDITIONAL NOTE TO VOL. V. pp. 442\u2013444._\n\nCompare Boccaccio\u2019s story of the Devil in Hell (Day iii. No. 10.)\n\n\n\n\n THE BIOGRAPHY OF THE BOOK\n AND\n ITS REVIEWERS REVIEWED.\n\n [\u201cIt has occurred to me that perhaps it would be a good plan to put\n a set of notes ... to the \u2018Origin,\u2019 which now has none, exclusively\n devoted to the errors of my reviewers. It has occurred to me that\n where a reviewer has erred, a common reader might err. Secondly, it\n will show the reader that we must not trust implicitly to\n reviewers.\u201d\u2014DARWIN\u2019S LIFE, ii. 349.]\n\n\n TO RICHARD FRANCIS BURTON.\n _The Thousand Nights and a Night._\n\n Athwart the welkin slant the snows and pile\n On sill and balcony; their feathery feet\n Trip o\u2019er the landscape, and pursuing sleet,\n Earth\u2019s brow beglooming, robs the skies of smile:\n Lies in her mourning-shroud our Northern Isle,\n And bitter winds in battle o\u2019er her meet.\n Her world is death-like, when behold! we greet\n Light-gleams from morning-land in welcome while.\n\n A light of golden mine and orient pearl\u2014\n Vistas of fairy-land, where Beauty reigns\n And Valiance revels; cloudless moon, fierce sun,\n The wold, the palm-tree; cities; hosts; a whirl\n Of life in tents and palaces and fanes:\n The light that streams from THOUSAND NIGHTS AND ONE.\n\n ISABEL BURTON.\n\n TANGIER, MAROCCO: _Feb. 19, 1886_.\n\n\n\n\n THE BIOGRAPHY OF THE BOOK\n AND\n ITS REVIEWERS REVIEWED.\n\n\n PRELIMINARY.\n\nI here propose to produce what may be called the \u201cbiography\u201d of a book\nwhereof, methinks, the writer has some reason to be proud, a work which,\nafter occupying him for the third of a century, well nigh half the life\nof average man and the normal endurance of a generation, can show for\nresult these sixteen volumes. A labour of such parts and magnitude\ndeserves, in my humble opinion, some notice of the main features\ndistinguishing its career, especially of its presentation to Court\n(Public Opinion) and its reception by the high officials of the Palace,\nthe critics, reviewers and criticasters.\n\nAnd there is yet another consideration. To ignore the charges and\ncriminations brought forward by certain literary Sir Oracles would be\nwilfully suffering judgment to go by default. However unpopular and\ndespised may be, as a rule, the criticism of critique and however\nveridical the famous apothegm, \u201cA controversy _in_ the Press _with_ the\nPress is the controversy of a fly with a spider,\u201d I hold it the author\u2019s\nbounden duty, in presence of the Great Public, to put forth his reply,\nif he have any satisfactory and interesting rejoinder, and by such\nordeal to purge himself and prove his innocence unless he would incur\nwittingly impeachment for contumacy and contempt of court.\n\nIt is not only an instinct of human nature expressed by _nemo me impun\u00e8\nlacessit_ which impels to answering in presence of the passers-by the\nenemy at the gate; it is also a debt which his honour and a respectful\nregard for the good opinion of his fellows compel the author to repay.\nThe man who is feeble enough silently to suffer detraction and calumny\nat the hands of some sciolist or _Halb-bildung_ sheltering his miserable\nindividuality under the shadow (may it never be less!) of \u201cKing We,\u201d\nsimply sins against himself as the Arabs say and offends good manners by\nholding out a premium to wanton aggression and injurious doing. The\nreading world has a right to hear the _alteram partem_ before it shall\ndeliver that judgment and shall pronounce that sentence wherefrom lies\nno appeal. To ignore and not to visit with _repr\u00e9sailles_ unworthy and\ncalumnious censure, may become that ideal and transcendental man who\nforgives (for a personal and egoistical reason) those who trespass\nagainst him. But the sublime doctrine which commands us to love our\nenemies and affect those who despitefully entreat us is in perilous\nproximity to the ridiculous; at any rate it is a vain and futile rule of\nlife which the general never thinks of obeying. It contrasts poorly with\nthe common sense of the pagan\u2014_Fiat Justitia, ruat c\u0153lum_; and the\nheathenish and old-Adamical sentiment of the clansman anent Roderick\nDhu\u2014\n\n \u201cWho rights his wrong where it was given,\n If it were in the court of Heaven,\u201d\n _L. of the Lake_, v. 6.\n\n\u2014commends itself far more to what divines are pleased to call \u201cfallen\nhuman nature\u201d that is the natural man.\n\nAnd here before crossing the threshold, I would seize the opportunity of\nexpressing my cordial gratitude and hearty thanks to the Press in\ngeneral, which has received my Eastern studies and contributions to\nOriental knowledge in the friendliest and most sympathetic spirit,\nappreciating my labours far beyond the modicum of the offerer\u2019s\nexpectation and lending potent and generous aid to place them before the\nEnglish world in the fairest and most favourable point of view. To\nnumber a small proportion of \u201cblack sheep\u201d is no shame for a flock\namounting to myriads: such exceptional varieties must be bred for the\nuse and delectation of those who prefer to right wrong and darkness to\nlight. It is with these only that my remarks and retorts will deal and\nconsequently I have assigned to them the post of honour. The various\nextracts from notices favourable, appreciative and complimentary, appear\nas the \u201cOpinions of the Press\u201d at the end of this volume, and again I\ntake the opportunity of professing myself truly thankful for the good\nword of the Fourth Estate, and for its wisely detecting the soul of good\nin things evil.\n\nThe romantic and exceptional circumstances under which my large labour\nwas projected and determined have been sufficiently described in the\nForeword (vol. i. pp. vi-ix). I may here add that during a longsome\nobligatory halt of some two months at East African Zayla\u2019 and throughout\na difficult and dangerous march across the murderous Somali country upon\nHarar-Gay, then the Tinbukht\u00fa of Eastern Africa, _The Nights_ rendered\nme the best of service. The wildlings listened with the rapt attention\nof little lads and lasses to the marvellous recitals of the charming\nQueen and the monotonous interpellations of her lay-image sister and\nlooked forward to the evening lecture as the crown and guerdon of the\ntoilsome day. And assuredly never was there a more suitable setting, a\nmore admirable _mise-en-sc\u00e8ne_ for The Nights than the landscape of\nSomali-land, a prospect so adapted to their subject-matter that it lent\ncredibility even to details the least credible. Barren and grisly for\nthe most part, without any of the charms gladdening and beautifying the\nnormal prospects of earth, grassy hill and wooded dale, park-like plain\nand placid lake, and the snaking of silvery stream, it displays ever and\nanon beauties made all its own by borrowing from the heavens, in an\natmosphere of passing transparency, reflections of magical splendours\nand of weird shadows proper to tropical skies. No rose-hue pinker than\nthe virginal blush and dewy flush of dawn in contrast with the shivering\nreek of flaming noon-tide, when all brightness of colour seems burnt out\nof the world by the white heat of sun-glow. No brilliancy more gorgeous\nor more ravishing than the play of light and shade, the rainbow\nshiftings and the fiery pinks and purples and ambers and carmines of the\nsunset scenery\u2014the gorgeous death-bed of the Day. No tint more tender,\nmore restful, than the uniform grey, pale and pearly, invading by\nslowest progress that ocean of crimson that girds the orb of the\nSun-King, diminishing it to a lakelet of fire and finally quenching it\nin iridescent haze. No gloom more ghostly than the murky hangings\ndrooping like curtains from the violet heavens during those traveller\u2019s\ntrials the unmooned nights, when the world seems peopled by weird\nphantoms and phantasms of man and monster, moving and at rest. No\nverdure more exquisite than earth\u2019s glazing of greenery, the blend of\netherial azure and yellow; no gold more sheeny than the foregrounds of\nsand shimmering in the slant of the sun; no blue more profound and\ntransparent than the middle distances; no neutral tints more subtle,\npure, delicate and sight-soothing than the French gray which robes the\nclear-cut horizon; no variety of landscape more pronounced than the\nalternations of glowing sunlight and snowy moonlight and twinkling\nstarlight, all streaming through diaphanous air. No contrast more\nadmirable than the alternation of iron upland whereupon hardly a blade\nof grass may grow and the Wady with its double avenue of leek-green\ntamarisks, hedging now a furious rain-torrent then a ribbon of purest\nsand; or the purple-grey shadow rising majestic in the Orient to face\nthe mysterious Zodiacal Light, a white pyramid whose base is\nAmenti\u2014region of resting Osiris\u2014and whose apex pierces the zenith. And\nnot rarely this \u201cafter-glow\u201d is followed by a blush of \u201ccelestial\nrosy-red\u201d mantling the whole circle of the horizon where the hue is\ndeepest and paling into the upper azure where the stars shine their\nbrightest. How often in Somali-land I repeated to myself\n\n \u2014Contentez-vous, mes yeux,\n Jamais vous ne verrez chose plus belle;\n\nand the picture still haunts me.\n\n * * * * *\n\nAnd now, turning away from these and similar pleasures of memory, and\npassing over the once-told tale (Foreword, vol. i. pp. ix., x.) of how,\nwhen and where work was begun, together with the disappointment caused\nby the death of my friend and collaborator, Steinhaeuser; concerning the\ncopying process which commenced in 1879 and anent the precedence\nwillingly accorded to the \u201cVillon Edition,\u201d I proceed directly to what\nmay be termed\n\n\n THE ENGINEERING OF THE WORK.\n\nDuring the autumn of \u201982, after my return from the Gold Coast (with less\nthan no share of the noble metal which my companion Cameron and I went\nforth to find and found a failure), my task began in all possible\nearnest with ordering the old scraps of translation and collating a vast\nheterogeneous collection of notes. I was fortunate enough to discover,\nat unlettered Trieste, an excellent copyist able and willing to decypher\na crabbed hand and deft at reproducing facetious and drolatic words\nwithout thoroughly comprehending their significance. At first my\nexertions were but fitful and the scene was mostly a sick bed to which I\nwas bound between October \u201983 and June \u201984. Marienbad, however, and\nStyrian Sauerbrunn (bei Rohitsch) set me right and on return to Trieste\n(Sept. 4, \u201984), we applied ourselves to the task of advertising, the\nfirst two volumes being almost ready for print. And here we were\nconfronted by a serious question, What number of copies would suffice my\npublic? A distinguished Professor who had published some 160,000 texts\nwith prices ranging from 6d. to 50 guineas, wrote to me in all kindness\nadvising an issue of 150 to 250: an eminent printer-publisher would have\nventured upon some 500: others rose to 750 with a warning-note anent\n\u201cwreckage,\u201d great risk and ruinous expenditure, while only one\nfriend\u2014and he not in business\u2014urged an edition of 2,000 to 3,000 with\nencouraging words as to its probable reception. After long forethought I\nchoose 1,000 as a just middle.\n\nWe then drew up a long list, names of friends, acquaintances and\nstrangers likely to patronise the novelty and caused the following three\npapers to be lithographed and printed at Trieste.\n\n\n No. I.\n\n _Captain Burton, having neither agent nor publisher for his\n forthcoming_ ARABIAN NIGHTS, _requests that all subscribers will\n kindly send their names and addresses to him personally (Captain\n Burton, Trieste, Austria), when they will be entered into a book\n kept for the purpose_.\n\n _There will be 10 volumes at a guinea a piece, each to be paid for\n on delivery. Subscribers may count on the first three volumes being\n printed in March next. Captain Burton pledges himself to furnish\n copies to all subscribers who address themselves to him; and he also\n undertakes not to issue, nor to allow the issue of a cheaper\n Edition. One thousand copies will be printed; the whole Manuscript\n will be ready before going to press in February, and the ten volumes\n will be issued within Eighteen Months._\n\nThis was presently followed by\n\n\n No. II.\n\n _The Student of Arabic who reads_ \u201cTHE NIGHTS\u201d _with this version,\n will not only be competent to join in any conversation, to peruse\n the popular books and newspapers, and to write letters to his\n friends, he will also find in the notes a repertoire of those\n Arabian Manners and Customs, Beliefs and Practices, which are not\n discussed in popular works_.\n\n _The 10 volumes will be handsomely bound in black and gold._\n\n _No subscriptions will be received until the work is done, and then\n at Coutts\u2019 Bank, Strand, London._\n\n _Subscribers who apply directly are preferred._\n\n _The author will pay carriage of volumes all over the United\n Kingdom. A London address is requested._\n\nAnd, lastly, after some delay, came the subjoined cutting from the\n_Daily Tribune_, New York.\n\n\n No. III.\n\n \u201cIt has already been announced that the first instalment of Captain\n Burton\u2019s new translation of the Arabian Nights may be expected this\n autumn. I am indebted to a friend of his for some details which have\n not yet, I think, been made public. There is still room for a\n translation of the Arabian Nights. All or nearly all the popular\n editions, of which there are hundreds, are but renderings, more or\n less imperfect, from Professor Galland\u2019s French version, which is\n itself an abridgment from the original, and turns a most valuable\n ethnographical work into a mere collection of fairy tales. Moreover,\n these English translations abound in Gallicisms, and their style\n offers but a painful contrast to the French of the seventeenth\n century. Some years since a Mr. Torrens undertook a complete\n translation from the original, but his work did not go beyond a\n single volume, or fifty tales out of the 1,001. Then came Mr. Lane\n in 1839, whose success was but moderate. In his three large and (in\n the 1839 edition) beautifully illustrated volumes, he has given not\n more than half the tales. He used the Cairo Arabic edition, which is\n itself an abridgment, and took all kinds of liberties with the text,\n translating verse into prose, and excising everything that was not\n \u2018strictly proper.\u2019\n\n \u201cLastly, there is Mr. John Payne\u2019s excellent translation, which has\n occupied him during seven years and is just brought to a conclusion.\n Mr. Payne bound himself to print not more than 500 copies, and his\n nine volumes, not published but printed, nominally for the Villon\n Society, are unprocurable except at a price which to the general\n public is prohibitive.\n\n \u201cCaptain Burton began his work on this extraordinary monument of\n Oriental literature in 1852, at Aden, with some help from his friend\n Dr. Steinhaeuser, of the Bombay Army. He has gone on with it as\n opportunity offered, and as other literary and official labours and\n his many journeys in savage lands permitted. The text and the\n subject offer many difficulties, and it is to these difficulties\n that he has devoted especial attention. His object is to reproduce\n the book in a form as entirely Arabian as possible, preserving the\n strict division of the nights, and keeping (a more questionable\n matter) to the long unbroken sentences in which the composer\n indulged, imitating also the rhythmic prose which is a\n characteristic of the Arabic. The effect in English remains to be\n seen, but of the value of Captain Burton\u2019s method as an experiment\n in literature there can be no doubt, or of its great interest to\n everybody who cares for Oriental habits of thought and language. He\n will not shirk any of the passages which do not suit the taste of\n the day; but these Captain Burton thinks, will not commonly be found\n more objectionable than some which are in Shakespeare and in\n Shakespeare\u2019s contemporaries. At the same time it will be understood\n that the book is intended for men only and for the study;\u2014not for\n women or children, nor for the drawing-room table or dentist\u2019s\n waiting-room. It will be printed by subscription and not published.\n\n \u201cFew are the Oriental scholars in England who could do justice to\n this picture of the medi\u00e6val Arab. Captain Burton is perhaps the\n only one who joins to the necessary linguistic knowledge that varied\n practical experience of Eastern life which alone in many cases can\n supply the true meaning of a troublesome passage or an accurate\n comment upon it. His aim is to make the book in its English dress\n not only absolutely literal in text but Oriental in tone and colour.\n He knows the tales almost by heart, and used to keep the Bedouin\n tribes in roars of laughter in camp during the long summer nights by\n reciting them. Sheiks to whom a preternatural solemnity of demeanour\n is usual were to be seen rolling on the ground in paroxysms of\n uncontrollable mirth. It was also Burckhardt\u2019s custom to read the\n stories aloud, but the Arabs would snatch the book from his hand\n because his pronunciation was so bad. Captain Burton is said to have\n an Arab accent not easily distinguishable from the native. When he\n contents himself with the English tongue here in England, he is one\n of the most picturesque talkers to be met with. I can remember a\n certain dinner-party, now many years ago, where the great traveller\n kept us all listening till long past day-break; narrating, as he\n did, the most singular adventures with the most vivid fidelity to\n facts. That, however, is a digression. I have only to add that\n Captain Burton has the names of many subscribers and will doubtless\n be glad to receive others, which may, I suppose, be sent to him at\n Trieste. His present hope is to be ready to go to press next\n February and to bring out the whole of the volumes in 1885.\u201d\n\n (Signed) G. W. S.\n\nConcerning this \u201cAmerican\u201d communication and its author I shall have\nmore to say in a future page.\n\nSome 24,000 to 30,000 circulars were posted at an expense of \u00a3126 and\nthey produced about 800 favourable replies which, after my return to\nEngland (May \u201985), rose to 1,500 and to 2,000, as my unprofessional\nfriend, and he only, had anticipated. Meanwhile occurred an incident\ncharacteristic of such appeals by the inexperienced to the public. A\ncase containing 1,100 circulars had been sent to my agent for mailing in\nLondon, and my secretary had unfortunately gummed their envelopes.\nHereupon I should have been subjected by the Post Office to the pains\nand penalties of the law, perhaps to a fine of \u00a3200. But when the affair\nwas reported, with due explanations, to the late lamented\nPostmaster-General Henry Fawcett\u2014a man in a million, and an official in\nten millions\u2014he had the justice and generosity to look upon the offence\nas the result of pure ignorance, and I received a caution \u201cnot to do it\nagain.\u201d\n\nNeedless to say that I lost no time about advertising my mistake in the\ndailies, giving the name of my agent and in offering to refund the\nmoney. Some of the sealed and unpaid envelopes had, however, been\nforwarded prematurely and the consequence was a comical display of wrath\nin quarters where it was hardly to be expected. By way of stemming the\nunpleasant tide of abuse I forwarded the following _communiqu\u00e9_ to The\nAcademy.\n\n \u201cTUPPENCE AS A TOUCHSTONE.\u201d\n\n TRIESTE, _Nov. 2, \u201985_.\n\n \u201cCan you kindly find space for a few lines on a purely personal\n matter which is causing me abundant trouble? A box of circulars\n giving details concerning my forthcoming version of the Arabian\n Nights was sent to London with directions to stamp and post the\n contents. The envelopes having been inadvertently gummed down, the\n case was stopped by the Custom-house, and was transmitted to the\n Post Office where it was found to contain circulars not letters; and\n of these sundry were forwarded without pre-payment. The pleasant\n result was that one outspoken gentleman writes upon the circular,\n which he returns,\u2014_When you send your trash again, put\n postage-stamps on._ A second is peremptorily polite, _Please forward\n four stamps to the Adjutant of the \u2014th Regiment._ The \u2018Chaplain of\n the Forces at \u2014\u2014,\u2019 at once ironical and severe, _ventures to suggest\n to Captain Burton that it is advisable, if he thinks his book worth\n selling, to put the postage on future advertisements_. A fourth who,\n I regret to say, signs himself Lieutenant-Colonel, gives me advice\n about pre-payment written in an orderly\u2019s hand upon a torn envelope\n (gratuitously insulting!); encloses the 2d. stamp and sends the\n missive under official cover \u2018On Her Majesty\u2019s Service.\u2019 The idea of\n a French or an Austrian Colonel lowering himself so infinitely low!\n Have these men lost all sense of honour, all respect for themselves\n (and others) because they can no longer be called to account for\n their insolence _more majorum_? I never imagined \u2018Tuppence\u2019 to be so\n cunning a touchstone for detecting and determining the difference\n between gold and dross; nor can I deeply regret that circumstance\n and no default of mine has placed in hand Ithuriel\u2019s spear in the\n shape of the said \u2018Tuppence\u2019.\u201d\n\n I am, Sir, etc.\n RICHARD F. BURTON.\n\nThe process of filling-up my list presented a fine and varied study of\ncharacter; and an extensive experience of subscribers, as well as of\nnonsubscribers, presently enabled me to distribute the genus into the\nfollowing eight species. The friendly subscriber who takes ten copies\n(more or less) forwarding their value. The gentleman subscriber who pays\ndown his money confidingly. The cautious-canny subscriber who ventures\n\u00a35. 5s., or half the price. The impudent and snobbish subscriber who\nwill address his victim as follows:\u2014\n\n SIR,\n\n Send me the first volume of your Arabian Nights and if I like it I\n will perhaps take more.\n\n Yours obediently,\n X. Y. Z.\n\nAnd Cynophron will probably receive for all reply:\u2014\n\n SIR,\n\n Send me ten guineas and take one or ten volumes as you please.\n\n Yours obediently, etc.\n\nNo. vi. is the fussy and troublesome subscriber who gives more bother\nthan he is worth, and who takes a vicious pride in not paying till\npushed to the last point. The professional subscriber fights hard for\nthe most favourable terms, and holds it his vested right to \u201cpart\u201d by\ndribblets. And lastly comes the dishonest subscriber who does not pay at\nall. I must, however, in justice own that species No. viii. is rare: of\none thousand the proportion was only about a score.\n\nIn mid-June, \u201985, I returned to London and began at once to prepare for\nissuing the book. Having found the publisher peculiarly\nunsatisfactory\u2014with one single and remarkable exception my venerable\nfriend, Mr. Van Voorst, whilome of Paternoster Row\u2014I determined, like\nProfessor Arber, to do without him, although well aware how risky was\nthe proceeding, which would, in the case of a work for general reading,\nhave arrayed against me the majority of the trade and of their \u201chands,\u201d\nthe critics. Then I sought hard, but sought in vain, for the agency of a\nliterary friend or friends, men of name and note, like those who\nassisted in the Villon version: all feared the responsibility and the\nexpected storm of abuse which, however, failed to burst.\n\nUnder these circumstances \u201cThe Printing Times,\u201d a professional\nperiodical produced by Messieurs Wymans, was pleased (August 25, \u201985) to\nbe unpleasantly intrusive on the subject of my plan. \u201cWe always heard\nassociated with the publication of this important work, the name of Mr.\n\u2014\u2014, which is now conspicuous by its absence, nor is, apparently the name\nof any other leading publishing house to be identified with its\nproduction.\u201d (The Printer\u2019s Devil is, I presume, responsible for the\nEnglish!) The writer then warns me in all (un-)friendliness that if the\nprinters forget to add their imprint, they would become liable to a\nlegal penalty; that the work is unsafe for literal translation and,\nlastly, that although printed by private subscription, \u201cit is likely\nenough to be pronounced an injury to public morals to the danger of the\nauthor and his printers.\u201d The unhappy article concludes, \u201cWe await the\nissue of the first volume since much will depend upon the spirit (!) in\nwhich the translation has been undertaken; certainly the original text\nis not suitable for general circulation (_connu!_) unless edited with\nthe utmost care and discretion.\u201d\n\nTo this production so manifestly inspired by our old friend \u00a3 s. d., I\nreplied in _The Academy_ (August 7, \u201985), the gist of the few lines\nbeing as follows:\u2014\n\n In answer to many inquiries from friends and others, will you allow\n me to repeat, through your columns, that my translation of the\n \u201cArabian Nights\u201d will be strictly limited to 1,000 copies, each sent\n to picked subscribers, and to renew the promise which I before made,\n that no cheaper edition shall be printed? Correspondents have\n complained that I have not stated the price; but I have mentioned\n over and over again that there are ten volumes, at one guinea\n each\u2014my object in making it so expensive being to keep it from the\n general public. I am also troubled with inquiries as to who is my\n publisher. I am my own publisher, inaugurating (Inshallah!) a golden\n age for authors. Jesting apart, the book has no publisher. It is\n printed by myself for the benefit of Orientalists and\n Anthropologists, and nothing could be more repugnant to me than the\n idea of a book of the kind being published or being put into the\n hands of any publisher.\n\nThe first volume dated \u201c_Benares: MDCCCLXXXV: Printed by the Kamashastra\nSociety for Private Subscribers only_,\u201d did not appear till September\n12, \u201985: it had been promised for March and had been delayed by another\nunavoidable detention at Trieste. But my subscribers had no further\ncause of complaint; ten tomes in sixteen months ought to satisfy even\nthe most exigent.\n\nNo. i. volume was accompanied by a circular earnestly requesting that\nthe book might not be exposed for sale in public places or permitted to\nfall into the hands of any save curious students of Moslem manners. Yet\nthe birth of the first-born was accompanied (I am fain to confess) with\nno small trouble and qualms to the parent and to all who assisted at the\nparturition. Would the \u201clittle stranger\u201d robed in black and gold, the\ncolours of the Abbaside Caliphs, with its brick-red night-cap after the\nfashion of ecclesiastical bantlings, be kindly welcomed or would it be\nregarded as an abortion, a monster? The reader will readily understand\nhow welcome to an author in such perplexity came the following article\nfrom the _Standard_ (September 12), usually attributed to the popular\nand trenchant pen of Mr. Alfred Austin. I must be permitted to quote it\nentire, because it expresses so fully and so admirably all and\neverything I could desire a reviewer to write. And the same paper has\nnever ceased to give me the kindest encouragement: its latest notice was\ncourteous and appreciative as its earliest.\n\n The first volume of Captain Burton\u2019s long-expected edition of the\n \u201cArabian Nights\u201d was issued yesterday to those who are in a position\n to avail themselves of the wealth of learning contained in this\n monumental labour of the famous Eastern traveller. The book is\n printed for subscribers only, and is sold at a price which is not\n likely to be paid by any save the scholars and students for whose\n instruction it is intended. But though the Benares \u201cKamashastra\n Society\u201d are careful to let the world know that the \u201cThousand Nights\n and a Night\u201d is not \u201cpublished\u201d in the technical sense of the term,\n the pages which will be read by a thousand purchases may be\n fittingly regarded as the property of the world at large. In any\n case, the day when the experience of a life was embodied into this\n fresh translation of the \u201cAlf Laylah wa Laylah\u201d marks a distinct\n stage in the history of Oriental research. The world has had\n numerous versions of these stories. For at least a century and a\n half they have delighted old and young, until Shahrazade and\n Dunyazade, the Fisherman and the Jinn, and the tales told by the\n Tailor, the Kalendar, the Nazarene broker, and the Hunchback ... to\n say nothing of Aladdin, Ali Baba, Sinbad the Sailor, and\n Camaralzaman and Badoura\u2014seem like the most familiar of friends. Yet\n many of those who know the ordinary epitome prepared for the nursery\n and the drawing-room have little idea of the nature of the original.\n Galland\u2019s abridgment was a mere shadow of the Arabic. Even the\n editions of Lane and Habicht and Torrens and Von Hammer represented\n but imperfectly the great corpus of Eastern folk-lore which Captain\n Burton has undertaken to render into English, without regard to the\n susceptibilities of those who, not having bought the book, are,\n therefore, in no way concerned in what is the affair of him and his\n subscribers. The best part of two centuries have passed away since\n Antoine Galland first turned some of the tales into French, and got\n stigmatised as a forger for his pains. Never was there such a\n sensation as when he printed his translations. For weeks he had been\n pestered by troops of roysterers rousing him out of bed, and\n refusing to go until the shivering Professor recited one of the Arab\n stories to the crowd under his window. Nor has the interest in them\n in any way abated. Thousands of copies pass every year into\n circulation; and any one who has ever stood in the circle around the\n professional story-teller of the East must have noticed how often he\n draws on this deathless collection. The camel-driver listens to them\n as eagerly as did his predecessors ages ago. The Badawi laughs in\n spite of himself, though next moment he ejaculates a startling\n \u201cAstaghfaru\u2019llah\u201d for listening to the light mention of the sex\n whose name is never heard amongst the Nobility of the Desert. Or if\n the traveller is a scholar and a gentleman, he will pull out his\n book for the amusement of the company squatted round the camp fire,\n as did Captain Burton many a time and oft in the course of his\n Eastern wanderings.\n\n To Captain Burton the preparation of these volumes must have been a\n labour of love. He began them in conjunction with his friend\n Steinhaeuser, soon after his return from the Mecca pilgrimage, more\n than thirty years ago, and he has been doing something to them ever\n since. In the swampy jungles of West Africa a tale or two has been\n turned into English, or a poem has been versified during the tedium\n of official life in the dank climate of Brazil. From Sind to Trieste\n the manuscript has formed part and parcel of his baggage, and\n though, in the interval, the learned author has added many a volume\n to the shelf-full which he has written, the \u201cThousand Nights and a\n Night\u201d have never been forgotten. And now when he nears the end of\n his labours it seems as if we had never before known what the\n beauteous Shahrazad told the King who believed not in the constancy\n of women. Captain Burton seems the one sober man among drunkards. We\n have all the old company, though they appear in dresses so entirely\n new that one scans the lines again and again before the likeness is\n quite recognised. However, Tajal-Mulook will no doubt be as knightly\n as ever when his turn comes, for the Barber is garrulous, after the\n old fashion, and the three Shaykhs relate their experiences with the\n Jinns, the gazelles, and mules as vividly as they have done any time\n these thousand years or more. King Yoonan and the Sage Dooban are\n here, and so are King Sindibad and his falcon, the young Prince of\n the Black Islands, the envious Weezer and the Ghoolah; and the story\n of the Porter and the Ladies of Baghdad lose nothing of their charms\n in the new, and, we may add, extremely unsophisticated version. For\n Captain Burton\u2019s work is not _virginibus puerisque_, and, while\n disclaiming for his version anything like intentional indecorum, he\n warns the readers that they will be guilty of a breach of good faith\n should they permit a work prepared only for students to fall into\n the hands of boys and girls. From the first to almost the\n penultimate edition of these stories the drawing-room alone has been\n consulted. Even Mr. Payne, though his otherwise faithful version was\n printed for the Villon Society, had the fear of Mrs. Grundy before\n his eyes. Moreover, no previous editor\u2014not even Lane himself\u2014had a\n tithe of Captain Burton\u2019s acquaintance with the manners and customs\n of the Moslem East. Hence, not unfrequently, they made ludicrous\n blunders, and in no instance did they supply anything like the\n explanatory notes which have added so greatly to the value of this\n issue of \u201cAlf Laylah wa Laylah.\u201d Some of these are startling in\n their realism, and often the traveller who believed that he knew\n something of the East, winces at the plainness with which the\n Wazir\u2019s daughter tells her tales to Shahryar, King of the Banu\n Sasan. The language is, however, more frequently coarse than loose,\n and smacks more of the childish plainness with which high and low\n talk in the family circles from Tangier to Malaysia, than of\n prurience or suggestiveness. The Oriental cannot understand that it\n is improper to refer in straightforward terms to anything which\n Allah has created, or of which the Kuran treats. But in his\n conversation, as in his folk-lore, there is no subtle corruption or\n covert licentiousness\u2014none of the vicious suggestion and false\n sentiment that pervade so many of the productions of the modern\n romantic school.\n\n It is, indeed, questionable whether there is much in these\n inimitable romances half so objectionable as many of the chapters in\n Rabelais and Boccaccio. Nor do the most archaic of the passages\n which Captain Burton declines to \u201cveil in the decent obscurity of a\n learned language\u201d leave much room for the admirers of Shakespeare,\n or Greene, or Nash, or Wycherley, or Swift, or Sterne to cry shame.\n Their coarseness was a reflection of the times. The indelicacy was\n not offensive to those who heard it. On the other hand, apart from\n the language, the general tone of \u201cThe Nights\u201d is exceptionally high\n and pure. The devotional fervour, as Captain Burton justly claims,\n often rises to the boiling-point of fanaticism, and the pathos is\n sweet and deep, genuine and tender, simple and true. Its\n life\u2014strong, splendid, and multitudinous\u2014is everywhere flavoured\n with that unaffected pessimism and constitutional melancholy which\n strike deepest root under the brightest skies. The Kazi administers\n poetical justice with exemplary impartiality; and so healthy is the\n _morale_ that at times we descry through the voluptuous and\n libertine picture \u201cvistas of a transcendental morality\u2014the morality\n of Socrates in Plato.\u201d In no other work of the same nature is\n Eastern life so vividly pourtrayed. We see the Arab Knight, his\n prowess and his passion for adventure, his love and his revenge, the\n craft of his wives, and the hypocrisy of his priests, as plainly as\n if we had lived among them. Gilded palaces, charming women, lovely\n gardens, caves full of jewels, and exquisite repasts, captivate the\n senses and give variety to the panorama which is passing before our\n eyes. Yet we repeat that, though there is much in the excellent\n version now begun which is very plain speaking, there is nothing\n intentionally demoralising. Evidently, however, the translator is\n prepared to hear this charge brought against his labour of love.\n Indeed, there is a tinge of melancholy pervading the preface in\n which the Editor refers to his \u201cunsuccessful professional life,\u201d and\n to the knowledge of which his country has cared so little to avail\n itself. * * * * Even in the recent Egyptian troubles\u2014which are\n referred to somewhat bitterly\u2014his wisdom was not utilised, though,\n after the death of Major Morice, there was not an English official\n in the camps before Suakin capable of speaking Arabic. On this\n scandal, and on the ignorance of Oriental customs which was\n everywhere displayed, Captain Burton is deservedly severe. The issue\n of the ten volumes now in the press, accompanied by notes so full of\n learning as those with which they are illuminated, will surely give\n the nation an opportunity for wiping away the reproach of that\n neglect which Captain Burton seems to feel more keenly than he cares\n to express.\n\nThis was a sop to the friend and a sore blow dealt to the enemy.\nMoreover it was speedily followed up by another as swashing and\ntrenchant in the _Morning Advertiser_ (September 15, \u201985), of which long\nextracts are presently quoted. The journal was ever friendly to me\nduring the long reign of Mr. James Grant, and became especially so when\nthe editorial chair was so worthily filled by my old familiar of Oxford\ndays, the late Alfred Bate Richards, a man who made the \u201cOrgan of the\nLicensed Victuallers\u201d a power in the state and was warmly thanked for\nhis good services by that model conservative, Lord Beaconsfield.\n\nA phrase in the _Standard_, the \u201cmost archaic of the passages,\u201d acted\nupon\n\n\n _THE \"PALL MALL GAZETTE\"_\n\nlike a red rag upon a rageous bull. I should rather say that it excited\nthe so-called \u201cSexual Journal\u201d by suggesting another opportunity for its\nunclean sensationalism: perhaps also the staff hoped to provide company\nand a fellow-sufferer for their editor, who was then in durance vile,\nhis offences being \u201cinciting to an indecent assault\u201d and an act of\ncriminal immorality. I should not have felt called upon to remind my\nreaders of a scandal half-forgotten in England, while still held in\nlively remembrance by the jealous European world, had not the persistent\nfabrications, calumnies, and slanders of the _Pall Mall_, which continue\nto this day, compelled me to move in self-defence, and to explain the\nmean underlying motives.\n\nSome three years and a half ago (June 3, \u201985), the paper startled the\nworld of London by a prodigy of false, foul, and fulsome details in the\nshape of articles entitled \u201cThe Maiden Tribute of Modern Babylon.\u201d The\nobject of the editor, Mr. William T. Stead, a quondam teacher in the\nLondon schools and a respectable Methodist strengthened by\nnon-Conformist support, in starting this ignoble surprise on the public\nwas much debated. His partisans asserted that he had been honestly\ndeceived by some designing knave\u2014as if such child-like credulity were\nany excuse for a veteran journalist! His foes opined that under the\ncloak of a virtue, which Cato never knew, he sought to quicken his\nsubscription-list ever dwindling under the effects of his exaggerated\nRussophilism and Anglophobia.\n\nBut whatever may have been the motive, the effect was deplorable. The\narticles, at once collected into a pamphlet (price twopence), as the\n\u201cReport of the _Pall Mall Gazette\u2019s_ Secret Commission,\u201d and headed by a\nlaudatory quotation from one of the late Lord Shaftesbury\u2019s indiscreetly\nphilanthropic speeches, were spread broadcast about every street and\nlane in London. The brochure of sixteen pages divided into three\nchapters delighted the malignant with such sensational section-headings\nas\u2014How Girls are Bought and Ruined\u2014Why the Cries of the Victims are not\nHeard\u2014Procuresses in the West End\u2014How Annie was Procured\u2014You Want a\nMaid, do You?\u2014The Ruin of Children\u2014A London Minotaur (?)\u2014The Ruin of the\nYoung Life\u2014The Demon Child and\u2014A Close Time for Girls, the latter being\nintended to support the recommendation of the Lords\u2019 Committee and the\npromise of a Home Secretary that the age of consent be raised from\nthirteen to sixteen. And all this catchpenny stuff (price 2d.) ended\ncharacteristically with \u201cPhilanthropic and Religious Associations can be\nsupplied with copies of this reprint _on special terms_.\u201d Such artless\nbenevolence and disinterested beneficence must, of course, be made to\npay.\n\nRead by every class and age in the capital, the counties and the\ncolonies, this false and filthy scandal could not but infect the very\nchildren with the contagion of vice. The little gutter-girls and\nstreet-lasses of East London looked at men passing-by as if assured that\ntheir pucelages were or would become vendible at \u00a33 to \u00a35. But, the\nfirst startling over, men began to treat the writer as he deserved. The\nabomination was \u201cboycotted\u201d by the Press, expelled the clubs, and driven\nin disgrace from the \u201cfamily breakfast-table,\u201d an unpleasant predicament\nfor a newspaper which lives, not by its news, but by its advertisements.\nThe editor had the impudence to bemoan a \u201cconspiracy of silence,\u201d which\ncan only mean that he wanted his foul sheets to be bought and discussed\nwhen the public thought fit to bury them in oblivion. And yet he must\nhave known that his \u201cModern Babylon\u201d is not worse in such matters than\nhalf-a-dozen minor Babylons scattered over Europe, Asia, and America;\nand that it is far from being, except by the law of proportion, the\n\u201cgreatest market of human flesh in the world.\u201d But by carefully and\ncuriously misrepresenting the sporadic as the systematic, and by\ndeclaring that the \u201cpractice of procuration has been reduced to a\nscience\u201d (instead of being, we will suppose, one of the fine arts), it\nis easy to make out a case of the grossest calumny and most barefaced\nscandal against any great capital.\n\nThe revelations of the _Pall Mall_ were presently pooh-pooh\u2019d at home;\nbut abroad their effect was otherwise. Foreigners have not yet learned\nthoroughly to appreciate our national practice of washing (and suffering\nothers to wash) the foulest linen in fullest public. Mr. Stead\u2019s\nunworthy clap-trap representing London as the head-quarters of\nkidnapping, hocussing, and child-prostitution, the author invoking the\nwhile with true Pharisaic righteousness, unclean and blatant, pure\nintentions and holy zeal for good works, was welcomed with a shout of\ndelight by our unfriends the French, who hold virtue in England to be\nmostly Tartuffery, and by our cousins-german and rivals the Germans, who\ndearly love to use us and roundly abuse us. In fact, the national name\nof England was wilfully and wrongfully defiled and bewrayed by a \u201cmoral\nand religious\u201d Englishman throughout the length and breadth of Europe.\n\nHard upon those \u201crevelations\u201d comes the Eliza Armstrong case whereby the\neditor of the \u201cSexual Gazette\u201d stultified thoroughly and effectually his\nown assertions; and proved most satisfactorily, to the injury of his own\nperson, that the easiest thing in the world is notably difficult and\npassing dangerous. An accomplice, unable to procure a \u201cmaiden\u201d for\nimmoral purposes after boasting her ability as a procuress, proceeded to\nkidnap one for the especial benefit of righteous Mr. Stead.\nConsequently, he found himself in the dock together with five other\naccused, male and female; and the verdict, condemning the arch-plotter\nto three months and the assistants to lesser terms of imprisonment for\nabduction and indecent assault, was hailed with universal applause. The\ndelinquent had the fanatical and unscrupulous support, with purse and\ninfluence, of the National Vigilance Association, a troop of busybodies\ncaptained by licensed blackmailers who of late years have made England\ntheir unhappy hunting-ground.[447] Despite, however, the \u201cStead Defence\nFund\u201d liberally supplied by Methody; despite the criminal\u2019s Pecksniffian\ntone, his self-glorification of the part he had taken, his _effront\u00e9_\nboast of pure and lofty motives and his passionate enthusiasm for sexual\nmorality, the trial emphasised the fact that no individual may break the\nlaw of the land in order that good may come therefrom. It also proved\nmost convincingly the utter baselessness of the sweeping indictment\nagainst the morality of England and especially of London\u2014a charge which\n\u201cundoubtedly had an enormous influence for harm at home and cruelly\nprejudiced the country abroad.\u201d In the words of Mr. Vaughan of the Bow\nStreet Police Court (September 7, \u201985) the _Pall Mall\u2019s_ \u201cSensational\narticles had certainly given unlimited pain and sorrow to many good\npeople at home and had greatly lowered the English nation in the\nestimation of foreigners.\u201d In a sequel to the Eliza Armstrong case Mr.\nJustice Manisty, when summing up, severely condemned the \u201cshocking\nexhibition that took place in the London streets by the publication of\nstatements containing horrible details, and he trusted that those who\nwere responsible for the administration of the law would take care that\nsuch outrage should not be permitted again.\u201d So pure and pious Mr. Stead\nfound time for reflection during the secluded three-months life of a\n\u201cfirst-class misdemeanant\u201d in \u201chappy Holywell,\u201d and did not bring out\nhis intended articles denouncing London as the head-quarters of a\ncertain sin named from Sodom.\n\nAbout mid-September, when Mr. Stead still lay in durance vile, a\nsub-editor Mr. Morley (Jun.) applied to me for an interview which I did\nnot refuse. It was by no means satisfactory except to provide his paper\nwith \u201ccopy.\u201d I found him labouring hard to place me \u201cin the same box\u201d\nwith his martyred principal and to represent my volume (\u201ca book of\narchaic delights\u201d) as a greater outrage on public decency than the\ntwo-penny pamphlet. This, as said the _London Figaro_ (September 19,\n\u201985), is a \u201cmonstrous and absurd comparison.\u201d It became evident to me,\nduring the first visit, that I was to play the part of Mr. Pickwick\nbetween two rival races of editors, the pornologists and the\nanti-pornologists; and, having no stomach for such sport I declined the\nr\u00f4le. In reply to a question about critics my remark to the interviewer\nwas, \u201cI have taken much interest in what the classics call Skiomachia\nand I shall allow Anonymus and Anonyma to howl unanswered. I shall also\ntreat with scornful silence the miserables who, when shown a magnificent\nprospect, a landscape adorned with the highest charms of Nature and Art,\ncan only see in a field corner here and there a little heap of muck.\n\u2018You must have been looking for it, Madam!\u2019 said, or is said to have\nsaid, sturdy old Doctor Samuel Johnson.\u201d\n\nMoreover Mr. Morley\u2019s style of reporting \u201cinterviews\u201d was somewhat too\nadvanced and American\u2014that is, too personal, too sensation-mongering and\ntoo nauseously familiar\u2014to suit my taste; and I would have none other of\nthem. Hereupon being unable to make more copy out of the case the _Pall\nMall Gazette_ let loose at me a German Jew penny-a-liner, who signs\nhimself Sigma. This _pauvre diable_ delivered himself of two articles,\n\u201cPantagruelism or Pornography?\u201d (September 14, \u201985) and \u201cThe Ethics of\nthe Dirt\u201d (September 19, \u201985), wherein with matchless front of brass he\ntalks of the \u201cunsullied British breakfast-table,\u201d so pleasantly provided\nwith pepper by his immaculate editor. And since that time the _Pall Mall\nGazette_ has never ceased to practise at my expense its old trade,\nfalsehood and calumny, and the right of private judgment, sentence and\nexecution. In hopes that his splenatic and vindictive fiction might bear\nfruit, at one time the _Pall Mall Gazette_ has \u201cheard that the work was\nto be withdrawn from circulation\u201d (when it never circulated). Then, \u201cit\nwas resolved by the authorities to request Captain Burton not to issue\nthe third volume and to prosecute him if he takes no notice of the\ninvitation;\u201d and, finally, \u201cGovernment has at last determined to put\ndown Captain Burton with a strong hand.\u201d All about as true as the\npolitical articles which the _Pall Mall Gazette_ indites with such\nheroic contempt for truth, candour and honesty. One cannot but apply to\nthe \u201cGutter Gazette\u201d the words of the Rev. Edward Irving:\u2014\u201cI mean by the\nBritish Inquisition that court whose ministers and agents carry on their\noperations in secret; who drag every man\u2019s most private affairs before\nthe sight of thousands and seek to mangle and destroy his life, trying\nhim without a witness, condemning him without a hearing, nor suffering\nhim to speak for himself; intermeddling in things of which they have no\nknowledge and cannot on any principle have a jurisdiction. * * * I mean\nthe ignorant, unprincipled, unhallowed spirit of criticism, which in\nthis Protestant country is producing as foul effects against truth, and\nby as dishonest means as ever did the Inquisition of Rome\u201d (p. 5\n\u201cPreliminary Discourse to Ben Ezra,\u201d etc.).\n\nOf course men were not wanting to answer the malevolent insipidities of\nthe _Pall Mall Gazette_, and to note the difference between newspaper\narticles duly pamphleted and distributed to the disgust of all decency,\nand the translation of an Arabian classic, limited in issue and intended\nonly for the few select. Nor could they fail to observe that\nblackballing the Nights and admitting the \u201crevelations\u201d was a desperate\nstraining at the proverbial gnat and swallowing the camel. My readers\nwill hardly thank me for dwelling upon this point yet I cannot refrain\nfrom quoting certain of the protests:\u2014\n\n _To the Editor of the_ \u201cPALL MALL GAZETTE.\u201d\n\n SIR,\u2014\n\n Your correspondent \u201cSigma\u201d has forgotten the considerable number of\n \u201cstudents\u201d who will buy Captain Burton\u2019s translation as the only\n literal one, needing it to help them in what has become necessary to\n many\u2014a masterly knowledge of Egyptian Arabic. The so-called \u201cArabian\n Nights\u201d are about the only written halfway house between the\n literary Arabic and the colloquial Arabic, both of which they need,\n and need introductions too. I venture to say that its largest use\n will be as a grown-up school-book, and that it is not coarser than\n the classics in which we soak all our boys\u2019 minds at school.\n\n ANGLO-EGYPTIAN.\n\n _September 14th, 1885._\n\nAnd the _Freethinker\u2019s_ answer (Oct. 25, \u201985) to these repeated and\nmalicious assaults is as follows:\u2014\n\n Here is a fine illustration of Mr. Stead\u2019s Pecksniffian\n peculiarities. Captain Burton, a gentleman and a scholar whose boots\n Mr. Stead is not fit to black, is again hauled over the coals for\n the hundredth time, about his new translation of the Arabian Nights,\n which is so \u201cpornographic\u201d that the price of the first volume has\n actually risen from a pound to twenty-five shillings. Further down,\n in the very same column, the _P.M.G._ gloats proudly over the fact\n that thirty-five shillings have been given for a single copy of its\n own twopennyworth of smut.\n\nThe last characteristic touch which I shall take the trouble to notice\nis the following gem of September 16, \u201987:\u2014\n\n I was talking to an American novelist the other day, and he assured\n me that the Custom-house authorities on \u201cthe other side\u201d seized all\n copies of Sir Richard Burton\u2019s \u201cNights\u201d that came into their hands,\n and retained them as indecent publications. Burned them, I hope he\n meant, and so, I fear, will all holders of this notorious\n publication, for prices will advance, and Sir Richard will chuckle\n to think that indecency is a much better protection than\n international copyright.\n\nTruly the pen is a two-edged tool, often turned by the fool against his\nown soul. So an honest author \u201cchuckles\u201d when his subscribers have lost\ntheir copies _because_ this will enhance the value of his book! I ask,\nCan anything be better proven than the vileness of a man who is ever\nsuspecting and looking for vileness in his fellow-men? Again, the\nassertion that the Custom-house authorities in the United States had\nseized my copies is a Pall-Mallian fiction pure and simple, and the\n\u201cSexual Gazette\u201d must have known this fact right well. In consequence of\na complaint lodged by the local Society for the Suppression of Vice, the\nofficials of the Custom-house, New York, began by impounding the first\nvolumes of the Villon Version; but presently, as a literary friend\ninforms me (February 10, \u201988), \u201cthe new translations of The Nights have\nbeen fully permitted entry at the Custom-house and are delivered on the\npayment of 25% duty.\u201d To my copies admittance was never refused.\n\nMr. Stead left his prison-doors noisily declaring that the rest of his\nlife should be \u201cdevoted to Christian chivalry\u201d\u2014whatever that majestic\ndictum may mean. As regards his subsequent journalistic career I can\nobserve only that it has been unfortunate as inconsequent. He took up\nthe defence, abusing the Home Secretary after foulest fashion, of the\ncoldblooded murderer Lipski, with the result that his prot\u00e9g\u00e9 was hanged\nafter plenary confession and the Editor had not the manliness to\napologise. He espoused the cause of free speech in Ireland with the\nresult that most of the orators were doomed to the infirmaries connected\nwith the local gaols. True to his principle made penal by the older and\nwiser law of libel, that is of applying individual and irresponsible\njudgment to, and passing final and unappealable sentence upon, the\nconduct of private individuals and of public men, he raged and inveighed\nwith all the fury of outraged (and interested) virtue against Colonel\nHughes-Hallett with the consequence of seating that M.P. more firmly\nthan before. He took up the question of free public meeting in England\nwith the result that a number of deludeds (including Mr. Cunninghame\nGraham, M.P.) found their way to prison, which the \u201cChristian chevalier\u201d\nhad apparently contracted to supply with inmates. But there is more to\nsay concerning the vaunted morality of this immoral paper.\u2014Eheu! quantum\nmutatus from the old decent days when, under Mr. Frederic Greenwood, it\nwas indeed \u201cwritten by gentlemen for gentlemen\u201d (and ladies).\n\nA journal which, like the _Pall Mall Gazette_, affects preferably and\npersistently sexual subjects and themes lubric, works more active and\npermanent damage to public morals than books and papers which are\nfrankly gross and indecent. The latter, so far as the world of letters\nknows them, are read either for their wit and underlying wisdom (_e.g._\nRabelais and Swift), for their historical significance (Petronius\nArbiter) or for their anthropological interest as the Alf Laylah. But\nthe public print which deals, however primly and decently, piously and\nunctuously with sexual and intersexual relations, usually held to be of\nthe Alekta or taboo\u2019d subjects, is the real perverter of conduct, the\npolluter of mental purity, the corrupter-general of society. Amongst\nsavages and barbarians the comparatively unrestrained intercourse\nbetween men and women relieves the brain through the body; the mind and\nmemory have scant reason, physical or mental, to dwell fondly upon\nvisions amatory and venereal, to live in a \u201crustle of (imaginary)\ncopulation.\u201d On the other hand the utterly artificial life of\ncivilisation, which debauches even the monkeys in \u201cthe Zoo,\u201d and which\nexpands the period proper for the reproductory process from the vernal\nseason into the whole twelvemonth, leaves to the many, whose lot is\ncelibacy, no bodily want save one and that in a host of cases either\nunattainable or procurable only by difficulty and danger. Hence the\nprodigious amount of mental excitement and material impurity which is\nfound wherever civilisation extends, in maid, matron, and widow, save\nand except those solely who allay it by some counteragent\u2014religion,\npride, or physical frigidity. How many a woman in \u201cSociety,\u201d when\nstricken by insanity or puerperal fever, breaks out into language that\nwould shame the slums and which makes the hearers marvel where she could\nhave learned such vocabulary. How many an old maid held to be cold as\nvirgin snow, how many a matron upon whose fairest fame not a breath of\nscandal has blown, how many a widow who proudly claims the title\n_univira_, must relieve their pent-up feelings by what may be called\nmental prostitution. So I would term the dear delights of sexual\nconverse and that sub-erotic literature, the phthisical \u201cFrench novel,\u201d\nwhose sole merit is \u201csuggestiveness,\u201d taking the place of Oriental\n_morosa voluptas_ and of the unnatural practices\u2014Tribadism and so forth,\nstill rare, we believe, in England. How many hypocrites of either sex,\nwho would turn away disgusted from the outspoken Tom Jones or the\nSentimental Voyager, revel in and dwell fondly upon the sly romance or\n\u201cstudy\u201d of character whose profligacy is masked and therefore the more\nperilous. And a paper like the (modern) _Pall Mall Gazette_ which\ndeliberately pimps and panders to this latent sense and state of\naphrodisiac excitement, is as much the more infamous than the loose book\nas hypocrisy is more hateful than vice and prevarication is more ignoble\nthan a lie. And when such vile system is professionally practised under\nthe disguise and in the holy names of Religion and Morality, the effect\nis loathsome as that spectacle sometimes seen in the East of a wrinkled\nold eunuch garbed in woman\u2019s nautch-dress ogling with painted eyes and\nwaving and wriggling like a young Bayad\u00e8re.\n\nThere is much virtue in a nickname: at all events it shows the direction\nwhither the _aura popularis_ sets. The organ of Christian Chivalry is\nnow universally known to Society as \u201cThe Gutter Gazette;\u201d to the public\nas \u201cThe Purity-Severity Paper,\u201d and the \u201cOrgan of the Social Pruriency\nSociety,\u201d and to its colleagues of the Press as \u201cThe Dirt-Squirt.\u201d In\nthe United States fulsomely to slander a man is \u201cto Pall Mall Gazette\nhim:\u201d \u201cJust like your _Pall Mall Gazette_,\u201d said an American to me when\ndescribing a disreputable print \u201cover the water.\u201d And Mr. Stead, now\nself-constituted coryph\u00e6us of the Reptile Press in Great Britain, has\napparently still to learn that lying and slandering are neither\nChristian nor chivalrous.\n\nThe diminutive _Echo_ of those days (October 13 and 14, \u201985) followed\nsuit of the _Pall Mall Gazette_ and caught lightly the sounds as they\nfell from the non-melliferous lips of the charmer who failed to charm\nwisely. The precious article begins by informing me that I am \u201calways\neager after the sensational,\u201d and that on this occasion I \u201ccater for the\nprurient curiosity of the wealthy few,\u201d such being his synonym for\n\u201creadiness to learn.\u201d And it ends with the following comical\ncolophon:\u2014\u201cCaptain Burton may possibly imitate himself (?) and challenge\nus (!) to mortal combat for this expression of opinion.\u201d If so, the\nwriter of these lines will imitate himself (?) and take no notice of\nsuch an epistle. The poor scribe suggests the proverbial \u201cMiss Baxter,\nwho refused a man before he axed her.\u201d And what weapon could I use,\ncomposing-stick or dung-fork upon an anonymous correspondent of the\nhawkers\u2019 and newsboys\u2019 \u201cHecker,\u201d the favourite ha\u2019porth of East London?\nSo I left him to the tender mercies of Gaiety (October 14, \u201984):\u2014\n\n The _Echo_ is just a bit wild\n Its \u201cpar.\u201d is indeed, a hard hitter:\n In fact, it has not drawn it mild;\n \u2019Tis a matter of \u201cBurton and bitter.\u201d\n\nI rejoice to subjoin that the _Echo_ has now (1888) made a name for\ndecent and sensible writing, having abandoned the \u201cblatant\u201d department\nto the _Star_ (see, for the nonsense about a non-existent Alderman\nWaterlow its issue of Sept. 6, \u201988).\n\nIn the opinions of the Press will be found a selection from half a\ncentury of laudatory notices to which the few curious touching such\nmatters will turn, while those who misjudged my work are duly\nacknowledged in this paper. Amongst friends I would specify, without\ninvidious distinction, _The Bat_ (September 29, \u201985), who on this\noccasion and sundry others sturdily defended me, showing himself a bird\nof \u201clight and leading.\u201d To the _St. James\u2019s Gazette_ (September 12,\n\u201985), the _Whitehall Review_ (September 17), the _Home News_ (September\n18), and the _Nottingham Journal_ (September 19), I am also indebted for\nmost appreciative and intelligent notices. My cordial thanks are\nlikewise due to the Editor and especially to \u201cOur London Correspondent\u201d\nof the _Lincoln Gazette_ (October 10 and November 2, \u201985, not to notice\nsundry minor articles): the articles will be reprinted almost entire\nbecause they have expressed my meaning as though it came from my own\nmouth. I have quoted Mr. J. Addington Symonds _in extenso_: if England\nnow possess a writer who can deliver an authoritative judgment on\nliterary style it is this _litt\u00e9rateur_. Of the journals which profess\nletters _The Academy_ has ever been my friend and I have still the\nhonour of corresponding with it: we are called \u201cfaddists\u201d probably from\nour \u201cfad\u201d of signing our articles and thus enabling the criticised to\ncriticise the critic.\n\nI now turn to another of my unfriends, amongst whom is and long has been\n\n\n _THE \u201cSATURDAY REVIEW.\u201d_\n\nThis ancient dodderer, who has seen better days, deigned favour me with\nsix notices (January 2 and March 27, \u201986; April 30, June 4, August 14,\n\u201987; and July 21, \u201988), of which No. i., dealing with my first and\nsecond volumes, is written after the facile American fashion making the\nbook review itself; that is supply to the writer all the knowledge and\nfamiliarity with the subject which he parades before an incurious and\neasily gullible public. This especial form of dishonesty has but lately\nsucceeded to and ousted the classical English critique of Jeffrey,\nMacaulay, and the late Mr. Abraham Hayward, which was mostly a handy peg\nfor the contents of the critic\u2019s noddle or note book. The Saturnine\narticle opens characteristically.\n\n Abroad we English have the character of being the most prudish of\n nations; we are celebrated as having Bowdlerized for our babes and\n sucklings even the immortal William Shakspeare; but we shall\n infallibly lose this our character should the Kamashastra Society\n flourish. Captain Burton has long been known as a bold explorer; his\n pilgrimage to Mecca and Medina, disguised in the dress and taking on\n him the manners and customs of a True Believer, was a marvel of\n audacity; but perhaps he may be held now to have surpassed himself,\n for he has been bold enough to lay before his countrymen a literal\n and unexcised translation of _The Arabian Nights_.\n\nThe writer is kind enough to pat me upon the back for \u201cpicturesque and\nfluent English\u201d and to confess that I have successfully imitated the\nrhyming cadence of the original. But _The Saturday_ would not be _The\nSaturday_ without carping criticism, wrong-headedness and the _culte_ of\nthe commonplace, together with absolute and unworthy cruelty to weaker\nvessels. The reviewer denounces as \u201ctoo conceited to be passed over\nwithout comment\u201d the good old English \u201cwhenas\u201d (for when, vol. ii. 130),\nthe common ballad-term \u201ca plump of spearmen\u201d (ii. 190) and a \u201cred cent\u201d\n(i. 321), the only literal rendering of \u201cFals ahmar\u201d which serves to\nshow the ancient and noble pedigree of a slang term supposed to be\nmodern and American. Moreover this Satan even condemns fiercely the sin\nof supplying him with \u201cuseful knowledge.\u201d The important note (ii. 45)\nupon the normal English mispronunciation of the J in Jerusalem, Jesus,\nJehovah, a corruption whose origin and history are unknown to so many\nand which was, doubtless, a surprise to this Son of King \u201cWe,\u201d is damned\nas \u201cuninteresting to the reader of the _Arabian Nights_.\u201d _En revanche_,\nthree mistakes of mine (\u201cp. 43\u201d for \u201cp. 45\u201d) in vol. ii., index; \u201cKing\nZahr Shah\u201d for King Suleyman Shah (ii. 285) and the careless confusion\nof the Caliphs Al-Muntasir and Al-Mustansir (ii. 817, note i.) were\ncorrected and I have duly acknowledged the correction. No. i. article\nends with Saturnine geniality and utterly ignoring a bye-word touching\ndwellers in glass houses:\u2014\n\n Finally, we mark with regret that Captain Burton should find no more\n courteous terms to apply to the useful work of a painstaking\n clergyman than those where in his note he alludes to \u201cMissionary\n Porter\u2019s miserable Handbook.\u201d\n\nAs Mr. Missionary Porter has never ceased to malign me, even in his last\nEdition of Murray\u2019s \u201cmiserable Handbook,\u201d a cento of Hibernian blunders\nand hashed Bible, I have every reason to _lui rendre la pareille_.\n\nThe second article (March 27, \u201986), treating of vol. iii., opens with\none of those plagiaristic commonplaces, so dear to the soul of _The\nSaturday_, in its staid and stale old age as in its sprightly youth.\n\u201cThere is particularly one commodity which all men, therein nobly\ndisregarding their differences of creed and country, are of a mind that\nit is better to give than to receive. That commodity is good advice. We\nnote further that the liberality with which this is everywhere offered\nis only to be equalled (he means \u2018to be equalled only\u2019) by the niggard\nreception at most times accorded to the munificent donation; in fact the\nvery goodness of advice\u2014given apparently militates against its due\nappreciation in (by?) the recipient.\u201d The critic then proceeds to fit\nhis _ipse dixit_ upon my case. The sense of the sentiment is the reverse\nof new: we find in _The Spectator_ (No. dxii.), \u201cThere is nothing we\nreceive with so much reluctance as good advice,\u201d etc.; but Mr.\n_Spectator_ writes good English and his plagiarist does not. Nor is the\ndictum true. We authors who have studied a subject for years, are, I am\nconvinced, ready enough to learn, but we justly object to sink our\nopinions and our judgment in those of a counsellor who has only\n\u201ccrammed\u201d for his article. Moreover, we must be sure that he can fairly\nlay claim to the three requisites of an adviser\u2014capacity to advise\nrightly, honesty to advise truly and courtesy to advise decently. Now\nthe _Saturday Review_ has neither this, that, nor the other\nqualification. Indeed his words read like subtle and lurking irony by\nthe light of those phenomenal and portentous vagaries which ever and\nanon illuminate his opaque pages. What correctness can we expect from a\njournal whose tomahawk-man, when scalping the corpse of Matthew Arnold,\ndeliberately applies the term \u201csonnet\u201d to some thirty lines in heroic\ncouplets? His confusion of Dr. Jenner, the Vaccinator, with Sir William\nJenner, the President of the R. C. of Physicians, is one which passes\nall comprehension. And what shall we say of this title to pose as an\nAristarchus (November 4th, \u201982)? \u201cThen Jonathan Scott, LL.D. Oxon,\nassures the world that he intended to re-translate the Tales given by\nGalland (!); 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 existence,\nand has just been reprinted, it is impossible to say.\u201d In these wondrous\nwords Jonathan Scott\u2019s editio princeps with engravings from pictures by\nSmirke and printed by Longmans in 1811 is confounded with the imperfect\nreprint by Messieurs Nimmo and Bain, in 1883; the illustrations being\nborrowed from M. Adolphe Lalauze, a French artist (nat. 1838), a master\nof _eaux fortes_, who had studied in Northern Africa and who\nmaroccanized the _mise-en-sc\u00e8ne_ of \u201cThe Nights\u201d with a marvellous\ncontrast of white and negro nudities. And such is the Solomon who\nfantastically complains that I have disdained to be enlightened by his\n\u201cmodest suggestions.\u201d _Au reste_ the article is not bad simply because\nit borrows\u2014again Americanic\u00e8\u2014all its matter from my book. At the\ntail-end, however, comes the normal sting: I am guilty of not explaining\n\u201cWuz\u00fa\u201d (lesser ablution), \u201cGhusl\u201d (greater ablution) and \u201cZak\u00e1t\u201d (legal\nalms which constitute a poor-rate) proving that the writer never read\nvol. iii. He confidently suggests replacing \u201cCafilah,\u201d \u201cby the\nbetter-known word _Caravan_,\u201d as if it were my speciality (as it is his)\nto hunt-out commonplaces: he grumbles about \u201cinterrogation-_points \u00e0\nl\u2019Espagnole_ upside-down\u201d (\u00bf) which still satisfies me as an excellent\nsubstitute to distinguish the common Q(uestion) from A(nswer); and he\nseriously congratulates me upon my discovering a typographical error on\nthe fly-leaf.\n\nNo. iii. (August 14, \u201986, handling vols. vi. vii. and viii.) is free\nfrom the opening pretensions and absurdities of No. ii. and it is made\ntolerably safe by the familiar action of scissors and paste. But\u2014desinit\nin piscem\u2014it ends fishily; and we find, after saturnine fashion _in\ncauda venenum_. It scolds me for telling the English public what it even\nnow ignores, the properest way of cooking meat (\u00e0 propos of kab\u00e1bs) and\nit \u201ctrembles to receive vols. ix. and x. for truly (from a literary\npoint of view, of course, we mean) there seems nothing of which the\ntranslator might not be capable\u201d\u2014_capable de tout_, as said Voltaire of\nHabbakuk and another agnostic Frenchman of the Prophet Zerubbabel. This\nwas indeed high praise considering the _Saturday\u2019s_ sympathy with and\naffection for the dead level, for the average man; but as an augury of\nill it was a brutum fulmen. No. iv. (August 30, \u201987) was, strange to\nsay, in tone almost civil and ended with a touch simulating approval:\u2014\n\n \u201cThe labours of a quarter of a century,\u201d writes the translator in\n _L\u2019Envoi_, are now brought to a close, and certainly no one could\n have been found better suited by education and taste to the task of\n translating the \u2018Nights\u2019 than is the accomplished author of the\n \u2018Pilgrimage to Mecca and Medina.\u2019 His summing up of the contents and\n character of \u2018The Thousand and One Nights\u2019 in the Terminal Essay is\n a masterpiece of careful analysis, and we cannot do better than\n conclude our notice with a paragraph that resumes with wonderful\n effect the boundless imagination and variety of the picture that is\n conjured up before our eyes:\u2014\n\n \u201cViewed as a _tout ensemble_ in full and complete form, they are a\n drama of Eastern life, and a Dance of Death made sublime by faith\n and the highest emotions, by the certainty of expiation and the\n fulness of atoning equity, where virtue is victorious, vice is\n vanquished, and the ways of Allah are justified to man. They are a\n panorama which remains ken-speckle upon the mental retina. They form\n a phantasmagoria in which archangels and angels, devils and goblins,\n men of air, of fire, of water, naturally mingle with men of earth;\n where flying horses and talking fishes are utterly realistic; where\n King and Prince must meet fishermen and pauper, lamia and cannibal;\n where citizen jostles Badawi, eunuch meets knight; the Kazi hob-nobs\n with the thief.... The work is a kaleidoscope where everything falls\n into picture; gorgeous palaces and pavilions; grisly underground\n caves and deadly wolds; gardens fairer than those of the Hesperid;\n seas dashing with clashing billows upon enchanted mountains; valleys\n of the Shadow of Death; air-voyages and promenades in the abysses of\n the ocean; the duello, the battle, and the siege; the wooing of\n maidens and the marriage rite. All the splendour and squalor, the\n beauty and baseness, the glamour and grotesqueness, the magic and\n the mournfulness, the bravery and the baseness of Oriental life are\n here.\u201d\n\nAnd now, after the _Saturday Review_ has condescended severely and\nsententiously to bepreach me, I must be permitted a trifling return in\nkind. As is declared by the French, an objectionable people which\nprefers _la gloire_ to \u201cduty,\u201d and even places \u201chonour\u201d before\n\u201chonesty,\u201d the calling of the Fourth Estate is _un sacerdoce_, an\nApostolate: it is a high and holy mission whose ends are the diffusion\nof Truth and Knowledge and the suppression of Ignorance and Falsehood.\n\u201cSacrilege,\u201d with this profession, means the breaking of its two great\ncommandments and all sins of commission and omission suggested and\nprompted by vain love of fame, by sordid self-esteem or by ignoble\nrancour. What then shall we say of a paper which, professedly\nestablished to \u201ccounteract the immorality of _The Times_,\u201d adds to\nnormal journalistic follies, offences and mistakes an utter absence of\nliterary honour, systematic misrepresentation, malignity and absolute\nruffianism? Let those who hold such language exaggerated glance at my\n_pi\u00e8ce justicative_, the _Saturday\u2019s_ article (June 28, 88) upon Mr.\nHitchman\u2019s \u201cBiography of Sir Richard Burton.\u201d No denizen of Grub Street\nin the coarse old day of British mob-savagery could have produced a more\ndamning specimen of wilful falsehood, undignified scurrility and brutal\nmalevolence, in order to gratify a well-known pique, private and\npersonal. The \u201cSaturday Reviler\u201d\u2014there is, I repeat, much virtue in a\nsoubriquet\u2014has grown only somewhat feebler, not kindlier, not more\nsympathetic since the clever author of \u201cIn Her Majesty\u2019s Keeping\u201d styled\nthis Magister Morum \u201cthe benignant and judicious foster-parent of\nliterature\u201d; and since Darwin wrote of it (ii. 260) \u201cOne cannot expect\nfairness in a reviewer;\u201d nor has it even taken to heart what my friend\nSwinburne declared (anent its issue of December 15, \u201983) \u201cclumsy and\nshallow snobbery can do no harm.\u201d Like other things waxing obsolete it\nhas served, I hasten to confess, a special purpose in the world of\nletters. It has lived through a generation of thirty years in the\nglorification of the mediocrities and in pandering to the impish taint\nof poor human nature, the ungenerous passions of those who abhor the\nnovel, the original, the surprising, the startling, and who are only too\nglad to witness and to assist in the Procrustes\u2019 process of trimming and\nlengthening out thoughts and ideas and diction that rise or strive to\nrise above the normal and vulgar plane. This virtual descendant of the\nancestral Satirist, after long serving as a spawning-ground to envy,\nhatred and malice, now enters upon the decline of an unworthy old age.\nSince the death of its proprietor, Mr. Beresford-Hope, it has been\nsteadily going down hill as is proved by its circulation, once 15,000,\nand now something nearer 5,000 than 10,000. It has become a poor shadow\nof its former self\u2014preserving the passive ill-will but lacking the power\nof active malevolence\u2014when journalists were often compelled to decline\ncorrespondence upon its misjudgments and to close to complainants their\ncolumns which otherwise would have been engrossed by just and reasonable\nprotestations. The \u201cyoung lions\u201d of its prime (too often behanged with a\ncalf-skin on their recreant limbs) are down among the dead and the\njackal-pack which has now taken up the howling could no longer have\ncaused Thackeray to fear or can excite the righteous disgust of that\nvotary of \u201cfair-play\u201d\u2014Mr. John Bright.\n\nAnd now, before addressing myself to another Reviewer, I would be\nallowed a few words upon two purely personal subjects; the style chosen\nfor my translation and my knowledge of the Arabian language and\nliterature.\n\nI need hardly waste time to point out what all men discern more or less\ndistinctly, how important are diction and expression in all works of\nfancy and fiction and how both branches, poetic and prosaic, delight in\nbeauty adorned and allow in such matters the extreme of liberty. A long\nstudy of Galland and Torrens, Lane and Payne, convinced me that none of\nthese translators, albeit each could claim his special merit, has\nsucceeded in preserving the local colouring of the original. The\nFrenchman had gallicised and popularised the general tone and tenor to\nsuch extent that even the vulgar English versions have ever failed to\nthrow off the French flavour. Torrens attempted literalism laudably and\ncourageously enough; but his execution was of the roughest, the nude\nverbatim; nor did his familiarity with Arabic, or rather with Egyptian,\nsuffice him for the task. Lane, of whom I have already spoken, and of\nwhom I shall presently be driven by his imprudent relatives and\ninterested friends to say more, affected the latinised English of the\nperiod, flat and dull, turgid and vapid as that of Sale\u2019s Koran; and his\nstyle proved the most insufficient and inadequate attire in which an\nOriental romance of the Middle Ages could be arrayed. Payne was\nperfectly satisfactory to all cultivated tastes, but he designedly\nconverted a romantic into a classical work: none ignores its high merits\nregarded merely as strong and vital English, but it lacks one thing\nneedful\u2014the multiform variety of The Nights. The original Arabic text\nwhich in the first thirteen tales (Terminal Essay, p. 80) must date from\nbefore the XIIIth century at the latest (since Galland\u2019s MS. in the\nBiblioth\u00e8que Nationale has been assigned to the early XIVth) is highly\ncomposite: it does not disdain local terms, bye-words and allusions\n(some obsolete now and forgotten), and it borrows indiscriminately from\nPersian (_e.g._ Sh\u00e1hbandar), from Turkish (as Kh\u00e1t\u00fan) and from Sanscrit\n(for instance Brahman). As its equivalent, in vocabulary I could devise\nonly a somewhat archaical English whose old-fashioned and sub-antique\nflavour would contrast with our modern and every-day speech, admitting\nat times even Latin and French terms, such as _res scibilis_ and\n_citrouille_. The mixture startled the critics and carpers to whom its\nobject had not been explained; but my conviction still remains that it\nrepresents, with much truth to nature, the motley suit of the\nArabo-Egyptian. And it certainly serves one purpose, too often neglected\nby writers and unnoticed by reviewers. The fluent and transparent styles\nof Buckle and Darwin (the modern Aristotle who has transformed the face\nof Biological Science) are instruments admirably fitted for their\npurpose: crystal-clear, they never divert even a bittock of the reader\u2019s\nbrain from the all-important sense underlying the sound-symbols. But in\nworks of imagination man wants a treatment totally different, a style\nwhich, by all or any means, little mattering what they be, can avoid the\nimminent deadly risk of languor and monotony and which adds to fluency\nthe allurement of variety, of surprise and even of disappointment, when\na musical discord is demanded.\n\nAgain, my estimate of a translator\u2019s office has never been of the low\nlevel generally assigned to it even in the days when Englishmen were in\nthe habit of englishing every important or interesting work published on\nthe continent of Europe. We cannot expect at this period of our\nliterature overmuch from a man who, as Messieurs Vizetelly assure their\n_client\u00e8le_, must produce a version for a poor \u00a320. But at his best the\ntraducteur while perfectly reproducing the matter and the manner of his\noriginal, works upon two lines. His prime and primary object is an\nhonest and faithful copy, adding naught to the sense nor abating aught\nof its peculiar cachet whilst he labours his best to please and edify\nhis readers. He has however, or should have, another aim wherein is\ndisplayed the acme of hermeneutic art. Every language can profitably\nlend something to and borrow somewhat from its neighbours, near or far,\nan epithet, a metaphor, a turn of phrase, a na\u00efve idiom; and the\ntranslator of original mind will not neglect the frequent opportunities\nof enriching his mother tongue with alien and novel ornaments, which\nwill justly be accounted barbarisms until formally adopted and\nnaturalised. Such are the \u201cpeoples\u201d of Kossuth and the useful \u201clengthy,\u201d\nan American revival of a good old English term. Nor will my modern\nversionist relegate to a foot-note, as is the malpractice of his banal\nbrotherhood, the interesting and often startling phases of his foreign\nauthor\u2019s phraseology and dull the text with its commonplace English\nequivalent\u2014thus doing the clean reverse of what he should do. It is\nneedless to quote instances concerning this phase of \u201cBathos:\u201d they\nabound in every occidental translation of every Oriental work,\nespecially the French, such as Baron de Slane\u2019s honest and conscientious\n\u201cIbn Khald\u00fan.\u201d It was this grand ideal of a translator\u2019s duty that made\nEustache Deschamps, a contemporary poet, write of his English brother\nbard:\u2014\n\n \u201cGRAND TRANSLATOUR, NOBLE _GEOFFROY CHAUCIER_.\u201d\n\nHere,\n\n \u201cThe firste finder of our faire langage\u201d\n\nis styled a \u201cSocrates in philosophy, a Seneca in morals, an Angel in\nconduct and a great Translator,\u201d which apparent anti-climax has\nscandalised not a little inditers of \u201cLives\u201d and \u201cMemoirs.\u201d The title is\ngiven simply because Chaucer translated (using the best and highest\nsense of the term) into his English tongue and its linguistic\npeculiarities, the thoughts and ideas of his foreign models\u2014the very\nletter and spirit of Petrarch and Boccaccio.\n\nThat my attempts to reproduce the form and features of the original and\nthat my manner of writing is well adapted to the matter appears from the\nconsensus of the \u201cNotices\u201d presently to be quoted. Mr. J. Addington\nSymonds pronounces the version to be executed with \u201cpeculiar literary\nvigour.\u201d Mr. Swinburne is complimentary and even the _Saturday_ deigns\nto declare \u201cCaptain Burton is certainly felicitous in the manner in\nwhich he has englished the picturesque lines of the original.\u201d But _le\nstyle est de l\u2019homme_; and this is a matter upon which any and every\neducated man who writes honestly will form and express and retain his\nown opinion: there are not a few who loathe \u201cPickwick,\u201d and who cannot\nrelish _Vanity Fair_. So the _Edinburgh Review_ No. 335 (pp. 174, 181),\nconcerning which more anon, pronounces my work to be \u201ca jumble of the\nvulgarest slang of all nations;\u201d also \u201can unreadable compound of\narch\u00e6ology and \u2018slang,\u2019 abounding in Americanisms, and full of an\naffected reaching after obsolete or foreign words and phrases;\u201d and\nfinally shows the assurance to assert \u201cCaptain Burton has produced a\nversion which is neither Arabic nor English, but which has at least the\nmerit of being beautifully unreadable\u201d (p. 182).\n\nIt has been circulated widely enough by the Lane-Poole clique\u2014_poules\nmouill\u00e9es_ they are called by an Arabist friend\u2014that I do not know\nArabic. Let me at once plead guilty to the charge, adding by way of\n_circonstance att\u00e9nuante_ that I know none who does know or who can\nthoroughly know a tongue of which we may say as did honest Izaak Walton\nof other two crafts, \u201cangling be so like the mathematics that it can\nnever be fully learned.\u201d Most of us can master one section of a language\nconcerning which those who use it vernacularly declare \u201cOnly Allah\nwotteth its entirety\u201d; but we lack as yet the means to study it as a\nwhole. Older by long ages than Babel\u2019s fabulous Tower, and covering a\ncontinuous area from Eastern Arabia to the Maghrab al-Aks\u00e1 (western\nMauritania), from Chald\u00e6a in the north to southern Zanzibar, it numbers\nof potential vocabulary 1,200,000 words all of which may be, if they are\nnot, used; and while they specify the finest shades of meaning, not a\nfew of them, technically termed \u201cZidd,\u201d bear significations\ndiametrically opposite, _e.g._, \u201cMaul\u00e1\u201d = lord, slave; and \u201c\u2019Aj\u00faz\u201d with\n88 different meanings. Its literature, poetic, semi-poetic and prosaic,\nfalls into three greater sections:\u2014Ancient (The Suspendeds, the Kit\u00e1b\nal-Agh\u00e1n\u00ed and the Koran), Medi\u00e6val (Al-Mutanabbi, Al-Asm\u2019\u00e1i, Ab\u00fa Now\u00e1s\nand the poets of the Harunic cycle) and Moderns, of whom not the least\nimportant (_e.g._ Y\u00fasuf al-Yazaj\u00ed) are those of our own day. Throughout\nits vast domain there are local differences of terminology which render\nevery dialect a study; and of these many are intimately connected with\nolder families, as the Egyptian with Coptic and the Moorish with Berber.\nThe purest speakers are still the Badaw\u00edn who are often not understood\nby the citizen-folk (_e.g._ of Cairo, Damascus and Baghdad) at whose\ngates they tent; and a few classes like the Ban\u00fa Fahim of Al-Hij\u00e1z still\nconverse sub-classically, ever and anon using the terminal vowels and\nthe nunnation elsewhere obsolete. These wildlings, whose evening\ncamp-fires are still their schools for eloquence and whose\nimprovisations are still their unwritten laws, divide speech into three\ndegrees; Al-\u2019\u00c1li the lofty addressed to the great, Al-Wasat used for\ndaily converse and Al-D\u00fan the lowly or broken \u201cloghat\u201d (jargon)\nbelonging to most tribes save their own. In Egypt the purest speakers\nare those of the Sa\u2019\u00edd\u2014the upper Nile-region\u2014differing greatly from the\ntwo main dialects of the Delta: in Syria, where the older Aramean is\nstill current amongst sundry of the villagers outlying Damascus, the\nbest Arabists are the Druzes, a heterogeneous amalgam of Arabs and Kurds\nwho cultivate language with uncommon care. Of the dialectic families\nwhich subtend the Mediterranean\u2019s southern sea-board, the Maroccan and\nthe Algerine are barbarised by Berber, by Spanish and by Italian words\nand are roughened by the inordinate use of the Suk\u00fan (quiescence or\nconjoining of consonants); while the Tunisian approaches nearer to the\nSyrian and the Maltese was originally Punic. The jargon of Meccah is\nconfessedly of all the worst. But the wide field has been scratched not\nworked out, and the greater part of it, especially the Mesopotamian and\nthe Himyaritic of Mahrahland, still remains fallow and the reverse of\nsterile.\n\nMaterials for the study of Arabic in general and of its dialects in\nparticular are still deficient and the dictionaries mostly content\nthemselves with pouring old stuff from flask to flask, instead of\ncollecting fresh and unknown material. Such are recueils of prayers and\nproverbs, folk-songs and stories, riddles and satires, not forgetting\nthose polyglot vocabularies so common in many parts of the Eastern\nworld, notably in Sind and Afgh\u00e1nist\u00e1n; and the departmental glossaries\nsuch as the many dealing with \u201cTasawwuf\u201d\u2014the Moslem form of Gnosticism.\nThe excellent lexicon of the late Professor Dozy, _Suppl\u00e9ment aux\nDictionnaires Arabes_, par R. Dozy, Leyde: E. J. Brill, 1881, was a step\nin advance; but we still lack additions like Baron Adolph Von Kremer\u2019s\n_Beitrage zur Arabischen Lexicographie_ (_In commission bei Carl\nGerold\u2019s_ Sohn, Wien, 1884.) The French, as might be expected began\nearly, _e.g._ M. Ruphy\u2019s _Dictionnaire abr\u00e9g\u00e9 fran\u00e7ais-arabe, Paris,\nImprimerie de la Republique, An 10_; they have done good work in Algiers\nand are now carrying it on in Tunis. Of these we have Marcel,\n_Vocabulaire_, etc. (Paris, 1837); Bled de Braine (Paris, 1846), who to\nhis _Cours Synth\u00e9tique_ adds a study of Maroccan and Egyptian; Professor\nCherbonneau (Paris, 1854) _Pr\u00e9cis Historique_, and _Dialogues_, etc.,\n(Alger, 1858); M. Gasselin (Paris, 1866) _Dictionnaire fran\u00e7ais-arabe_;\nM. Brassier (Algiers, 1871) _Dictionnaire pratique_ also containing\nAlgerine and Tunisian terms; General Parmentier (_Vocabulaire\narabe-fran\u00e7ais des Principaux Termes de Ge\u00f3graphie_, etc.: Paris, rue\nAntoine-Dubois, 1882); and, to mention no others, the _Grammaire Arabe\nVulgaire_ (Paris, 1824) of M. Caussin de Perceval (fils) has extended\nfar and wide. Berggren (Upsal, 1844) published his _Guide Fran\u00e7ais-Arabe\ndes Voyageurs en Syrie et en Egypte_. Rowland de Bussy printed (Algiers,\n1877) his _Dialogues Fran\u00e7ais-Arabes_ in the Algerian dialect. Fr. Jos\u00e9\nde Lerchundi, a respected Missioner to Tangier has imitated and even\nimproved upon this in his _Rudimentos del Arabe Vulgar_ (Madrid,\nRivadeneyra, 1872); and his studies of the Maghrabi dialect are most\nvaluable. Dr. A. Socin produced his _Arabische Sprichw\u00f6rter_, etc.,\n(Tubingen, 1878), and the late Wilhelm Spitta-Bey, whose early death was\nso deeply lamented, left a grammar of Egyptian which would have been a\nmodel had the author brought to his task more knowledge of Coptic in his\n_Grammatik des Arabischen vulg\u00e4r dialektes von \u00c6gypten, Leipzig_, 1870.\nDr. Landberg published with Brill of Leyden and Maisonneuve, of Paris,\n1883, a volume of Syrian Proverbs and promises some five others\u2014No. 2,\nDamascus and the Haur\u00e1n; No. 3, Kasraw\u00e1n and the Nusayriyah; No. 4,\nHoms, Hamah and Halab (Aleppo), and No. 5, the Badawin of Syria. It is\nevident that the process might be prolonged _ad infinitum_ by a writer\nof whom I shall have something to say presently. M. Cl\u00e9ment Huart (Jour.\nAsiat. Jan. \u201983), has printed notes on the dialect of Damascus: Dr. C.\nSnouck Hurgronje published a collection of 77 proverbs and idioms with\nlengthy notes in his _Mehkanische Sprichw\u00f6rter_, etc. (Haag, Martinus\nNijhoff, 1886), after being expelled from Meccah by the Turkish\nauthorities who had discovered him only through a Parisian journal _Le\nTemps_ (see his _Het Mekkanshe Feest, Leyden_, 1880). For the lower Najd\nand upper Hijaz we have the glossary of Arabic words ably edited by\nProf. M. J. de Goeje in Mr. Charles M. Doughty\u2019s valuable and fantastic\n\u201cArabia Deserta\u201d (ii. 542\u2013690: see _The Academy_, July 28th, \u201988). Thus\nthe local vocabularies are growing, but it will be long before the\nground is covered.\n\nAgain the East, and notably the Moslem East since the Massacre of\nDamascus in 1860, although still moving slowly, shows a distinct\nadvance. The once secluded and self-contained communities are now shaken\nby the repeated and continuous shocks of progress around them; and new\nwants and strange objects compel them nilly-willy to provide vernacular\nequivalents for the nomenclature of modern arts and sciences. Thus the\nOrientalist, who would produce a contemporary lexicon of Persian, must\nnot only read up all the diaries and journals of Teheran and the\nvocabularies of Yezd and Herat, he must go further a-field. He should\nmake himself familiar with the speech of the Iliy\u00e1t or wandering\npastoral tribes and master a host of cognate tongues whose chiefs are\nArmenian (Old and New), Caucasian, a modern Babel; Kurdish, L\u00fari\n(Bakhtiy\u00e1ri), Balochki and Pukht\u00fa or Afghan, besides the direct\ndescendants of the Zend, the Pehlevi, Dari and so forth. Even in the\nmost barbarous jargons he will find terms which throw light upon the\nliterary Iranian of the lexicons: for instance \u201cM\u00e1diy\u00e1n\u201d = a mare\npresupposes the existence of \u201cNaray\u00e1n\u201d = a stallion, and the latter is\npreserved by the rude patois of the Baloch mountaineers. This process of\ngeneral collection would in our day best be effected after the fashion\nof Professor James A. H. Murray\u2019s \u201cNew English Dictionary on Historical\nPrinciples.\u201d It would be compiled by a committee of readers resident in\ndifferent parts of Persia, communicating with the Royal Asiatic Society\n(whose moribund remains they might perhaps quicken) and acting in\nco-operation with Russia, whom unfriends have converted from a friend to\nan angry and jealous rival and who is ever so forward in the linguistic\nfield.\n\nBut if the model Persian dictionary have its difficulties, far harder\nwill be the task with Arabic which covers incomparably more ground. Here\nwe must begin with Spain and Portugal, Sardinia and the Balearics,\nSouthern Italy and Sicily; and thence pass over to Northern Africa and\nthe two \u201cSoudans,\u201d the Eastern extending far South of the Equator and\nthe Western nearly to the Line. In Asia, besides the vast Arabian\nPeninsula, numbering one million of square miles, we find a host of\nlinguistic outliers, such as Upper Hindostan, the Concan, Malacca, Java\nand even remote Yun-nan, where al-Islam is the dominant religion, and\nwhere Arabic is the language of Holy Writ.\n\nMy initiation into the mysteries of Arabic began at Oxford under my\ntutor Dr. W. A. Greenhill, who published a \u201cTreatise on Small-pox and\nMeasles,\u201d translated from Rhazes\u2014Ab\u00fa Bakr al-R\u00e1z\u00ed (London, 1847); and\nwhere the famous Arabist, Don Pascual de Gayangos, kindly taught me to\nwrite Arabic leftwards. During eight years of service in Western India\nand in Moslem Sind, while studying Persian and a variety of vernaculars,\nit was necessary to keep up and extend a practical acquaintance with the\nlanguage which supplies all the religious and most of the metaphysical\nphraseology; and during my last year at Sindian Kar\u00e1ch\u00ed (1849), I\nimported a Shaykh from Maskat. Then work began in downright earnest.\nBesides Erpenius\u2019 (D\u2019Erp) \u201cGrammatica Arabica,\u201d Richardson, De Sacy and\nForbes, I read at least a dozen Perso-Arabic works (mostly of pamphlet\nform) on \u201cSarf Wa Nahw\u201d\u2014Accidence and Syntax\u2014and learned by heart\none-fourth of the Koran. A succession of journeys and long visits at\nvarious times to Egypt, a Pilgrimage to the Moslem Holy Land and an\nexploration of the Arabic-speaking Som\u00e1li-shores and Harar-Gay in the\nGalla country of Southern Abyssinia, added largely to my practice. At\nAden, where I passed the official examination, Captain (now Sir R.\nLambert) Playfair and the late Rev. G. Percy Badger, to whom my papers\nwere submitted, were pleased to report favourably of my proficiency.\nDuring some years of service and discovery in Western Africa and the\nBrazil my studies were necessarily confined to the \u201cThousand Nights and\na Night;\u201d and when a language is not wanted for use my habit is to\nforget as much of it as possible, thus clearing the brain for\nassimilating fresh matter. At the Consulate of Damascus, however, in\nWest Arabian Midian and in Maroccan Tangier the loss was readily\nrecovered. In fact, of this and sundry other subjects it may be said\nwithout immodesty that I have forgotten as much as many Arabists have\nlearned. But I repeat my confession that I do not know Arabic and I have\nstill to meet the man who does know Arabic.\n\nOrientalists, however, are like poets and musicians, a rageous race. A\npassing allusion to a Swedish student styled by others (Mekkanische\nSprichw\u00f6rter etc. p. 1) \u201cDr. Landberg\u201d and by himself \u201cDoctor Count\nCarlo Landberg\u201d procured me the surprise of the following communication.\nI quote it in full because it is the only uncourteous attempt at\ncorrespondence upon the subject of The Nights which has hitherto been\nforced upon me. In his introduction (p. xx.) to the Syrian _Proverbes et\nDictons_ Doctor Count Landberg was pleased to criticise, with less than\nhis usual knowledge, my study entitled \u201cProverbia Communia Syriaca\u201d\n(Unexplored Syria i. 264\u2013294). These 187 \u201cdictes\u201d were taken mainly from\na MS. collection by one Hann\u00e1 Misk, ex-dragoman of the British\nConsulate, (Damascus), a little recueil for private use such as would be\nmade by a Syro-Christian _bourgeois_. Hereupon the critic absurdly\nasserted that the translator _a voulu s\u2019occuper de la langue classique\nau lieu de se faire * * * l\u2019interpr\u00e8te fid\u00e8le de celle du peuple_. My\nreply was (The Nights, vol. viii. 148) that, as I was treating of\nproverbs familiar to the better educated order of citizens, his critique\nwas not to the point; and this brought down upon me the following letter\nunder the \u00e6gis of a portentous coronet and initials blazing with or,\ngules and azure.\n\n PARIS, le _24 F\u00e9vr., 1888_.\n\n Monsieur,\n\n J\u2019ai l\u2019honneur de vous adresser 2 fascicules de mes _Critica\n Arabica_. Dans le vol. viii. p. 48 de votre traduction de 1001 Nuits\n vous avez une note qui me regard (_sic_). Vous y dites que je ne\n suis pas \u201cArabist.\u201d Ce n\u2019est pas votre jugement qui m\u2019impressionne,\n car vous n\u2019\u00eates nullement \u00e0 m\u00eame de me juger. Votre article\n contient, comme tout ce que vous avez \u00e9crit dans le domaine de la\n langue arabe, des _b\u00e9vues_. C\u2019est vous qui n\u2019\u00eates pas arabisant:\n cela est bien connu et reconnu, et nous ne nous donnons pas m\u00eame la\n peine de relever toutes les innombrables erreurs dont vos\n publications tourmillent. Quant \u00e0 \u200f\u0644\u064a\u062a\u200e vous \u00eates encore en erreur.\n Mon \u00e9tymologie est accept\u00e9e par tout le monde, et je vous renvoie \u00e0\n Fleischer, Kleinre Schriften, p. 468, Leipzig. 1885, o\u00f9 vous\n trouverez l\u2019instruction n\u00e9cessaire. Le dilettantism qui se trahit\n dans tout ce que vous \u00e9crivez vous fait faire de telles erreurs.\n Nous autres arabisants et professo (?) nous ne vous avons jamais et\n nous ne vous pouvons jamais consid\u00e9rer comme arabisant. Voila ma\n r\u00e9ponse \u00e0 votre note. \u200f\u0648\u0627\u0644\u0633\u0644\u0627\u0645\u200e\n\n Agr\u00e9ez, Monsieur,\n l\u2019expression de mes sentiments distingu\u00e9s,\n COMTE LANDBERG,\n Dr.-\u00e8s-lettres.\n\nAfter these preliminaries I proceed to notice the article (No. 335, of\nJuly \u201986) in\n\n\n _THE \u201cEDINBURGH REVIEW,\u201d_\n\nand to explain its private history with the motives which begat it.\n\n\u201cThis is the Augustan age of English criticism,\u201d say the reviewers who\nare fond of remarking that the period is one of literary appreciation\nrather than of original production; that is, contemporary reviewers,\ncritics and monograph-writers are more important than \u201cmakers\u201d in verse\nor in prose. In fact it is their _aurea \u00e6tas_. I reply \u201cVirgin ore, no!\u201d\non the whole mixed metal some noble, much ignoble; a little gold, more\nsilver and an abundance of brass, lead and dross. There is the criticism\nof Sainte-Beuve, of the late Matthew Arnold and of Swinburne; there is\nalso the criticism of the _Saturday Reviler_ and of the _Edinburgh\ncriticaster_. The golden is truth and honour incarnate: it possesses\noutsight and insight: it either teaches and inspires or it comforts and\nconsoles, save when a strict sense of duty compels it to severity:\nbriefly, it is keen and guiding and creative. Let the young beginner\nlearn by rote what one master says of another:\u2014\u201cHe was never provoked\ninto coarseness: his thrusts were made with the rapier according to the\nreceived rules of fence; he firmly upheld the honour of his calling and\nin the exercise of it was uniformly fearless, independent and\nincorrupt.\u201d The Brazen is partial, one-sided, tricksy, misleading,\nimmoral; serving personal and interested purposes and contemptuously\nforgetful of every obligation which an honest and honourable pen owes to\nthe public and to itself. Such critiques bring no profit to the\nreviewed. He feels that he has been written up or written down by a\nliterary hireling who has possibly been paid to praise or abuse him\nsecondarily, and primarily to exalt or debase his publisher or his\nprinter.\n\nMy own literary career has supplied me with many a curious study.\nWriting upon subjects, say The Lake Regions of Central Africa, which\nwere then a type of the Unknown, I could readily trace in the\njournalistic notices all the tricks and dodges of the trade. The rare\nhonest would confess that they could say nothing upon the subject; they\ncame to me therefore for information and professed themselves duly\nthankful. The many dishonest had recourse to a variety of devices. The\nhard worker would read-up voyages and travels treating of the\nneighbouring countries, Abyssinia, the Cape and the African Coasts,\nEastern and Western; thus he would write in a kind of reflected light\nwithout acknowledging his obligation to my volumes. Another would review\nmy book after the easy American fashion of hashing up the author\u2019s\nproduction, taking all its facts from me without disclosing that one\nfact to the reader and then proceed to \u201cbutter\u201d or \u201cslash.\u201d The worst,\n\u201cfulfyld with malace of froward entente,\u201d would choose for theme not the\nwork but the worker, upon the good old principle \u201cAbuse the plaintiffs\nattorney.\u201d These arts fully account for the downfall of criticism in our\nday and the deafness of the public to such literary verdicts. But a few\nyears ago a favourable review in a first-rate paper was \u201cfifty pounds in\nthe author\u2019s pocket:\u201d now it is not worth as many pence unless signed by\nsome well-known scribbling statesman or bustling reverend who caters for\nthe public taste. The decline and fall is well expressed in the old\nlines:\u2014\n\n \u201cNon est sanctior quod laudaris:\n Non est vilior si vituperaris.\u201d\n\n\u201cNo one, now-a-days cares for reviews,\u201d wrote Darwin as far back as\n1840; and it is easy to see the whys and the wherefores. I have already\ntouched upon the duty of reviewing the reviewer when the latter\u2019s work\ncalls for the process, despite the pretensions of modern criticism that\nit must not be criticised. Although to buffet an anonym is to beat the\nair still the very effort does good. A well-known and popular novelist\nof the present day was a favourite butt for certain journalists who,\nwith the normal half-knowledge of men\u2014\n\n \u201cThat read too little, and that write too much\u201d\u2014\n\npersistently fell foul of the points in which the author was almost\nalways right and the reviewer was wrong. \u201cAn eagle hawketh not at\nflies:\u201d the object of ill-natured satire despised\u2014\u2014\n\n \u201cThe creatures of the stall and stye,\u201d\n\nand persisted in contemptuous reticence, giving consent by silence to\nwhat was easily refuted, and suffering a fond and foolish sentence to\nmisguide the public which it pretends to direct. \u201cTake each man\u2019s\ncensure but reserve thy judgment,\u201d is a wise saying when silently\npractised; it leads, however, to suffering in public esteem. The case in\nquestion was wholly changed when, at my suggestion, the writer was\npersuaded to catch a few of the culprits and to administer the dressing\nand redressing they so richly deserved.\n\nAnd now to my tale.\n\nMr. Henry Reeve, Editor of the _Edinburgh Review_, wrote to me shortly\nbefore my first volume was issued to subscribers (September, \u201985) asking\nfor advance sheets, as his magazine proposed to produce a general notice\nof The Arabian Nights Entertainments. But I suspected the man whose\nindiscretion and recklessness had been so unpleasantly paraded in the\nshape of the Greville (Mr. Worldly Wiseman\u2019s) Memoirs, and I had not\nforgotten the untruthful and malignant articles of perfervid brutality\nwhich during the hot youth and calm middle age of the _Edinburgh_ had\ndisgraced the profession of letters. My answer, which was temporising\nand diplomatic, induced only a second and a more urgent application.\nBearing in mind that professional etiquette hardly justifies publicly\nreviewing a book intended only for private reading and vividly\nremembering the evil record of the periodical, I replied that the sheets\nshould be forwarded but on one condition; namely, that the reviewer\nwould not dwell too lovingly and longingly upon the \u201carchaics,\u201d which\nhad so excited the Tartuffean temperament of the chaste _Pall Mall\nGazette_. Mr. Henry Reeves replied (surlily) that he was not in the\nhabit of dictating to his staff and I rejoined by refusing to grant his\nrequest. So he waited until five, that is one-half of my volumes had\nbeen distributed to subscribers, and revenged himself by placing them\nfor review in the hands of the \u201cLane-Poole\u201d clique which, as the sequel\nproved could be noisy and combative as setting hens disturbed when their\nnest-egg was threatened by an intruding hand.\n\nFor the clique had appropriated all right and claim to a monopoly of The\nArabian Nights Entertainments which they held in hand as a rotten\nborough. The \u201cUncle and Master,\u201d Mr. Edward William Lane, eponymous hero\nof the house, had re-translated certain choice specimens of the\n_Recueil_ and the \u201cnephews of their uncle\u201d resolved to make a private\ngold-mine thereof. The book came out in monthly parts at half-a-crown\n(1839\u201341), and when offered for sale in 3 vols. royal 8vo, the edition\nof 5,000 hung fire at first until the high price (\u00a33. 3s.) was reduced\nto 27 shillings for the trade. The sale then went off briskly and amply\nrepaid the author and the publishers\u2014Charles Knight and Co. And although\nhere and there some \u201cold Tory\u201d grumbled that new-fangled words (as\nWezeer, K\u00e1dee and Jinnee) had taken the places of his childhood\u2019s pets,\nthe Vizier, the Cadi, and the Genie, none complained of the workmanship\nfor the all-sufficient reason that naught better was then known or could\nbe wanted. Its _succ\u00e8s de salon_ was greatly indebted to the \u201cmany\nhundred engravings on wood, from original designs by William Harvey\u201d;\nwith a host of quaint and curious Arabesques, Cufic inscriptions,\nvignettes, head-pieces and _culs-de-lampes_. These, with the exception\nof sundry minor accessories,[448] were excellent and showed for the\nfirst time the realistic East and not the absurdities drawn from the\ndepths of artistical ignorance and self-consciousness\u2014those of Smirke,\nDeveria, Chasselot and Co., not to speak of the horrors of the De Sacy\nedition, whose plates have apparently been used by Prof. Weil and by the\nItalian versions. And so the three bulky and handsome volumes found a\nready way into many a drawing-room during the Forties, when the public\nwas uncritical enough to hail the appearance of these scattered chapters\nand to hold that at last they had the real thing, pure and\nunadulterated. No less than three reprints of the \u201cStandard Edition,\u201d\n1859 (the last being in \u201983) succeeded one another and the issue was\nfinally stopped, not by the author\u2019s death (\u00e6tat 75; London, August 10,\n1876: nat. Hereford, September 17, 1801), nor by the plates, which are\nnow the property of Messieurs Chatto and Windus, becoming too worn for\nuse, but simply by deficient demand. And the clique, represented by the\nlate Edward Lane-Poole in 1879, who edited the last edition (1883) with\na Preface by Mr. Stanley Lane-Poole, during a long run of forty-three\nyears never paid the public the compliment of correcting the\nmultitudinous errors and short-comings of the translation. Even the\nlengthy and longsome notes, into which The Nights have too often been\nmerged, were left untrimmed. Valuable in themselves and full of\ninformation, while wholly misplaced in a recueil of folk-lore, where\nthey stand like pegs behung with the contents of the translator\u2019s\nadversaria, the monographs on details of Arab life have also been\nexploited and reprinted under the \u201cfatuous\u201d title, \u201cArabian (for\nEgyptian) Society in the Middle Ages: Studies on The Thousand and One\nNights.\u201d They were edited by Mr. Stanley Lane-Poole (Chatto and Windus)\nin 1883.\n\nAt length the three volumes fell out of date, and the work was formally\npronounced unreadable. Go\u00ebthe, followed from afar by Emerson, had\nforeseen the \u201cinevitable increase of Oriental influence upon the\nOccident,\u201d and the eagerness with which the men of the West would apply\nthemselves to the languages and literature of the East. Such garbled and\nmutilated, unsexed and unsouled versions and perversions like Lane\u2019s\nwere felt to be survivals of the unfittest. Mr. John Payne (for whom see\nmy Foreword, vol. i. pp. xii.\u2013xiii.) resolved to give the world the\nfirst honest and complete version of the Thousand Nights and a Night. He\nput forth samples of his work in the _New Quarterly Magazine_\n(January-April, 1879), whereupon he was incontinently assaulted by Mr.\nReginald Stuart Poole, the then front of the monopolists, who after\ndrawing up a list of fifteen errata (which were not errata) in two\nNights, declared that \u201cthey must be multiplied five hundred-fold to give\nthe sum we may expect.\u201d (The _Academy_, April 26, 1879; November 29,\n1881; and December 7, 1881.) The critic had the courage, or rather\nimpudence, to fall foul of Mr. Payne\u2019s mode and mannerism, which had\nlong become deservedly famous, and concludes:\u2014\u201cThe question of English\nstyle may for the present be dropped, as, if a translator cannot\ntranslate, it little matters in what form his results appear. _But it\nmay be questioned whether an Arab edifice should be decorated with old\nEnglish wall-papers._\u201d\n\nEvidently I had scant reason to expect mercy from the clique: I wanted\nnone and I received none.\n\nMy reply to the arch-impostor, who\n\n Spreads the light wings of saffron and of blue,\n\nwill perforce be somewhat detailed: it is necessary to answer paragraph\nby paragraph, and the greater part of the thirty-three pages refers more\nor less directly to myself. To begin with the beginning, it caused me\nand many others some surprise to see the \u201cThousand Nights and a Night\u201d\nexpelled the initial list of thirteen items, as if it were held unfit\nfor mention. _Cet article est principalement une diatribe contre\nl\u2019ouvrage de Sir Richard Burton, et dans le libre cet ouvrage n\u2019est m\u00eame\npas mentionn\u00e9_, writes my French friend. This proceeding was a fair\nspecimen of \u201cthat impartiality which every reviewer is supposed to\npossess.\u201d But the ignoble \u201clittle dodge\u201d presently suggested itself. The\npreliminary excursus (p. 168) concerning the \u201cMille et Une Nuits (read\nNuit) an audacious fraud, though not the less the best story book in the\nworld,\u201d affords us a useful measure of the writer\u2019s competence in the\nmatter of audacity and ill-judgment. The honest and single-minded\nGalland is here (let us believe through that pure ignorance which haply\nmay hope for \u201cfool\u2019s pardon\u201d) grossly and unjustly vilified; and, by way\nof making bad worse, we are assured (p. 167) that the Frenchman \u201cbrought\nthe Arabic manuscript from Syria\u201d\u2014an unfact which is surprising to the\nmost superficial student. \u201cGalland was a born story-teller, in the good\nand the bad sense\u201d (p. 167) is a silly sneer of the true Lane-Poolean\ntype. The critic then compares most unadvisedly (p. 168) a passage in\nGalland (De Sacy edit. vol. i. 414) with the same in Mr. Payne\u2019s (i.\n260) by way of proving the \u201cextraordinary liberties which the worthy\nFrenchman permitted himself to take with the Arabic\u201d: had he troubled\nhimself to collate my version (i. 290\u2013291), which is made fuller by the\nBreslau Edit. (ii. 190), he would have found that the Frenchman, as was\nhis wont, abridged rather than amplified;[449] although, when the\noriginal permitted exact translation, he could be literal enough. And\nwhat doubt, may I enquire, can we have concerning \u201cThe Sleeper Awakened\u201d\n(Lane, ii. 351\u2013376), or, as I call it, \u201cThe Sleeper and the Waker\u201d\n(Suppl. vol. i. 1\u201339), when it occurs in a host of MSS., not to mention\nthe collection of tales which Prof. Habicht converted into the Arabian\nNights by breaking the text into a thousand and one sections (Bresl.\nEdit. iv. 134\u2013189, Nights cclxxii.\u2013ccxci.). The reckless assertions that\n\u201cthe whole of the last fourteen (Gallandian) tales have nothing whatever\nto do with \u2018The Nights\u2019\u201d (p. 168); and that of the histories of Zayn\nal-Asn\u00e1m and Aladdin, \u201cit is abundantly certain that they belong to no\nmanuscript of the Thousand and One Nights\u201d (p. 169), have been notably\nstultified by M. Hermann Zotenberg\u2019s purchase of two volumes containing\nboth these bones of long and vain contention. See Foreword to my Suppl.\nvol. iii. pp. viii.\u2013xi., and Mr. W. F. Kirby\u2019s interesting notice of M.\nZotenberg\u2019s epoch-making booklet (vol. vi. p. 35).\n\n\u201cThe first English edition was published (_pace_ Lowndes) within eight\nyears of Galland\u2019s\u201d (p. 170) states a mere error. The second part of\nGalland (6 vols. 12mo) was not issued till 1717, or two years after the\ntranslator\u2019s death. Of the English editio princeps the critic tells\nnothing, nor indeed has anyone as yet been able to tell us aught. Of the\ndishonouring assertion (again let us hope made in simple ignorance)\nconcerning \u201cCazotte\u2019s barefaced forgery\u201d (p. 170), thus slandering the\nmemory of Jacques Cazotte, one of the most upright and virtuous of men\nwho ever graced the ranks of literature, I have disposed in the Foreword\nto my Supplemental vol. vi. \u201cThis edition (Scott\u2019s) was tastefully\nreprinted by Messrs. Nimmo and Bain in four volumes in 1883\u201d (p. 170).\nBut why is the reader not warned that the _eaux fortes_ are by Lalauze\n(see supr\u00e0, p. 408), 19 in number, and taken from the 21 illustrations\nin MM. Jouaust\u2019s edit. of Galland with preface by J. Janin? Why also did\nthe critic not inform us that Scott\u2019s sixth volume, the only original\npart of the work, was wilfully omitted? This paragraph ends with\nmentioning the labours of Baron von Hammer-Purgstall, concerning whom we\nare afterwards told (p. 186) for the first time that he \u201cwas brilliant\nand laborious.\u201d Hard-working, yes! brilliant, by no means!\n\nWe now come to the glorification of the \u201cUncle and Master,\u201d concerning\nwhom I can only say that Lane\u2019s bitterest enemy (if the amiable\nOrientalist ever had any unfriend) could not have done him more\ndiscredit than this foolish friend. \u201cHis classical (!) translation was\nat once recognised as an altogether new departure,\u201d (p. 171) and \u201cit was\nwritten in such a manner that the Oriental tone of The Nights should be\nreflected in the English.\u201d (ibid.) \u201cIt aims at reproducing in some\ndegree the literary flavour of the original\u201d (p. 173). \u201cThe style of\nLane\u2019s translation is an old-fashioned somewhat Biblical language\u201d (p.\n173), and \u201cit is precisely this antiquated ring\u201d (of the imperfect and\nmutilated \u201cBoulak edition,\u201d unwisely preferred by the translator) \u201cthat\nLane has succeeded in preserving.\u201d \u201cThe measured and finished language\nLane chose for his version is eminently fitted to represent the\nrhythmical tongue of the Arab\u201d (Memoir, p. xxvii). \u201cThe translation\nitself is distinguished by its singular accuracy and by the marvellous\nway in which the Oriental tone and colour are retained\u201d (ibid). The\nwriter has taken scant trouble to read me when he asserts that the Bulak\nedit. was my text, and I may refer him for his own advantage, to my\nForeword (vol. i. p. xix), which he has wilfully ignored by stating\nunfact. I hasten to plead guilty before the charge of \u201creally\nmisunderstanding the design of Lane\u2019s style\u201d (p. 173). Much must be\npardoned to the panegyrist, the encomiast; but the idea of mentioning in\nthe same sentence with Biblical English, the noblest and most perfect\nspecimen of our prose, the stiff and bald, the vapid and turgid manner\nof the Orientalist who \u201ccommences\u201d and \u201cconcludes\u201d\u2014never begins and\nends; who never uses a short word if he can find a long word, who\nsystematically rejects terse and idiomatic Anglo-Saxon when a Latinism\nis to be employed and whose pompous stilted periods are the very triumph\nof the \u201cDeadly-lively\u201d! By arts precisely similar the learned George\nSale made the Koran, that pure and unstudied inspiration of Arabian\neloquence, dull as a law document, and left the field clear for the Rev.\nMr. Rodwell. I attempted to excuse the style-laches of Lane by noticing\nthe lack of study in English linguistic which distinguished the latter\npart of the xviiith and the first half of the xixth centuries, when men\ndisdaining the grammar of their own tongue, learned it from Latin and\nGreek; when not a few styled Shakespeare \u201csilly-billy,\u201d and when Lamb,\nthe essayist, wrote, \u201cI can read, and I say it seriously, the homely old\nversion of the Psalms for an hour or two together sometimes, without\nsense of weariness.\u201d But the reviewer will have none of my palliative\nprocess, he is surprised at my \u201cposing as a judge of prose style,\u201d being\n\u201cacquainted with my quaint perversions of the English language\u201d (p. 173)\nand, when combating my sweeping assertion that \u201cour prose\u201d (especially\nthe prose of schoolmasters and professors, of savans and Orientalists)\n\u201cwas perhaps the worst in Europe,\u201d he triumphantly quotes half a dozen\ngreat exceptions whose eminence goes far to prove the rule.\n\nAs regards Lane\u2019s unjustifiable excisions the candid writer tells us\neverything but the truth. As I have before noted (vol. ix. 304), the\nmain reason was simply that the publisher, who was by no means a\nbusiness man, found the work outgrowing his limits and insisted upon its\ncoming to an untimely and, alas! a tailless end. This is perhaps the\nprincipal cause for ignoring the longer histories, like King Omar bin\nal-Nu\u2019um\u00e1n (occupying 371 pages in my vols. ii. and iii.); Ab\u00fa Hasan and\nhis slave-girl Tawaddud (pp. 56, vol. v. 189\u2013245); the Queen of the\nSerpents with the episodes of Bulukiy\u00e1, and of J\u00e1nshah (pp. 98 vol. v.\n298\u2013396); The Rogueries of Dalilah the Crafty and the Adventures of\nMercury Ali (pp. 55 vol. vii. 144\u2013209). The Tale of Harun al-Rashid and\nAbu Hasan of Oman (pp. 19, vol. ix. 188\u2013207) is certainly not omitted by\ndictations of delicacy, nor is it true of the parts omitted in general\nthat \u201cnone could be purified without being destroyed.\u201d As my French\nfriend remarks, \u201cFew parts are so plain-spoken as the introduction, _le\ncadre de l\u2019ouvrage_, yet M. Lane was not deterred by such situation.\u201d\nAnd lastly we have, amongst the uncalled-for excisions, King Jali\u2019ad of\nHind, etc. (pp. 102, vol. ix. 32\u2013134). The sum represents a grand total\nof 701 pages, while not a few of the notes are filled with unimportant\nfabliaux and apologues.\n\nBut the critic has been grandly deceptive, either designedly or of\nignorance prepense, in his arithmetic. \u201cThere are _over four hundred_ of\nthese (anecdotes, fables, and stories) in the complete text, and Lane\n_has not translated more than two hundred_\u201d (p. 172). * * * \u201cAdding the\nomitted anecdotes to the omitted tales, it appears that Lane left out\nabout a third of the whole \u2018Nights,\u2019 and of that third at least\nthree-fourths was incompatible with a popular edition. When Mr. Payne\nand Captain Burton boast of presenting the public \u2018with three times as\nmuch matter as any other version,\u2019 they perhaps mean a third as much\nagain\u201d (p. 173). * * * \u201cCaptain Burton records his opinion that Lane has\nomitted half and by far the more characteristic half of the Arabian\nNights, but Captain Burton has a talent for exaggeration, and for\n\u2018characteristic\u2019 we should read \u2018unclean.\u2019 It is natural that he should\nmake the most of such omissions, since they form the _raison d\u2019\u00eatre_ of\nhis own translation; but he has widely overshot the mark, and the public\nmay rest assured that the tales omitted from the standard version (proh\npudor!) are of very slight importance in comparison with the tales\nincluded in it\u201d (p. 173).\n\nWhat a mass of false statement!\n\nLet us now exchange fiction for fact. Lane\u2019s three volumes contain a\ntotal, deducting 15 for index, of pp. 1995 (viz. 618 + 643 + 734); while\neach (full) page of text averages 38 lines and of notes (in smaller\ntype) 48. The text with a number of illustrations represents a total of\npp. 1485 (viz. 441 + 449 + 595). Mr. Payne\u2019s nine volumes contain a sum\nof pp. 3057, mostly without breaks, to the 1485 of the \u201cStandard\nedition.\u201d In my version the sum of pages, each numbering 41 lines, is\n3156, or 1163 more than Lane\u2019s total and 2671 more than his text.\n\nAgain, in Lane\u2019s text the tales number 62 (viz. 35 + 14 + 13) and as has\nbeen stated all the longest have been omitted, save only Sindbad the\nSeaman. The anecdotes in the notes amount to 44\u00bd (viz. 3\u00bd + 35 + 6):\nthese are for the most part the merest outlines and include the 3\u00bd of\nvolume i. viz. the Tale of Ibrahim al-Mausil\u00ed (pp. 223\u201324), the Tale of\nCaliph Mu\u2019\u00e1wiyah (i. pp. 521\u201322), the Tale of Mukh\u00e1rik the Musician (i.\npp. 224\u201326), and the half tale of Umm \u2019Amr (i. p. 522). They are quoted\nbodily from the \u201cHalbat al-Kumayt\u201d and from \u201cthe Kit\u00e1b al-Unw\u00e1n f\u00ed\nMak\u00e1id al-Nisw\u00e1n,\u201d showing that at the early stage of his labours the\ntranslator, who published in parts, had not read the book on which he\nwas working; or, at least, had not learned that all the three and a half\nhad been borrowed from The Nights. Thus the grand total is represented\nby 106\u00bd tales, and the reader will note the difference between 106\u00bd and\nthe diligent and accurate reviewer\u2019s \u201cnot much more than two hundred.\u201d\nIn my version the primary tales amount to 171; the secondaries, &c., to\n96 and the total to 267, while Mr. Payne has 266.[450] And these the\ncritic swells to \u201cover four hundred!\u201d Thus I have more than double the\nnumber of pages in Lane\u2019s text (allowing the difference between his 38\nlines to an oft-broken page and my 41) and nearly two and a-half tales\nto his one, and therefore I do _not_ mean \u201ca third as much again.\u201d\n\nThus, too, we can deal with the dishonest assertions concerning Lane\u2019s\ntranslation \u201cnot being absolutely complete\u201d (p. 171) and that \u201cnobody\ndesired to see the objectionable passages which constituted the bulk of\nLane\u2019s omissions restored to their place in the text\u201d (p. 175).\n\nThe critic now passes to The Uncle\u2019s competence for the task, which he\ngrossly exaggerates. Mr. Lane had no \u201cintimate acquaintance with\nMahommedan life\u201d (p. 174). His \u201cManners and Customs of the Modern\nEgyptians\u201d should have been entitled \u201cModern Cairenes;\u201d he had seen\nnothing of Nile-land save what was shown to him by a trip to Phil\u00e6 in\nhis first visit (1825\u201328) and another to Thebes during his second; he\nwas profoundly ignorant of Egypt as a whole, and even in Cairo he knew\nnothing of woman-life and child-life\u2014two thirds of humanity. I doubt if\nhe could have understood the simplest expression in baby language; not\nto mention the many idioms peculiar to the Harem-nursery. The\ncharacteristic of his work is geniality combined with a true affection\nfor his subject, but no scholar can ignore its painful superficiality.\nHis studies of legal theology gave him much weight with the Olema,\nalthough, at the time when he translated The Nights, his knowledge of\nArabic was small. Hence the number of lapses which disfigures his pages.\nThese would have been excusable in an Orientalist working out of Egypt;\nbut Lane had a Shaykh ever at his elbow and he was always able to\ncommand the assistance of the University Mosque, Al-Azhar. I need not\nenter upon the invidious task of cataloguing these errors, especially as\nthe most glaring have been cursorily noticed in my volumes. Mr. Lane\nafter leaving Egypt became one of the best Arabic scholars of his day,\nbut his fortune did not equal his deserts. The Lexicon is a fine work\nalthough sadly deficient in the critical sense, but after the labour of\nthirty-four years (it began printing in 1863) it reached only the 19th\nletter Ghayn (p. 2386). Then invidious Fate threw it into the hands of\nMr. Stanley Lane-Poole. With characteristic audacity he disdained to\nseek the services of some German Professor, an order of men which,\nrarely dining out and caring little for \u201cSociety,\u201d can devote itself\nentirely to letters; perhaps he hearkened to the silly charge against\nthe Teuton of minuteness and futility of research as opposed to \u201cgood\nold English breadth and suggestiveness of treatment.\u201d And the\nconsequence has been a \u201ccontinuation\u201d which serves as a standard whereby\nto measure the excellence of the original work and the woful falling-off\nand deficiencies of the sequel\u2014the latter retaining of the former naught\nsave the covers.[451]\n\nOf Mr. Lane\u2019s Notes I have ever spoken highly: they are excellent and\nmarvellously misplaced\u2014_non erat his locus_. The text of a story-book is\ntoo frail to bear so ponderous a burden of classical Arabian lore, and\nthe annotations injure the symmetry of the book as a work of art. They\nbegin with excessive prolixity: in the Introduction these studies fill\n27 closely printed pages to 14 of a text broken by cuts and vignettes.\nIn chapt. i. the proportion is pp. 20, notes: 15 text; and in chapt. ii.\nit is pp. 20: 35. Then they become, under the publisher\u2019s protest,\nbeautifully less; and in vol. iii. chapt. 30 (the last) they are pp. 5:\n57. Long disquisitions, \u201cOn the initial Moslem formula,\u201d \u201cOn the\nWickedness of Women,\u201d \u201cOn Fate and Destiny,\u201d \u201cOn Arabian Cosmogony,\u201d \u201cOn\nSlaves,\u201d \u201cOn Magic,\u201d \u201cOn the Two Grand Festivals,\u201d all these being\nappended to the Introduction and the first chapter, are mere _hors\nd\u2019\u0153uvres_: such \u201ccopy\u201d should have been reserved for another edition of\n\u201cThe Modern Egyptians.\u201d The substitution of chapters for Nights was\nperverse and ill-judged as it could be; but it appears venial compared\nwith condensing the tales in a commentary, thus converting the Arabian\nNights into Arabian Notes. However, \u201cArabian Society in the Middle\nAges,\u201d a legacy left by the \u201cUncle and Master\u201d; and, like the tame and\ninadequate \u201cSelections from the Koran,\u201d utilised by the grand-nephew,\nhas been of service to the _Edinburgh_. Also, as it appears three\nseveral and distinct times in one article (pp. 166, 174, and 183), we\ncannot but surmise that a main object of the critique was to advertise\nthe volume. Men are crafty in these days when practising the \u201cpuff\nindirect.\u201d\n\nBut the just complaint against Lane\u2019s work is its sin of omission. The\npartial Reviewer declares (pp. 174\u201375) that the Arabist \u201cre-translated\nThe Nights in a practical spirit, omitting what was objectionable,\ntogether with a few tales (!) that were, on the whole, uninteresting or\ntautological, and enriching the work with a multitude of valuable notes.\nWe had now a scholarly version of the greater part of The Nights imbued\nwith the spirit of the East and rich in illustrative comment; and for\nforty years no one thought of anything more, although Galland still kept\nhis hold on the nursery.\u201d Despite this spurious apology, the critic is\ncompelled cautiously to confess (p. 172), \u201cWe are not sure that some of\nthese omissions were not mistaken;\u201d and he instances \u201cAbdallah the Son\nof Fazil\u201d and \u201cAbu \u2019l-Hasan of Khorasan\u201d (he means, I suppose, Abu Hasan\nal-Ziy\u00e1di and the Khorasani Man (iv. 285),) whilst he suggests, \u201ca\ncareful abridgment of the tale of Omar the Son of No\u2019man\u201d (ii. 77, etc.)\nLet me add that wittiest and most rollicking of Rabelaisian skits, \u201cAli\nthe Persian and the Kurd Sharper\u201d (iv. 149), struck-out in the very\nwantonness of \u201crespectability;\u201d and the classical series, an Arabian\n\u201cPilpay,\u201d entitled \u201cKing Jali\u2019\u00e1d of Hind and his Wazir Shimas\u201d (iv. 32).\nNor must I omit to notice the failure most injurious to the work which\ndestroyed in it half the \u201cspirit of the East.\u201d Mr. Lane had no gift of\nverse or rhyme: he must have known that the ten thousand lines of the\noriginal Nights formed a striking and necessary contrast with the\nnarrative part, acting as _aria_ to _recitativo_. Yet he rendered them\nonly in the baldest and most prosaic of English without even the\nbalanced style of the French translations. He can be excused only for\none consideration\u2014bad prose is not so bad as bad verse.\n\nThe ill-judged over-appreciation and glorification of Mr. Lane is\nfollowed (p. 176), by the depreciation and bedevilment of Mr. John\nPayne, who first taught the world what The Nights really is. We are told\nthat the author (like myself) \u201cunfortunately did not know Arabic;\u201d and\nwe are not told that he is a sound Persian scholar: however, \u201che\nundoubtedly managed to pick up enough of the language (!) to understand\nThe Arabian Nights with the assistance of the earlier translations of\n(by?) Torrens and Lane,\u201d the former having printed only one volume out\nof some fifteen. This critic thinks proper now to ignore the \u201cold\nEnglish wall-papers,\u201d of Mr. R. S. Poole, indeed he concedes to the\ntranslator of Villon, a \u201cgenius for language,\u201d a \u201csingular robust and\nmasculine prose, which for the present purpose he intentionally weighted\nwith archaisms and obsolete words but without greatly injuring its force\nor brilliancy\u201d (p. 177). With plausible candour he also owns that the\nversion \u201cis a fine piece of English; it is also, save where the\nexigencies of rhyme compelled a degree of looseness, remarkably literal\u201d\n(p. 178). Thus the author is damned with faint praise by one who utterly\nfails to appreciate the portentous difference between linguistic genius\nand linguistic mediocrity, and the Reviewer proceeds, \u201ca careful\ncollation\u201d (we have already heard what his \u201ccareful\u201d means) \u201cof the\ndifferent versions with their originals leads us to the conclusion that\nMr. Payne\u2019s version is _little less faithful than Lane\u2019s_ in those parts\nwhich are common to both, and is practically as close a rendering as is\ndesirable\u201d (p. 178). Tell the truth, man, and shame the Devil! I assert\nand am ready to support that the \u201cVillon version\u201d is incomparably\nsuperior to Lane\u2019s not only in its simple, pure and forcible English,\nbut also in its literal and absolute correctness, being almost wholly\nfree from the blunders and inaccuracies which everywhere disfigure\nTorrens, and which are rarely absent from Lane. I also repeat that\nwherever the style and the subject are the most difficult to treat, Mr.\nPayne comes forth most successfully from the contest, thus giving the\nbest proof of his genius and capacity for painstaking. Of the metrical\npart which makes the Villon version as superior to Lane\u2019s as virgin gold\nto German silver, the critique offers only three inadequate specimens\nspecially chosen and accompanied with a growl that \u201cthe verse is nothing\nremarkable\u201d (p. 177) and that the author is sometimes \u201cled into extreme\nliberties with the original\u201d (_ibid._). Not a word of praise for\nmastering the prodigious difficulties of the monorhyme!\n\nBut\u2014and there is a remarkable power in this particle\u2014Mr. Payne\u2019s work is\n\u201crestricted to the few wealthy collectors of proscribed books and what\nbooksellers\u2019 catalogues describe as \u2018faceti\u00e6\u2019\u201d (p. 179); for \u201cwhen an\nArabic word is unknown to the literary language\u201d (what utter\nimbecility!), and \u201cbelongs only to the low vocabulary of the gutter\u201d\n(which the most \u201celegant\u201d writers most freely employ) \u201cMr. Payne\nlaboriously searches out a corresponding term in English \u2018Billingsgate,\u2019\nand prides himself upon an accurate reproduction of the tone of the\noriginal\u201d (p. 178). This is a remarkable twisting of the truth. Mr.\nPayne persisted, despite my frequent protests, in rendering the \u201cnursery\nwords\u201d and the \u201cterms too plainly expressing natural situations\u201d by old\nEnglish such as \u201ckaze\u201d and \u201cswive,\u201d equally ignored by the \u201cgutter\u201d and\nby \u201cBillingsgate\u201d: he also omitted an offensive line whenever it did not\noccur in all the texts and could honestly be left untranslated. But the\nunfact is stated for a purpose: here the Reviewer mounts the high horse\nand poses as the Magister Morum _per excellentiam_. The Battle of the\nBooks has often been fought, the crude text _versus_ the bowdlerised and\nthe expurgated; and our critic can contribute to the great fray only the\nmerest platitudes. \u201cThere is an old and trusty saying that \u2018evil\ncommunications corrupt good manners,\u2019 and it is a well-known fact that\nthe discussion (?) and reading of depraved literature leads (_sic_)\ninfallibly to the depravation of the reader\u2019s mind\u201d (p. 179).[452] I\nshould say that the childish indecencies and the unnatural vice of the\noriginal cannot deprave any mind save that which is perfectly prepared\nto be depraved; the former would provoke only curiosity and amusement to\nsee bearded men such mere babes, and the latter would breed infinitely\nmore disgust than desire. The man must be prurient and lecherous as a\ndog-faced baboon in rut to have aught of passion excited by either. And\nmost inept is the conclusion, \u201cSo long as Mr. Payne\u2019s translation\nremains defiled by words, sentences, and whole paragraphs descriptive of\ncoarse and often horribly depraved sensuality, it can never stand beside\nLane\u2019s, which still remains the standard version of the Arabian Nights\u201d\n(p. 179.) _Altro!_ No one knows better than the clique that Lane, after\nan artificially prolonged life of some half-century, has at last been\nweighed in the balance and been found wanting; that he is dying that\nsecond death which awaits the unsatisfactory worker and that his Arabian\nNights are consigned by the present generation to the limbo of things\nobsolete and forgotten.\n\nBut if Mr. Payne is damned with poor praise and mock modesty, my version\nis condemned without redemption\u2014beyond all hope of salvation: there is\nnot a word in favour of a work which has been received by the reviewers\nwith a chorus of kindly commendation. \u201cThe critical battery opens with a\nround-shot.\u201d \u201cAnother complete translation is now appearing in a\nsurreptitious way\u201d (p. 179). How \u201csurreptitious\u201d I ask of this scribe,\nwho ekes not the lack of reason by a superfluity of railing, when I sent\nout some 24,000\u201330,000 advertisements and published my project in the\nliterary papers? \u201cThe amiability of the two translators (Payne and\nBurton) was testified by their each dedicating a volume to the other. So\nfar as the authors are concerned nothing could be more harmonious and\ndelightful; but the public naturally ask, What do we want with two\nforbidden versions?\u201d And I again inquire, What can be done by me to\nsatisfy this atrabilious and ill-conditioned Aristarchus? Had I not\nmentioned Mr. Payne, my silence would have been construed into envy,\nhatred and malice: if I am proud to acknowledge my friend\u2019s noble work\nthe proceeding engenders a spiteful sneer. As regards the \u201cwant,\u201d public\ndemand is easily proved. It is universally known (except to the Reviewer\nwho will not know) that Mr. Payne, who printed only 500 copies, was\ncompelled to refuse as many hundreds of would-be subscribers; and, when\nmy design was made public by the Press, these and others at once applied\nto me. \u201cTo issue a thousand still more objectionable copies by another\nand not a better hand\u201d (notice the quip cursive!) may \u201cseem\npreposterous\u201d (p. 180), but only to a writer so \u201cpreposterous\u201d as this.\n\n\u201cA careful (again!) examination of Captain Burton\u2019s translation shows\nthat he has not, as he pretends (!), corrected it to agree with the\nCalcutta text, but has made a hotchpotch of various texts, choosing one\nor another\u2014Cairo, Breslau, Macnaghten or first Calcutta\u2014according as it\npresented most of the \u2018characteristic\u2019 detail (note the dig i\u2019 the side\nvicious), in which Captain Burton\u2019s version is peculiarly strong\u201d (p.\n180). So in return for the severe labour of collating the four printed\ntexts and of supplying the palpable omissions, which by turns disfigure\neach and every of the quartette, thus producing a complete copy of the\nRecueil, I gain nothing but blame. My French friend writes to me:\n_Lorsqu\u2019il s\u2019agit d\u2019\u00e9tablir un texte d\u2019apr\u00e8s diff\u00e9rents manuscrits, il\nest certain qu\u2019il faut prendre pour base une-seule redaction. Mais il\nn\u2019est pas de m\u00eame d\u2019une traduction. Il est conforme aux r\u00e8gles de la\nsaine critique litt\u00e9raire, de suivre tous les textes._ Lane, I repeat,\ncontented himself with the imperfect Bulak text while Payne and I\npreferred the Macnaghten Edition which, says the Reviewer, with a futile\nfalsehood all his own, is \u201creally only a revised form of the Cairo\ntext\u201d[453] (_ibid._). He concludes, making me his rival in ignorance,\nthat I am unacquainted with the history of the MS. from which the\nfour-volume Calcutta Edition was printed (_ibid._). I should indeed be\nthankful to him if he could inform me of its ultimate fate: it has been\ntraced by me to the Messieurs Allen and I have vainly consulted Mr.\nJohnston who carries on the business under the name of that now defunct\nhouse. The MS. has clean disappeared.\n\n\u201cOn the other hand he (Captain Burton) sometimes omits passages which he\nconsiders (!) tautological and thereby deprives his version of the merit\nof completeness (_e.g._ vol. v. p. 327). It is needless to remark that\nthis uncertainty about the text destroys the scholarly value of the\ntranslation\u201d (p. 180). The scribe characteristically forgets to add that\nI have invariably noted these excised passages which are always the\nmerest repetitions, damnable iterations of a twice-, and sometimes a\nthrice-told tale, and that I so act upon the great principle\u2014in\ntranslating a work of imagination and \u201cinducing\u201d an Oriental tale, the\nwriter\u2019s first duty to his readers is making his pages readable.\n\n\u201cCaptain Burton\u2019s version is sometimes rather loose\u201d (p. 180), says the\ncritic who quotes five specimens out of five volumes and who might have\nquoted five hundred. This is another favourite \u201cdodge\u201d with the\nrogue-reviewer, who delights to cite words and phrases and texts\ndetached from their contexts. A translator is often compelled, by way of\navoiding recurrences which no English public could endure, to render a\nword, whose literal and satisfactory meaning he has already given, by a\nsynonym or a homonym in no way so sufficient or so satisfactory. He\ncharges me with rendering \u201c_Siyar_, which means \u2018doings,\u2019 by \u2018works and\nwords\u2019\u201d; little knowing that the veteran Orientalist, M. Joseph\nDerenbourgh (p. 98, _Johannes de Capua, Directorium_, etc.,) renders\n\u201cAkhl\u00e1k-\u00ed wa S\u00edrat\u00ed\u201d (sing. of Siyar) by _caract\u00e8re et conduite_, the\nlatter consisting of deeds and speech. He objects to \u201cKabir\u201d (lit. =\nold) being turned into _very_ old; yet this would be its true sense were\nthe R\u00e1w\u00ed or story-teller to lay stress and emphasis upon the word, as\nhere I suppose him to have done. But what does the _Edinburgh_ know of\nthe R\u00e1w\u00ed? Again I render \u201cMal\u2019\u00fanah\u201d (not the mangled Mal\u2019ouna) lit. =\naccurst, as \u201cdamned whore,\u201d which I am justified in doing when the\nversion is of the category Call-a-spade-a-spade.\n\n\u201cCaptain Burton\u2019s Arabian Nights, however, has another defect besides\nthis textual inaccuracy\u201d (p. 180); and this leads to a whole page of\nabusive rhetoric anent my vocabulary: the Reviewer has collected some\nthirty specimens\u2014he might have collected three hundred from the five\nvolumes\u2014and he concludes that the list places Captain Burton\u2019s version\n\u201cquite out of the category of English books\u201d (p. 181) and \u201cextremely\nannoying to any reader with a feeling for style.\u201d Much he must know of\nmodern literary taste which encourages the translator of an ancient work\nsuch as Mr. Gibb\u2019s Aucassin and Nicholete (I quote but one in a dozen)\nto borrow the charm of antiquity by imitating the nervous and expressive\nlanguage of the pre-Elizabethans and Shakespeareans. Let him compare any\nsingle page of Mr. Payne with Messieurs Torrens and Lane and he will\nfind that the difference _saute aux yeux_. But a purist who objects so\nforcibly to archaism and archaicism should avoid such terms as \u201cwhilom\nPersian Secretary\u201d (p. 170); as anthophobia, which he is compelled to\nexplain by \u201cdread of selecting only what is best\u201d (p. 175); as\nanthophobist (p. 176); as \u201cfatuous ejaculations\u201d (p. 183), as a\n\u201craconteurs\u201d (p. 186), and as \u201cintermedium\u201d (p. 194) terms which are\ncertainly not understood by the general. And here we have a list of six\nin thirty-three pages:\u2014evidently this Reviewer did not expect to be\nreviewed.\n\n\u201cHere is a specimen of his (Captain Burton\u2019s) verse, in which, by the\nway, there is seen another example of the careless manner in which the\nproofs have been corrected\u201d (p. 181). Generous and just to a work\nprinted from abroad and when absence prevented the author\u2019s revision:\nfalse as unfair to boot! And what does the critic himself but show two\nseveral misprints in his 33 pages; \u201cMr. Payne, vol. ix. p. 274\u201d (p. 168,\nfor vol. i. 260), and \u201cJamshah\u201d (p. 172, for J\u00e1nsh\u00e1h). These faults may\nnot excuse my default: however, I can summon to my defence the _Saturday\nReview_, that past-master in the art and mystery of carping criticism,\nwhich, noticing my first two volumes (Jan. 2, 1886), declares them\n\u201claudably free from misprints.\u201d\n\n\u201cCaptain Burton\u2019s delight in straining the language beyond its\ncapabilities (?) finds a wide field when he comes to those passages in\nthe original which are written in rhyming prose\u201d (p. 181). \u201cCaptain\nBurton of course could not neglect such an opportunity for display of\nlinguistic flexibility on the model of \u2018Peter Parley picked a peck of\npickled pepper\u2019\u201d (p. 182, where the Saj\u2019a or prose rhyme is most\nignorantly confounded with our peculiarly English alliteration). But\nthis is wilfully to misstate the matter. Let me repeat my conviction\n(Terminal Essay, 163\u2013164) that The Nights, in its present condition, was\nintended as a text or handbook for the R\u00e1w\u00ed or professional\nstory-teller, who would declaim the recitative in quasi-conversational\ntones, would intone the Saj\u2019a and would chant the metrical portions to\nthe twanging of the Rab\u00e1bah or one-stringed viol. The Reviewer declares\nthat the original has many such passages; but why does he not tell the\nreader that almost the whole Koran, and indeed all classical Arab prose,\nis composed in such \u201cjingle\u201d? \u201cDoubtfully pleasing in the Arabic,\u201d it\nmay \u201csound the reverse of melodious in our own tongue\u201d (p. 282); yet no\none finds fault with it in the older English authors (Terminal Essay, p.\n256), and all praised the free use of it in Eastwick\u2019s \u201cGulist\u00e1n.\u201d\nTorrens, Lane and Payne deliberately rejected it, each for his own and\nseveral reason; Torrens because he never dreamt of the application;\nLane, because his scanty knowledge of English stood in his way; and\nPayne because he aimed at a severely classical style, which could only\nlose grace, vigour and harmony by such exotic decoration. In these\nmatters every writer has an undoubted right to carry out his own view,\nremembering the while that it is impossible to please all tastes. I\nimitated the Saj\u2019a, because I held it to be an essential part of the\nwork, and of my fifty reviewers none save the _Edinburgh_ considered the\nreproduction of the original manner aught save a success. I care only to\nsatisfy those whose judgment is satisfactory: \u201cthe abuse and contempt of\nignorant writers hurts me very little\u201d as Darwin says (iii. 88), and we\nall hold with Don Quixote that, _es mejor ser loado de los pocos sabios,\nque burlado de los muchos necios_.\n\n\u201cThis amusement (of reproducing the Saj\u2019a) maybe carried to any length\n(how?), and we do not see why Captain Burton neglects the metre of the\npoetry, or divides his translation into sentences by stops, or permits\nany break in the continuity of the narrative, since none such exists in\nthe Arabic\u201d (p. 182). My reply is that I neglect the original metres\nfirst and chiefly because I do not care to \u201ccaper in fetters,\u201d as said\nDrummond of Hawthornden; and, secondly, because many of them are\nunfamiliar and consequently unpleasant to English ears. The exceptions\nare mostly two, the Rajaz (Anap\u00e6sts and Iambs, Terminal Essay, x. 294),\nand the Taw\u00edl or long measure (_ibid._ pp. 282, 296), which Mr. Lyall\n(Translations of Ancient Arab. Poetry, p. xlix.) compares with \u201cAbt\nVogler,\u201d\n\n And there! ye have heard and seen: consider and bow the head.\n\nThis metre greatly outnumbers all others in The Nights; but its lilting\nmeasure by no means suits every theme and in English it is apt to wax\nmonotonous.\n\n\u201cThe following example of a literal rendering which Mr. Payne adduces\n(vol. ix. 381: comp. my vol. v. 66) in order to show the difficulty of\nturning the phraseology of the original into good English, should have\nserved Captain Burton as a model, and we are surprised he has not\nadopted so charmingly cumbrous a style\u201d (p. 102). I shall quote the\nwhole passage in question and shall show that by the most unimportant\nchanges, omissions and transpositions, without losing a word, the whole\nbecomes excellent English, and falls far behind the Reviewer\u2019s style in\nthe contention for \u201ccumbrousness\u201d:\u2014\n\n \u201cWhen morrowed the morning he bedabbled his feet with the water they\n twain had expressed from the herb and, going-down to the sea, went\n thereupon walking days and nights, he wondering the while at the\n horrors of the ocean and the marvels and rarities thereof. And he\n ceased not faring over the face of the waters till he arrived at an\n island as indeed it were Paradise. So Bulukiya went up thereto and\n fell to wondering thereanent and at the beauties thereof; and he\n found it a great island whose dust was saffron and its gravel were\n cornelian and precious stones: its edges were gelsomine and the\n growth was the goodliest of the trees and the brightest of the\n scented herbs and the sweetest of them. Its rivulets were a-flowing;\n its brushwood was of the Comorin aloe and the Sumatran lign-aloes;\n its reeds were sugar-canes and round about it bloomed rose and\n narcissus and amaranth and gilliflower and chamomile and lily and\n violet, all therein being of several kinds and different tints. The\n birds warbled upon those trees and the whole island was fair of\n attributes and spacious of sides and abundant of good things,\n comprising in fine all of beauty and loveliness,\u201d etc. (Payne, vol.\n ix. p. 381).\n\nThe Reviewer cites in his list, but evidently has not read, the \u201cTales\nfrom the Arabic,\u201d etc., printed as a sequel to The Nights, or he would\nhave known that Mr. Payne, for the second part of his work, deliberately\nadopted a style literal as that above-quoted because it was the\nliveliest copy of the original.\n\nWe now come to the crucial matter of my version, the annotative\nconcerning which this \u201cdecent gentleman,\u201d as we suppose this critic\nwould entitle himself (p. 185) finds a fair channel of discharge for\nvituperative rhetoric. But before entering upon this subject I must be\nallowed to repeat a twice-told tale and once more to give the _raison\nd\u2019\u00eatre_ of my long labour. When a friend asked me point-blank why I was\nbringing out my translation so soon after another and a most scholarly\nversion, my reply was as follows:\u2014\u201cSundry students of Orientalism assure\nme that they are anxious to have the work in its crudest and most\nrealistic form. I have received letters saying, Let us know (you who\ncan) what the Arab of The Nights was: if good and high-minded let us see\nhim: if witty and humorous let us hear him: if coarse and uncultivated,\nrude, childish and indecent, still let us have him to the very letter.\nWe want for once the genuine man. We would have a medi\u00e6val Arab telling\nthe tales and traditions with the lays and legends of his own land in\nhis own way, and showing the world what he has remained and how he has\nsurvived to this day, while we Westerns have progressed in culture and\nrefinement. Above all things give us the na\u00efve and plain-spoken language\nof the original\u2014such a contrast with the English of our times\u2014and show\nus, by the side of these _enfantillages_, the accumulated wit and\nwisdom, life-knowledge and experience of an old-world race. We want also\nthe _technique_ of the Recueil, its division into nights, its monorhyme,\nin fact everything that gives it cachet and character.\u201d Now I could\nsatisfy the longing, which is legitimate enough, only by annotation, by\na running commentary, as it were, enabling the student to read between\nthe lines and to understand hints and innuendoes that would otherwise\nhave passed by wholly unheeded. I determined that subscribers should\nfind in my book what does not occur in any other, making it a repertory\nof Eastern knowledge in its esoteric phase, by no means intended for the\nmany-headed but solely for the few who are not too wise to learn or so\nignorant as to ignore their own ignorance. I regretted to display the\ngross and bestial vices of the original, in the rare places where\nobscenity becomes rampant, but not the less I held it my duty to\ntranslate the text word for word, instead of garbling it and mangling it\nby perversion and castration. My rendering (I promised) would be\nsomething novel, wholly different from all other versions, and it would\nleave very little for any future interpreter.[454]\n\nAnd I resolved that, in case of the spiteful philanthropy and the rabid\npornophobic suggestion of certain ornaments of the Home-Press being\nacted upon, to appear in Court with my version of The Nights in one hand\nand bearing in the other the Bible (especially the Old Testament, a free\ntranslation from an ancient Oriental work) and Shakespeare, with\nPetronius Arbiter and Rabelais by way of support and reserve. The two\nformer are printed by millions; they find their way into the hands of\nchildren, and they are the twin columns which support the scanty edifice\nof our universal home-reading. The Arbiter is sotadical as Ab\u00fa Now\u00e1s and\nthe Cur\u00e9 of Meudon is surpassing in what appears uncleanness to the eye\nof outsight not of insight. Yet both have been translated textually and\nliterally by eminent Englishmen and gentlemen, and have been printed and\npublished as an \u201cextra series\u201d by Mr. Bohn\u2019s most respectable firm and\nsold by Messieurs Bell and Daldy. And if The Nights are to be\nbowdlerised for students, why not, I again ask, mutilate Plato and\nJuvenal, the Romances of the Middle Ages, Boccaccio and Petrarch and the\nElizabethan dramatists one and all? What hypocrisy to blaterate about\nThe Nights in presence of such triumphs of the Natural! How absurd to\nswallow such camels and to strain at my midge!\n\nBut I had another object while making the notes a Repertory of Eastern\nknowledge in its esoteric form (Foreword p. xix). Having failed to free\nthe Anthropological Society from the fetters of _mauvaise honte_ and the\nmock-modesty which compels travellers and ethnological students to keep\nsilence concerning one side of human nature (and that side the most\ninteresting to mankind), I proposed to supply the want in these pages.\nThe England of our day would fain bring up both sexes and keep all ages\nin profound ignorance of sexual and intersexual relations; and the\nconsequences of that imbecility are peculiarly cruel and afflicting. How\noften do we hear women in Society lamenting that they have absolutely no\nknowledge of their own physiology; and at what heavy price must this\nfruit of the knowledge-tree be bought by the young first entering life.\nShall we ever understand that ignorance is not innocence? What an\nabsurdum is a veteran officer who has spent a quarter-century in the\nEast without learning that all Moslem women are circumcised, and without\na notion of how female circumcision is effected; without an idea of the\ndifference between the Jewish and the Moslem rite as regards males;\nwithout an inkling of the Armenian process whereby the cutting is\nconcealed, and without the slightest theoretical knowledge concerning\nthe mental and spiritual effect of the operation. Where then is the\nshame of teaching what it is shameful not to have learnt? But the\nultra-delicacy, the squeamishness of an age which is by no means purer\nor more virtuous than its ruder predecessors, has ended in trenching\nupon the ridiculous. Let us see what the modern English woman and her\nAnglo-American sister have become under the working of a mock-modesty\nwhich too often acts cloak to real _d\u00e9vergondage_; and how\nRespectability unmakes what Nature made. She has feet but no \u201ctoes\u201d;\nankles but no \u201ccalves\u201d; knees but no \u201cthighs\u201d; a stomach but no \u201cbelly\u201d\nnor \u201cbowels\u201d; a heart but no \u201cbladder\u201d nor \u201cgroin\u201d; a liver and no\n\u201ckidneys\u201d; hips and no \u201chaunches\u201d; a bust and nor \u201cbackside\u201d nor\n\u201cbuttocks\u201d: in fact, she is a monstrum, a figure fit only to frighten\nthe crows.\n\nBut the _Edinburgh_ knows nothing of these things, and the \u201cdecent\ngentleman,\u201d like the lady who doth protest overmuch, persistently fixes\nhis eye upon a single side of the shield. \u201cProbably no European has ever\ngathered such an appalling collection of degrading customs and\nstatistics of vice as is contained in Captain Burton\u2019s translation of\nthe \u2018Arabian Nights\u2019\u201d (p. 185). He finds in the case of Mr. Payne, like\nmyself, \u201cno adequate justification for flooding the world (!) with an\nocean of filth\u201d (_ibid._) showing that he also can be (as said the\npast-master of catchwords, the _primus verborum artifex_) \u201can interested\nrhetorician inebriated with the exuberance of his own verbosity.\u201d But\n_audi alteram partem_\u2014my view of the question. I have no apology to make\nfor the details offered to the students of Moslem usages and customs,\nwho will find in them much to learn and more to suggest the necessity of\nlearning. On no wise ashamed am I of lecturing upon these esoteric\nmatters, the most important to humanity, at a time when their absence\nfrom the novel of modern society veils with a double gloom the\nnight-side of human nature. Nay, I take pride to myself for so doing in\nthe face of silly prejudice and miserable hypocrisy, and I venture to\nhold myself in the light of a public benefactor. In fact, I consider my\nlabours as a legacy bequeathed to my countrymen at a most critical time\nwhen England the puissantest of Moslem powers is called upon, without\nadequate knowledge of the Moslem\u2019s inner life, to administer Egypt as\nwell as to rule India. And while Pharisee and Philister may be or may\npretend to be \u201cshocked\u201d and \u201chorrified\u201d by my pages, the sound common\nsense of a public, which is slowly but surely emancipating itself from\nthe prudish and prurient reticences and the immodest and immoral\nmodesties of the early xixth century, will in good time do me, I am\nconvinced, full and ample justice.\n\nIn p. 184 the Reviewer sneers at me for writing \u201cRoum\u201d in lieu of Rum or\nR\u00fam; but what would the latter have suggested to the home-reader save a\nreference to the Jamaican drink? He also corrects me (vol. v. 248) in\nthe matter of the late Mr. Emanuel Deutsch (p. 184), who excised \u201cour\nSaviour\u201d from the article on the Talmud reprinted amongst his literary\nremains. The Reviewer, or inspirer of the Review, let me own, knew more\nof Mr. Deutsch than I, a simple acquaintance, could know; but perhaps he\ndoes not know all, and if he did he probably would not publish his\nknowledge. The truth is that Mr. Deutsch was, during his younger years,\na liberal, nay, a latitudinarian in religion, differing little from the\nso-styled \u201cChristian Unitarian.\u201d But when failing health drove him to\nEgypt and his hour drew nigh he became (and all honour to him!) the\nscrupulous and even fanatical Hebrew of the Hebrews; he consorted mainly\nwith the followers and divines of his own faith, and it is said that he\nordered himself when dying to be taken out of bed and placed upon the\nbare floor. The \u201cSaviour\u201d of the article was perhaps written in his\nearlier phase of religious thought, and it was excised as the end drew\nin sight.\n\n\u201cCaptain Burton\u2019s experience in the East seems to have obliterated any\n(all?) sentiments of chivalry, for he is never weary of recording\ndisparaging estimates of women, and apparently delights in discovering\nevidence of \u2018feminine devilry\u2019\u201d (p. 184). This _argumentum ad feminam_\nis sharpish practice, much after the manner of the Christian \u201cFathers of\nthe Church\u201d who, themselves vehemently doubting the existence of souls\nnon-masculine, falsely and foolishly ascribed the theory and its\nconsequences to Mohammed and the Moslems. And here the Persian proverb\nholds good \u201cHarf-i-kufr kufr n\u00edst\u201d\u2014to speak of blasphemy is not\nblasphemous. Curious readers will consult the article \u201cWoman\u201d in my\nTerminal Essay (x. 192), which alone refutes this silly scandal. I never\npretended to understand woman, and, as Balzac says, no wonder man fails\nwhen He who created her was by no means successful. But in The Nights we\nmeet principally Egyptian maids, matrons and widows, of whose \u201cdevilry\u201d\nI cannot speak too highly, and in this matter even the pudibund Lane is\nas free-spoken as myself. Like the natives of warm, damp and malarious\nlowlands and river-valleys adjacent to rugged and healthy uplands, such\nas Mazander\u00e1n, Sind, Malabar and California, the passions and the sexual\npowers of the females greatly exceed those of their males, and hence a\nnotable development of the crude form of polyandry popularly termed\nwhoredom. Nor have the women of the Nile-valley improved under our rule.\nThe last time I visited Cairo a Fellah wench, big, burly and boisterous,\nthreatened one morning, in a fine new French avenue off the Ezbekiyah\nGardens, to expose her person unless bought off with a piastre. And\ngenerally the condition of womenkind throughout the Nile-valley reminded\nme of that frantic outbreak of debauchery which characterised\nAfghanistan during its ill-judged occupation by Lord Auckland, and Sind\nafter the conquest by Sir Charles Napier.\n\n\u201cCaptain Burton actually depends upon the respectable and antiquated\nD\u2019Herbelot for his information\u201d (p. 184). This silly skit at the two\ngreat French Orientalists, D\u2019Herbelot and Galland, is indeed worthy of a\nclique which, puff and struggle however much it will, can never do a\ntithe of the good work found in the _Biblioth\u00e8que Orientale_. The book\nwas issued in an unfinished state; in many points it has been\nsuperseded, during its life of a century and a half, by modern studies,\nbut it is still a mine of facts, and a revised edition would be a boon\nto students. Again, I have consulted Prof. Palmer\u2019s work, and the\npublications of the Pal\u00e6ographical Society (p. 184); but I nowhere find\nproofs that the Naskhi character (vol. i. 128) so long preceded the\nCufic which, amongst vulgar Moslems, is looked upon like black letter in\nEurope. But Semitic epigraphy is only now entering upon its second stage\nof study, the first being mere tentative ignorance: about 80 years ago\nthe illustrious De Sacy proved, in a learned memoir, the non-existence\nof letters in Arabia before the days of Mohammed. But Palmer,[455]\nHalevy, Robertson Smith, Doughty and Euting have changed all that, and\nHerr Eduard Glaser of Prague is now bringing back from Sana\u2019\u00e1 some 390\nSab\u00e6an epigraphs\u2014a mass of new-old literature.\n\nAnd now, having passed in review, and having been much scandalised by\n\u201cthe extravagant claims of the complete translations over the Standard\nVersion\u201d\u2014a term which properly applies only to the Editio princeps, 3\nvols. 8vo.\u2014the _Edinburgh_ delivers a parting and insolent sting. \u201cThe\ndifferent versions, however, have each its proper destination\u2014Galland\nfor the nursery, Lane for the library, Payne for the study, and Burton\nfor the sewers\u201d (p. 184). I need hardly attempt to precise the ultimate\nand well-merited office of his article: the gall in that ink may enable\nit hygienically to excel for certain purposes the best of \u201ccurl-papers.\u201d\nThen our critic passes to the history of the work, concerning which\nnothing need be said: it is bodily borrowed from Lane\u2019s Preface (pp.\nix.\u2013xv.), and his Terminal Review (iii. 735\u201347) with a few unimportant\nand uninteresting details taken from Al-Makr\u00edz\u00ed, and probably from the\nstudies of the late Rogers Bey (pp. 191\u201392). Here the cult of the Uncle\nand Master emerges most extravagantly. \u201cIt was Lane who first brought\nout the importance of the \u2018Arabian Nights\u2019 as constituting a picture of\nMoslem life and manners\u201d (p. 192); thus wholly ignoring the claims of\nGalland, to whom and whom alone the honour is due. But almost every\nstatement concerning the French Professor involves more or less of\nlapse. \u201cIt was in 1704 that Antoine Galland, sometime of the French\nembassy at Constantinople, but then professor at the Coll\u00e8ge de France,\npresented the world with the contents of an Arab Manuscript which he had\nbrought from Syria, and which bore the title of \u2018The Thousand Nights and\nOne Night\u2019\u201d (p. 167), thus ignoring the famous _Il a fallu le faire\nvenir de Syrie_. At that time (1704) Galland was still at Caen in the\nemploy of \u201cL\u2019intendant Fouquet\u201d; and he brought with him no MS., as he\nhimself expressly assures us in Preface to his first volume. Here are\ntwo telling mistakes in one page, and in the next (p. 168) we find \u201cAs a\nprofessed translation Galland\u2019s \u2018Mille et une Nuits\u2019 (N.B. the Frenchman\nalways wrote _Mille et une Nuit_,)[456] is an audacious fraud.\u201d It\nrequires something more than \u201caudacity\u201d to offer such misstatement even\nin the pages of the _Edinburgh_, and can anything be falser than to\ndeclare \u201cthe whole of the last fourteen tales have nothing whatever to\ndo with the \u2018Nights\u2019\u201d?\n\nThese _b\u00e9vues_, which give us the fairest measure for the Reviewer\u2019s\ncompetence to review, are followed (p. 189) by a series of obsolete\nassertions. \u201cThe highest authority on this point (the date) is the late\nMr. Lane, who states his unqualified conviction that the tales represent\nthe social life of medi\u00e6val Egypt, and he selects a period approaching\nthe close of the fifteenth century as the probable date of collection,\nthough some of the tales are, he believes, rather later\u201d (p. 189). Mr.\nLane\u2019s studies upon the subject were painfully perfunctory. He\ndistinctly states (Preface, p. xii.) that \u201cthe work was commenced and\ncompleted by one man,\u201d or a least that \u201cone man completed what another\ncommenced.\u201d With a marvellous want of critical acumen he could not\ndistinguish the vast difference of style and diction, treatment and\nsentiments which at once strikes every intelligent reader, and which\nproves incontestably that many hands took part in the Great Saga-book.\nHe speaks of \u201cGalland\u2019s very imperfect MS.,\u201d but he never took the\ntrouble to inspect the three volumes in question which are still in the\nBiblioth\u00e8que Nationale. And when he opines that \u201cit (the work) was most\nprobably not commenced earlier than the fifteenth century of our era\u201d\n(Pref. p. xiii.) M. Hermann Zotenberg, judging from the style of\nwriting, would attribute the MS. to the beginning[457] of the xivth\ncentury. The French Savant has printed a specimen page in his _Histoire\nd\u2019 \u2019Al\u00e2 al-D\u00een_ (p. 6; see my Suppl. vol. iii., Foreword p. ix.); and\nnow, at the request of sundry experts, he is preparing for publication\nother proofs which confirm his opinion. We must correct Lane\u2019s fifteenth\ncentury to thirteenth century\u2014a difference of only 200 years.[458]\n\nAfter this unhappy excursus the Reviewer proceeds to offer a most\nunintelligent estimate of the Great Recueil. \u201cEnchantment\u201d may be \u201ca\nconstant motive,\u201d but it is wholly secondary and subservient: \u201cthe true\nand universal theme is love;\u201d \u201c\u2018all are but the ministers of love\u2019\nabsolutely subordinate to the great theme\u201d (p. 193). This is the usual\nhalf-truth and whole unfact. Love and war, or rather war and love, form\nthe bases of all romantic fiction even as they are the motor power of\nthe myriad forms and fashions of dancing. This may not appear from\nLane\u2019s mangled and mutilated version, which carefully omits all the\ntales of chivalry and conquest as the History of Ghar\u00edb and his brother\n\u2019Aj\u00edb (vol. vi. 257) and that of Omar ibn Al-Nu\u2019um\u00e1n, \u201cwhich is, as a\nwhole, so very unreadable\u201d (p. 172) though by no means more so than our\nEuropean romances. But the reverse is the case with the original\ncomposition. Again, \u201cThese romantic lovers who will go through fire to\nmeet each other, are not in themselves interesting characters: it may be\nquestioned whether they have any character at all\u201d (p. 195). \u201cThe story\nand not the delineation of character is the essence of the \u2018Arabian\nNights\u2019\u201d (p. 196). I can only marvel at the utter want of comprehension\nand appreciation with which this critic read what he wrote about: one\nhemisphere of his brain must have been otherwise occupied and his mental\ncecity makes him a phenomenon even amongst reviewers. He thus ignores\nall the lofty morale of the work, its marvellous pathos and humour, its\ntender sentiment and fine touches of portraiture, the personal\nindividuality and the nice discrimination between the manifold heroes\nand heroines which combine to make it a book for all time.\n\nThe critic ends his article with doing what critics should carefully\navoid to do. After shrewdly displaying his powers of invective and\ndepreciation he has submitted to his readers a sample of his own\nworkmanship. He persists in writing \u201cZobeyda,\u201d \u201cKhalifa,\u201d \u201cAziza\u201d (p.\n194) and \u201cKahramana\u201d (p. 199) without the terminal aspirate which, in\nArabic if not in Turkish, is a _sine qu\u00e2 non_ (see my Suppl. vol. v.\n419). He preserves the pretentious blunder \u201cThe Khalif\u201d (p. 193), a word\nwhich does not exist in Arabic. He translates (p. 181), although I have\ntaught him to do better, \u201cH\u00e1dimu \u2019l-Lizz\u00e1ti wa Mufarriku \u2019l-Jama\u2019\u00e1t,\u201d by\n\u201cTerminator of Delights and Separator of Companies\u201d instead of Destroyer\nof delights and Severer of societies. And lastly he pads the end of his\narticle (pp. 196\u2013199) with five dreary extracts from Lane (i. 372\u2013373)\nwho can be dull even when translating the Immortal Barber.\n\nThe first quotation is so far changed that the peppering of commas\n(three to the initial line of the original) disappears to the reader\u2019s\ngain, Lane\u2019s textual date (App. 263) is also exchanged for that of the\nnotes (A.H. 653); and the \u201c\u00e6ra of Alexander,\u201d A.M. 7320, an absurdity\nwhich has its value in proving the worthlessness of such chronology, is\nclean omitted, because Lane used the worthless Bul. Edit. The latinisms\ndue to Lane show here in force\u2014\u201cLooked for a considerable time\u201d\n(Maliyyan = for a long while); \u201cthere is an announcement that presenteth\nitself to me\u201d (a matter which hath come to my knowledge), and \u201cthou hast\ndissipated[459] my mind\u201d (Azhakta r\u00fah\u00ed = thou scatterest my wits, in the\nCalc. Edit. Saghgharta r\u00fah\u00ed = thou belittlest my mind). But even Lane\nnever wrote \u201cI only required thee to shave my head\u201d\u2014the adverb thus\nqualifying, as the ignoramus loves to do, the wrong verb\u2014for \u201cI required\nthee only to shave my head.\u201d In the second _\u00e9chantillon_ we have \u201ca\npiece of gold\u201d as equivalent of a quarter-dinar and \u201cfor God\u2019s sake\u201d\nwhich certainly does not preserve local colour. In No. 3 we find \u201c\u2018May\nGod,\u2019 said I,\u201d etc.; \u201cThere is no deity but God! Mohammed is God\u2019s\napostle!\u201d. Here Allah ought invariably to be used, _e.g._ \u201cMohammed is\nthe Apostle of Allah,\u201d unless the English name of the Deity be\nabsolutely required as in \u201cThere is no god but _the_ God.\u201d The Moslem\u2019s\n\u201cWa\u2019ll\u00e1hi\u201d must not be rendered \u201cBy God,\u201d a verbal translation and an\nabsolute non-equivalent; the terms Jehovah, Allah and God and the use of\nthem involving manifold fine distinctions. If it be true that God made\nman, man in his turn made and mismade God who thus becomes a Son of Man\nand a mere racial type. I need not trouble my reader with further\nnotices of these extracts whose sole use is to show the phenomenal\ndullness of Lane\u2019s latinised style: I prefer even Torrens (p. 273).\n\n\u201cWe have spoken severely with regard to the last\u201d (my version) says the\nReviewer (p. 185) and verily I thank him therefor. Laudari ab illaudato\nhas never been my ambition. A writer so learned and so disinterested\ncould hurt my feelings and mortify my pride only by approving me and\npraising me. Nor have I any desire to be exalted in the pages of the\n_Edinburgh_, so famous for its _incartades_ of old. As Dryden says \u201che\nhas done me all the honour that any man can receive from him, which is\nto be railed at by him.\u201d I am content to share the vituperation of this\nveteran-incapable in company with the poetaster George Gordon who\nsuffered for \u201cthis Lord\u2019s station;\u201d with that \u201cburnisht fly in the pride\nof May,\u201d Macaulay; and with the great trio, Darwin, Huxley and Hooker,\nwho also have been the butts of his bitter and malignant abuse (April\n\u201963 and April \u201973). And lastly I have no stomach for sweet words from\nthe present Editor of the _Edinburgh_, Mr. Henry Reeve, a cross and\ncross-grained old man whose surly temper is equalled only by his ignoble\njealousy of another\u2019s success. Let them bedevil the thin-skinned with\ntheir godless ribaldry; for myself _peu m\u2019importe_\u2014my shoulders are\nbroad enough to bear all their envy, hatred and malice.\n\nDuring the three years which have elapsed since I first began printing\nmy book I have not had often to complain of mere gratuitous impertinence\nand a single exception deserves some notice. The following lines which I\naddressed to _The Academy_ (August 11 \u201988) will suffice to lay my case\nbefore my readers:\u2014\n\n THE BESTIAL ELEMENT IN MAN.\n\n \u201cOne hesitates to dissent from so great an authority as Sir Richard\n Burton on all that relates to the bestial element in man.\u201d So writes\n (p. xli., Introduction to the Fables of Pilpay), with uncalled for\n impertinence, Mr. Joseph Jacobs, who goes out of his way to be\n offensive, and who confesses to having derived all his knowledge of\n my views not from \u201cthe notorious Terminal Essay of the Nights,\u201d but\n from the excellent article by Mr. Thomas Davidson on \u201cBeast-fables,\u201d\n in Chambers\u2019s _Cyclop\u00e6dia_, Edinburgh, 1888. This lofty standpoint\n of morality was probably occupied for a reason by a writer who\n dedicates \u201cTo my dear wife\u201d a volume rich in _anecdotes grivoises_,\n and not poor in language the contrary of conventional. However, I\n suffer from this Maccabee in good society together with Prof. Max\n M\u00fcller (pp. xxvi. and xxxiii.), Mr. Clouston (pp. xxxiii. and\n xxxv.), Byron (p. xlvi.), Theodor Benfey (p. xlvii.), Mr. W. G.\n Rutherford (p. xlviii.), and Bishop Lightfoot (p. xlix.). All this\n eminent halfdozen is glanced at, with distinct and several sneers,\n in a little volume which, rendered useless by lack of notes and\n index, must advertise itself by the _r\u00e9clame_ of abuse.\n\n As regards the reminiscence of _Homo Darwiniensis_ by _Homo\n Sapiens_, doubtless it would _ex hypothesi_ be common to mankind.\n Yet to me Africa is the old home of the Beast-fable, because Egypt\n was the inventor of the alphabet, the cradle of letters, the\n preacher of animism and metempsychosis, and, generally, the source\n of all human civilisation.\n\n RICHARD F. BURTON.\n\nAnd now I must proceed a trifle further a-field and meet\n\n\n THE CRITIC IN ANGLO-AMERICA.\n\nThe _Boston Daily Advertiser_ (Jan. 26 \u201986) contains the following\nchoice _morceau_ which went the round of the Transatlantic Press:\u2014\n\n G. W. S. writes from London to the _New York Tribune_ in regard to\n Captain Burton\u2019s notorious translation of the \u201cArabian Nights.\u201d Of\n Captain Burton\u2019s translation of \u201cThe Arabian Nights,\u201d two volumes\n have now appeared. Before anything had been seen of them, I gave\n some account of this scheme, and of the material on which he had\n worked, with a statement of the reasons which made all existing\n versions unsatisfactory to the student, and incomplete. Captain\n Burton saw fit to reprint these desultory paragraphs as a kind of\n circular or advertisement on his forthcoming book. He did not think\n it necessary to ask leave to do this, nor did I know to what use my\n letter had been put till it was too late to object. In any ordinary\n case it would have been of no consequence, but Captain Burton\u2019s\n version is of such a character that I wish to state the facts, and\n to say that when I wrote my letter I had never seen a line of his\n translation, and had no idea that what I said of his plans would be\n used for the purpose it has been, or for any purpose except to be\n printed in your columns. As it is, I am made to seem to give some\n sort of approval to a book which I think offensive, and not only\n offensive, but grossly and needlessly offensive. If anybody has been\n induced to subscribe for it by what I wrote I regret it, and both to\n him and to myself I think this explanation due.\n\nMr. Smalley is the London correspondent of the _New York Tribune_, which\nrepresents Jupiter Tonans in the Western World. He may be unable to\nwrite with independent tone\u2014few Anglo-Americans can afford to confront\nthe crass and compound ignorance of a \u201cfree and independent\nmajority;\u201d\u2014but even he is not called upon solemnly to state an untruth.\nBefore using Mr. Smalley\u2019s article as a circular, my representative made\na point of applying to him for permission, as he indeed was bound to do\nby the simplest rules of courtesy. Mr. Smalley replied at once,\nwillingly granting the favour, as I can prove by the note still in my\npossession; and presently, frightened by the puny yelping of a few\ncritical curs at home, he has the effrontery to deny the fact.\n\nIn my last volumes I have been materially aided by two Anglo-American\nfriends MM. Thayer and Cotheal and I have often had cause to thank the\n_Tribune_ and the _Herald_ of New York for generously appreciating my\nlabours. But no gratitude from me is due to the small fry of the\nTransatlantic Press which has welcomed me with spiteful little pars.,\nmostly borrowed from unfriends in England and mainly touching upon style\nand dollars. In the _Mail Express_ of New York (September 7, \u201985) I\nread, \u201cCaptain Richard Burton, traveller and translator, intends to make\nall the money that there may be in his translation of the \u2018Arabian\nNights.\u2019 * * * If he only fills his list, and collects his money he will\nbe in easy circumstances for the remainder of his days.\u201d In a subsequent\nissue (Oct. 24) readers are told that I have been requested not to\npublish the rest of the series under pain of legal prosecution. In the\nsame paper (October 31, \u201985: see also November 7, \u201985) I find:\u2014\n\n The authorities have discovered where Capt. Burton\u2019s \u201cThousand and\n One Nights\u201d is being printed, despite the author\u2019s efforts to keep\n the place a secret, but are undecided whether to suppress it or to\n permit the publication of the coming volumes. Burton\u2019s own\n foot-notes are so voluminous that they exceed the letterpress of the\n text proper, and make up the bulk of the work.[460] The foulness of\n the second volume of his translation places it at a much higher\n premium in the market than the first.\n\nThe _Tribune_ of Chicago (October 26, \u201985) honours me by declaring \u201cIt\nhas been resolved to request Captain Burton not to publish the rest of\nhis translation of the \u2018Thousand and One Nights,\u2019 which is really foul\nand slipshod as to style.\u201d The _New York Times_ (October 17 and November\n9, \u201985) merely echoes the spite of its English confr\u00e8re:\u2014\n\n Capt. Burton\u2019s translation of the \u201cArabian Nights\u201d bears the imprint\n \u201cBenares.\u201d Of course the work never saw Benares. America, France,\n Belgium and Germany have all been suggested as the place of\n printing, and now the _Pall Mall Gazette_ affirms that the work was\n done \u201cnorth of the Tweed.\u201d There is, without doubt, on British soil,\n it says, \u201ca press which year after year produces scores of obscene\n publications.\u201d\n\nAnd the same is the case with the _St. Louis Post Dispatch_ (November\n11, \u201985); the _Mail Express_ of New York (November 23, \u201985); the _Weekly\nPost_ of Boston (November 27, \u201985) which again revives a false report\nand with the _Boston Herald_ (December 16, \u201985). The _Chicago Daily\nNews_ (January 30, \u201986) contains a malicious sneer at the Kamashastra\nSociety. The _American Register_ (Paris, July 25, \u201986) informs its\n_client\u00e8le_, \u201cIf, as is generally supposed, Captain Burton\u2019s book is\nprinted abroad, the probability is that every copy will on arrival be\nconfiscated as \u2018indecent\u2019 by the Custom-house.\u201d And to curtail a long\nlist of similar _fadaises_ I will quote the _Bookmart_ (of Pittsburg,\nPa. U.S.A., October, \u201986): \u201cSir Richard Burton\u2019s \u2018Nights\u2019 are terribly\nin want of the fig-leaf, if anything less than a cabbage-leaf will do,\nbefore they can be fit (fitted?) for family reading. It is not possible\n(Is it not possible?) that by the time a household selection has been\nsifted out of the great work, everything which makes the originality and\nthe value\u2014such as it is\u2014of Richard\u2019s series of volumes will have\ndisappeared, and nothing will remain but his diverting lunacies of\nstyle.\u201d The _Bookmart_, I am informed, is edited by one Halkett Lord, an\nunnaturalised Englishman who finds it pays best to abuse everything and\neveryone English. And lastly the _Springfield Republican_ (April 5, \u201988)\nassures me that I have published \u201cfully as much as the (his?) world\nwants of the \u2018Nights\u2019.\u201d\n\nIn the case of \u201cThe Nights,\u201d I am exposed to that peculiar Protestant\nform of hypocrisy, so different from the Tartuffean original of\nCatholicism, and still as mighty a motor force, throughout the length\nand breadth of the North-American continent, as within the narrow limits\nof England. There also as here it goes hand-in-hand with\n\u201cRespectability\u201d to blind judgment and good sense.\n\nA great surgeon of our day said (or is said to have said) in addressing\nhis students:\u2014\u201cNever forget, gentlemen, that you have to deal with an\nignorant public.\u201d The dictum may fairly be extended from medical\nknowledge to general information amongst the many-headed of England; and\nthe Publisher, when rejecting a too recondite book, will repeat\nparrot-fashion, The English public is not a learned body. Equally valid\nis the statement in the case of the Anglo-American community which is\nstill half-educated and very far from being erudite. The vast country\nhas produced a few men of great and original genius, such as Emerson and\nTheodore Parker, Edgar Allan Poe and Walt. Whitman; but the sum total is\nas yet too small to leaven the mighty mass which learns its rudiments at\nschool and college and which finishes its education with the newspaper\nand the lecture. When Emerson died it was said that the intellectual\nglory of a continent had departed; but Edgar A. Poe, the peculiar poetic\nglory of the States, the first Transatlantic who dared be himself and\nwho disdained to borrow from Schiller and Byron, the outlander poet who,\nas Edgar Allan Po\u00e9, is now the prime favourite in France, appears to be\nstill under ban because he separated like Byron from his spouse, and he\nled a manner of so-called \u201cBohemian\u201d life. Indeed the wide diffusion of\nletters in the States, that favourite theme for boasting and bragging\nover the unenlightened and analphabetic Old World, has tended only to\nexaggerate the defective and disagreeable side of a national character\nlacking geniality and bristling with prickly individuality. This\ndisposition of mind, whose favourable and laudable presentations are\nlove of liberty and self-reliance, began with the beginnings of American\nhistory. The \u201cFathers,\u201d Pilgrim and Puritan, who left their country for\ntheir country\u2019s good and their own, fled from lay tyranny and clerkly\noppression only to oppress and tyrannise over others in new and distant\nhomes. Hardly had a century and a half elapsed before the sturdy\ncolonists, who did not claim freedom but determined to keep it, formally\nrevolted and fought their way to absolute independence\u2014not, by-the-by, a\nfeat whereof to be overproud when a whole country rose unanimously\nagainst a handful of troops. The movement, however, reacted powerfully\nupon the politics of Europe which stood agape for change, and\nundoubtedly precipitated the great French Revolution. As soon as the\nStates became an empire, their democratic and republican institutions at\nonce attracted hosts of emigrants from the Old World, thus peopling the\nland with a selection of species: the active and the adventurous, the\nmalcontent and the malefactor readily expatriate themselves while the\n_pauvre diable_ remains at home. The potato-famine in Ireland (1848)\ngave an overwhelming impetus to the exode of a race which had never\nknown a racial baptism; and, lastly, the Germans flying from the\nconscription, the blood-tax of the Fatherland, carried with them over\nthe ocean a transcendentalism which has engendered the wildest theories\nof socialism and communism. And the emigration process still continues.\nWhole regions, like the rugged Bocche di Cattaro in Dalmatia and pauper\nIceland, are becoming depopulated: to me the wonder is that a poor man\never consents to live out of America or a rich man to live in it.\n\nThe result of such selection has been two-fold. The first appears in a\nsplendid self-esteem, a complacency, a confidence which passes all\nbounds of the golden mean. \u201cI am engrossed in calmly contemplating the\ngrandeur of my native country and her miraculous growth,\u201d writes to me\nan old literary friend. The feeling normally breaks out in the grossest\nlaudation of everything American. The ultra-provincial twang which we\nstill hear amongst the servant-classes of Lancashire and Yorkshire, and\nwhich is so notable in the _nouveau riche_, modified by traditional\nnasalisation and, as in Australia, by climatic influences, is American\nand, therefore, the purest of English utterances. The obsolete\nvocabulary\u2014often obsolete in England without just reason\u2014contrasting\nwith a modern disfigured etymology which strips vocables of their\ngenealogy and history, is American and _erg\u00f2_ admirably progressive. The\nspurious facetiousness which deals mainly in mere jargon, words\nill-spelt and worse pronounced; in bizarre contrast of ideas, and in\nultra-Rabelaisian exaggeration, is American wit and humour\u2014therefore\nunsurpassable. The Newspaper Press, that great reflector of\nnationalities, that prime expression of popular taste, too often of an\n_\u00e9c\u0153urant_ vulgarity, personal beyond all bounds of common decency,\nsensational as a transpontine drama, is American; America is the\ngreatest nation upon earth\u2019s face; _erg\u00f2_ the daily sheet is setting-up\nthe standard of English speech and forming the language of the Future,\ngood and too good for all the world. This low standard of the Press is\nthe more regretable as its exalted duty is at present to solve the\nhighest problems social and industrial, such as co-operation in labour,\nthe development of fisheries, direct taxation versus indirect and a host\nof enigmas which the young world, uncumbered by the burdens of the Old\nWorld, alone shall unravel.\n\nThe second result is still more prejudicial and perilous. This is the\nglorification of mediocrity, of the average man and woman whose low\nstandard must be a norm to statesman and publicist. Such cult of the\ncommon and the ignoble is the more prejudicial because it \u201cwars against\nall distinction and against the sense of elevation to be gained by\nrespecting and admiring superiority.\u201d Its characteristic predominance in\na race which, true to its Anglo-Saxon origin, bases and builds the\nstrongest opinions upon the weakest foundations, hinders the higher\nAvatars of genius and interferes with the \u201cchief duty of a nation which\nis to produce great men.\u201d It accounts for the ever-incroaching reign of\nwomen in literature\u2014meaning as a rule cheap work and second-rate. And\nthe main lack is not so much the \u201cthrill of awe,\u201d which Goethe\npronounces to be the best thing humanity possesses, but that discipline\nof respect, that sense of loyalty, not in its confined meaning of\nattachment to royalty, but in a far higher and nobler signification, the\nrecognising and welcoming elevation and distinction whatever be the\nguise they may assume. \u201cThe soul lives by admiration and hope and love.\u201d\n\nAnd here we see the shady side of the educational process, the diffusion\nof elementary and superficial knowledge, of the veneer and polish which\nmask, until chipped-off, the raw and unpolished material lying hidden\nbeneath them. A little learning is a dangerous thing because it knows\nall and consequently it stands in the way of learning more or much.\nHence it is sorely impatient of novelty, of improvement, of originality.\nIt is intolerant of contradiction, irritable, thin-skinned, and\nimpatient of criticism, of a word spoken against it. It is chargeable\nwith the Law of Copyright, which is not only legalised plunder of the\nforeigner, but is unfair, unjust and ungenerous to native talent for the\nexclusive benefit of the short-sighted many-headed. I am far from\ncharging the United States with the abomination called \u201cInternational\nCopyright;\u201d the English publisher is as sturdy an enemy to \u201cprotection\u201d\nas the Transatlantic statesman; but we expect better things from a new\npeople which enjoys the heritage of European civilisation without the\nsufferings accompanying the winning of it. This mediocrity has the\nfurious, unpardoning hatred of _l\u2019amour propre offens\u00e9_. Even a word in\nfavour of my old friends the Mormons is an unpardonable offence: the\ndwarfish and dwarfing demon \u201cRespectability\u201d has made their barbarous\ntreatment a burning shame to a so-called \u201cfree\u201d country: they are\nsubjected to slights and wrongs only for practising polygamy, an\ninstitution never condemned by Christ or the early Christians. The calm\nand dispassionate judgments of Sir Lepel Griffith and the late Matthew\nArnold, who ventured to state, in guarded language, that the boasted\ncivilisation of the United States was not quite perfect, resulted in the\nformer being called a snob and the latter a liar. English stolidity\nwould only have smiled at the criticism even had it been couched in the\nlanguage of _persiflage_. And when M. Max O\u2019Rell traverses the\nstatements of the two Englishmen and exaggerates American civilisation,\nwe must bear in mind first that _la vulgarit\u00e9 ne se traduit pas_, and\nsecondly, that the foes of our foemen are our friends. Woe be to the man\nwho refuses to fall down and do worship before that brazen-faced idol\n(_Eidolon Novi Mundi_), Public Opinion in the States; unless, indeed,\nhis name be Brown and he hail from Briggsville.\n\nSome years ago I proposed to write a paper upon the reflex action of\nAnglo-America upon England, using as a base the last edition of Mrs.\nTrollope, who was compelled to confess that almost every peculiarity\nwhich she had abused in her first issue had become naturalised at home.\nYankee cuteness has already displaced in a marvellous way old English\nrectitude and plain-dealing; gambling on the Stock Exchange, cornering,\nbooms and trusts have invaded the trading-classes from merchant-princes\nto shopkeepers and threaten, at their actual rate of progress, not to\nleave us an honest man. But now the student\u2019s attention will be called\nto the great and ever-growing influence of the New World upon the Old,\nand notably upon Europe. Some 50,000 Americans annually visit the\ncontinent, they are rapidly becoming the most important item of the\nfloating population, and in a few years they will number 500,000.\nMeanwhile they are revolutionising all the old institutions; they are\nabolishing the classical cicerone whose occupation is gone amongst a\nherd which wants only to see streets and people: they greatly increase\nthe cost of travelling; they pay dollars in lieu of francs, and they are\nsatisfied with inferior treatment at superior prices:\u2014hence the American\nhotel abroad is carefully shunned by Englishmen and natives. At home the\n\u201cwell-to-do-class\u201d began by regarding their kinsmen d\u2019outre mer with\ncontemptuous dislike; then they looked upon them as a country squire\nwould regard a junior branch which has emigrated and has thriven by\nemigration; and now they are welcomed in Society because they amuse and\nstartle and stir up the duller depths. But however warm may be private\nfriendship between Englishmen and Anglo-Americans there is no public\nsympathy nor is any to be expected from the present generation. \u201cNew\nEngland does not understand Old England and never will,\u201d the reverse\nbeing equally the fact. \u201cThe Millennium must come\u201d says Darwin (ii. 387)\n\u201cbefore nations love each other:\u201d I add that first _Homo alalus_ seu\n_Pithecanthropus_ must become _Homo Sapiens_ and cast off his moral\nslough\u2014egoism and ignorance. Mr. Cleveland, in order to efface the foul\nstigma of being the \u201cEnglish President,\u201d found it necessary to adopt the\nstrongest measures in the matter of \u201cFisheries;\u201d and the \u201cIrish vote\u201d\nmust quadrennially be bought at the grave risk of national\ncomplications. Despite the much-bewritten \u201cbrotherhood of the two great\nEnglish-speaking races of the world,\u201d the old leaven of cousinly\nill-feeling, the jealousy which embitters the Pole against his Russian\ncongener, is still rampant. Uncle Sam actively dislikes John Bull and\ndispraises England. An Anglo-American who has lived years amongst us and\nin private intimacy must, when he returns home, speak disparagingly of\nthe old country unless he can afford the expensive luxury of telling\nunpopular truths and of affronting Demos, the hydraheaded.\n\nBut there are even now signs of better things in the Great Republic. Mr.\nJames R. Lowell, an authority (if there be any) upon the subject of\nDemocracy, after displaying its fine points and favourable aspects in\nhis addresses to English audiences, has at length had the uncommon\ncourage to discuss family affairs, and to teach Boston and New York what\n\u201cweaknesses and perils there may be in the practical working of a system\nnever before set in motion under such favourable circumstances, nor on\nso grand a scale.\u201d He is emboldened to say firmly and aloud, despite the\nstorming of false and hollow self-praise, that American civilisation, so\nstrong on the material side, is sadly wanting on the other, and still\nlacks much to make it morally acceptable or satisfactory. And we have\nhome truths concerning that Fool\u2019s Paradise the glorification of the\n\u201caverage man.\u201d Every citizen of the world must wish full success to the\n\u201cIndependents\u201d (in politics) who sit at the feet of so wise and\npatriotic a teacher.\n\nAnd here I feel myself bound to offer some explanation concerning\n\n\n THE HOUSEHOLD EDITION OF THE ARABIAN NIGHTS,\n\nlest any subscriber charge me, after contracting not to issue or to\nallow the issue of a cheaper form, with the sharp practice which may be\nstyled\n\n To keep the word of promise to our ear\n And break it to our hope.\n\nHardly had my third volume of \u201cThe Nights\u201d (proper) been issued to my\npatrons when a benevolent subscriber, whose name I am bound to conceal,\napprised me that he had personal and precise information concerning a\nproject to pirate the production. England and Anglo-America, be it\nobserved, are the only self-styled civilised countries in the world\nwhere an author\u2019s brain-work is not held to be his private property: his\nbook is simply no book unless published and entered, after a cost of\nseven presentation copies, at \u201cStationers\u2019 Hall\u201d\u2014its only \u00e6gis. France,\nItaly and Austria treat such volumes as private MSS.: here any dishonest\nhouse may reproduce them in replica without the slightest regard to the\nwriter\u2019s rightful rights. In my case this act of robbery was proposed by\na German publisher domiciled in London, supported by a Frenchman equally\nindustrious, who practises in Paris, and of whose sharp doings in\nmoney-matters not a few Englishmen have had ample reason bitterly to\ncomplain. This _par nobile_ agreed to print in partnership an issue of\nhandier form and easier price than my edition, and their plan if carried\nout would have seriously damaged the property of my subscribers: the\nseries which cost them \u00a310 10s. would have fallen probably to one-half\nvalue. The two pirates met by agreement in Paris, where the design was\nduly discussed and determined; but, fortunately for me, an unexpected\nobstacle barred the way. The London solicitor, professionally consulted\nby the dishonest firm, gave his opinion that such a work publicly issued\nwould be a boon to the Society for the Suppression of Vice, and would\nnot escape the unsavoury attentions of old Father Antic\u2014the Law.\n\nBut, although these two men were deterred by probable consequences, a\nbolder spirit might make light of them. I had never intended to go\nbeyond my original project; that is, of printing one thousand copies and\nno more; nor did I believe that any cunning of disguise could make \u201cThe\nNights\u201d presentable in conventionally decent society. It was, however,\nrepresented to me by many whose opinions I valued that thus and thus\nonly the author and his subscribers could be protected from impudent\nfraud, and finally an unwilling consent was the result.\n\nMr. Justin Huntley McCarthy, a name well known in the annals of\ncontemporary literature, undertook the task of converting the grand old\nbarbarian into a family man to be received by the \u201cbest circles.\u201d His\nproofs, after due expurgation, were passed on to my wife, who I may say\nhas never read the original, and she struck out all that appeared to her\nover-free, under the promise that no mother should hesitate in allowing\nthe book to her daughters. It would, perhaps, surprise certain \u201cmodest\ngentlemen\u201d and blatantly virtuous reviewers that the amount of raw\nmaterial excised from the text and the notes, chiefly addressed to\nanthropologists and Orientalists, amounts to only 215 pages out of a\ngrand total numbering 3,156.\n\nBetween 1886 and 1888 appeared the revision in six pretty volumes,\nbearing emblematic colours, virgin-white adorned with the golden lilies\nof St. Joseph and the \u201cchaste crescent of the young moon.\u201d The price\nalso was reduced to the lowest (\u00a33 3s.) under the idea that the work\nwould be welcome if not to families at any rate to libraries and\nreading-rooms, for whose benefit the older translations are still being\nreproduced. But the flattering tale of Hope again proved to be a snare\nand a delusion; I had once more dispensed with the services of Mr.\nMiddleman, the publisher, and he naturally refused to aid and abet the\ndangerous innovation. The hint went abroad that the book belonged to the\ncategory which has borrowed a name from the ingenious Mr. Bowdler, and\nvainly half a century of reviewers spoke bravely in its praise. The\npublic would have none of it: even innocent girlhood tossed aside the\nchaste volumes in utter contempt, and would not condescend to aught save\nthe thing, the whole thing, and nothing but the thing, unexpurgated and\nuncastrated. The result was an unexpected and unpleasant study of modern\ntaste in highly respectable England. And the fact remains that of an\nedition which began with a thousand copies only 457 were sold in the\ncourse of two years. Next time I shall see my way more clearly to suit\nthe peculiar tastes and prepossessions of the reading world at home.\n\nBefore dismissing the subject of the Household Edition, I would offer a\nfew words of explanation on the part of the Editress. While touching-up\nand trimming the somewhat hurried work of our friend, Mr. McCarthy, she\nwas compelled to accompany me abroad, and to nurse me through a\ndangerous illness, which left but little time for the heavy claims of\nbusiness. Unable to superintend, with the care required, the issue of\nher six volumes she entrusted the task to two agents in whose good will\nand experience she had and still has the fullest confidence; but the\nresults were sundry letters of appeal and indignation from subscribers\ntouching matters wholly unknown and unintelligible to her. If any\nmistakes have been made in matters of detail she begs to express her\nsincerest regret, and to assure those aggrieved that nothing was further\nfrom her intention than to show discourtesy where she felt cordial\ngratitude was due.\n\n * * * * *\n\nNothing now remains for me but the pleasant task of naming the many\nfriends and assistants to whom this sixteenth and last volume has been\ninscribed. The late Reverend G. Percy Badger strongly objected to the\nliteral translation of \u201cThe Nights\u201d (_The Academy_, December 8, \u201981);\nnot the less, however, he assisted me in its philology with all\nreadiness. Dr. F. Grenfell Baker lent me ready and valuable aid in the\nmechanical part of my hard labour. Mr. James F. Blumhardt, a practical\nOrientalist and teacher of the Prakrit dialects at Cambridge, englished\nfor me the eight Gallandian tales (Foreword, Supp. vol. iii.) from the\nvarious Hindostan versions. To Mr. William H. Chandler, of Pembroke\nCollege, Oxford, I have expressed (Supp. vol. iii.) the obligations due\nto a kind and generous friend: his experiments with photography will\nserve to reconcile the churlishness and retrograde legislation of the\ngreat Oxford Library with the manners and customs of more civilised\npeoples. Mr. W. A. Clouston, whose degree is high in \u201cStoriology,\u201d\nsupplied my second and third Supplemental volumes with valuable\nanalogues and variants. Mr. Alexander J. Cotheal, Consul-General for\nNicaragua at New York, sent a valuable MS. to me across the water, and\nwas persuaded to translate, for my sixth Supplemental volume, a novel\nversion of the \u201cTale of Att\u00e1f.\u201d Mr. A. G. Ellis, of the British Museum,\namongst other favours kindly revised the Foreword of my sixth volume.\nMr. E. J. W. Gibb, an Orientalist of the modern and realistic school,\nwho is not deterred by literal translation, permitted me to print his\nversion of the Turkish Zayn al-Asn\u00e1m (Supp. vol. iii.) and translations\nof three tales which he judged inexpedient to publish (Supp. vol. iv.).\nM. O. Houdas, _Professeur d\u2019Arabe Vulgaire \u00e0 l\u2019\u00e9cole des langues\nOrientales vivantes_, Paris, copied for me the Arabic text of Zayn\nal-Asn\u00e1m and the whole MS. used by MM. Chavis and Cazotte: he also\nobligingly assisted me in overcoming the various difficulties of a\ncrabbed and imperfect text. My friend, Mr. W. F. Kirby appended to\nvolume x. 471 of \u201cThe Nights\u201d (proper) his most valuable contributions\nto the bibliology of the work with its various imitations and a table\nshowing the contents of the principal editions and translations of \u201cThe\nNights\u201d: he also enriched my Supplemental volumes v. and vi. with his\nexcellent annotations. Mr. Kingsbury (and Notcutt) photographed for my\nuse 400 and odd pages of the Wortley-Montague MS., and proved how easy\nit was to produce a perfect fac simile of the whole. Mr. George Lewis\ngave me the soundest advice touching legal matters and Mr. Philip M.\nJustice was induced to take an active interest in the \u201cHousehold\nEdition.\u201d The eminent Orientalist, Dr. Pertsch, Librarian of the\nGrand-Ducal Collection, Saxe-Gotha, in lively contrast to my countrymen\nof the Bodleian, offered to send me the two volumes of a valuable MS.\ncontaining the most detailed texts of Judar and his brethren (vol. vi.\n213) and of Zahir and his son Ali. Dr. Reinhold Rost, Librarian of the\nIndian Office, took much trouble about the W. M. MS. but all in vain.\nMr. Alexander W. Thayer, of Trieste, who has studied for years the\nsubject of the so-called Jewish \u201cExodus,\u201d obliged me with a valuable\nnote detailing his original views. His Excellency Yacoub Artin Pasha,\nMinister of Public Instruction, Cairo, a friend of many years standing,\nprocured for me the decorations in the Cufic, Naskh\u00ed and other\ncharacters, which add to much of novelty and ornament to the outer\nsemblance of my sixteen volumes. Mr. Hermann Zotenberg, Keeper of\nOriental MS. at the Biblioth\u00e8que Nationale, Paris, lent me his own\ntranscription of the \u201cAlaeddin,\u201d and generously supplied me with exact\nbibliographical notes and measurements of sundry tomes in that admirable\ncollection.\n\nI am also deeply indebted to Mrs. Victoria L. Maylor, of Trieste, who,\nduring the past three years (1885\u20131888) had the energy and perseverance\nto copy for me sixteen bulky volumes written in a \u201crunning-hand,\u201d\nconcerning which the less said the better. And, lastly, I must\nacknowledge peculiar obligations to my Shaykh, Dr. Steingass, Ph. D.\nThis well-known Arabist not only assisted me in passing the whole work\nthrough the press, he also added a valuable treatise on Arabic Prosody\n(x. 270\u2013300) with indexes of various kinds, and finally he supervised\nthe MSS. of the Supplemental volumes and enriched the last three, which\nwere translated under peculiar difficulties in unalphabetic lands, with\nthe results of his wide reading and lexicographical experience.\n\n * * * * *\n\nAnd now, Alhamdolillah, the play is ended, and while the curtain drops,\nI take the final liberty of addressing my kindly and appreciative\naudience in the following words, borrowed from a Persian brother of the\npen:\u2014\n\n Now hear my hope from men of liberal mind,\n Faults, that indulgence crave, shall seek and find;\n For whose blames and of despite decries,\n Is wight right witless, clean reverse of wise.\n\nTo which let me add the following gentle reminder from Ibn Khald\u00fan:\u2014\n\n All that we can we do, and who ne\u2019er swerves\n From best endeavour much of praise deserves.\n\n FAREWELL!\n\n\n RICHARD F. BURTON.\n\n UNITED SERVICE CLUB,\n _September 30, \u201988_.\n\n\n\n\n OPINIONS OF THE PRESS\n\n\n MORNING ADVERTISER, _September 15th, 1885_.\n\nAs the holiday season draws to a close the publishers\u2019 announcements of\n\u201cnew books\u201d fill column after column of the organs chosen from these\nspecial _communiqu\u00e9s_, But there is one work which is not entered in\nthese lists, though for years scholars, and many people who are not\nscholars, have been looking for it with an eagerness which has left far\nbehind the ordinary curiosity which is bestowed on the greatest of\ncontributions to current literature. And to-day the chosen few who are\nin possession of the volume in question are examining it with an\ninterest proportionate to the long toil which has been bestowed on its\npreparation. We refer to Captain Burton\u2019s translation of _The Arabian\nNights Entertainments_, now entitled _The Book of The Thousand Nights\nand a Night_, of which the first tome has just been issued. * * * *\nCaptain Burton scorns any namby-pambyism. In the Arabic a spade is\nusually called a spade, and in the latest English translation it is\nnever designated an agricultural implement. Moreover the endless\nfoot-notes which the editor appends speak with much freedom of many\nthings usually avoided as themes for conversation in polite society,\nthough they throw a flood of light on hundreds of features of Oriental\nlife on which, since travellers have been compelled to write for\n\u201crefined\u201d audiences, the student has failed to be informed. * * * * * *\nYet, admitting that _The Nights_ are often coarse and indelicate, and\nsometimes even gross, it is a mistake to suppose that they are\ndemoralising in the same way that a French novel of the Zola type is, or\nmight be. Indeed, what we would call its impropriety is only a\nreflection of the _na\u00efve_ freedom with which talk is to this day carried\non in the family circles of the East. They see no harm in what we should\nregard as indecency. So that when Captain Burton prefaces his\nunbowdlerised version with the Arab proverb, \u201cTo the pure in heart all\nthings are pure,\u201d he presents perhaps the best defence he could against\nthe attack which it is quite possible may be made on him for devoting\nmany years of his life to what he terms a \u201ca labour of love.\u201d * * *\nCaptain Burton, thirty-three years ago, went in the disguise of an\nIndian pilgrim to Mecca and Al-Medinah, and no one capable of giving the\nworld the result of his experience has so minute, so exhaustive a\nknowledge of Arab and Oriental life generally. Hence the work now\nbegun\u2014only a limited number of students can ever see\u2014is simply priceless\nto any one who concerns himself with such subjects, and may be regarded\nas marking an era in the annals of Oriental translation.\n\n\n ST. JAMES\u2019 GAZETTE, _September 12th, 1885_.\n\nOne of the most important translations to which a great English scholar\nhas ever devoted himself is now in the press. For three decades Captain\nBurton has been more or less engaged on his translation of the _Arabian\nNights_, the latest of the many versions of that extraordinary story\nwhich has been made into English, the only one at all worthy of a great\noriginal.\n\n\n WHITEHALL REVIEW, _September 17th, 1885_.\n\nThe publication of the first volume of Captain Burton\u2019s translation of\nthe _Alif La\u00efla_, enriches the world of Oriental investigation with a\nmonument of labour and scholarship and of research. The book is\nadvisedly, and even inevitably, printed for private circulation, and is\nintended, as Captain Burton says in his preface, only for the eyes of\nsuch persons as are seriously students of Oriental life and manners, and\nare desirous of making a more complete acquaintance with the great\nmasterpieces of Eastern literature than has hitherto been possible,\nexcept to finished Arabic scholars. * * * * * In the name of the whole\nworld of Oriental scholarship, we offer our heartfelt thanks and\ncongratulations to Captain Burton upon the appearance of this first\nvolume: and we look forward with the keenest interest for its\nsuccessors.\n\n\n HOME NEWS, _September 18th, 1885_.\n\nCaptain Burton has begun to issue the volumes of his subscription\ntranslation of the _Arabian Nights_, and its fortunate possessors will\nnow be able to realize the full flavour of Oriental feeling. They will\nnow have the great storehouse of Eastern folk-lore opened to them, and\nCaptain Burton\u2019s minute acquaintance with Eastern life makes his\ncomments invaluable. In this respect, as well as in the freeness of the\ntranslation, the version will be distinguished from its many\npredecessors. Captain Burton\u2019s preface, it may be observed, bears traces\nof soreness at official neglect. Indeed it seems curious that his\nservices could not have been utilised in the Soudan, when the want of\ncompetent Arabic scholars was so severely felt.\n\n\n FIGARO, _September 19th, 1885_.\n\nA laboured attempt is made in the _Pall Mall Gazette_ to show that the\npublication of the first volume of Captain Burton\u2019s edition of the\n_Arabian Nights_ is a greater outrage on decency than that of the\nrevelations of Mr. Stead and his associates. The comparison is monstrous\nand absurd. Captain Burton\u2019s great work is only intended for men and for\nstudents who desire to acquire a masterly knowledge of Egyptian Arabic;\nsubscribers only can obtain copies, and but a thousand have been\nprinted.\n\n * * * * *\n\nI am glad to be able to testify to the ability with which Captain Burton\nhas discharged the first portion of his Herculean task. The second\nvolume will be looked forward to with much interest, though I hope\nattention will be paid to the translator\u2019s appeal. Captain Burton says\nthat nothing could be more repugnant to his feelings than the idea of\nthese pages being placed in any other hands than the class for whose\nespecial use the book has been prepared.\n\n\n NOTTINGHAM JOURNAL, _September 19th, 1885_.\n\nBut to scholars and men who have sufficient love of the soul of these\nsweet stories to discern the form in its true proportions, the new\nedition will be welcome. From an Oriental point of view the work is\nmasterly to a degree. The quatrains and couplets, reading like verses\nfrom Elizabethan mantels, and forming a perfect rosary of Eastern lore,\nthe constant succession of brilliant pictures, and the pleasure of\nmeeting again our dear old friend Shahr\u00e1z\u00e1d, all these combine to give a\nunique charm and interest to this \u201cperfect expositor of the medi\u00e6val\nMoslem mind.\u201d\n\n\n DAILY EXCHANGE, _September 19th, 1885_.\n\nThe first volume of Captain Burton\u2019s _Thousand Nights and a Night_,\nprinted at Benares by the Kamashastra Society for subscribers only, has\nbeen delivered to the latter. If the other nine portions equal the\nfirst, English literature will be the richer by a work the like of which\nis rare. The English is strong and vitally idiomatic. It is the English\nof Shakespeare and Jeremy Taylor, the English of Robert Browning, with a\ncuriously varied admixture of modern colloquial phraseology. I confess\nthat I was not prepared, familiar as I was with Captain Burton\u2019s other\nwork, to find so perfect a command of clear and vigorous style on the\npart of the great traveller and Oriental scholar. Mrs. Grundy would have\nprotested against the public issue of _The Book of a Thousand Nights and\na Night_, and Mrs. Grundy would have had reason as well as propriety on\nher side; but I must say that the tone of the work is singularly robust\nand healthy. What a treasure-house Captain Burton has opened! Until he\nturned the key we knew little or nothing of _The Nights_, the Villon\nSociety\u2019s issue notwithstanding, and the notes which he has added to the\nwork have a value which is simply unique.\n\n\n CONTINENTAL TIMES, _September 26th, 1885_.\n\nI have been favoured, if that is the right word to use, with a sight of\nCaptain Burton\u2019s new translation of the _Arabian Nights_. It is a\nsumptuous work, in an exquisite binding of gold and black, with broad\npages and fine large type, such an edition as a scholar and a book lover\nfinds after his own heart. Moreover, the translation is a wonderful bit\nof English. Captain Burton has by a fanciful, but on the whole, true\nimpulse, chosen to tell the story in old English, not the English of\nChaucer, but of a sufficiently archaic type. The choice of an idiom\nwhich in some degree recalls the air of the Canterbury Tales and the\nDecameron\u2014to say nothing of Pantagruel and Panurge\u2014softens the grossness\nof some of the stories, and gives an additionally quaint charm to the\nothers. No one, however, will recognise at first sight the book of his\nchildhood. The solemn invocation of Allah on the first page, the\nspelling of Vizier as Wazir, and of genie as Jinni, as well as the\nterrible frankness of some of the tales, all seem to transport us into\nanother land than that through which we floated on the \u201csilken sale of\ninfancy.\u201d On the whole, Captain Burton is right in strictly confining\nhis work to the library and the student. The reading of it by the public\ngenerally can only spoil an immortal work for our boys and girls.\n\n\n MONTREAL DAILY HERALD, _September 21st, 1885_.\n\nCaptain Burton has translated the _Arabian Nights_, but will only\npublish it for private distribution. A correspondent says that \u201call\nthese years we have been reading Lane\u2019s turgid emasculated selections we\nhave been kept in the dark as to their singular beauty and vitally human\nstrength. I have been amazed at the _Nights_ as englished by Captain\nBurton in strong, vital, picturesque prose. The stories, instead of\nbeing pieces of wild extravagance, unreal and theatrically tinselly,\nwith the limelight instead of daylight, and paste instead of diamonds,\nare full of abounding life.\u201d\n\n\n THE BAT, _September 29th, 1885_.\n\nCaptain Burton, in his way, renders a gigantic service to all students\nof literature who are not profound Orientalists, and to many who are, by\ngiving them a literal, honest, and accurate translation of the _Arabian\nNights_. * * * Some idiotic persons here and there, and certain journals\nwhich have earned an infamous notoriety by doing their best to deprave\npublic morals, have raised a foolish clamour against Captain Burton and\nhis translation. Journalists, who had no objection to pandering to the\nworst tastes of humanity at a penny a copy, are suddenly inspired by\nmuch righteous indignation at a privately printed work which costs a\nguinea a volume, and in which the manners, the customs, and the language\nof the East are boldly represented as they were and as they are. Such\ncritics Captain Burton, and the readers of Captain Burton\u2019s translation,\ncan afford to despise and to ignore. _The Arabian Nights Entertainment_\nhas been the playbook of generations, the delight of the nursery and the\nschool-room for nearly two hundred years. Now it is high time that\nscholars and students should be allowed to know what the Arabian Nights\nEntertainment really is. Lovers of Arabic have long since known\nsomething of the truth concerning the Alif Laila. It need no Burton, it\nneeded no Payne, to tell the masters of Oriental languages that _The\nThousand Nights and a Night_ was a very different thing from what either\nGalland or Lane had made it out to be. Mr. Payne, in his way, rendered\nno slight service, Captain Burton, in his way, renders a gigantic\nservice to all students of literature who are not profound Orientalists,\nand to many who are, by giving them a literal, honest, and accurate\ntranslation of the \u2018_Arabian Nights_.\u2019 * * * The blatant buffoons who\nhave spoken of Captain Burton\u2019s work indifferently only show their own\nignorance of the literature of the East. Captain Burton\u2019s work is well\nworth the price he charges for it to students of Eastern literatures and\nEastern manners, and Eastern customs; but the misguided lunatic who\ninvests in it in the hope of getting hold of a good thing, in the\nHolywell Street sense of the term, will find indeed that the fool and\nhis money are soon parted.\n\n\n THE ACADEMY, _October 3rd, 1885_.\n\nAs Capt. Richard F. Burton\u2019s translation of _The Thousand and One\nNights_ is likely for several reasons to awaken a literary controversy,\nthe following letter from Mr. John Addington Symonds in the _Academy_ of\nOctober 3, will be read with interest. The subject upon which it touches\nis an important one, and one which must be regarded from a scholarly as\nwell as a moral point of view. Mr. Symonds writes like the scholar that\nhe is; we shall soon see how the moralists write, and if they say\nanything to the point we shall copy it:\u2014\n\n\n AM HOF, DAVOS PLATZ, Switzerland, _September 27th, 1885_.\n\n \u201cThere is an outcry in some quarters against Capt. Burton\u2019s\n translation of the _Arabian Nights_. Only one volume of the work has\n reached me, and I have not as yet read the whole of it. Of the\n translator\u2019s notes I will not speak, the present sample being\n clearly insufficient to judge by; but I wish to record a protest\n against the hypocrisy which condemns his text. When we invite our\n youth to read an unexpurgated Bible (in Hebrew and Greek, or in the\n authorised version), an unexpurgated Aristophanes, an unexpurgated\n Juvenal, an unexpurgated Boccaccio, an unexpurgated Rabelais, an\n unexpurgated collection of Elizabethan dramatists, including\n Shakespeare, and an unexpurgated Plato (in Greek or in Prof.\n Jowett\u2019s English version), it is surely inconsistent to exclude the\n unexpurgated _Arabian Nights_ whether in the original or in any\n English version, from the studies of a nation who rule India and\n administer Egypt.\n\n \u201cThe qualities of Capt. Burton\u2019s translation are similar to those of\n his previous literary works, and the defects of those qualities are\n also similar. Commanding a vast and miscellaneous vocabulary, he\n takes such pleasure in the use of it that sometimes he transgresses\n the unwritten laws of artistic harmony. From the point of view of\n language, I hold that he is too eager to seize the _mot propre_ of\n his author, and to render that by any equivalent which comes to hand\n from field or fallow, waste or warren, hill or hedgerow, in our\n vernacular. Therefore, as I think, we find some coarse passages of\n the _Arabian Nights_ rendered with unnecessary crudity, and some\n poetic passages marred by archaisms and provincialisms. But I am at\n a loss to perceive how Burton\u2019s method of translation should be less\n applicable to the _Arabian Nights_ than to the _Lusiad_. So far as,\n I can judge, it is better suited to the _na\u00efvet\u00e9_ combined with\n stylistic subtlety of the former than to the smooth humanistic\n elegancies of the latter.\n\n \u201cThis, however, is a minor point. The real question is whether a\n word for word version of the _Arabian Nights_, executed with\n peculiar literary vigor, exact scholarship, and rare insight into\n Oriental modes of thought and feeling, can under any shadow of\n pretence be classed with \u2018the garbage of the brothels.\u2019 In the lack\n of lucidity, which is supposed to distinguish English folk, our\n middle-class _censores morum_ strain at the gnat of a privately\n circulated translation of an Arabic classic, while they daily\n swallow the camel of higher education based upon minute study of\n Greek and Latin literature. When English versions of Theocritus and\n Ovid, of Plato\u2019s _Phaedrus_ and the _Ecclesiazusae_, now within the\n reach of every school-boy, have been suppressed, then and not till\n then can a \u201cplain and literal\u201d rendering of the _Arabian Nights_ be\n denied with any colour of consistency to adult readers. I am far\n from saying that there are not valid reasons for thus dealing with\n Hellenic and Graeco-Roman and Oriental literature in its totality.\n But let folk reckon what Anglo-Saxon Puritanism logically involves.\n If they desire an Anglo-Saxon Index Librorum Prohibitorum, let them\n equitably and consistently apply their principles of inquisitorial\n scrutiny to every branch of human culture.\n\n \u201cJOHN ADDINGTON SYMONDS.\u201d\n\n\n THE LINCOLN GAZETTE, _Saturday, October 10, 1885_.\n\n _THOUSAND NIGHTS AND A NIGHT._\n FIRST NOTICE.\n\nEverything comes to him who waits\u2014even the long-promised,\neagerly-expected \u201cPlain and Literal Translation of the Arabian Nights,\u201d\nby Richard F. Burton. It is a whole quarter of a century since this\ntranslation of one of the most famous books of the world was\ncontemplated, and we are told it is the natural outcome of the\nwell-known Pilgrimage to Medinah and Mecca. Of Captain Burton\u2019s fitness\nfor the task who can doubt. It was during that celebrated journey to the\ntomb of the Prophet that he proved himself to be an Arab\u2014indeed, he\nsays, in a previous state of existence he was a Bedouin. Did he not for\nmonths at a stretch lead the life of a Son of the Faithful, eat, drink,\nsleep, dress, speak, pray like his brother devotees, the sharpest eyes\nfailing to pierce his disguise? He knows the ways of Eastern men\u2014and\nwomen\u2014as he does the society of London or Trieste. How completely at\nhome he is with his adopted brethren he showed at Cairo, when, to the\namazement of some English friends who were looking on at the noisy\ndevotions of some \u201chowling\u201d Dervishes, he suddenly joined the shouting,\ngesticulating circle, and behaved as if to the manner born. He has\nqualified as a \u201cHowler,\u201d he holds a diploma as a master Dervish (see\nvol. iii. of his \u201cPilgrimage\u201d), and he can initiate disciples. Clearly,\nto use a phrase of Arabian story, it was decreed by Allah from the\nbeginning, and fate and fortune have arranged, that Captain Burton\nshould be the one of all others to confer upon his countrymen the boon\nof the genuine unsophisticated _Thousand Nights and a Night_. In the\nwhole of our literature no book is more widely known. It is spread\nbroadcast like the Bible, Bunyan and Shakespeare; yet although it is in\nevery house, and every soul in the kingdom knows something about it, yet\nnobody knows it as it really exists. We have only had what translators\nhave chosen to give\u2014selected, diluted and abridged transcripts. And of\nlate some so-called \u201coriginal\u201d books have been published containing\nminor tales purloined bodily from the _Nights_. There have been many\nversions, beginning with the beautiful Augustan French example of\nProfessor Galland, but all have failed, or rather no one has attempted,\nto reproduce the great Oriental masterpiece. Judged by the number of\neditions\u2014a most fallacious test of merit\u2014Lane\u2019s three volumes, on the\nwhole, have found greatest favour with the British public. He was too\ntimid to give to the world the full benefit of his studies, and he kept\na drawing-room audience in view. He was careful to adapt his picture to\nthe English standard of propriety, and his suppressions and omissions\nare on a wholesale scale. Lord Byron said of English novelists that they\ngive a full length of courtship and but a bust of marriage. Mr. Lane\nthought it expedient draw a tight veil, to tell only half the truth\u2014in\nshort he stops at the bust. Moreover he destroyed all the _m\u00e9canique_ of\nhis original, and cruelly altered the form. He did away with the\ncharming and dramatic framework of the tales, turned the _Arabian\nNights_ into the Arabian Chapters, and too often into the Arabian Notes.\nThe first sole and complete translation was furnished recently by Mr.\nJohn Payne, whose \u201cBook of the Thousand Nights and One Night\u201d is\ndedicated to Captain Burton. Mr. Payne printed 500 copies for private\ncirculation, a mere drop in the ocean. His edition was instantly\nabsorbed, clutched with avidity, and is unprocurable\u2014unless, as has\nhappened several times, a stray copy finds its way into the market, and\nis snatched up at a fancy price. It so happened that Mr. Payne and\nCaptain Burton applied themselves to the same task quite unconscious of\neach other\u2019s labour. They were running on the same rails like Adams and\nLeverrier, the joint discoverers of Neptune, or like Darwin and Wallace,\nwho simultaneously evolved the theory of Natural Selection. Hearing of a\ncompetitor, Captain Burton, who was travelling to the Gold Coast, he\nfreely offered his fellow worker precedence. Mr. Payne\u2019s production\nserved to whet curiosity, and the young scholars of the day applied\nthemselves to Arabic in order to equip their minds, and to be in a more\nblissful state of preparation for the triumphant edition to follow.\nCaptain Burton\u2019s first volume in sombre black and dazzling gold\u2014the\nlivery of the Abbasides\u2014made its appearance three weeks ago, and divided\nattention with the newly-discovered Star. It is the first volume of ten,\nthe set issued solely to subscribers. And already, as in the case of Mr.\nPayne\u2019s edition, there has been a scramble to secure it, and it is no\nlonger to be had for love or money. The fact is, it fills a void, the\nworld has been waiting for this _chef d\u2019\u0153uvre_, and all lovers of the\n_Arabian Nights_ wonder how they have got on without it. We must break\noff from remarks to give some idea of the originality of the style, of\nthe incomparable way in which the very essence and life of the East is\nbreathed into simple straightforward Anglo-Saxon English. In certain of\nCaptain Burton\u2019s books he borrows words from all languages, there are\nnot enough for his use, and he is driven to coin them. But in the\ncharacter of Arabian story-teller he is simplicity itself, and whilst\navoiding words of length, he introduces just enough of antique phrase as\ngives a bygone and poetic flavour. The most exacting and the most\nfastidious will be satisfied at the felicitous handling of immortal\nthemes. A delightful characteristic is the division of the text into\nNights. Lane and Payne, for peculiar reasons of their own, have both\nomitted to mark the breaks in the recital. But now for the first time\nthe thread on which all is strung is clearly kept in view, and justice\nis done to the long drawn out episode of the young wife who saves her\nown neck and averts a wholesale massacre of maidens by her round of\nstories within stories. This is how Shahrazad begins her discourses:\u2014\n\n\u201cBut when it was midnight Shahrazad awoke and signalled to her sister\nDunyazad, who sat up and said, \u2019Allah upon thee, O my sister, recite to\nus some new story, delightsome and delectable, wherewith to while away\nthe waking hours of our latter night.\u2019 \u2018With joy and goodly gree,\u2019\nanswered Shahrazad, \u2018if this pious and auspicious King permit me.\u2019 \u2018Tell\non,\u2019 quoth the King, who chanced to be sleepless and restless, and\ntherefore was pleased with the prospect of hearing her story. So\nShahrazad rejoiced; and thus on the first night of the Thousand Nights\nand a Night, she began with the\n\n\n TALE OF THE TRADER AND THE JINNI.\u201d\n\n\u201cIt is related, O auspicious King, that there was a merchant of the\nmerchants who had much wealth and business in various cities. Now on a\nday he mounted horse and went forth to recover monies in certain towns,\nand the heat sore oppressed him; so he sat beneath a tree, and putting\nhis hand into his saddle-bags, took thence some broken bread and dry\ndates and began to break his fast.\u201d\n\nThe recital proceeds until\n\n\u201cShahrazad perceived the dawn of day, and ceased to say her permitted\nsay. Then quoth her sister to her, \u2018How fair is thy tale, and how\ngrateful, and how sweet and how tasteful!\u2019 And Shahrazad answered her,\n\u2018What is this to that I could tell thee on the coming night were I to\nlive and the King would spare me?\u2019 Then said the King in himself, \u2019By\nAllah, I will not slay her until I have heard the rest of her tale.\u2019\nThen the King went forth to his audience-hall, and the Wazir went with\nhis daughter\u2019s shroud under his arm. The King issued his orders, and\npromoted this and deposed that, until the end of the day; and he told\nthe Wazir no whit of what had happened. But the Minister wondered\nthereat with exceeding wonder; and when the Court broke up King Shahryar\nentered his palace.\n\n\n Now when it was the Second Night,\n\nsaid Dunyazad to her sister Shahrazad, \u2018O my sister, finish for us that\nstory of the Merchant and the Jinni;\u2019 and she answered, \u2018With joy and\ngoodly gree, if the King permit me.\u2019\u201d\n\nThe first volume takes us through the mazes of the stories included in\nthe Tales of \u201cThe Trader and the Jinni,\u201d \u201cThe Fisherman and the Jinni,\u201d\n\u201cThe Porter and the Three Ladies of Baghdad,\u201d \u201cThe Tale of the Three\nApples,\u201d \u201cThe Tale of Nur Al-Din Ali and his Son Badr Al-Din Hassan,\u201d\nand \u201cThe Hunchback\u2019s Tale.\u201d The reader most familiar with the ordinary\nversions at once is in a new atmosphere. The novelty is startling as it\nis delightful. We are face to face with the veritable East, where Cairo,\nDamascus, and Baghdad are known to us as London or Lincoln. The whole\nlife of the people is represented, nothing is passed over or omitted.\nThe picture is complete, and contains everything as the \u201cwhite contains\nthe black of the eye,\u201d a phrase which, by-the-bye, in Arabic is all\ncontained in one word. We have before alluded to the strength and beauty\nof the style. The felicities of expression are innumerable. What could\nbe better than the terms to express grief and joy, \u201chis breast\nbroadened,\u201d \u201chis breast straitened,\u201d or the words used of a person in\nabject terror, \u201cI died in my skin,\u201d or the cruelty of the scourger who\npersevered \u201ctill her forearm failed,\u201d or the expression of despair \u201cThe\nlight before his face became night,\u201d or the grand account of the desert\nstorm \u201cwhen behold a dust cloud up-flew and grew until _it walled the\nhorizon from view_.\u201d Another speciality of Captain Burton\u2019s edition is\nthe Notes. He is celebrated for sowing the bottom of his pages with\ncuriously illuminating remarks, and he has here carried out his custom\nin a way to astonish. He tells us that those who peruse his notes in\naddition to those of Lane would be complete proficients in the knowledge\nof Oriental practices and customs. Lane begins with Islam from Creation\nto the present day, and has deservedly won for his Notes the honour of a\nseparate reprint. Captain Burton\u2019s object in his annotations is to treat\nof subjects which are completely concealed from the multitude. They are\nutterly and entirely esoteric, and deal with matters of which books\nusually are kept clear. Indeed he has been assured by an Indian officer\nwho had been 40 years in the East, that he was entirely ignorant of the\nmatters revealed in these Notes. Without these marvellous elucidations\nthe _Arabian Nights_ would remain only half understood, but by their aid\nwe may know as much of the Moslems as the Moslems know of themselves.\n\n\n LINCOLN GAZETTE, _October 17_.\u2014No. 2.\n SECOND NOTICE.\n\nIn bringing out his _Arabian Nights_ Captain Burton has made a bold\nattempt to dispense with the middleman the publisher. He has gone\nstraight to the printer, he himself undertaking the business of\ndistribution. It is time somebody should be energetic. With curious\nsubmission authors go on bearing their grievances, and sow that others\nmay reap. Whole editions of travels are issued, and the person most\nconcerned, the author, gets a pittance of \u00a35. And only the other day\nWalt Whitman, most illustrious of American poets, and in the opinion of\ncapable judges the most illustrious man of letters across the Atlantic,\npublicly announced that the profits on his writings for a whole year\namounted to a few dollars. Captain Burton has broken through the\nbondage, and the result promises to be highly satisfactory. But he has\nbeen threatened with pains and penalties; one trade journal, the\n_Printing Times and Lithographer_, under the immediate direction of an\neminent bookseller, known for his vast purchases of rare publications,\nannounced that _The Arabian Nights_ would be suppressed unless its tone\nand morals were unexceptionable! In short, publishers are exasperated,\nand, like the Peers, they do not see the force of being abolished. The\nauthors, however, who sigh to be independent, must not take it for\ngranted that the experiment is easy, or likely to be often successful.\nIn this particular instance it is a case of _the_ Man and _the_ Book.\nThere is only one _Arabian Nights_ in the world, and only one Captain\nBurton. The general tone of the London press has been distinctly\nfavourable, the _Standard_ leading the way and other journals following\nsuit. The _Pall Mall_ made an effort to lodge the author in Bow Street,\nwith its \u201cChief Director,\u201d but it has likewise had the fairness to give\nboth sides of the question, and whilst attacking on its own account, to\nadmit letters and articles in defence of a genuine and unsophisticated\ntranslation. As we have said [in our notice of last week] Captain Burton\nhas been explicit on the point that his edition is by no means intended\nfor the circulating library. It is mainly for scholars, for students\nwhose tastes lead them Eastwards, and last, but not least, it is\nintended as a guide for our rulers and statesmen. England, we are\nreminded, \u201cthe greatest Mohammedan empire in the world,\u201d neglects\nArabism, and discourages it in examinations for the Indian Civil\nService, \u201chence, when suddenly compelled to assume the reins of\nGovernment in Moslem lands, as Afghanistan in times past, and Egypt at\npresent, she fails after a fashion which scandalises her few friends;\nand her crass ignorance concerning the Oriental peoples which should\nmost interest her exposes her to the contempt of Europe as well as of\nthe Eastern world. The deadly blunders we commit through ignorance are\nbrought out in the one fact, that with the English army in Suakim,\nduring the troubles of 1883\u201384, not an English official in camp, after\nthe death of the gallant and lamented Major Morice, was capable of\nspeaking Arabic.\u201d _The Thousand Nights and a Night_ offers a complete\npicture of Eastern peoples. But the English reader must be prepared to\nfind that the manners of Arabs and Moslems differ from his own. Eastern\npeople look at things from a more natural and primitive point of view,\nand they say what they think with all the unrestraint of children. At\ntimes their plain speaking is formidable, but they are not conscious of\nimpropriety, and their coarseness is not intentional. It is their nature\nto be downright, and to be communicative on subjects about which the\nSaxon is shy or silent, and it must be remembered that the separation of\nthe sexes adds considerably to this freedom of expression. Their\nlanguage is material in quality, every root is objective; as an\ninstance, for the word _soul_ they have no more spiritual equivalent\nthan _breath_. Even the conversation between parents and children is of\nincredible frankness, and the Wazir of Egypt talks to his daughter, \u201cthe\nLady of Beauty,\u201d in a fashion astonishing to the West. But the Arabs are\na great mixture. They are keenly alive to beauty, and every youth and\nevery damsel is described in glowing, rapturous terms. We have heard in\nour own country, so far north as chilly Scotland, of a whole audience\nstanding up in a theatre to applaud the entrance and acknowledge the\ncharms of a beautiful woman. In the East they are far more readily\nsubjugated, and the event is of every-day occurrence, and not a wonder.\n\u201cWhen the people of Damascus saw Ajib\u2019s beauty and brilliancy and\nperfect grace and symmetry (for he was a marvel of comeliness and\nwinning loveliness, softer than the cool breeze of the North, sweeter\nthan limpid waters to man in drouth, and pleasanter than the health for\nwhich sick man sueth) a mighty many followed him, whilst others ran on\nbefore and sat down on the road until he should come up, that they might\ngaze on him.\u201d The Arabs are highly imaginative, and their world is\npeopled with supernatural beings, whilst Ovid is surpassed in the number\nand ingenuity of their metamorphoses. Their nerves are highly strung,\nthey are emotional to the hysteric degree, and they do everything in the\nsuperlative fashion. They love at first sight, and one glimpse of a face\nis enough to set them in flames; they cease to sleep or to eat until\nthey are admitted to the adored presence, they weep till they faint,\nthey rend their garments, pluck their beards, buffet their faces, and\nafter paroxysms of passion they recover sufficiently to recite\nverses\u2014\u201cand he beat his face and head and recited these couplets\u201d\u2014\u201cthen\nshe recited, weeping bitterly the while\u201d\u2014\u201cWhen the young man heard these\nwords he wept with sore weeping, till his bosom was drenched with tears,\nand began reciting.\u201d All this effervescence, so different to our rigid\nrepression, all this exuberance of feeling is the gift of a hot climate.\nAnd, besides this easy stirring of their passions, they always live in\nsupreme consciousness that every impulse, every act is decreed, that\nthey drift without will of their own, and are the helpless creatures of\ndestiny. Half their talk consists of invocations to Allah, the\nAll-ruling, All-gracious Allah! This fatalistic element is a leading\nfeature in the _Nights_. All that happens is accepted with submission,\nand with the conviction that nothing can be averted. The Wazir\u2019s eye is\nknocked out, \u201cas fate and fortune decreed,\u201d the one pomegranate seed\nescapes destruction, and the Princess dies in consequence; the beautiful\nlad secreted in a cave _under the earth_ to keep him from harm, because\nit is foretold by the astrologers that he will die on a certain day,\nmeets with his death at the appointed hour despite all precautions. This\nis one of the myriad instances, says Captain Burton, showing \u201cthat the\ndecrees of Anagk\u00e9, Fate, Destiny, Weird are inevitable.\u201d And yet, in the\nface of overwhelming evidence that Moslems in all things bow to the\nstroke of destiny, it is singular to note that a Turkish scholar like\nMr. Redhouse, translator of the \u201cMesnevi,\u201d fails to realise this most\ncharacteristic trait of Mahometan belief, and confuses it with the\nChristian idea of Providence and Premonition. The folk in Arabian tales,\nas might be expected, meet calamity in the shape of death with\nfortitude. The end of life is not a terror acutely feared as with us.\nThey die easily, and when the time comes they give up the ghost without\nrepining, although the mourning by survivors is often loud and vehement,\nand sometimes desperately prolonged. This facility in dying is partly\ndue to their fatalistic philosophy, and partly it is the effect of\nclimate. It is in rugged climes that death is appalling, and comes as\nthe King of Terrors, but the hotter the country the easier it is to\nenter the Door of Darkness. All these things which make the difference\nbetween Orientals and ourselves must be taken into account by readers of\nArabian story, and the coarseness, as Captain Burton shows, \u201cis but the\nshade of a picture which otherwise would be all light;\u201d the general tone\nof the Nights \u201cis exceptionally high and pure, and the devotional\nfervour often rises to boiling point.\u201d We have shown how Captain Burton\nhas rendered the prose of the Nights, how vigorous, yet simple, is the\nlanguage, how pleasant is his use of antique phrase, serving as it often\ndoes to soften the crudity of Oriental expression. In translating the\npoetry, which finally will amount to nearly 10,000 lines, he has again\nstarted on a path of his own. He has closely preserved the Arab form,\nalthough, as he says, an absolutely exact copy of Arabic metres is an\nimpossibility. Like the prose, the verse belongs to three separate\nepochs. In the prose there are two sets of apologues or beast-fables,\nwhich may date from any remote age, one having been found on an Egyptian\npapyrus; we have next the fairy tales, and these were borrowed from the\nPersians, whose marvellous poetic old Guebres, who gave to Islamism\neverything it has which breathes of spiritualism or romance; and we have\nthe histories whose proper names, such as Harun al-Rashid, with that of\nhis Wazir, Ja\u2019afar, give the dates. And so with the poetry. Here and\nthere we have some grand old fragment of pre-Islamitic verse taken from\nthe Ham\u00e1sah anthology or from the \u201cSuspended Poems;\u201d but more common are\nthe quotations from Abou Nowas, Ama\u00ed, and other singers of the\n_d\u00e9cadence_ who were the ornaments of Harun al-Rashid\u2019s court: and\nlastly, there are the _pi\u00e8ces de occasion_, the copies of verses made by\nthe writer or writers of the Nights, and as a rule these are mere\ndoggerel. When the story is a love story the poetry is abundant, the\nagitated youths and damsels bandying verses to express the intensity of\ntheir emotions. Some tales are nearly half verse, and then when we get\ninto parts where the sentiment is less exalted, where the recitals are\nmixed with humorous touches, such as in the \u201cHunchback\u2019s Tale,\u201d or \u201cThe\nBarber\u2019s Tale of Himself,\u201d or \u201cThe Tale of the Tailor,\u201d we have pages of\nnearly unbroken prose. A striking novelty in Captain Burton\u2019s\ntranslation is the frequent occurrence of passages in cadenced prose,\ncalled in Arabic \u201cSaj\u2019a,\u201d or the cooing of a dove. These melodious\nfragments have a charming effect on the ear. They come as\ndulcet-surprises, and mostly occur in highly-wrought situations; or they\nare used to convey a vivid sense of something exquisite in art or\nnature. We give one or two instances of these little eddies of song set\nlike gems in the prose. Their introduction seems due to whim or caprice,\nbut really is due to profound study of the situation as if the\ntale-teller felt suddenly compelled to break into the rhythmic strain.\nThe prose ripples and rises to dancing measure when the King of the Age,\nwandering in a lonely palace, comes upon the half-petrified youth, \u201cthe\nEnsorcelled Prince.\u201d\n\n\u201cNow when the Sultan heard the mournful voice he sprang to his feet, and\nfollowing the sound found a curtain let down over the chamber door. He\nraised it and saw behind it a young man sitting upon a couch about a\ncubit above the ground: he fair to the sight a well-shaped wight, with\neloquence dight, his forehead was flower-white, his cheek rosy bright,\nand a mole on his cheek breadth like an ambergris mite.\u201d\n\nIt is broken again to bring into fuller notice the perfections of one of\nthe three merry ladies of Baghdad, sitting under a silken canopy, the\ncurtains \u201clooped up with pearls as big as filberts and bigger.\u201d We are\ntold to note how eastern are the metaphors, how confused the flattery.\n\n\u201cThereupon sat a lady bright of blee, with brow-beaming brilliancy, and\nher eyebrows were arched as for archery; her breath breathed ambergris\nand perfumery, and her lips were sugar to taste and carnelian to see.\nHer stature was straight as the letter I (the letter Alif a straight\nperpendicular stroke), and her face shamed the noon sun\u2019s radiancy; and\nshe was even as a galaxy or a dome with golden marquetry, or a bride\ndisplayed on choicest finery, or a noble maid of Araby.\u201d\n\nAnd prose is not thought adequate to do justice to the natural beauty of\na garden \u201clike one of the pleasaunces of Paradise.\u201d\n\n\u201cIt was a garden with trees of freshest green and ripe fruits of yellow\nsheen; and its birds were singing clear and keen, and rills ran wimpling\nthrough the fair terrene.\u201d\n\nIt is a marvel that these cadences have never been reproduced before.\nThey have been faintly attempted by Eastwick, in his \u201cGulistan,\u201d whilst\nMr. Payne simply passed them over, rejected them as of no account. They\nfall in with Captain Burton\u2019s plan of omitting nothing; of giving the\n_Nights_ intact in the precise form in which they are enjoyed by the\nOriental. Beside the verses so characteristic of exaggerated Arabic\nsentiment, and the rhymed cadences, let like precious stones into the\ngold of the prose, the proverbs embodying the proverbial wit and wisdom,\nare all rhymed as in the original Arabic. What Arabists think of this\ntranslation we may learn from a professed Arabist writing to this\neffect:\u2014\u201cI am free to confess, after many years study of Arabic, a\ncomparison of your translation with the text has taught me more than\nmany months of dry study,\u201d whilst Englishmen who for years have lived in\nthe East, are making the discovery that, after all, they have known\nlittle or nothing, and their education is only beginning with this\nversion of the _Arabian Nights_. It is only knowledge that knows how to\nobserve; and it is satisfactory to observe that Captain Burton\u2019s amazing\ninsight into Eastern peculiarities has been put to its best use in\ngiving a true idea of the People of the Sun and a veritable version of\ntheir Book of Books. The labour expended on this edition has been\nenormous. The work could only have been completed by the most excessive\nand pertinacious application. All the same we are told it has been \u201ca\nlabour of love,\u201d a task that has brought its own exceeding great reward.\nThere is only one regret, the circulation is bound to be limited. We\ncannot help hoping, at some future time, a selection may be made from\nthe ten volumes, and even as they now stand many of the stories could be\nread aloud. If the public cannot have the whole work, at least it might\nhave a part, and not be shut out from a masterpiece unparalleled.\n\n\n LYTTELTON TIMES, _August 25th, 1886_.\n THE NEW \u201cARABIAN NIGHTS.\u201d\n\nSir Richard Burton\u2019s version of the _Thousand Nights and a Night_,\nprivately printed for the use of men and scholars, is now unobtainable.\nThe edition sold off immediately, and the price has already reached\ntwenty-six guineas. The best critics among the thousand purchasers say\nthat the language is wonderful, the words graceful, the rendering of\nthought, as well as words, most accurate, and the poetry marvellous. The\nOriental purchasers say that the language is wonderful, and they declare\nthat they have learnt more orientalism in the volumes than by long years\nof study.\n\n\n LAND AND WATER, _September 4th, 1886_.\n\nSome time since I had occasion to speak out energetically about this\nsame work, thinking that a book which, though running only to a small\nedition, might from its general interest excite the curiosity of those\nwho saw copies of it, and that, within its luxurious covers, matters of\nprurient crudity might meet the prying eyes of those whom we would guard\nagainst such knowledge. * * * Of the vigorous and poetic English of\nCaptain Burton\u2019s translation, its freshness and virility, it is needless\nto speak.\n\n\n UNITED SERVICE GAZETTE, _September 11th_.\n\nThere is a charm and fascination about Burton\u2019s translation that\nenchains the reader. The Eastern beauties of expression are singularly\nattractive, and, under careful editing, we may rely on a rich feast of\nsuch gems of thought and poesies of imagination as only the resplendent\nOrient can produce.\n\n\n COURT CIRCULAR, _September 11th, 1886_.\n\nSir Richard Burton\u2019s translation of _The Arabian Nights_ is a work of\nmarvellous erudition, and a perpetual delight to Arabic scholars and all\nwho care to read these famous stories as accurately reproduced as\npossible. But they contain much that is not fit reading for women and\nfor young people.\n\n\n LONDON AND WESTMINSTER SPORTING LIFE, _September 18th, 1886_.\n\nFrom a private note which I have received from Sir Richard Burton I\njudge that the supplementary volumes to the _Thousand Nights and a\nNight_ will be of great and peculiar interest. Indeed the entire set\nwill form a library of Oriental lore of unique value.\n\n\n NOTTINGHAM JOURNAL, _October 6th, 1886_.\n\nThat Captain Burton\u2019s work gives delight to the subscribers may be\ninferred from their encomiums. One writes, \u201cI would give passages of it\nto the Board Schools\u201d; another goes so far as to say, \u201cIt is like a new\nBible for beauty of expression, and can you fancy a more wondrous gift\nthan a second inspired Book?\u201d\n\n\n STAFFORDSHIRE SENTINEL, _Hanley, October 13th_.\n\n_Honi soit qui mal y pense._ Are we not living in a too-squeamish age?\nFirst an expurgated edition of the _Arabian Nights_ from the pen of\nCaptain Burton, now a similar act of Vandalism to that book of our\nboyhood, _Robinson Crusoe_. What there was in the pages of the immortal\nwork of Defoe, to which even the most susceptible could take exception,\nis one of those things known only to the Society for the Promotion of\nChristian Knowledge, to whom we are indebted for this last act of\nBowdlerizing.\n\n\n CIVIL SERVICE GAZETTE, _November 2nd, 1886_.\n\nWhatever reason there may have been for limiting to the number of a\nthousand copies the original translation by Captain Sir Richard F.\nBurton, his literally correct, complete, and beautiful version of the\n_Arabian Nights, The Thousand Nights and One Night_ tales\u2014a work of\nprodigious erudition and mastery of Oriental language, literature,\nmanners, and customs\u2014we cannot but think it was a pity to have placed\nexclusively within the reach of the select, opulent, scholarly, and\nfastidious few that which would have been a delight and joy for ever to\nthe less favoured of fortune\u2014the countless millions. The \u201c_Arabian\nNights Entertainments_\u201d even in the imperfect, garbled, second-hand\nversion which has been current in England for a hundred and eighty years\nthrough the French paraphrase by Professor Galland, has been read by all\nclasses, high and low, with admiration of the wonderful invention,\nmarvellous adventures, oriental imagery, charming dramatic scenes,\nexquisite poetry, varied pictures of Eastern life and habits\u2014with all\nwhich the collection abounds. Why, then, when a genuine translation, the\nwork of many years, has been completed by a matchless Arab scholar,\ntraveller, and linguist is perfected, should it be withheld from the\nmultitude, and reserved for the delectation of the learned and the rich.\nWe are of opinion that the Arabian Tales, which are so universally\npleasing to the people, should not be withheld from them, as they would\nbe practically if shut up in glass cases, among the _\u00e9ditions de luxe_\nof connoisseurs.\n\n\n FUN, _November 2nd, 1886_.\n NEW LEAVES.\n\nApart from the learning and labour so lavishly bestowed upon the\noriginal edition, there is ever a charm of seeming enchantment\nsurrounding these wondrous stories, which age does not abate, nor time\ndestroy\u2014yet the truthfulness of this translation enriches and enhances\nthem.\n\n\n EASTERN DAILY PRESS, _November 13th, 1886_.\n\nI think I should like to shake the curators of the Bodleian library.\nLast September Sir Richard Burton applied to them through Dr. Rost, the\nchief librarian at the India Office, for leave to have a MS. of the\n_Arabian Nights_ transferred from the Bodleian to the India Office under\nthe custody of Dr. Rost. The request was a perfectly regular and usual\none, and in Sir Richard Burton\u2019s case it was accompanied by a distinct\npromise that no \u201cindelicate or immoral\u201d tale should be translated. There\nwas therefore no fear that the peculiar frankness which characterised\nSir Richard\u2019s renderings of previous tales would be repeated. A\nmonth\u2014six weeks\u2014passed without a reply from the curators, the fact being\nthat they had met twice without being able to get the necessary quorum\nof three, and once again without doing anything at all. Then Sir Richard\nBurton got curt note informing him that at the fourth meeting the\nmajority of the curators were unwilling to lend the MS. At the same\nmeeting they allowed sundry MSS. to be sent to the India Office. Now\nthis not only implies a gross neglect of duty, but it is a wanton insult\nto a man who, after all, is one of the most distinguished Orientalists\nof his day. Burton\u2019s _Arabian Nights_, disfigured as they are by the\nindelicacy of the original, are a masterpiece of idiomatic translation;\nand as a purely literary work must rank very high indeed. Moreover, the\nshadow of an excuse for the curator\u2019s conduct disappeared after Sir\nRichard\u2019s pledge to keep within the lines of strict propriety. After\nall, learned men have a sad tendency to degenerate into meddling old\nwomen.\n\n\n COUNTY GENTLEMAN, _November 27th, 1887_.\n\nSir Richard Burton\u2019s work has been criticised in some quarters for a too\nobvious straining after the literal reproduction of the original. In our\nopinion, such a course deserves rather praise than censure. And, indeed,\nwe would demur to the phrase \u201cobvious straining\u201d in connection with the\ngreat Orientalist and explorer\u2019s wonderfully successful representation\nto English eyes and ears of both the meaning and the form of this\nmarvellous mosaic of Eastern fancy and imagination. That certain words\nand phrases Sir Richard makes use of are unfamiliar to the British\nreader is perfectly true. But it must be remembered that they have been\nmade the means of rendering intelligible unfamiliar modes of thought and\nfeeling which are entirely beyond the reach of smug literary conventions\nand forms of expression. For ourselves, we can honestly say that these\nvery outrages upon Philistine sensibility have been amongst the\nprincipal charms of this unequal and unrivalled translation\u2014adding\nvastly to the vicissitudes and seeming fidelity of the work. The marvel\nto us has been rather\u2014remarking the uniformly level execution of the\nwhole\u2014that so few verbal ingenuities of the kind referred to have been\nfound necessary, and that so much of the translated prose is English\nundefiled, albeit of the vigorous and vertebrate order, and so much of\nthe translated poetry has the ring of genuine English verse. We might,\nhowever, write pages in explanation of our view of the manner in which\nSir Richard has discharged his task without approaching his definition\nof his work as \u201ca faithful copy of the great Eastern Saga-book by\npreserving intact not only the spirit, but even the m\u00e9chanique, the\nmanner, and the matter.\u201d Of the tales themselves, we can, of course, say\nnothing true that is new, or nothing new that is also true. No romances\nof intrigue and adventure, of wealth and poverty, of luxury and love,\nhave had such universal acceptance, or received so much of that homage\nwhich is said to be the sincerest\u2014the flattery of imitation. And this by\nmeans of the garbled and imperfect versions which have hitherto obtained\ncurrency in the Western world.\n\n\n THE PHILADELPHIA, _December 12th, 1887_.\n ONCE MORE IN PRINT.\n\nSir Richard F. Burton is once more in print. * * * * He has some two or\nthree years to serve as Consul at Trieste before he is entitled to a\nretiring pension, and it is a grievance with the friends and admirers of\n\u201cthe Arabian Knight\u201d that the government does not do a generous\nthing\u2014that is, \u201cretire\u201d and pension him at once. There is no doubt that\nthe prospects of a prolonged life would be strengthened if he could\nretire from the Consulate and fix his own dwelling place. And his\nliterary career is by no means at an end. The third volume of \u201cThe\nSupplemental Nights\u201d is to-day in the hands of the subscribers. Like all\nits predecessors, it contains a characteristic dedication. Thus: \u201cTo\nHenry Edward John, Lord Stanley of Alderly, this the most innocent\nvolume of _The Nights_ is inscribed by his old companion, the Author.\u201d\nIt would appear from the Foreword that Sir Richard Burton has had some\ndifficulty with his work. He has reckoned without his host. He says:\n\u201cThe peculiar proceedings of the curators, Bodleian Library, Oxford, of\nwhich full particulars will be given in due time, have dislocated the\norder of my volumes. The prospectus had promised that Tome III. should\ncontain detached extracts from the MS. known as the Wortley-Montague,\nand that No. IV. and part of No. V. should comprise a reproduction of\nthe ten Tales (or eleven, including \u2018The Princess of Daryabar\u2019), which\nhave so long generally been attributed to Professor Galland.\nCircumstances, however, wholly beyond my control, have now compelled me\nto devote the whole of this volume to the Frenchman\u2019s stories.\u201d What has\nhappened? Has Sir Richard Burton\u2019s Devils (I use the word in its legal\nsense) been refused permission to translate? His vials of wrath will be\nfilled to overflowing if that sort of opposition accumulates. Already we\nare promised a reckoning with the _Edinburgh Review_. Well may the\ntranslator of _The Nights_ be spared to deal out his \u201csmashing blow\u201d\nwith characteristic vigour. He is like the late Charles Reade in this\u2014he\nis never so entertaining, to the onlooker, as when he goes tooth and\nnail for an antagonist. The reader has no cause to complain of the\ndislocation of the author\u2019s plans. Two of the most famous of the\nsupplemental tales are given in the volume in question making it\nuncommonly bulky and investing it with special interest. The account of\nhow the originals of these came into his possession is remarkable, but\nit is too long for citation. The two tales to which I refer are\n\u201cAlaeddin, or the Wonderful Lamp,\u201d and \u201cAli Baba and the Forty Thieves.\u201d\nMore disillusion. It is no longer Aladdin, but Alaeddin. It is not \u201cOpen\nsesame,\u201d but \u201cOpen O simsin\u201d and \u201cShut, O simsin\u201d in the Forty Thieves.\nI dare say there are many other departures from the text of the stories\nwhich we have known from our childhood. In Sir Richard Burton\u2019s version\n\u201cAlaeddin\u201d opens in this wise: \u201cThere dwelt in a city of the cities of\nChina a man which was a tailor, withal a pauper, and he had one son,\nAlaeddin, hight. Now, this boy had been from his babyhood a\nne\u2019er-do-well, a scapegrace; and when he had reached his tenth year,\u201d\n&c. \u201cThe Forty Thieves\u201d opens differently. \u201cIn days of yore and in times\nlong gone before there dwelt in a certain town of Persia two brothers,\none named K\u00e1sim and the other Al\u00ed B\u00e1b\u00e1, who at their father\u2019s demise had\ndivided the little wealth he had left to them with equitable division,\nand had lost no time in wasting and spending it all.\u201d\n\n\n ACADEMY, _December 11th, 1886_.\n\nKnowing his profound Oriental scholarship, and amazing gift of tongues,\nand the vast range of his reading, one could not have doubted that Sir\nRichard Burton\u2019s translation would be a noteworthy performance; but\nnone, I imagine, were prepared for the fine force and old-world flavour\nof the style which he has forged for himself on this occasion, or for\nthe extraordinary richness, variety, and quaintness of his vocabulary.\nNot only has he with characteristic masterfulness pressed into his\nservice any and every word, English or foreign, current or obsolete,\nthat suited his fancy or answered to the need of the moment, but he has\nnot scrupled to coin the lacking epithet when wanted. Thus, the\nape-prince is \u201censorcelled;\u201d a merchant who sells perfumes and drugs is\n\u201ca perfumer-cum-druggist;\u201d an aged man \u201clong o\u2019 beard,\u201d is an \u201coldster;\u201d\ntwo warriors \u201cfall to derring-do of cut and thrust;\u201d the Jinniyah of\nBassora flies \u201cfirmamentwise;\u201d Prince Ajib goes to sea with a fleet of\n\u201cten keel;\u201d our old acquaintance the Hunchbacked Groom is a \u201cGobbo\u201d and\nan \u201caccursed carle;\u201d one of the ladies of Baghdad wears a \u201cmantilla;\u201d\nJa\u2019afar the prudent minister of Harun al-Rashid, hesitates not to\npropose in good Scottish dialect that \u201ceach and every one of us gang his\nown gait;\u201d and the porter refuses to \u201cstump it\u201d till he has heard the\nstories of the three \u201cmonoculars,\u201d better known as the three one-eyed\nKalendars, who were sons of kings. These are but a few examples taken\nhastily and at random; but they serve to show the curious mosaic-work of\nthe style. \u201cEnsorcelled,\u201d englished from the French, is certainly ben\ntrovato; \u201cderring-do\u201d is pure Spenserian; \u201ckeel\u201d in the sense of ships,\nthough surviving at Newcastle-on-Tyne as the name of a carrying boat,\nhas scarcely been in literary use since the days of Verstagen and\nSurrey; \u201cGobbo\u201d is Italian, and the porter\u2019s refusal has a distinct\nTransatlantic flavour.\n\n\n LINCOLN GAZETTE, _December 18th, 1886_.\n\nFew people know anything of the trouble and the travelling which Sir\nRichard Burton has undertaken in the accomplishment of his tremendous\ntask. He has ransacked all the libraries of the east and west, and has\noften undertaken a roving but idle quest in the hope of throwing clearer\nlight on a single disputed passage. His profound acquaintance with\nOriental languages and literature is shown at every turn, and,\npreserving the romantic colouring of the original in a poetic rhythm of\nexpression, he has cast his finished version in a form which is\nsingularly picturesque. While he has wisely discarded the affected\npurisms under which inferior scholars love to shelter their\nincompetency, he does not disfigure his pages with gratuitous accents,\nand he manfully indulges our fond reminiscences of old friends by\ncalling the Caliph the Caliph. Nor is it any fault of his that we miss\nsome of our favourites from his edition, such as Cogia Hassan of the\nmatchless diamonds and Aladdin of the marvellous lamp; for we believe\nthat they were spurious, though wonderfully attractive, and either\nsprung or took new shape in the fertile fancy of that accomplished and\nbrilliant Frenchman, M. Galland. * * * Still another speciality in this\nmost complete of all Translations is the versical portion, amounting to\n10,000 lines. The Arab folk break into verse, \u201cdrop into poetry,\u201d on\nevery occasion. When overcome by their feelings they weep and recite\nverses, or they swoon first and on recovery pour forth couplets or poems\nof many lines. Sometimes they improvise, or they quote their own Moores,\nTennysons, and Shelleys. The young Prince looks at the headsman who is\nordered to slay him. \u201cI wept,\u201d he says, \u201cwith exceeding weeping until I\nmade him weep with me, and looking at him I began to recite these\ncouplets.\u201d The sentimental stories are profusely sprinkled with verse;\none of the charming peculiarities of this form of utterance is its\ninconsequence, the verses welling up from the depths of a despairing\nbreast, often having little or no relation to the circumstances of the\nmoment. Mr. Lane gives a prose paraphrase of a portion of the poems, but\nhe omits verses right and left. We quote a brief specimen from Lane and\nthe same from Burton, and the reader will judge between them.\n\n\n (_Lane._)\n\n\u201cWe tread the steps appointed for us; and the man whose steps are\nappointed must tread them. He whose death is decreed to take place in\none land will not die in any land but that.\u201d\n\n\n (_Burton._)\n\n \u201cBear my body, bear my soul wheresoever you may fare,\n And where you pitch the camp let my body buried lie.\n Cry my name above my grave, and an answer shall return.\n The meaning of my bones responsive to your cry.\u201d\n\nThe _Nights_ without verses are like the day without sunshine. They are\na most important part of the work. They illustrate character and\nmanners, and the allusions, often remote and strange, require\nexplanation, which is supplied in the shape of informing foot-notes to\nthe pages. As a characteristic example of super-sentimental\nexaggeration, take the hospitable welcome of a lady, long hidden under\nground, whose solitude is suddenly broken by the arrival of a fair\nPrince.\n\n\u201cO youth, what sayest thou to wine?\u201d and I answered, \u201cDo as thou wilt.\u201d\nWhereupon she went to a cupboard and took out a sealed flask of right\nold wine and set off the table with flowers and scented herbs and began\nto sing these lines:\u2014\n\n \u201cHad we known of thy coming we fain had dispread The cores of our hearts\n on the balls of our eyes;\n Our cheeks as a carpet to greet thee had thrown, And our eyelids had\n strown for thy feet to betread.\u201d\n\nIf Sir Richard Burton has taken incredible pains with his \u201ccooing\ncadence\u201d and his verses, and imparted to them their true eastern colour,\nhis personages, his array of characters, his sultans, his wazirs,\nprinces, merchants, soldiers, slaves, his princesses, concubines,\nhouris, slave-girls, and old women, are simply alive and exhale the\nliving East\u2014they are real as any creatures in Lincoln\u2014to use Mr.\nSwinburne\u2019s simile in his Sonnet on this translation of the _Arabian\nNights_.\n\n\n WEEKLY DISPATCH, _November 14th, 1887_.\n\nThe curators of the Bodleian Library are determined to save morality\nfrom Sir Richard Burton, so they have refused to let him see a\nmanuscript of _The Arabian Nights_, which he asked them to send to the\nIndia Office. Sir Richard has produced some queer tales in his\ntranslations of Eastern fables; but as he gave a distinct promise to the\ncurators that nothing that transgressed propriety should be reproduced,\ntheir behaviour seems rather shabby. Lady Burton is publishing an\nexpurgated edition of her husband\u2019s work for \u201chousehold reading\u201d; but no\ndoubt the Bodleian curators will forbid their daughters to look at it.\n\n\n THE GAZETTE, _Saturday, December 18th, 1886_.\n\nThe most widely circulated translations of the _Nights_, the countless\neditions, many of them illustrated, give no idea whatever of the true\nEast, and are mere burlesques of Galland\u2019s French version. If only\nparents could distinguish between the genuine and the spurious, these\nunsatisfactory imitations would cease to be acceptable, and children in\nthe nursery would be allowed to drink from the real fountain. It would\nbe quite as easy, and far better for the juveniles, to follow the story\nof an Ensorcelled Prince, of a Magic Horse, or a Bottled Jinni, where\nthe colour is all true, as it is to swallow make-believe attempts of\nEastern imagery. But a better time is coming for children, and for\nchildren of a greater growth. To know the _Arabian Nights_ in all their\nperfection, in all their gorgeous setting, in all their bewildered\nvariety, and in all their truth, we must look to the latest translator.\nFor the last fifty years it is Lane\u2019s version that has held the field,\nand many people, not knowing there could be anything better, accepted\nhim as final. But, like the Horseman of Brass on the Horse of Brass in\nthe Sea of Peril, the time has come for dethronement, and Lane must\nyield to a scholar of wider research, to an Orientalist who, during one\npart of his career, lived as a veritable Moslem, and was\nindistinguishable from other Moslems. Lane\u2019s idea was to give but a\nportion of the _Nights_, to please himself and his printer and publisher\nas to what should be selected, what omitted. If a story resembled\nanother story, he rejected it on the score that it might prove\nwearisome. For instance, he leaves out \u201cNur al-Din and Miriam the Girdle\nGirl!\u201d\u2014despite its great historical interest as connected with\nCharlemagne and his daughter\u2014because it bears a family likeness to \u201cAli\nShar and Zamurrud;\u201d and because he himself felt unsympathetic he\naltogether discards the lively story of \u201cMasrur and Zayn al-Maw\u00e1sif,\u201d a\ntale full of poetical merits with lute scenes nowhere excelled, and with\nthe most beautiful of all the many gardens in the _Nights_. He passes\nover the truly Rabelaisian tale of \u201cAli the Persian and his marvellous\nCarpet Bag;\u201d he omits the chivalric story of \u201cKing Omar bin al-Nu\u2019uman\nand his Sons\u201d\u2014like cutting \u201cIvanhoe\u201d out of \u201cWaverley\u201d novels\u2014and for\nfear of ruffling susceptibilities he suppresses \u201cThe Rogueries of\nDalilah\u201d and \u201cMercury Ali of Cairo,\u201d most characteristic of stories,\nfull of fun, frisk and frolic and devilry, opening up new ideas of\nEastern human nature. These are but indications of Lane\u2019s arbitrary\nmethod, and people have submitted because quite unconscious they have\nbeen defrauded, and that treasures have been withheld. At length,\nhowever, they have the entire and perfect chrysolite. Sir Richard Burton\ndoes not pick and choose.\n\nVarious novelties distinguish the Burton edition. To begin with, a\nstrict account is kept of the separate nights, and the interest of the\nopening drama is sustained throughout. On each individual Night of the\nwhole Thousand and One we learn exactly the amount and quality of\nincident related. The dramatic idea which binds the whole sheaf of\nstories together is kept artistically in view. It is a peculiarity of\nthe stories that so many of them are told when the speaker is on the\nedge of doom\u2014hardly the moment for collected oration\u2014and the story saves\nthe story-teller\u2019s life. The mighty Ifrit who cuts off the hands and\nfeet of his lady with four strokes, and then sends her head flying,\nbecause he thinks she has betrayed him, is diverted from instant\nvengeance on the suspected lover by the prospect of a story.\n\n\n SCOTCH NEWS, _Glasgow, December 23rd, 1886_.\n\nThe first issue of Sir Richard Burton\u2019s _Arabian Nights_, limited to one\nthousand copies, was quickly absorbed by scholars and linguists. It\nwould have been a subject of regret had so remarkable a work remained\ncomparatively unknown. * * * English versions of the _Arabian Nights_\nhave hitherto chiefly represented them as charming fairy tales. It\nremained to Sir R. Burton to fully accentuate their wider meaning. In\nthe translator\u2019s words, their \u201cpathos is sweet, deep and genuine,\ntender, simple and true.\u201d\n\nThe morale is sound and healthy, and at times we descry vistas of a\ntranscendental morality, the morality of Socrates in Plato.\n\n\n MORNING ADVERTISER, _December 25th, 1886_.\n\nReplete with poetry, and expressed in the graceful, fluent language of\nthe Orientals, this rendering by a master scholar is a real boon, and\nmay be taken as a typical specimen of the perfection to be obtained in\ntranslation by the power of an author\u2019s research and enthusiasm.\n\n\n THE LITERARY WORLD, _January 7th, 1887_.\n\n _THE REAL ARABIAN NIGHTS._\n\nTo many familiar from childhood with \u201cThe Arabian Nights\nEntertainments,\u201d it has come as a shock to be told that the great work,\nin its true form, is nevertheless still to them a sealed book; yet it\nwould seem that the appearance of Sir Richard Burton\u2019s translation, but\na few months ago, for the first time put within the reach of the English\npublic anything like a faithful reproduction of the original. Even this\ncan hardly be said to be given to the public. Only a thousand copies\nwere published, and those at a price that would have been prohibitory to\nthe majority, if the issue had been unlimited. Another obstacle to the\ngeneral enjoyment of Sir Richard Burton\u2019s translation was, undoubtedly,\nthe too faithful rendering of certain passages, specimens of \u201can\nexaggerated mode of expressing thought\u201d peculiar to Orientalists.\n\nNumbers of English readers, to whom even the incomplete and bald\nversions hitherto common amongst us have afforded many a delightful\nhour, on hearing of the Burton edition have felt themselves almost\nmocked as they listened to its glowing praises, and were told at the\nsame time that it was for ever beyond their reach. Some would, perhaps,\nrather have never heard of it, and have been left in happy ignorance of\nanything better than they already had.\n\nNow, however, all such lovers of the famous Oriental tales have\nconsolation offered them. Lady Burton, deeply sympathising with their\ndisappointment, and anxious, too, that her husband\u2019s great labour, \u201ca\ndeep well of reading and knowledge,\u201d should not be wasted upon a few\nonly, has come forward with an edition of her own which, while\npreserving the beauty and value of the larger work, will be more\naccessible to general readers, and, moreover, fitted for family use. The\naim she has had in view in editing has been to make as few omissions as\npossible, consistent with the latter requirement, on which point Lady\nBurton observes: \u201cI guarantee that no mother shall regret her girl\u2019s\nreading this _Arabian Nights_.\u201d We may say at once that, having\ncarefully read a considerable portion of this first volume, we think her\nguarantee quite made good. Of the original 3,215 pages 215 only have\nbeen omitted. The translator\u2019s \u201cForeword\u201d tells how the work came to be\ntaken up, its system, and the conditions under which it was carried out,\nand its relation to other translations. Here is Sir R. Button\u2019s own\naccount of\n\n\n THE OBJECT OF THIS VERSION.\n\n\u201cBriefly, the object of this version is to show what \u2018The Thousand\nNights and a Night\u2019 really is. Not, however, by straining _verbum\nreddere verbo_, but by writing as the Arab would have written in\nEnglish. My work claims to be a faithful copy of the great Eastern Saga\nBook, by preserving intact not only the spirit, but even the\n_m\u00e9canique_, the manner of the matter. Hence, however prosy and\nlong-drawn out be the formula, it retains the scheme of _The Nights_,\nbecause they are a prime feature in the original. Moreover, holding that\nthe translator\u2019s glory is to add something to his native tongue, while\navoiding the hideous, hag-like nakedness of Torrens and the bald\nliteralism of Lane, I have carefully englished the picturesque turns and\nnovel expressions of the original in all their outlandishness; for\ninstance, as when the dust-cloud raised by a tramping host is described\nas \u2018walling the horizon.\u2019\u201d\n\nAlthough occasionally, perhaps, the formul\u00e6 may be a little too\n\u201clong-drawn out,\u201d and some expressions too \u201coutlandish\u201d for the\nenjoyment of all, the reading is extremely easy and pleasant. There is\nin it a charming movement and rhythm altogether absent in the popular\ntranslations. Indeed, speaking of the translation as a whole, it is, as\ncompared with Scott\u2019s or Lane\u2019s, especially the former, as a poem to a\nparaphrase. The very fulness of detail, far from wearying, so fills in\nthe pictures before the mind that one is inclined to linger over them\nwith delight. To justly compare the several translations one must place\nwhole stories side by side. For this there is no space here; but perhaps\nthe comparison of a few brief extracts with Lane\u2019s well-known\ntranslation will serve to convey some idea of the greater beauty of Sir\nR. Burton\u2019s. Dr. Scott\u2019s version differs so widely from either, and is\nso extremely scanty, that verbal comparison with it is almost\nimpossible. An idea of the scantiness may be formed from the fact that\nthe matter comprised in the tenth night, according to Burton and Lane,\nextends in Scott from the thirty-first night to the thirty-sixth. The\nfollowing passages are from the \u201cStory of the Porter and the Three\nLadies of Baghdad\u201d:\u2014\n\n _Lane._\u2014\u201cIf of love we complain, what shall we say? Or consuming through\n desire, how can we escape?\n Or if he send a messenger to interpret for us, he cannot convey the\n lover\u2019s complaint.\n Or if we would be patient, short were our existence after the loss of\n those we love.\n Naught remaineth to us but grief and mourning, and tears streaming down\n our cheeks.\n O you who are absent from my sight, but constantly dwelling within my\n heart,\n Have you kept your faith to an impassioned lover who while time endureth\n will never change?\n Or, in absence, have you forgotten that lover who, on your account is\n wasting away?\n When the Day of Judgment shall bring us together I will beg of our Lord\n a protracted trial.\u201d\n\n _Burton._\u2014\u201cIf we \u2019plain of absence what shall we say? Or if pain afflict\n us where wend our way?\n An I hire a truckman to tell my tale, The lover\u2019s plaint is not told for\n pay:\n If I put on patience, a lover\u2019s life after loss of love will not last a\n day:\n Naught is left me now but regret, repine; And tears flooding cheeks for\n ever and aye:\n O thou who the babes of these eyes hast fled, Thou art homed in heart\n that shall never stray;\n Would heaven I wot hast thou kept our pact, Long as streams shall flow,\n to have firmest say?\n Or hast forgotten the weeping slave Whom groans afflict and whom griefs\n waylay?\n Ah, when severance ends, and we side by side Rest, I\u2019ll blame thy\n rigours and chide thy pride!\u201d\n\n_Lane._\u2014\u201cThen, winking to the Khaleefeh, he said, \u2018There remaineth but\nan hour; and to-morrow we will bring them before thee, and thou shalt\nask them their story.\u2019 But the Khaleefeh refused to do so, and said, \u2018I\nhave not patience to wait so long for their history.\u2019\u2014Words followed\nwords, and at last they said, \u2018Who shall put the question to them?\u2019\u2014and\none answered, \u2018The Porter.\u2019\u201d\n\n_Burton._\u2014\u201cThen he winked at the Caliph and whispered to him, \u2018There is\nbut one hour of darkness left and I can bring them before thee\nto-morrow, when thou canst freely question them all concerning their\nstory.\u2019 But the Caliph raised his head haughtily, and cried out at him\nin wrath, saying, \u2018I have no patience left for my longing to hear of\nthem; let the Kalendars question them forthright.\u2019 Quoth Ja\u2019afar, \u2018This\nis not my counsel.\u2019 Then words ran high and talk answered talk; and they\ndisputed as to who should first put the question, but at last all fixed\nupon the Porter.\u201d\n\n _Lane._\u2014\u201cHow good is it to pardon one able to resist! and how much more\n so one who is helpless!\n For the sake of the friendship that subsisted between us, destroy not\n one for the crime of another!\u201d\n\n _Burton._\u2014\u201cHow fair is ruth the strong man deigns not smother! And\n fairest fair when shown to weakest brother:\n By love\u2019s own holy tie between us twain, Let one not suffer for the sin\n of other.\u201d\n Here are four other examples of the difference of language between the\n two translations:\u2014\n\n_Lane._\u2014\u201cA damsel of tall stature, high-bosomed, fair and beautiful, and\nof elegant form, with a forehead like the bright new moon, eyes like\nthose of gazelles, eyebrows like the new moon of Ramad\u00e2n, cheeks\nresembling anemones, and a mouth like the seal of Sul\u00e9yman, her\ncountenance like the full moon in its splendour, and the forms of her\nbosom resembled two pomegranates of equal size.\u201d\n\n_Burton._\u2014\u201cA lady of tall figure, some five feet high; a model of beauty\nand loveliness, brilliance, and symmetry, and perfect grace. Her\nforehead was flower-white; her cheeks like the anemone, ruddy bright;\nher eyes were those of the wild heifer or the gazelle, with eyebrows\nlike the crescent moon, which ends Sha\u2019aban and begins Ramuz\u00e1n; her\nmouth was the ring of Sulayman; her lips coral-red; her teeth like a\nline of string pearls, or of camomile petals; and her throat recalled\nthe antelope\u2019s. In fine, she was like her of whom the poet said,\u201d &c.\n\n_Lane._\u2014\u201cWas greatly surprised.\u201d\n\n_Burton._\u2014\u201cMarvelled with exceeding wonder.\u201d\n\n_Lane._\u2014\u201cTouched the chords with the ends of her fingers.\u201d\n\n_Burton._\u2014\u201cSwept the strings with her finger-tips.\u201d\n\n_Lane._\u2014\u201cWe heard the sounds of drums and trumpets, warriors galloped\nabout, and the air was filled with dust raised by the horses\u2019 hoofs.\u201d\n\n_Burton._\u2014\u201cWe heard the tom-toming of the kettle-drum and the tantara of\ntrumpets, and clash of cymbals; and the rattling of warmen\u2019s lances; and\nthe clamours of assailants, and the clanking of bits, and the neighing\nof steeds; while the world was canopied with dense dust and sand-clouds\nraised by the horses\u2019 hoofs.\u201d\n\nAs we said before, however, for a fair comparison we must refer our\nreaders to the works themselves. Those who will take the pains to read\nBurton\u2019s side by side with any of the received translations, will, we\nhave no question, recognise its vast superiority in every way. On the\nquestion of fulness it is enough to say that if the remaining volumes\nare of the same size as the first, Burton\u2019s contains more than half as\nmuch again as Lane\u2019s.\n\nWe must not omit to mention the explanatory notes. \u201cI can hardly imagine\nthe _Nights_ being read to any profit by men of the West without\ncommentary,\u201d says Sir Richard Burton. \u201cMy annotations avoid only one\nsubject, the parallels of European folk-lore and fabliaux which, however\ninteresting, would overswell the bulk of a book whose speciality is\nanthropology.\u201d \u201cThe scholar who adds to mine the notes of Lane, will\nknow as much of the Moslem East, and more than many Europeans who have\nspent half their lives in Orient lands. Such, at least, is my belief.\u201d\nThe notes are brief enough not to be passed over, and are conveniently\nplaced at foot of the page.\n\nReferring briefly to the _matter_ of the _Arabian Nights_, we cannot do\nbetter than quote the words of Sir R. Burton again:\u2014\n\n\n \u201cTHE MATTER OF THE \u2018NIGHTS.\u2019\n\n\u201cThe general tone is exceptionally high and pure. The devotional fervour\noften rises to the boiling point of fanaticism. The pathos is sweet,\ndeep, and genuine; tender, simple, and true; utterly unlike much of our\nmodern tinsel. Its life, strong, splendid, and multitudinous, is\neverywhere flavoured with that unaffected pessimism and constitutional\nmelancholy which strike deepest root under the brightest skies and which\nsigh in the face of heaven:\n\n \u201cVita quid est hominis? Viridis floriscula mortis;\n Sole oriente oriens, sole cadente cadens.\u201d\n\n\u201cPoetical justice is administered by the literary Kazi with exemplary\nimpartiality and severity, \u2018denouncing evil-doers and eulogising deeds\nadmirably achieved.\u2019 The _morale_ is sound and healthy, and at times we\ndescry vistas of transcendental morality\u2014the morality of Socrates in\nPlato. It is, indeed, this unique contrast of a quaint element, childish\ncrudities, jostling the finest and highest views of life and character,\nshown in the kaleidoscopic shiftings of the marvellous picture with many\na \u2019rich truth in a tale\u2019s pretence\u2019; pointed by a rough, dry humour\nwhich compares well with \u2018wut\u2019; the alternations of strength and\nweakness, of pathos and bathos, of the boldest poetry (the diction of\nJob) and the boldest prose (the Egyptian of to-day), and, finally, the\nwhole dominated everywhere by that marvellous Oriental fancy, wherein\nthe spiritual and the supernatural are as common as the material and the\nnatural; it is the contrast, I say, which forms the chiefest charm of\n_The Nights_, which gives it the most striking originality, and which\nmakes it a perfect expositor of the medi\u00e6val Moslem mind.\u201d\n\nAt the present the first volume only of the work has reached us. We\nshall give our readers early notice of the appearance of the remaining\nfive.\n\n\n QUEEN, _January 27th, 1887_.\n\nAs regards the text, the poetical portions are exhibited in a metrical\nform, and all divisions and breaks are carefully indicated. The\nfoot-notes are both numerous and important, and they should by no means\nbe lightly passed ever, giving, as they do, much valuable information,\nexplanatory and illustrative, which the \u201chome student\u201d will profit by.\nThis great effort will be extensively appreciated, and not a few will\nread and learn more than otherwise they would or could have done\nrespecting those wonderful tribes and nations, among whom still linger\nso much of the lore which instructs as well as fascinates, not only\nthemselves, but the children of the West. We have read considerable\nportions of this volume, and compared them with a popular English\nedition, and, without hesitation, we say that the style of this is far\nbetter, and the arrangement very much to be preferred. The colloquial\nterms and homely phrases, we presume, truly reflect the original, as do\nsome other unusual forms of expression. Meanwhile, we regard the book\nwith much satisfaction, and hope it will receive a hearty welcome from\nthe well-instructed and inquiring reader who seeks wisdom as well as\nrecreation.\n\n\n COUNTY GENTLEMAN, _February, 1887_.\n\nSeveral of the stories now issued are in the form of apalogues or\nfables, in which the inferior animals are the chief actors and\ninterlocutors. Amongst these we may mention, the tales of the Water Fowl\nand the Tortoise, the Wolf and the Fox, the Mouse and the Ichneumon, the\nCat and the Crow, the Hedgehog and the Wood Pigeons, and the Sparrow and\nthe Peacock. There is, of course, here a suggestion or a reminiscence of\n\u00c6sop, but the Arabian fabulists take a line of their own. There are\nstriking differences between the two authors or sets of authors, both in\nthe narrative form and in the ethical quality of the moral conveyed. And\nthis difference may, we think, on examination, be traced to national\nidiosyncrasy and modes of thought. The fables of the _Arabian Nights_\nhave less point and conciseness, and less of harmonious subservience of\ndetails to unity of effect and impression than those of great Ethiopian.\nOn the other hand, they have greater perfection of literary form, far\nmore splendid imagery, and in some instances more psychological subtlety\nin the somewhat long-drawn disquisitive, and, indeed, disputatious\ndialogues in which the chief characters indulge. For our own part, we\nhave found this introduction of the lower animal element an interesting\ntemporary departure from the comprehensive and elaborate, and, sooth to\nsay, somewhat monotonous representations of men and their affairs which\nform the staple of these gorgeous productions of an ancient Oriental\nloom. In the story of the Wolf and the Fox we have an example of the\njustification of the lex talionis, which mingles somewhat curiously with\nthe general exhortations to mercy and forgiveness, founded on the maxims\nof the Sacred Books. In our notice of the first volume we made some\ninadequate attempt to express our admiration of the virile beauty and\nforce of Sir Richard Burton\u2019s translation. Only captious critics will\nconsider that he has strained a point in his use of obsolete words and\nphrases, or in his happy invention of new collocations. As these are\ninvariably conceived and expressed in the spirit of the original Arabic,\nthey present to our mind the aspect of beauties rather than blemishes,\nand indisputably add to the Oriental flavour of this fine translation.\nThe notes are in themselves a liberal education in respect of Persian\nand Arabian manners and customs, old and new.\n\n\n BAT, _February 8th, 1887_.\n\nThe most marvellous collection of stories in the world is for the first\ntime placed before the English readers. Positively for the first time.\nThose who know the Arabian Nights, through the charming, but ludicrously\nunoriental, paraphrase of Galland, or through the solid, and perhaps\nslightly stolid, rendering of Lane, cannot be said to know the _Arabian\nNights_ at all. It would be indeed a thousand pities if such a book as\nSir Richard has made were to be entirely tabooed to the world at large\nand to women. The matchless wealth of fancy of the _Arabian Nights_, the\namazing wealth of knowledge which Sir Richard Burton has accumulated\nabout it, the glowing virile prose in which these Eastern tales have\nbeen imbued with a new vitality, all these should be the possession, not\nof a poor thousand students and scholars, but of all the myriad readers\nof books who speak the English speech * * * Now, for the first time, all\nthat enchanted Eastern world is open to everyone. Jean Paul Richter,\nmost delightful of German writers, has dwelt, in his great essay on\neducation, on the importance of Oriental fiction in the education of the\nyoung. It is easy to imagine the delight with which he would have\nwelcomed the masterpieces of Oriental fancy which have now, for the\nfirst time, been placed within the reach of all who care to read.\n\nThe reader passes at once into the most exquisite world of fancy, where\nenchanted princesses, caliphs and mock caliphs, wizards, ghouls, jinns,\nbarmecides, kalandars, sultans, slaves, mullahs, and dancing-girls\njostle one another in a mad merry world of their own, by the yellow Nile\nor the yellow Tigris. All the life of the East\u2014vivid, passionate,\nfantastic, poetic\u2014lives in these entrancing pages, and the reader who\nknows them, and knows them well, knows more about oriental life and\noriental thought than many who have passed half their lives in Cairo or\nBagdad.\n\n\n MORNING POST, _February 14th, 1886_.\n\nIn the volume under notice are comprised the tales from the 78th to the\n275th night inclusive. They are remarkable for their originality and\npoetic sentiment, and the spirit of chivalry which animates the heroes.\nThe tales of birds and beasts are fables containing a wholesome moral.\n\n\n MORNING ADVERTISER, _February 26th, 1887_.\n\nThe poetic imagery of the Arabic masterpiece is presented in all its\nnaive and native charm, almost as far as such a thing is possible, when\nwe remember the immense gulf which sunders the ideas and tongues of the\nOrients from our own mental methods and modes of speech. The use of\nrhymed prose by the translator is most judicious, and enhances the\nimpression produced by the Arabic simile and metaphor, as in the\nfollowing, where Sulayman Shah prepares to send forth his Wazir to sue\nfor the hand of the daughter of Zahr Shah:\u2014\u201cThen he hied to his own\nhouse and bade make ready presents befitting Kings, of precious stones\nand things of price, and other matters light of load but weighty of\nworth, besides Arab steeds and coats of mail, such as David made, and\nchests of treasure for which speech hath no measure.\u201d Again we find the\nsame use of rhyme in the Wazir\u2019s mention to the celibate King of the\ncharms of the Princess:\u2014\u201cKnow, O King, it hath come to my knowledge that\nKing Zahr Shah, Lord of the White Land, hath a daughter of surpassing\nloveliness, whose charms talk and tale fail to express. She hath not her\nequal in this age, for she is perfect in proportion and symmetry,\nblackeyed as if kohl-dyed and long-locked, wee of waist and full of\nform.\u201d The couplets in which many of the characters after composing\ntheir minds unbind their tongues puts the resources of the Queen\u2019s\nEnglish to some strain. Here is a specimen of how the emissary of\nSulayman Shah \u201cdisplayed the oratory of Wazirs and saluted the King in\nthe language of eloquence.\u201d When it is remembered, however, that the\nArabic verse is improvised, we can afford to be charitable to the not\nunsuccessful effort of the translator, who has no small difficulties to\ncope with. It runs as follows:\u2014\n\n He cometh robed and bending gracefully:\n O\u2019er face and figure dews of grace sheds he:\n He charms: nor characts, spells, nor grammarye\n May fend the glances of those eyne from thee.\n O heart! th\u2019 art not the sole that loveth him,\n So live with him while I desertion dree.\n There\u2019s naught to joy mine eyes with joyous sound\n Save praise of King Zahr Shah in jubilee:\n A King! albeit thou leave thy life to win\n One look, that look were all sufficiency;\n\n And if a pious prayer thou breathe for him,\n Shall join all faithful in such pious gree:\n Folk of his realm! If any shirk his right for other hoping, gross\n unfaith I see.\n\nStill, though the English is a little quaint, and every period in the\nhistory of the language is laid under contribution to supply material of\nverbiage, this very circumstance heightens the effect upon the mind of\nthe reader of the strange scenery, the bizarre situation, and the\neccentricity\u2014according to our notions\u2014of the characters? * * * Men who\nas children have revelled in this narrative of wonders, and then\naccepted them with implicit and ingenuous trust, will return to it again\nto find light shed on the customs and manners of the East. The very\ninstructive notes elucidate the text, and so the reader may, as he\nperuses, not only discover delight for his fancy, but gain information\nabout the social life of lands which, though the Western world has\nvaried and altered over and over again, have for ages remained in their\nmain social features unchanged so much so as to lead many observers to\nregard them as unchangeable. Down at the bottom of all we read, however,\nthe great truth that human nature is much the same all the world over,\nand in all ages, in its joys and griefs, its gratifications and its\nheartburnings.\n\n\n ARMY AND NAVY GAZETTE, _February 26th, 1887_.\n\nSir Richard Burton was a bold man when he wrote, and the Kamashastra\nSociety of Benares was a bold society when it printed his great\ntranslation of the _Arabian Nights_. Yet the boldness of both has been\namply justified, for never before was the golden prime of the Caliphs of\nBaghdad, with all its Oriental colour, brought so vividly before the\nreading public. Nor could any demur be made justly to the book, as the\nissue of a private press, because of the indelicacy, not to say\npruriency, that characterised it, since it is plainly inconsistent to\njudge the morals of one age by the standard of another, and this\ntranslation of \u201cThe Thousand Nights and a Night\u201d was intended not only\nto make accessible the great work of Arabian fiction, but also to\nillustrate the social conditions of those for whom it was composed. It\nmust be remembered, moreover, that in these days refinement has\nprogressed so rapidly that the books even which delighted our\ngrandmothers have become too indelicate for the family circle; and, if\nwe go on in the same direction, it is certain that ere long Swinburne\nwill be Bowdlerised, and fifty years hence who can say that the Laureate\nhimself will escape? There could have been no more fitting translator\nfor the _Arabian Nights_ than Sir Richard Burton, who is as much at home\nin Eastern bazaars as the very disciples of the Prophet, who has himself\nmade the pilgrimage to Al-Medinah and to Meccah, and who, as the result\nof a vast experience of all phases of Oriental life, has been able to\nenter into the very spirit of the wondrous Arab tales. In comparing his\nwork with that of his best predecessors, in the translation, Mr. John\nPayne and Mr. E. W. Lane, becomes speedily apparent that the former was\nweak as a linguist, while the latter driven thereto by the necessity of\nmaking a book for the family circle, used his pruning-knife much too\nfreely, and cut out some of the very best pieces\u2014notably, the major part\nof the excellent story, which is of great length, of King Omar bin\nal-Nu\u2019uman and his Sons, whereof he has preserved but two small\nepisodes. Another great advantage which Sir Richard Burton possesses\nover other translators is his exquisite sense of the delicate beauty of\nArabic poetry, which has enabled him to preserve in his graceful\nrendering of the many verses scattered through the stories, much of the\ncharacter of Oriental assonance and rhythm. We take an example, almost\nat random, from the first volume:\u2014\n\n \u201cShall the beautiful hue of the Basil fail,\n Tho\u2019 the beetle\u2019s foot over the Basil crawl?\n And though spider and fly be its denizens,\n Shall disgrace attach to the royal hall?\n The cowrie, I ken, shall have currency,\n But the pearl\u2019s clear drop,\u2014shall its value fall?\u201d\n\n\n FUN, _March 2nd, 1887_.\n\nWe readily repeat our expression of the high estimation in which we hold\nthe superiority of this translation over all others. Many stories are\nincluded which have hitherto been left untold.\n\n\n BOOKSELLER, _March 4th, 1887_.\n\nThe progress of this charming work continues apace, in the appearance of\na further volume going down to the \u201cFive Hundred and Fifty-Seventh\nNight\u201d of Shahrazad\u2019s world-famous tales. Within the limits of the new\ninstalment will be found several old favourites, such as Harun Al-Rashid\nand the Slave Girl, The Ebony (Flying) Horse, and The Voyages of Sindbad\nthe Sailor. Sir Richard Burton\u2019s notes which liberally accompany the\ntext, are by no means the least entertaining portion of the book,\nleading, as they do, to many suggestive comparisons with Scriptural and\nmythological analogies, and to points of etymology as curious as they\nare instructive. The story of the \u201cDeath-Angel and the Rich King,\u201d by\nthe way, is so closely akin to the Parables of the Rich Fool and the\nUnjust Steward of the Gospels, that it is difficult to believe that they\ndid not serve as the original of the Arabian counterpart.\n\n\n ALLEN\u2019S INDIAN MAIL, _March 7th, 1887_.\n\nOn reading the first volume again and again the reflection occurred, how\nlittle\u2014how very little\u2014the general public know, as to the tales of which\nthe name is familiar in every circle of society. Still more does this\nfact force itself into notice in the second volume. Not a story do we\nmeet which bears a name linked with the memoirs of youth or the\nrecollections of early age. What is the explanation? Are all the tales,\nwhich for generation after generation, have played their part in the\nnursery, merely idle dreams of a fanciful edition of the _Thousand and\nOne Nights_ or are the well-known stories reserved for the last? We\ncannot say: but we avow with some trepidation, that we have not hitherto\nmet with a single friendly face amongst the two hundred and fifty\ndivisions as yet presented to the public.\n\nIf, however, we have expected against expectation for some landmark to\nshow us the road whereon we are travelling, it must notwithstanding, be\navowed that in the present continuation of the tales there is much to\ninterest, and perhaps more to instruct. Apart from this, there is such\nvast array of wisdom contained in this storehouse of experience and\nknowledge that the world should be wise, and, therefore, happier in\nlearning what dangers to avoid, what virtues to cultivate, what vices to\neradicate. Then, too, as regards the notes by Sir Richard Burton. It\nwould be impossible to exaggerate their worth, their depth, or the\ninsight that they afford into the inner life of the Arabian natives, a\nlife of which so little is known, though so much is talked\u2014a life which\nhas much to recommend it\u2014albeit Exeter Hall is loud in its dispraise,\nand the advocates of women\u2019s rights are passionate in denunciation\nthereof. Like all other nations the people of the East have their\nfaults, but who are they which presume to cast the first stone?\n\n\n LUNES, _January 3rd, 1887_.\n\nFew people know anything of the trouble and the travelling which Sir\nRichard Burton has undertaken in the accomplishment of his tremendous\ntask. He has ransacked all the libraries of the East and West, and has\noften undertaken a roving but idle quest in the hope of throwing clearer\nlight on a single disputed passage. His profound acquaintance with\nOriental languages and literature is shown at every turn, and,\npreserving the romantic colouring of the original in a poetic rhythm of\nexpression, he has cast his finished version in a form which is\nsingularly picturesque.\n\n\n ALLEN\u2019S INDIAN MAIL, _January 17th, 1887_.\n\nThe reason is not far to seek, since there never has been a really good\ntranslation of this most untranslateable of Oriental works. From such a\nsweeping assertion must be excluded the happy and successful effort of\nMr. John Payne; but this latter work was printed for the Villon Society,\nand the issue being restricted to five hundred copies, while the author\nbound himself \u201cnot to reproduce the work in its complete form,\u201d the\nversion is and must ever be \u201ccaviare to the general.\u201d Such being the\ncase Sir Richard Burton bethought himself that he would employ his\nleisure hours in presenting to the public a trustworthy and withal\npicturesque translation of the _Thousand and One Nights_: and who more\nfitted for such task? * * * * We have no hesitation in pronouncing the\npresent version of the _Arabian Nights_ to be incontestably the best\nextant. Perfection is not given to mortals, but the tales now appear in\nas satisfactory a garb as is possible; and henceforth there will be no\nexcuse should the English public fail to become familiar with a work\nwhich all should read\u2014the time-honoured _Thousand and One Nights_.\n\n\n LIVERPOOL MERCURY, _March 26th, 1887_.\n\nWe have read with mingled admiration and delight every line of Sir\nRichard Burton\u2019s wonderful rendering of the world-famous but never till\nnow adequately translated _Thousand Nights and a Night_. * * * * At the\nsame time, in any literal reproduction of the ancient folk-stories of a\nrace having different customs and modes of thought to our own there must\nnecessarily be passages which are unsuited to modern English\ntastes. * * * The first writer who undertook to introduce the Nights to\nEurope was M. Galland, a Frenchman who made Arabic his study, and\ntravelled not a little in the Eastern countries which border on the\nMediterranean close upon two centuries ago. What he did, however, was\nnot to translate the entire work, or even one-half of it, but to\nparaphrase certain selections from it, to add other stories of Eastern\norigin thereto, and to dress up the whole in a composite literary style\nwhich reflected the French tastes of the time far more accurately than\nthose of the Arab tribes from whose romantic folk-lore he drew his\ninspiration. Other labourers in the same field\u2014and there have been\nmany\u2014have but too faithfully followed upon the lines laid down by M.\nGalland. Until quite lately the best European paraphrase of the _Nights_\nwas that of the late distinguished Orientalist, Lane; but even he took\nan abbreviated edition of the original as his standard, and, while\nomitting at least one-third of the stories which it contained, failed\naltogether to reproduce the distinctive characteristics of the\nremainder.\n\nThis being so, Captain Sir Richard Burton, in the interests of Oriental\nscholarship\u2014which he rightly judges to be nowhere more important than\namong a people who have so vast an Eastern empire to govern and\nsafeguard as we have\u2014has for years past been engaged upon a literal\ntranslation of the _Nights_ which should be worthy at once of the\noriginal sources from which it was taken and of his own hard-earned\nreputation. At the very time that he was putting the finishing touches\nto his work and preparing for publication, however, he learnt by\naccident that Mr. John Payne had undertaken for the Villon Society a\nprecisely similar task. Upon that Sir Richard, with characteristic\nchivalry, stood aside, and allowed Mr. Payne to have the advantage of\nprior publication; we mean, of course, such publication as he himself\ncontemplated and the Villon Society contents itself with\u2014the issue, that\nis, of a strictly limited number of copies supplied to subscribers only.\nOf his rival\u2019s translation Sir Richard Burton, with the enthusiasm of a\ntrue scholar, says, \u201cIt is most readable; his (Mr. Payne\u2019s) English,\nwith a sub-flavour of Mabinogionic archaism, is admirable, and his style\ngives life and light to the nine volumes whose matter is frequently\nheavy enough; he succeeds admirably in the most difficult passages, and\nhe often hits upon choice and special terms and the exact vernacular\nequivalent of the foreign word, so happily and so picturesquely that all\nfuture translators must perforce use the same expression under pain of\nfalling far short.\u201d Nevertheless, though coming four or five years\nafterwards, Sir Richard\u2019s own edition fairly takes the field, and is\nlikely, we should say, to hold it permanently against all future comers.\nThe notes alone carry it to a point of perfection hitherto unattained.\nIt is the work of a man better qualified for the task than any other\nliving being. On the one hand, we know of no one who is so thoroughly\nimbued with the spirit and soaked in the traditions of Arab life as the\ntraveller who, disguised as an Arab, succeeded in making the pilgrimage\nto Mecca without detection; on the other, we know of no translator who\nhas at his command such an amazing vocabulary of English words wherewith\nto reflect every shade of meaning, every turn of phrase, every subtile\ntouch of literary colour in the language from which he translates. As\nillustrating his mastery of the secrets both of Arab life and of\npicturesque English, take the following passage from his \u201cForeword.\u201d He\nis speaking of the solace and satisfaction which he derived from working\nupon his translation of the _Nights_ during his long years of official\nbanishment to the luxuriant and deadly deserts of Western Africa, and to\nthe dull and dreary half-clearings of South America.\n\n\u201cFrom my commonplace and \u2018respectable\u2019 surroundings (he says) the Jinn\nbore me at once to the land of my predilection, Arabia\u2014a region so\nfamiliar to my mind that even at first sight it seemed a reminiscence of\nsome bygone metemphysic life in the distant past. Again I stood under\nthe diaphanous skies in air glorious as ether, whose every breath raises\nmen\u2019s spirits like sparkling wine. Once more I saw the evening star\nhanging like a solitaire from the pure front of the western firmament;\nand the after-glow transfiguring and transforming, as if by magic, the\nhomely and rugged features of the scene into a fairy-land, lit with a\nlight which never shines on other soils or seas. Then would appear the\nwoollen tents, low and black, of the true Bedawin, mere dots in the\nboundless waste of lion-tawny clays and gazelle-brown gravels, and the\ncamp fire dotting like a glowworm the village centre. Presently,\nsweetened by distance, would be heard the wild weird song of lads and\nlasses, driving, or rather pelting, through the gloaming their sheep and\ngoats; and the measured chant of the spearmen gravely stalking behind\ntheir charge, the camels; mingled with the bleating of the flocks and\nthe bellowing of the humpy herds; while the reremouse flitted overhead\nwith his tiny shriek, and the rave of the jackal resounded through\ndeepening glooms, and\u2014most musical of music\u2014the palm-trees answered the\nwhispers of the night-breeze with the softest tones of falling water.\nAnd then a shift of scene. The Shaykhs and \u2018White-beards\u2019 of the tribe\ngravely take their places, sitting with outspread skirts like hillocks\non the plain, as the Arabs say, around the camp-fire, whilst I reward\ntheir hospitality and secure its continuance by reading or reciting a\nfew pages of their favourite tales. The women and children stand\nmotionless as silhouettes outside the ring, and all are breathless with\nattention; they seem to drink in the words with eyes and mouths as well\nas with ears. The most fantastic lights of fancy, the wildest\nimprobabilities, the most impossible of impossibilities, appear to them\nutterly natural\u2014mere matters of every-day occurrence. They enter\nthoroughly into each phase of feeling touched upon by the author; they\ntake a personal pride in the chivalrous nature and knightly prowess of\nTaj al-Mul\u00fak; they are touched with tenderness by the self-sacrificing\nlove of Azizah; their mouths water as they hear of heaps of untold gold\ngiven away in largesse like clay; they chuckle with delight every time a\nK\u00e1zir or a Fak\u00edr\u2014a judge or a reverend\u2014is scurvily entreated by some\nPantagruelist of the Wilderness; and, despite their normal solemnity and\nimpassibility, all roar with laughter, sometimes rolling upon the ground\ntill the reader\u2019s gravity is sorely tried, at the tales of the garrulous\nBarber and of Ali and the Kurdish sharper.\u201d\n\nClearly an Englishman who can thus hold an Arab encampment spell-bound\nby reciting to them their own folk-stories in their own tongue has at\nleast one indisputable qualification for translating the famous\ncollection of these stories embodied in the \u201c_Alf Laylah wa Laylah_\u201d\u2014the\n\u201cThousand Nights and a Night.\u201d\n\nBut this is not all. Sir Richard Burton has a literary conscience which\ncraves to be satisfied, and an imitative faculty, supported by\nexhaustless wealth and ingenuity of expression, capable of satisfying\nit. Not content with giving us a faithful transcript both of the matter\nand of the informing spirit of the great Arabian Saga-book, he is\ncareful to reproduce for us even its mechanism and its music\u2014its\npeculiarities of structure, the balance of its sentences, the rhyme, the\nrhythm, the assonances, the cadences, the melody, the lilt, the very\njingle of its language. How necessary all this is to the preservation of\nwhat may be termed the literary flavour of the original may be gathered\nfrom the first few lines upon which we light on turning to a page at\nrandom. A king sending gifts and a missive to another king by his wazir\ncommands that functionary \u201cto shorten his skirts and strain his strength\nand make all expedition in going and returning. \u2018Hearkening and\nobedience!\u2019 quoth the minister, who fell to making ready without stay,\nand packed up his loads and prepared all his requisites without delay.\nThis occupied him three days, and on the dawn of the fourth he took\nleave of his king and marched right away, over desert and hill-way,\nstony waste and pleasant lea, without halting by night or day,\u201d and so\non\u2014in which passage, as one sees, the recurrence of the same consonantal\nsounds, and of rhyming and nearly rhyming words at irregular distances\ngives a distinctive character to the style of the narrative. Many other\npassages might be quoted in illustration of similar tricks and\nsubtleties of literary skill, which impart an additional charm to the\nbook, if for no other reason, because they are racy of the soil from\nwhich it sprang, and give an air of greater vraisemblance to the\ntranslation. But the space at our disposal is well-nigh exhausted, and\nwe are desirous of giving just one quotation from Sir Richard Burton\u2019s\n\u201cForeword\u201d as to the matter of the _Nights_.\n\n\u201cThe general tone\u201d (he writes) \u201cis exceptionally high and pure. The\ndevotional feeling often rises to the boiling point of fanaticism. The\npathos is sweet, deep and genuine: tender, simple, and true; utterly\nunlike much of our modern tinsel. Its life, strong, splendid, and\nmultitudinous, is everywhere flavoured with that unaffected pessimism\nand constitutional melancholy which strike deepest root under the\nbrightest skies, and which sigh in the face of heaven. Poetical justice\nis administered by the literary K\u00e1zi with exemplary impartiality and\nseverity, \u2018denouncing evil-doers and eulogising deeds admirably\nachieved.\u2019 The _morale_ is sound and healthy, and at times we descry\nvistas of a transcendental morality, the morality of Socrates or Plato.\nIt is, indeed, this unique contrast of a quaint element childish\ncrudities, jostling the finest and highest views of life and character,\nshown in the kaleidoscopic shiftings of the marvellous picture with many\na \u2018rich truth in a tale\u2019s pretence,\u2019 pointed by a rough, dry humour\nwhich compares well with \u2018wut;\u2019 the alternatives of strength and\nweakness; of pathos and bathos; of boldest poetry (the diction of Job)\nand the baldest prose (the Egyptian of to-day); and, finally, the whole\ndominated everywhere by that marvellous Oriental fancy wherein the\nspiritual and the supernatural are as common as the material and the\nnatural; it is this contrast, I say, which forms the chiefest charm of\nthe _Nights_, which gives it the most striking originality, and which\nmakes it a perfect expositor of the medi\u00e6val Moslem mind.\u201d\n\n\n THE ACADEMY, _March 12th, 1887_.\n\nThe second volume contains _inter alia_, the delightful story of Prince\nCamaralzaman and the Princess Badr ool Budoor, which loses none of its\nold charm as \u201cThe Tale of Kamar al-Zaman,\u201d and gains incalculably by\nbeing translated into Sir Richard Burton\u2019s rich, quaint, and picturesque\nEnglish. The third volume brings another, and a still more familiar\nfavourite, in the story of \u201cSindbad the Seaman and Sindbad the\nLandsman,\u201d told with a force and vivacity which make it all seem as true\nas it seemed in the days of our credulous childhood. In both volumes we\nfind a large number of minor tales which are not included in Lane\u2019s\nedition; as, for instance, the stories of four chiefs of police, and a\nwhole series of charming fables about beasts, and \u201cother small game.\u201d\nThe long chivalric history of \u201cKing Omar bin al-Nu\u2019uman and his sons,\nSharrkan and Zau al-Makan\u201d (also one of those omitted by Lane), is a\ndistinct gain in a collection so complete and extensive as the present.\nAs regards Sir Richard Burton\u2019s _dramatis person\u00e6_, treatment and style,\nwe need only say that his foul fiends and ancient duennas are more\nvariously hideous, his couplets more steeped in Oriental passion, his\ndescriptive passages more elaborately rhythmic than ever; while the\nfoot-notes are so interesting and full of information that one only\nregrets that they are so sparingly inserted.\n\n\n MANCHESTER EXAMINER, _March 16th, 1887_.\n\nWhatever differences of opinion there may be concerning the translator\u2019s\ntaste or judgment, all will agree that the work in its complete form is\nemphatically a student\u2019s book\u2014that in the mind of the general reading\npublic it is an impossibility to reproduce the _na\u00eff_ simplicity with\nwhich the story-tellers of an earlier age and a warmer clime treated\nthose incidents which a contemporary essayist has happily termed \u201cthe\nenclosed facts of life.\u201d Concerning the original, it is not necessary to\nspeak at length. The _Arabian Nights_ is one of the great books of the\nworld, and as a revelation of the outer and inner life of the Orient is\nquite unique, but it is only during quite recent years that the general\nreader has had any opportunity of knowing the full extent of its riches.\nTrue, English translations have been common enough for the last century,\nbut they have been, for the most part taken, _not_ immediately from the\nArabic, but immediately through a French reproduction, often so garbled\nin substance, and in form as to convey nothing like a voracious\nimpression of the original. Of late, however, serious study of Arabic\nhas become more common among English scholars, and we have at least\nthree translations\u2014those of Mr. John Payne, of Mr. Lane, and of Sir\nRichard Burton\u2014not one of which can be charged with doing injustice to\nthe great classic. As a mere translations each will have its supporters,\nand it would be absurd for a critic who is unacquainted with Arabic to\nsay that this or that is the best; but it may be urged on behalf of Sir\nRichard Burton that he is more than a mere translator, that he is an\naccomplished Orientalist, and that the best years of his life have been\nspent among the very scenes with which the ancient romancers deal. Then,\ntoo, his personal idiosyncrasy is such that he can enter easily,\nnaturally, and without any strain into the life of which the stories are\na crowded panorama, can breathe the spirit of the times and manners, and\nreproduce it in such wise that we can breathe it too. It is no\nexaggeration to say that he possesses unique qualifications for the task\nhe has so laboriously and adequately performed.\n\n\n COUNTY GENTLEMAN, _March 19th, 1887_.\n\nVolume III. consists of no less than 83 tales, which bring down the\nmarvellous sequence of stories invented in self-defence by \u201cthe\nliberator of her sex\u201d to the 557th night. Of these tales, while many of\nthe less familiar are full of beauty and suggestiveness, the last,\nrelating the wonderful adventures of Sindbad the Seaman will be welcomed\nas an old and much-esteemed friend. The old friend, too, though he does\nnot come to us with exactly a new face, offers to our charmed\nrecognition a face much brightened and beautified, and decked with the\ngoodly raiment of Sir Richard Burton\u2019s inimitable translation. Many of\nthe tales are very short, but some of the shortest are really the most\ndelightful. Take, for example, the one recording the generous dealing of\nYahya, son of Khalid, with a convicted forger, and the one referring to\nthe Caliph Al-Maamun and the Strange Scholar. The directness and\nforceful simplicity of these brief narratives, which would merit a high\nplace in any collection of succinct apologues of the virtues, as well as\nthe almost Christianity of their teaching, cannot fail to impress any\ndiscerning reader. The note on page 58 to the first of these tales is\none of similar commentaries throwing light upon Eastern customs and\ninstitutions. At the same time it marks the continuity of Oriental\npolitical ideas.\n\n\n ARMY AND NAVY GAZETTE, _March 27th, 1887_.\n\nThis volume, bringing us down to the 557th night, and to the fifth\nvoyage of Sindbad the Seaman, includes a large number of stories quite\nnew to the reader, some of them brimful of humour, and others most\ninteresting from many points of view, from which it would be easy to\nquote endless readable items. Harun al-Rashid, Al-Maamun, Isaac of\nMosul, and Ja\u2019afar the Barmecide figure here very often; but more\namusement is to be derived from the doings of lesser people, as, for\nexample, the sharp-witted vagabonds who generally escape the\nchastisement they deserve by some ingenious trick, such as the Oriental\nmind delights in. The story of Al-Maamun and the Pyramids of Egypt\n(omitted by Lane) illustrates the medi\u00e6val Arabic view of those\nmonuments\u2014viz., that they were rich treasure-houses, which it was\ndesirable to plunder if possible; and there are other tales dealing with\ncrusading times, and with the relations of Christians and Moslems. One\ngreat charm of these stories is their endless variety, which prevents\nthem from ever becoming monotonous, and Sir Richard Burton\u2019s English has\na quaint and sometimes quite archaic cast which accords well with his\nsubject. As we said, in speaking of the earlier volumes, this is by far\nthe best translation of the _Nights_ for general reading, and we are\nsure, in its present handsome form, it will find a place on most library\nshelves.\n\n\n LIVERPOOL MERCURY, _March 31st, 1887_.\n\nThen Sir Richard goes on to tell us all about the origin of the\n_Nights_, their birth-place, and their probable date; the means by\nwhich, and the strangely incomplete and inaccurate forms in which they\nfound their way into Europe; the matter and the manner of the _Nights_,\nthe social condition of Al-Islam which they disclose, and the\npeculiarities of the prose-rhyme and poetry in which they are written.\nThe work\u2014translation and commentary alike\u2014is done throughout with the\nthoroughness which characterises everything Sir Richard Burton takes in\nhand; and, in the result, we have such a conspectus of Arab life, Arab\nthought, and Arab literature as could only have proceeded from the mind\nof one who years ago was so soaked in Arabian customs and traditions as\nto make the pilgrimage to Mecca, in the character of a good Moslem,\nwithout detection. A complete index to the tales and proper names, and a\nbibliography of all the principal editions of the _Nights_, fittingly\nround off a work which, as it can never be superseded, must inevitably\ntake its place among the few achievements of human effort from which\nTime reverently withholds his destroying hand.\n\n\n CHRISTIAN UNION, _April, 1887_.\n\nThose who are at all conversant with the old productions of this work\nwill readily discover the distinctive difference and characteristic\nfeatures of Sir Richard F. Burton\u2019s translation, that it excels in\noriginality, style, and graphicness all other editions of the _Arabian\nNights_. No one who has read the work will hesitate to accept. Regard it\nin whatever aspect we will, it is unique in its production, and will\nhenceforth take the precedence of all other translations.\n\n\n MORNING ADVERTISER, _April 8th, 1887_.\n\nAs pointed out in previous notices of this admirable work, it possesses\nmany charms which have hitherto been lost to European readers by the\nmanner in which the tales have been presented to them in the current\nversions of the narratives. Although these stories, among many other\ncollections, have been in circulation for ages through the East, they\nhave not yet been known in Europe for two hundred years. They were first\nintroduced into Christendom, indeed, by means of the translation of\nAntoine Galland, a distinguished French Orientalist. They were, as a\nmatter of course, everywhere hailed with delight, although, with perhaps\nrare exceptions, until the appearance of Lane\u2019s edition, the many\ntranslations of the tales into European languages, merely gave the\nnarratives themselves. The numerous and ample notes and philological\ncomparisons, which are profusely scattered through it, and which serve\nto convey the exact meaning of important words in the text, are not only\nmost interesting in themselves, but are often of indispensable necessity\nto the grasping of the point of the story. Several examples of this will\nagain be found in the present volume. In some places the translator is\ncompletely at variance with Lane, who appears, in the instances cited,\nto have missed the point of the story, from a misapprehension of the\ntrue signification of an important word. A remarkable example of the\nextent to which the force of the narrative is seen to depend on the\nskill of the translator, occurs in the story of \u201cthe Illiterate, who sit\nup as a teacher,\u201d in which it is remarked in a foot-note, that Lane\nappears to have mistaken for a girdle, a word which simply means the\nusual brazier for the charcoal which serves for a fire, and so to have\nmissed the whole point of the tale. In this volume will also be seen\nseveral fine examples of the rhymed prose, which form one of the great\nbeauties of the work. The translations of the many pieces of Eastern\npoetry which adorn the tales, are most elegant and felicitous. They are\nalso most unique in their character. In many instances obsolete words\nhave been introduced with wonderfully pleasing effect, and in other\nSaxon words and Saxon locutions in close relation with modern German,\nfrom their immediate connexion with the text, the notes are full of\nlearning\u2014geographical, philological, and antiquarian\u2014which contains an\nimmense body of useful knowledge on the matters to which they relate.\n\n\n DAILY NEWS, _April 28th, 1887_.\n\nThe present volume contains not many of our old friends, like \u201cAladdin\u201d\nand the \u201cForty Thieves,\u201d but is rich in those Oriental stories of\nbeasts, which often much resemble the romances of \u201cUncle Remus.\u201d The\ntale of the Animals and the Son of Adam, if one remembers correctly,\ndoes come, with a difference, in \u201cUncle Remus.\u201d As an example of the\nvalue and interest of the notes, may be cited the remarks on the \u201clucky\nsigns,\u201d which add to the value of horses. Mohammed disliked horses with\nwhite stockings on alternate hoofs. The tale of the Wolf and the Fox is\nagain in Uncle Remus\u2019s style. It is a very difficult thing to account\nfor the migration of these stories. Even the bushmen have a version of\n_vestigia nulla retrorsum_, and Professor Hartt was told similar fables\nby the Indians of the Amazon. Huet, Bishop of Avranches, knew that such\nstories were current among the Hurons and Iroquois, whose hero, if not\nexactly Brer Rabbit, is usually Brer Hare. The Sawah\u00edlis, also, make an\nanimal very like a rabbit take the best parts. Occasionally, the\ntranslation itself needs notes for some readers, who may ask what the\nFox means when he sings of the Wolf that \u201cgarred me drain eisel and\nfell.\u201d It will interest some mythologists to know that dawn, in Persian,\nis called by a name meaning \u201cWolf\u2019s tail.\u201d Prince Kamar al-Zaman is in\nthis volume in all his glory, compared to which, that of Solomon was\nmere tinsel. Probably only Orientalists can properly estimate the labour\nand erudition of these _Arabian Nights_. The notes on the Diamond\nValley, and the Roc, and other pleasant marvels are very instructive.\nThe following note is curious. We say melanch\u00f3lia, with the accent on\nthe o: the Arabs say Malikhul\u00edya, with the accent on the penultimate,\nand probably, or rather certainly, the Greeks from who we both borrowed\nthe word did the same, as the Greek accent indicates. But how they read\ntheir own poetry, on this system, who can explain or understand?\n\n\n SPECTATOR, _April 2, 1887_.\n\n _THE ARABIAN NIGHTS._\n\nSir Richard Burton has certainly conferred a great boon on the reading\npublic, great and small, by this edition of _The Arabian Nights_. _The\nArabian Nights_ has hitherto been known to us chiefly as Aristotle is\nsaid to have been known to the Schoolmen, in a translation of a\ntranslation. The work of Galland, a Frenchman who was, according to Lane\nand Burton, not over well-skilled in Arabic, and who knew little of\nArabic manners and customs, has hitherto, in various translations and\nadaptations, been the source of popular knowledge of _The Arabian\nNights_. Lane\u2019s own translation was a little too much like Sir Richard\nBurton\u2019s _magnum opus_, in being too close to the original for modern\nmanners or drawing room use. And, to tell the truth, it is also a trifle\nbald and dull. Moreover, it is disfigured to the ordinary eye, much like\nGrote\u2019s _Greece_, by uncouth renderings of more or less familiar names.\nIt is terrible, for instance, to see Aziz and Azizah rendered by Azeez\nand Azeezah, to find Sindbad converted into es-Sindhibad, and our old\nfriend the Vizier turned into a Weezer; and to be encountered on every\npage by some terrible Arabic word for the meaning of which you have to\nrefer to notes, those torments of the interested reader. Sir Richard\nBurton indeed, does not wholly spare our old friends. But Wazir for\nVizier is better than Weezer; and while Lane converts Noureddin and the\nfair Persian into Noor ed-Deen and Enees-al-Jalees, Sir Richard Burton\nonly goes so far as Nur al-Din and Anis al-Jalis. The most striking\nnovelty in this translation is the preservation of the rhymed prose, a\njingle of assonance running through the more lively passages,\nparticularly where love or fighting are concerned. Thus, in the Second\nKalendar\u2019s tale, we have,\u2014\u201cHer figure measured five feet in height: her\nform was firm and upright: her cheek a very garden of delight: her\ncolour lively bright: her face gleamed like dawn through curly tresses\nwhich gloomed like night;\u201d and when Sharrkan, the Moslem cavalier fights\nthe Franks, \u201cthey fell to fighting and to wheeling left and right, and\nnecks were stretched out to see the sight, nor did they stint from\nstrife and sword-play, and lunge of lance with main and might, till the\nday turned to night and darkness overwhelmed the light.\u201d Taken in\nconnection with the context, the effect, though strange and bizarre, is\nnot unpleasing, and gives a sense of something outlandish which accords\nwell with the subject. Another novelty is the translation into verse of\nthe verses copiously scattered about the stories, which have hitherto\nbeen omitted or turned into prose. It must be admitted that these verses\nare rather boring. They are mostly of the ultra-sentimental and \u201chigh\nfalutin\u2019\u201d order, with exaggerated sentiment and metaphors. Here is a\nsample:\u2014\n\n \u201cHad we known of thy coming, we fain had dispread \u273f the cores of our\n hearts or the balls of our eyes:\n Our cheeks as a carpet to greet thee had thrown, \u273f and our eyelids had\n strown for thy feet to betread.\u201d\n\nSome of them, however, are pretty enough in feeling and expression. But\nthe translator has invented a barbarous expedient for plaguing the\nreader, and preventing his taking them quickly, by placing an asterisk\nin the middle of each line to represent the couplets of the original. As\nhe does not really retain the metres of the original, there is no valid\nexcuse for thus disfiguring the page and trying the reader\u2019s temper, and\nwe sincerely hope that, if not for later volumes, at all events for\nlater editions, he will abandon this excruciating invention.\n\nWith this exception, there is no doubt that this is the most readable as\nwell as the most complete, or probably because it is the most complete,\nversion of _The Arabian Nights_ yet produced. In this first volume we\nhave our old friends the Porter and the three Ladies of Baghdad, with\nthe three Kalendars, the Hunchback, and the silent Barber. But one of\nthe most striking of the stories has not appeared in any former\nedition,\u2014the tale, namely, of King Omar bin al-Nu\u2019uman and his sons.\nThis is a Moslem chivalrous romance, with all the characteristics of a\nmedi\u00e6val romance founded on the Crusades; but, of course, the facts are\nreversed. Instead of a Christian knight falling in love with a Moslem\nmaiden, and slaughtering her kith and kin by thousands and defeating\ntheir treacherous attempts at murder by violence and stealth, by\nambuscade and poison, the hero is a Moslem prince and knight, and the\nheroine is a Christian maiden, and the villains and villainesses are all\nChristians, and it is the Christians who are slaughtered in their\nthousands by his single arm. As in the Christian romances, too, the plot\nwanders off from episode to episode, and, it must be admitted, becomes\ninsufferably tedious, for before the end the grandchildren of the\noriginal hero are become the principal personages of the tale. But the\nleading incident and the opening episode of Sharrkan and Abrizah are\nworthy to rank with the tales of Sigurd and Brynhild. In fact, it may be\nquestioned whether there is any personage in medi\u00e6val romance who\noutshines the fair Amazonian Abrizah in purity and nobility of womanly\ncharacter, or any more devoted and chivalrous lover than Sharrkan. But\nthe story does not remain throughout at the same high level, and the\nfate of Aurora Leigh, which is inflicted on Abrizah by Sharrkan\u2019s father\n(only darkly hinted at in this edition), and her death by the hands of a\nnegro slave, and the horribly Eastern sufferings that befall Nuzhat\nal-Zaman, are worse than those which befell the heroines of Western\ntales of chivalry, bad as they often are. It would be interesting to\nknow the origin of this story, which certainly strikes one as out of its\nplace in the _Thousand Nights and a Night_; for though its adventures\nare many of them exaggerated and improbable, yet they are more casually\nconnected, more coherent, and more natural and human and less inverted,\nthan the weird and monstrous incidents of the true Arabian tales. Among\nthese stand conspicuous the Third Kalendar\u2019s tale, with its Loadstone\nMountain and its man of brass, its castle plated with red gold, and the\ninevitable decree of blind Fate; the First Lady\u2019s tale, with its city of\nstone men; and above all, the delightful tale of the Fisherman and the\nIfreet,\u2014the enchanted city with its King turned into marble from the\nwaist downwards, and its citizens into white, red, blue, and yellow\nfishes that lift up their heads from the frying-pan and recite \u201cverses\nin writing.\u201d Assuredly the tales that used to charm one\u2019s childhood have\nno less charm with the added anthropological interest which is lent them\nby Sir Richard Burton\u2019s translation and notes.\n\n\n COUNTY GENTLEMAN, _May 14th, 1887_.\n\nThe well-known and widely appreciated yarns of Sindbad the Seaman and\nSindbad the Landsman are brought to a conclusion. The less familiar but\nmost powerful and typically Oriental story \u201cThe City of Brass\u201d follows\nand, though we are far from wishing to join the yelping pack already at\nMr. Haggard\u2019s heels, readers of this colossal conception will feel\ninclined to agree with Solomon that \u201cthere is nothing new under the\nsun.\u201d\n\n\n ARMY AND NAVY GAZETTE, _May 14th, 1887_.\n\nThe present volume brings us up to the 761st \u201cnight,\u201d and, like its\npredecessors, contains a number of stories quite unknown to the general\nreader. It concludes the history of Sindbad, giving a variant rendering,\nfrom the Calcutta edition, of the seventh voyage, and contains a large\nnumber of stories concerning the \u201cCraft and Malice of Women,\u201d which are\nof the highest value as illustrations of social conditions, and it has\nbesides, many tales to which it would be a pleasure to allude\nindividually. * * * As a translation, it is unequalled in fidelity, and\nSir Richard Burton\u2019s familiarity with Oriental scenes has enabled him to\npreserve the greater part of the quaint flavour of the original.\n\n\n LIVERPOOL MERCURY, _August 24th, 1887_.\n\nWe have already fully described this latest edition of the _Arabian\nNights_ and have spoken at large of its merits, both as a singularly\nfaithful translation and a finished work of high literary art. It is the\nonly rendering of _The Nights_ which has any pretentions to literalness\nand completeness, and in this and all other respects is far away the\nbest edition extant.\n\n\n ARMY AND NAVY GAZETTE, _August 27th, 1887_.\n\nBringing us up to the 944th night, this volume includes the curious tale\nof the \u201cMan of Upper Egypt and his Frankish Wife,\u201d and others omitted by\nLane. One of the most characteristic of these is that of \u201cKing Jali\u2019ad\nof Hind and his Wazir Shimas,\u201d which belongs to the oldest series in\n_The Nights_ and has attached to it a number of animal and other fables,\nall very remarkable. Lane found the story \u201cpuerile,\u201d and it is very true\nthat from many points of view, it is so; but as an illustration of the\nways of Arabian society and an example of a class of stories largely\ncirculated amongst the Oriental peoples of that date, it cannot be\noverlooked, and if read in the proper appreciative spirit, it is by no\nmeans devoid of amusement. The style of the translation, as we have\npreviously remarked, has a strange archaic charm, and the unusual\nlocutions of which Sir Richard Burton is master, harmonize admirably\nwith his subject, while the rhythmic portions, which he has reproduced\nwith so much skill and diversify, render still more picturesque the\nwhole.\n\n\n MORNING ADVERTISER, _October 12th, 1887_.\n\nSeveral of the stories comprised in this latter group are familiar under\nother forms in most parts of Europe, and there are few of them which do\nnot embody the practical wisdom and the sound and generous moral\nprecepts which are, as a rule, characteristic of the _Arabian Nights_.\nTaken in conjunction with the numerous and excellent notes which the\ntranslator has supplied, this version as we have before had occasion to\nobserve, presents the exact sense of the original Arabic text, which the\nfanciful phraseology in which the narratives are expressed largely\nassists in realising, while lending an additional charm to the tales\nthemselves. * * * In this volume are contained, among others, the\nstories of Hasan of Bassorah, of Khalifah the Fisherman of Baghdad, of\nAli Nur Al-Din and Miriam the Girdle Girl, of the Man of Upper Egypt and\nhis Frankish Wife, of the Ruined Man of Baghdad and his Slave-Girl, and\nthe long series of tales, fables and allegories, in which the\nastrologers and other wise men variously interpret a dream which had\ndisturbed the great King Jali\u2019ad of Hind, and on which he had consulted\nthem. Several of the stories comprised in this latter group are familiar\nunder other forms in most parts of Europe, and there are few of them\nwhich do not embody the practical wisdom and the sound and generous\nmoral precepts which are, as a rule, characteristic of the _Arabian\nNights_. The volume contains also the interesting history of King Wird\nKhan, with his women and Wazirs. This monarch was weak and uxorious, and\ndisregarding the sage counsels of Shimas, the chief of his Wazirs,\npursued a profligate and effeminate career, as the result of which great\ntroubles arose in his realm, and an extensive conspiracy was formed to\nget rid of him. Acting on the suggestion of his favourite wife, he\ncaused his Wazirs, grandees, and notables to be put to death after the\nfashion of Eastern despots. The weakness to which his kingdom was thus\nreduced tempted aggression by a neighbouring king, and it was threatened\nwith immediate invasion, rapine, and slaughter. From this strait he was\ndelivered by the sagacity of a boy whom he had accidentally fallen in\nwith in the course of a stroll he made _incog._ one evening through his\ncapital whilst pondering over his desperate position. The stories\nintroduced in the course of the history contain the counsel offered him\nin the successive stages of his difficulty, through which he is at\nlength conducted in safety and then returns to a more rational course of\nlife. Lane omits this story as being exceedingly puerile. That judgment\nwill hardly be supported by the reader when he now reads it. It is one\nof the two oldest tales in the whole series of the _Arabian Nights_ as\nis here pointed out, and at the same time very characteristic. Taken in\nconjunction with the numerous and excellent notes here supplied, this\nversion, as we have before had occasion to observe, presents the exact\nsense of the original Arabic text, which the fanciful phraseology in\nwhich the narrative are expressed largely assists in realising, while\nlending an additional charm to the tales themselves.\n\n\n GLASGOW EVENING TIMES, _December 3, 1887_.\n\nThe third of the five Supplemental volumes of Sir Richard Burton\u2019s\ntranslation of _The Thousand Nights and a Night_ is in the hands of the\nsubscribers this week. It is one of the most interesting, and (we have\nSir Richard\u2019s word for it) the most innocent of the series. It contains\nsome of the best known of the Eastern tales, including \u201cAladdin\u201d and\n\u201cAli Baba and the Forty Thieves,\u201d which did not find a place either in\nSir Richard Burton\u2019s translation of the _Nights_ or in that of Mr. John\nPayne for the Villon Society, for the very good reason that they were\nthen unknown except through the French translation of Galland, and were\nunder suspicion of not being of Eastern origin at all. The doubts about\nGalland\u2019s translations have, however, now been removed, for all his\ntales have been discovered in Hindustani, and some of them in Arabic\nunder circumstances which preclude these versions from having been\ntranslated from that of the French writer. In his preface Sir Richard\nBurton tells the story in detail, but we need not follow him there. He\nhas now had these old favourites translated afresh, and they form a\nfitting pendant to his work. He courts comparison of his translation\nwith the long popular version of Galland by printing the English\ntranslation of the latter\u2019s Aladdin along with his own. Sir Richard\u2019s\nnotes are, it may be expected, full of curious information.\n\n\n ACADEMY, _December 10, 1887_.\n\n _THE KAMA SHASTRA SOCIETY._\n\nSir Richard F. Burton has just issued to his subscribers the third\nvolume of his _Supplemental Nights_, the printing of which was delayed\nthrough his illness during the early part of the year. Sir Richard\nintends to pass the winter at Fiume, where the climate is less trying\nthan at Trieste. He hopes to come to England in May, bringing with him\nthe MS. of the fifth and last volume of the _Supplemental Nights_. The\nfourth volume is already in the hands of the printers to the Kama\nShastra Society.\n\nThe third volume of the _Supplemental Nights_ was originally intended to\nbe the fourth; but the order has been altered on account of the\ndifficulties which Sir Richard experienced in transcribing the\nWortley-Montague MS. in the Bodleian, as narrated by himself in the\n_Academy_ of November 13, 1886. Students, however, will not regret the\nchange, in consideration of their delight at here finding for the first\ntime the true Oriental version of \u201cAladdin,\u201d which has hitherto only\nbeen known through Galland\u2019s French. As Sir Richard announced in the\n_Academy_ of January 22, 1887, an Arabic original of \u201cAladdin\u201d and some\nother tales was quite recently purchased for the Biblioth\u00e8que Nationale\nby M. Hermann Zotenberg, who will shortly publish a full bibliographical\ndescription of his discovery. Meanwhile he has placed a copy of the MS.\nat Sir Richard\u2019s disposal; and from this the translation of \u201cAladdin,\u201d\nor rather, \u201cAllaeddin,\u201d has been made. \u201cAli Baba\u201d is another of the most\nfamiliar of the _Arabian Nights_ stories for which no Arabic original\nhas yet been found. In order to produce a genuine Orientalised version\nof this, Sir Richard has had recourse to the following device. After\nmuch searching in vain among Persian and Turkish MSS., he at last found\na Hindustani version containing the missing tales, which Mr. J. F.\nBlumhardt, of Cambridge, helped to English. He was thus enabled to\nescape from the plan he had originally contemplated\u2014of turning Galland\u2019s\nFrench into Arabic, and then translating that.\n\nIn addition to these welcome novelties, the volume is noticeable for its\nbulk, for Sir Richard generally gives his subscribers more than he\npromised. We have here the popular English form of Galland\u2019s \u201cAladdin,\u201d\nto compare with the version now first made from the original Arabic; and\nalso an appendix of about 100 pages, contributed by Mr. W. A. Clouston,\nwhich describes in detail the variants and analogues of all the tales in\nthe volume.\n\nIn the meantime, the Kama Shastra Society has begun a fresh\nundertaking\u2014the production of a literal and unexpurgated translation of\nthree famous Persian works:\u2014(1) The _Gulist\u00e2n_, or \u201cRose Garden,\u201d of\nSa\u2019d\u00ed (A.D. 1258), which may be called not unfamiliar in incomplete\nversions; (2) the _Nigarist\u00e2n_, or \u201cPicture Gallery,\u201d of Mu\u2019in-udd\u00edn\nJawini (A.D. 1334), which has never been translated into any Western\nlanguage; and (3) the _Beh\u00e2rist\u00e2n_, or \u201cAbode of Spring,\u201d of J\u00e2mi (A.D.\n1487), of which one chapter or \u201cgarden\u201d was translated a few years ago\nby Mr. C. E. Wilson, under the title of _Persian Wit and Humour_ (Chatto\nand Windus, 1883). For a popular account of these authors and their rank\nin Persian literature, we may refer our readers to a little volume\npublished by Mr. Bernard Quaritch in the early part of the present year\ncalled _Persian Portraits_. Of the three translations which the Kama\nShastra Society propose to issue to a very limited number of\nsubscribers, the _Beh\u00e2rist\u00e2n_ of J\u00e2mi\u2014the latest in date but the\ngreatest in reputation\u2014is now ready. It forms a volume of less than 200\npages with a few notes.\n\n\n MORNING POST, _March 19, 1888_.\n\nAs is well shown in this volume, there is as much in the manner of these\ntales as in the matter of them. If Oriental fiction delights our fancy\nby transferring us from the common places of our workaday life to realms\nand to communities fairer than any of which we have daily experience\nhere, any aids from language by which the dominance of fascination may\nbe maintained are clearly legitimate and useful. That the subject is\nworthy of a warm and ornate rendering such as has been bestowed upon it\nin these delightful volumes is made abundantly evident from a glance at\nthe splendour of the Arabian Empire during the period covered by _The\nNights_ but particularly in the earlier portion of it.\n\n\n ATHEN\u00c6UM, _May 12, 1888_.\n\nSir Richard Burton\u2019s complete translation of the _Arabian Nights_ may be\nconsidered the _magnum opus_ of one who had already added much to his\ncountry\u2019s literature by the record of his own personal travel and\nadventure. To render the original text of such a work as _The Arabian\nNights_ into a European language so as to make the reader apprehend the\nstyle and spirit of the Arabic is necessarily a task demanding\nexceptional qualifications; and success in so bold an attempt, were it\nbut partial, would imply the exercise of more than Oriental scholarship.\nIt could only be achieved by one who understood, in all shades and\nphases, the genius and imaginary, the ways and habits, the tastes and\nprejudices, the pathos and humour of both Western and Eastern peoples.\nProbably there is no Englishman living who could have ventured on the\nundertaking with better chances of success than Sir R. Burton.\n\n\n LIVERPOOL DAILY POST, _May 3, 1888_.\n\nThe sale of Sir Richard Burton\u2019s uncompromising translation of the\n_Thousand and One Nights_ was so great that Sir Richard has undertaken\nto supply five supplementary volumes. The \u201ccopy\u201d has just reached the\npublishers from Trieste, and the volumes will be disposed of on the same\nterms as the early ones\u2014that is to say, by subscription. The price fixed\nis pretty high, but so overmastering is the purely literary curiosity in\nthe matter that not only was the original edition sold to the last copy,\nbut the book is now at a very considerable premium in the market. Sir\nRichard Burton proposes to himself to take a little rest, after which he\nwill commence a work that cannot fail to equal in interest even the\n_Arabian Nights_, and will be much better adapted for appearance on the\ndrawing-room table. Sir Richard is going to write his autobiography\u2014a\nwork that will cover one of the most remarkable careers of modern times.\nThe efforts made in influential quarters to secure an adequate retiring\npension for this gallant explorer and man of letters still prove\nunavailing, and he goes on with his dull, uncongenial work as Consul at\nTrieste\u2014a place in which he has never enjoyed really good health.\n\n\n THE COUNTY GENTLEMAN, _October 17th, 1885_.\n\nHow fearfully cold it is, to be sure! My overcoat is neither lined with\nrabbit skin nor tipped with astrachan, and I feel the bitter breeze. A\nfriend of mine, who has subscribed to Captain Burton, tells me that if I\ncarried a copy of the first volume of the new translation of the\n_Arabian Nights_ in my breast-pocket I would find it very warm. I\ndaresay he is right, but the copies published a month ago at a guinea\nhave gone up in value to ten. I suppose the reports of a severe winter\nhave sent the work to a premium. Or, may be, Mr. Stead\u2019s review gives it\nenhanced value.\n\n * * * * *\n\nBurton\u2019s new _Arabian Nights_ is the book of the season. But, strange to\nsay, it is not to be had at Mudie\u2019s or at Smith\u2019s. Only a thousand\ncopies were issued, and these went to subscribers. And the owners of a\ncopy of the first volume are already personages of importance.\nSchool-girls cry for the book, and the Social Purity people borrow it\nwhen they can. Inquisitive folk ask everybody if they have seen it, and\nwonder why there should be so much fuss made about it. Wags look knowing\nand give evasive answers, but the man who tells the truth sayeth in\nreply, \u201cbecause it is the highest book ever printed in English.\u201d The\ncaptain is not the only writer that has gone to the _Thousand and One\nNights_.\n\n * * * * *\n\nBurton\u2019s book makes one feel sorry for Rabelais and Stead. Indeed,\nRabelais borrowed from the original, and Burton of immortal Melancholy,\nlike his namesake the peripatetic captain, knew something of it. The new\nedition will be prized by a few students, perhaps, but its chief value\nin the eyes of many that hold copies of it will be its high qualities. A\nfew of the volumes were to be had in Holywell-street, but these have all\nbeen bought up at big prices.\n\n\n \u201c_Jehu Junior_,\u201d VANITY FAIR, _October 24th, 1885_.\n\nAs a bold, astute traveller, courting danger, despising hardship, and\ncompelling fortune, Captain Burton has few equals; as a master of\nOriental languages, manners and customs he has none. He is still very\nyoung, very vigorous, very full of anecdote and playful humour, and,\nwhat is remarkable in a linguist, he has not disdained even his own\nmother tongue, which he handles with a precision and a power that few\ncan approach. He has recently crowned his literary labours by the most\ncomplete, laborious, uncompromising, and perfect translation of that\ncollection of stories known to us as _The Arabian Nights_, but more\ncorrectly called _A Thousand Nights and a Night_. He is a wonderful man.\n\n\n WHITEHALL REVIEW, _October 29th, 1885_.\n\nThe second volume of Captain Burton\u2019s translation of the _Arabian\nNights_ has just been issued to the subscribers, who had already become\nimpatient for a second instalment of this great and fascinating\ncontribution to literature. The new volume is, if possible, of even\ngreater interest than the first. It contains the whole of the fantastic\nsemi-chivalrous story of King Omar Bin al-Nu\u2019-uman and his sons Sharrkan\nand Zau al-Makan, a knowledge of which has hitherto been confined\nchiefly to Oriental scholars, as Lane only admitted an episode from it\ninto his version of _Alif La\u00efla_. Some of Sharrkan\u2019s adventures will\nremind students of other Eastern stories of some of the adventures\nrecorded of the hero of Persian romance, Hatim Ta\u00ef. As usual, Captain\nBurton\u2019s notes are rich, varied, and copious, of the greatest service to\nall serious students of Arabic manners and customs, and of Oriental life\nin general. * * *\n\n_Apropos_ of Captain Burton\u2019s _Arabian Nights_, a silly story is going\nthe round of some of the newspapers to the effect that some idiot, or\ncompany of idiots, intend to address a solemn appeal to Captain Burton\nto cease the publication of his work. A virtuous journal like the _Pall\nMall Gazette_ has been shocked by its Oriental freedom of speech, and it\nand its readers are prepared to denounce Captain Burton up hill and down\ndale for the crime of translating into accurate English a great Arabic\nmasterpiece. How silly, how vulgar, how uneducated such a cry is must be\nobvious to any one who has made any study, no matter how limited, of any\nof the great literatures of the world compared to Rabelais, compared to\nBoccaccio, compared to La Fontaine, the _Arabian Nights_ of Captain\nBurton might almost be recommended as a study for a Sunday-school. We\nhave chosen for our examples authors all of whose works are familiarly\nstudied and easily obtainable. It would be childish to compare Captain\nBurton\u2019s _Arabian Nights_ with other works which we could mention, which\nare, luckily, less generally known and also, luckily, less generally\nobtainable; while to compare the morality of these new _Arabian Nights_\nwith the _Pall Mall Gazette_ itself would be comparing the waters of the\nMediterranean with ditchwater.\n\n\n SOUTH EASTERN HERALD, _October 31st, 1885_.\n\nAt Mr. Quaritch\u2019s trade sale the other day, Captain Burton made an\ninteresting speech regarding _The Thousand and One Nights_, of which the\ngist was to show that his translation performs a double office. It is\nnot only a faithful and racy version of the true original, but it also\nrepresents a better text than any which has been hitherto accessible in\nprint or manuscript. He, in fact, produced for his own use, and by\ncollation of the existing materials, a careful, critical recension of\nthe original; and his rendering may, therefore, claim to stand towards\nthe _Alf La\u00eflah_ in the same manner as the Latin version of Plato, by\nMarsilius Ficinus, towards the Greek text.\n\n\n ANGLER\u2019S JOURNAL, _November 21st, 1885_.\n\nTo such of my brother anglers as consider something warm a necessity\nwhen pursuing their sport during the winter months, I confidently\nrecommend the latest edition of the _Thousand and One Nights_, done into\nEnglish by Captain Burton. There is no pandering to pretended prudery in\nthis work, which is the only translation extant calculated to give one a\ntrue idea of the many subtle and hitherto unexpressed beauties of the\noriginal. This book is the more welcome from the fact of our having been\nlately flooded with abridged and castrated editions of the English and\nother classics; for, as a matter of fact, the excised portions are the\nonly parts of such books that the British public cares to read. But what\nhas all this to do with fishing? I fancy I hear some of my readers\nindulging in expletives, and language which is best expressed by the\nnatural divisions of these paragraphs.\n\n\n MORNING POST, _January 19th, 1886_.\n\nEverything comes to him who waits\u2014even the long-promised, eagerly\nexpected \u201cPlain and Literal Translation of the Arabian Nights,\u201d by\nRichard F. Burton. It is a whole quarter of a century since this\ntranslation of one of the most famous books of the world was\ncontemplated, and we are told it is the natural outcome of the\nwell-known pilgrimage to Medinah and Mecca. Of Captain Burton\u2019s fitness\nfor the task who can doubt? It was during that celebrated journey to the\nTomb of the Prophet that he proved himself to be an Arab\u2014indeed, he\nsays, in a previous state of existence he was a Bedouin. Did he not for\nmonths at a stretch lead the life of a Son of the Faithful, eat, drink,\nsleep, dress, speak, pray, like his brother devotees, the sharpest eyes\nfailing to pierce his disguise? He knows the ways of Eastern men\u2014and\nwomen\u2014as he does the society of London or Trieste. How completely at\nhome he is with his adopted brethren he showed at Cairo, when, to the\namazement of some English friends who were looking on at the noisy\ndevotions of some \u201chowling\u201d Dervishes, he suddenly joined the shouting,\ngesticulating circle, and behaved as if to the manner born. He has\nqualified as a \u201chowler,\u201d he holds a diploma as a master Dervish, and he\ncan initiate disciples. Clearly, to use a phrase of Arabian story, it\nwas decreed by Allah from the beginning\u2014and fate and fortune have\narranged\u2014that Captain Burton should be the one of all others to confer\nupon his countrymen the boon of the genuine unsophisticated _Thousand\nNights and a Night_. In the whole of our literature no book is more\nwidely known. It is spread broadcast like the Bible, Bunyan, and\nShakespeare: yet although it is in every house, and every soul in the\nkingdom knows something about it, yet nobody knows it as it really\nexists. We have only had what translators have chosen to give\u2014selected,\ndiluted, and abridged transcripts. And of late some so-called \u201coriginal\u201d\nbooks have been published, containing minor tales purloined bodily from\nthe _Nights_.\n\n\n BAT, _February 8th, 1886_.\n\nIndeed of those who know the _Arabian Nights_ as they really are, there\nare three classes and only three. First, there are those who have read\nthe translation by Mr. John Payne, a book with many faults, but which\nhas the merit of being the first complete translation in any language.\nSecondly, those who know the Alif Laila in its original text; whether\nthat text be Macnaughten\u2019s, Habicht\u2019s, or the Boulak version. Thirdly,\nand best of all, those who know the translation by Sir Richard Burton,\nan immortal addition to English literature, and the most priceless\ncontribution to Oriental knowledge that has been made for a century. To\nthe serious student of the East and of all things Eastern, Sir Richard\nBurton\u2019s translation is in itself a very Alexandrian library of rare,\ncurious, unparalleled knowledge, the Knowledge, that can only be\nobtained and given again by a man of letters, who is also in the widest\nsense a man of the world. But Sir Richard Burton\u2019s translation of the\n_Arabian Nights_ is a book for men and not for all men. It is the\ntext-book and the treasure-house of scholars; but it is not for\nevery-day readers; and above all things, and inevitably, it is not for\nwoman-kind. No woman could read, was ever meant to read Sir Richard\nBurton\u2019s _Arabian Nights_.\n\n\n COURT SOCIETY, _March 4th, 1886_.\n\nNot a little disgust has been excited by the vulgar sneer which a\nmorning paper has indulged in at the expense of Sir Richard Burton. Long\nneglected by successive Governments, Captain Burton received, after 44\nyears, a tardy recognition of his services. Straightway, it was\nsuggested that he is made a knight because he translated the _Arabian\nNights_. It need scarcely be said that his translation has nothing to do\nwith the distinction conferred upon him, but as it is the habit in a\ncertain quarter to denounce the literal translation of the _Nights_, it\ncannot be too distinctly understood that Captain Burton never meant his\nwork to fall into any hands save those of a thousand students.\n\n\n SPORTING LIFE, _April 12th, 1886_.\n\nThe first two of the five volumes of \u201cSupplemental Nights to the Book or\nthe Thousand Nights and a Night, with Notes Anthropological and\nExplanatory,\u201d have been issued privately to subscribers, whereof there\nwill be no more than a thousand. We have Sir Richard F. Burton\u2019s pledge.\nThe tales are peculiarly interesting, and are told in English of\nmatchless flavour and force. Volume iii. is dedicated to Mr. Henry\nIrving in these words: \u201cMy dear Irving, To a consummate artist like\nyourself, I need hardly suggest that _The Nights_ still offers many a\nvirgin mine to the Playwright: and I ascribe this volume to you, not\nonly in admiration of your genius, but in the hope of that you will find\nmeans of exploiting the hidden wealth which awaits only your \u2018Open\nSesame!\u2019\u2014Ever yours sincerely, Richard F. Burton.\u201d This is a pregnant\nhint. As I have before observed, the vast majority of readers of the\nEnglished lore of the East knew worse than nothing of that marvellous\nstorehouse of romance, _The Arabian Nights_ until Sir Richard Burton\nopened it for them. There are countless dramas embodied in the _Nights_,\nand one cannot wonder that Sir Richard Burton should desire to see some\nof them shaped for the stage at the instance of his friend Mr. Irving. I\nmay mention here that the third volume of Lady Burton\u2019s edition of the\nNights is available. It is as dainty as its predecessors, as well done\nin point of literary workmanship, and as full of matter.\n\n\n WHITEHALL REVIEW, _May 24th, 1886_.\n\nThe sixth volume of Sir Richard Burton\u2019s _Arabian Nights_ which has just\nbeen issued to subscribers, is one of the most interesting of the series\nto Anglo-Orientalists. For it contains that story\u2014or set of\nstories\u2014which is, perhaps, of all the tales of the _Arabian Nights_ the\ndearest to legend-loving mankind, whether Oriental or Occidental\u2014the\nstory of the voyages of \u201cSindbad the Sailor,\u201d or of \u201cSindbad the\nSeaman,\u201d as Sir Richard Burton prefers to call him. Perhaps the only\ntale which at all competes in popularity with the wandering record of\nthe \u201cEastern Odysseus\u201d is the story of \u201cAli Baba,\u201d and that,\nunfortunately, does not belong to the _Arabian Nights_ at all, and can\nonly, as far as we know, be traced to a modern Greek origin. Lovers of\nthe story of \u201cSindbad the Sailor\u201d will be pleased to learn that their\nold friend remains to all intents and purposes the same in Sir Richard\u2019s\nliteral Translation as he was in the fanciful adaptation of Galland, and\nthe more accurate rendering of Lane. He does not \u201csuffer a sea change,\u201d\nbut remains, what he has always been, the most wonderful wanderer in the\nwhole range and region of romance. Sir Richard Burton\u2019s sixth volume\ncontains, besides, that story of the \u201cSeven Viziers\u201d which in so many\nforms is a favourite in all the languages of the East.\n\n\n THE BAT, _July 7th, 1886_.\n\nAs regards his translation, however, Captain Burton is certainly\nfelicitous in the manner in which he has Englished the picturesque turns\nof the original. One great improvement in this version over that of Mr.\nLane will be found in the fact that the verses so freely interspersed\nthroughout the _Nights_ are here rendered in metre, and that an attempt\nalso has often been made to preserve the assonants and the monorhyme of\nthe Arabic. Mr. Lane frankly stated that he omitted the greater part of\nthe poetry as tedious, and, through the loss of measure and rhyme\n\u201cgenerally intolerable to the reader,\u201d as, in truth, the specimens\ninserted mostly proved to be on account of the bald literalism of the\nrendering. Captain Burton has naturally inserted the poetry with the\nrest; and has often shown much skill in doing into English verse the\nrippling couplets of the original. Take, as an instance, the verses\nwhich Mr. Lane renders:\u2014\n\n \u201cTell him who is oppressed with anxiety that anxiety will not last.\n As happiness passeth away, so passeth away anxiety.\u201d\n\nAlmost equally literal, and certainly more poetical, is Captain Burton,\nwho gracefully turns this:\u2014\n\n \u201cTell whoso hath sorrow, Grief never shall last;\n E\u2019en as Joy hath no morrow, so woe shall go past.\u201d\n\nAnd since, in proverbs and epigrams, so much depends on the form, the\nspirit of the original is well observed, when, for instance, we read in\na certain chronicle the lines of one Ibn al Sumam:\u2014\n\n \u201cHold fast thy secret, and to none unfold;\n Lost is a secret when that secret\u2019s told.\n And fail thy breast thy secret to conceal,\n How canst thou hope another\u2019s breast shall hold?\u201d\n\nDoubtless, too\u2014and in this not following Mr. Lane\u2014Captain Burton is\nright in retaining the original division into Nights: for, as he justly\nobserves, \u201cWithout the Nights, no Arabian Nights!\u201d And, besides this\nbeing a prime feature of the original, a grateful pause is thereby\nintroduced into these intricate and interminable stories. In the\ntranslation Captain Burton\u2019s English is generally picturesque and always\nfluent. As it is frankly stated, too, has \u201cnever hesitated to coin a\nword when wanted.\u201d Captain Burton, who has passed the greater portion of\nhis life in Arab-speaking countries, mixing freely in Moslem society,\nand often passing\u2014as during his pilgrimage\u2014himself for a True Believer,\nis naturally well qualified to translate this \u201cGreat Eastern Saga-Book.\u201d\nAlso, since the scene of the stories is laid successively in every\ncountry of Islam, from Tangier to India, and beyond, the translator\u2019s\nintimate acquaintance, made during his wanderings, with all these people\nand places, stands him in good stead in elucidating peculiar manners and\ncustoms, and in this gives him the advantage over Mr. Lane, who had only\nseen Islam as domiciled in Egypt.\n\n\n THE SPORTING LIFE, _July 17th, 1886_.\n\nThere has been such a delay between the issue of the sixth and that of\nthe seventh volume of \u201cAlf Laylah wa Laylah,\u201d or \u201cThe Book of the\nThousand Nights and a Night,\u201d \u201cthe private subscribers only\u201d to that\nmarvellous work were beginning to wonder whether anything had happened\nto Sir Richard F. Burton to put a stop to his undertaking. At any rate,\none private subscriber wondered, the more especially as many threats had\nbeen breathed by self-imposed keepers of the public conscience\n(journalists, of course), with regard to putting an end to the\npublication. To make up for the delay, the eighth, as well as the\nseventh, volume has been issued. One of the dedications is peculiar. It\nis encased in a mourning border, and runs thus:\u2014\u201cA Message to Frederick\nHankey, formerly of No. 2, Rue Lafitte, Paris.\u2014My dear Fred,\u2014If there is\nsuch a thing as \u2018continuation,\u2019 you will see these lines in the far\nspirit-land, and you will find that your old friend has not forgotten\nyou and Annie.\u201d It is evident from this that the great African and Asian\ntraveller has leanings towards a belief in spiritualism.\n\n * * * * *\n\nThe more I see of this splendid translation, the more do I feel that we\nare indebted to the translator (after Mr. Payne) for the first real\nidea, in English, of the immortal original, and to him alone for a\ncomplete reflection of the Arabian Nights. The lustre and vigour of the\nEnglish compel one\u2019s admiration at every step. In justification whereof\nI cite a couple of brief passages from the first few pages in the\nseventh volume:\u2014\u201cThe first to open the door of war was Kurajan, who\ncried out, saying, \u2018Let no coward come out to me this day, nor craven!\u2019\nWhereupon Jamrkan and Sa\u2019adan stood by the colours, but there ran at him\na captain of the Banu Amir, and the two drave at each other awhile like\ntwo rams butting. Presently Kurajan seized the Moslem by the jerkin\nunder his hauberk, and dragging him from his saddle, dashed him to the\nground, where he left him, upon which the Kafirs laid hands on him and\nbound him and bore him off to their tents, whilst Kurajan wheeled about\nand careered and offered battle till another captain came out, whom also\nhe took prisoner, nor did he leave to do thus till he had made prize of\nseven captains before midday.\u201d\n\n * * * * *\n\nAgain: \u201cHe cried out to his folk, \u2018At him all at once and assault him\nwith one assault.\u2019 Accordingly they waved the awe-striking banners, and\nhost was heaped on host; Gharib rushed on with his men, and Jamrkan did\nthe same, and the two sides met like two seas together clashing. The\nYamani sword and spear wrought havoc, and breasts and bellies were rent,\nwhilst both armies saw the Angel of Death face to face, and the dust of\nthe battle rose to the skirts of the sky. Ears went deaf and tongues\nwent dumb, and doom from every side came on, whilst valiant stood fast\nand faint heart fled; and they ceased not from fight and fray till ended\nthe day, when the drums beat the retreat and the two hosts drew apart\nand returned, each to its tents.\u201d Is not that spirited? It is palpable\nenough that, until Sir Richard Burton\u2019s wonderful work saw the light, we\nhad no \u201cArabian Nights.\u201d\n\n\n NOTTINGHAM JOURNAL, _August 30th, 1886_.\n\nThe sales of Sir Richard Burton\u2019s most realistic version of the _Arabian\nNights_ (a very valuable book in its way, but distinctly a top-shelf\none) appear to have gone off with uncommon briskness; with so much\nbriskness, in fact, that Sir Richard has taken in hand to prepare for\npublication a series of additional tales from the same source. Five new\nvolumes called _Supplemental Nights_ are in preparation, and I\nunderstand that the first two are completed. It is no disparagement to\nthe scholarly labours of the editor to suggest that one may have too\nmuch Arabian Nights Entertainment. The translation of the original work,\na unique performance, will always be valued by students and collectors\n(I am told that it is already worth double the price it was issued at),\nbut a second series might possibly pall.\n\n\n WHITEHALL GAZETTE, _August 5th, 1886_.\n\nThe current number of the _Edinburgh Review_ contains an article of a\nsomewhat foolish kind upon the _Arabian Nights_. That great collection\nof Eastern stories is receiving a great deal of very deserved attention\njust now, and any literary contribution to the question is of interest.\nBut the _Edinburgh_ Reviewer does not add much of value to the matter in\nhand. A considerable part of his paper is devoted to a very acrid,\nunjust, and ill-mannered attack upon Sir Richard Burton\u2019s famous\ntranslation. Quite apart from the question of tastes which the paper\nraises\u2014though whether the _Edinburgh Review_ is necessarily an\nimpeccable authority as to taste is at least open to question\u2014the attack\non Sir Richard Burton\u2019s rendering is animated by an obvious spirit of\nsmall antagonism which puts it out of court at once as a critical essay.\nTo jump upon some small inaccuracy and trumpet over it like the foolish\ncock in the fable will scarcely detract from the admiration which all\nOrientalists feel for Sir Richard Burton, nor in any way lessen his fame\nas one of the profoundest and the most remarkable Oriental students of\nhis time. The _Edinburgh_ Reviewer is also pleased to be sarcastic over\na reference to D\u2019Herbelot. Does the reviewer really think that\nD\u2019Herbelot is altogether out of date because he happened not to have\nbeen published in the latter part of the nineteenth century and under\nthe patronage of the _Edinburgh Review_? However, Sir Richard Burton\u2019s\ntranslation of the _Arabian Nights_ will endure as a standard\ncontribution to Oriental literature, in spite of the disapproval of its\nlatest critic.\n\nFOOTNOTES:\n\n-----\n\nFootnote 1:\n\n Tome xli. is dated 1789, the other three, 1788, to include them in the\n \u201cCabinet.\u201d\n\nFootnote 2:\n\n The titles of all the vols. are dated alike, 1793, the actual date of\n printing.\n\nFootnote 3:\n\n This name is not in the Arabic text, and I have vainly puzzled my\n brains about its derivation or meaning.\n\nFootnote 4:\n\n This P. N. is, I presume, a corruption of \u201cShawal\u00e1n\u201d = one falling\n short. The wife \u201cOitba\u201d is evidently \u201cOtb\u00e1\u201d or \u201cUtb\u00e1.\u201d\n\nFootnote 5:\n\n See my Supplemental volume i. pp. 55\u2013151, \u201cThe Ten Wazirs; or, the\n History of King Az\u00e1dbakht and his Son.\u201d\n\nFootnote 6:\n\n MS. pp. 140\u2013182. Gauttier, vol. ii., pp. 313\u2013353, _Histoire du sage\n Heycar_ translated by M. Agoub: Weber, \u201cHistory of Sinkarib and his\n two Viziers\u201d (vol. ii. 53): the \u201cVizier\u201d is therein called Hicar.\n\nFootnote 7:\n\n This form of the P. N. is preferred by Prof. R. Hoerning in his\n \u201cPrisma des Sanherib,\u201d etc. Leipsic, 1878. The etymology is \u201cSin\n akhi-irib\u201d = Sini (Lunus, or the Moon-God) increaseth brethren. The\n canon of Ptolemy fixes his accession at B.C. 702, the first year of\n Elibus or Belibus. For his victories over Babylonia, Palestine, Jud\u00e6a,\n and Egypt see any \u201cDictionary of the Bible,\u201d and Byron for the\n marvellous and puerile legend\u2014\n\n The Assyrian came down as a wolf on the fold,\n\n which made him lose in one night 185,000 men, smitten by the \u201cAngel of\n the Lord\u201d (2 Kings xix. 35). Seated upon his throne before Lachish he\n is represented by a bas-relief as a truly noble and kingly figure.\n\nFootnote 8:\n\n I presume that the author hereby means a \u201cfool,\u201d Pers. n\u00e1d\u00e1n. But in\n Assyrian story Nadan was = Nathan, King of the people of Pukudu, the\n Pekod of Jeremiah (i. 21) and other prophets.\n\nFootnote 9:\n\n In text always \u201cAt\u00far,\u201d the scriptural \u201cAsshur\u201d = Assyria, biblically\n derived from Asshur, son of Shem (Gen. x. 22), who was worshipped as\n the proto-deity. The capital was Niniveh. Weber has \u201cNineveh and\n Thor,\u201d showing the spelling of his MS. According to the Arabs, \u201cAshur\u201d\n had four sons; Iran (father of the Furs = Persians, the Kurd, or\n Ghozzi, the Daylams, and the Khazar), Nab\u00edt, Jarm\u00fak, and Bas\u00edl. Ibn\n Khaldun (iii. 413), in his \u201cUniversal History,\u201d opposes this opinion\n of Ibn Sa\u2019id.\n\nFootnote 10:\n\n _i.e._ \u201cFish-town\u201d or \u201ctown of Nin\u201d = Ninus, the founder. In mod. days\n \u201cNaynawah\u201d was the name of a port on the east bank of the Tigris; and\n moderns have unearthed the old city at Koyunjik, Nabi Yunas, and the\n Tall (mound of) Nimrud.\n\nFootnote 11:\n\n The surroundings, suggest Jehovah, the tribal deity of the Jews. The\n old version says, \u201cHicar was a native of the country of Haram\n (Harr\u00e1n), and had brought from thence the knowledge of the true God;\n impelled, however, by an irresistible decree, etc.\u201d\n\nFootnote 12:\n\n _i.e._ a woollen cloth dyed red. Hence Pyrard (i. 244) has \u201cred\n scarlet,\u201d and (vol. ii.) \u201cviolet scarlet\u201d; Froissart (xvth centy.) has\n \u201cwhite scarlet,\u201d and Marot (xvith) has \u201cgreen scarlet.\u201d The word seems\n to be French of xiith century, but is uncertain: Littr\u00e9 proposes\n Galaticus, but admits the want of an intermediate form. Piers Plowman,\n and Chaucer use \u201ccillat\u00fan,\u201d which suggests Pers. \u201cSakalat,\u201d or\n \u201cSaklat\u00fan,\u201d whence Mr. Skeat would derive \u201cscarlet.\u201d This note is from\n the voyage of F. Pyrard, etc. London. Hakluyts, M.dccc.lxxxvii.; and\n the editor quotes Colonel Yule\u2019s M. Polo (ii. chapt. 58) and his\n \u201cDiscursive Glossary s. v. _Sucl\u00e1t_.\u201d\n\nFootnote 13:\n\n _i.e._ \u201cAl-Kirm,\u201d Arab. and Pers. = a worm, as in Kirm\u00e1n (see Supplem.\n vol. i. 59); the _coccus ilicis_, vulg. called cochineal.\n\nFootnote 14:\n\n Arab. \u201cArz,\u201d from the Heb. Arz or Razah (\u2713 raz = to vibrate), the root\n \u03ba\u03ad\u03b4\u03c1\u03bf\u03c2 (_cedrus conifera_), the Assyrian \u201cErimu of Lebanon,\u201d of which\n mention is so often made. The old controversy as to whether \u201cRazah\u201d =\n cedar or fir, might easily have been settled if the disputants had\n known that the modern Syrians still preserve the word for the clump\n called \u201cThe Cedars\u201d on the seaward slope of the Libanus.\n\nFootnote 15:\n\n We should say \u201creading and writing,\u201d but the greater difficulty of\n deciphering the skeleton eastern characters places reading in the more\n honourable place. They say of a very learned man, \u201cHe readeth it off\n (readily) as one drinketh water.\u201d\n\nFootnote 16:\n\n Arab. \u201cAl-S\u00e1hib al-jayyid.\u201d [\u201cJayyid\u201d is, by the measure \u201cFay\u2019il,\u201d\n derived from the root \u201cJaud,\u201d to excel, like \u201cKayyis,\u201d from \u201cKaus\u201d\n (see Suppl vol. iv., p. 350), \u201cMayyit\u201d from \u201cMaut,\u201d \u201cSayyid\u201d from\n \u201cSaud.\u201d The form was originally \u201cJaywid;\u201d then the W\u00e1w became\n assimilated to the preceding J\u00e1, on account of the following Kasrah,\n and this assimilation or \u201cIdgh\u00e1m\u201d is indicated by Tashd\u00edd. As from\n \u201cKayyis\u201d the diminutive \u201cKuwayyis\u201d is formed, so \u201cJayyid\u201d forms the\n Tasgh\u00edr, \u201cJuwayyid,\u201d which, amongst the Druzes, has the specific\n meaning of \u201cdeeply versed in religious matters.\u201d\u2014ST.]\n\nFootnote 17:\n\n \u201cK\u00fal,\u201d vulg. for \u201cKul\u201d; a form constant in this MS.\n\nFootnote 18:\n\n Gauttier \u201cSarkhadom,\u201d the great usurper Sargon, a contemporary of\n Merodach Baladan of Babylon and of Sabaco 1st of Ethiopia, B.C.\n 721\u2013702: one of the greatest Assyrian Kings, whose place has been\n determined to be between Shalmaneser and his son, the celebrated\n Sennacherib, who succeeded him. The name also resembles the biblical\n Ezar-haddon (Asaridanus), who, however, was the son of Sennacherib,\n and occupied the throne of Babylon in B.C. 680.\n\nFootnote 19:\n\n Gauttier, pp. 317\u2013319, has greatly amplified and modified these words\n of wisdom.\n\nFootnote 20:\n\n In text \u201cY\u00e1 Bunayya\u201d = lit. \u201cO my little son,\u201d a term of special\n fondness.\n\nFootnote 21:\n\n Arab. \u201cJamrah,\u201d a word of doubtful origin, but applied to a tribe\n strong enough to be self-dependent. The \u201cJamar\u00e1t of the Arabs\u201d were\n three, Ban\u00fa Numayr, Ban\u00fa H\u00e1ris (who afterwards confederated with\n Mash\u00edj) and Ban\u00fa Dabbah (who joined the Rik\u00e1b), and at last Nomayr\n remained alone. Hence they said of it:\n\n \u201cNomayr the jamrah (also \u201ca live coal\u201d) of Arabs are; \u273f And ne\u2019er\n cease they to burn in fiery war.\u201d\n\n See Chenery\u2019s Al-Hariri, pp. 343\u2013428.\n\nFootnote 22:\n\n In the Arab. \u201cTa\u2019arkalak,\u201d which M. Houdas renders \u201c_qu\u2019elle ne te\n retienne dans ses filets_.\u201d\n\nFootnote 23:\n\n A _lieu commun_ in the East. It is the Heb. \u201cSh\u00e1ked\u201d and the fruit is\n the \u201cLoz\u201d (Arab. Lauz) = _Amygdalus communis_, which the Jews looked\n upon as the harbinger of spring and which, at certain feasts, they\n still carry to the synagogue, as representing the palm branches of the\n Temple.\n\nFootnote 24:\n\n The mulberry-tree in Italy will bear leaves till the end of October\n and the foliage is bright as any spring verdure.\n\nFootnote 25:\n\n Gauttier omits this: _pas poli_, I suppose.\n\nFootnote 26:\n\n The barbarous sentiment is Biblical\u2014inspired, \u201cHe that spareth his rod\n hateth his son\u201d (Prov. xiii. 24), and \u201cChasten thy son while there is\n hope, and let not thy soul spare for his crying\u201d (Prov. xix. 18).\n Compare the Arab equivalent, \u201cThe green stick is of the trees of\n Paradise\u201d (Pilgrimage i. 151). But the neater form of the saw was left\n to uninspired writers; witness \u201cSpare the rod and spoil the child,\u201d\n which appears in Ray\u2019s proverbs, and is immortalised by Hudibras:\u2014\n\n Love is a boy by poets styled,\n Then spare the rod and spoil the child. (ii. 1, 843).\n\n It is to the eternal credit of John Locke, the philosopher, that in an\n age of general brutality he had the moral courage, to declare,\n \u201c_Beating_ is the worst and therefore the last means to be used in the\n correction of children.\u201d\n\nFootnote 27:\n\n Arab. \u201cDahn\u201d (oil, ointment) which may also mean \u201csoft sawder.\u201d\n\nFootnote 28:\n\n _Aucun roi ne peut gouverner sans arm\u00e9e et on ne peut avoir une arm\u00e9e\n sans argent._ For a treatise on this subject see the \u201cChronique de\n Tabari,\u201d ii. 340.\n\nFootnote 29:\n\n M. Agoub, in Gauttier (vi. 321) remarks of these prosings, \u201cCes\n maximes qui ne seraient pas indignes, pour la plupart, des beaux temps\n de la philosophie grecque, appartiennent toutes au texte arabe; je\n n\u2019ai fait que les disposer dans un ordre plus m\u00e9thodique. J\u2019ai d\u00fb\n aussi supprimer quelques unes, soit parce qu\u2019elles n\u2019offraient que des\n pr\u00e9ceptes d\u2019une morale banale, soit que traduites en fran\u00e7ais, elles\n eussent p\u00fb para\u00eetre bizarres \u00e0 des lecteurs europ\u00e9ens. Ce que je dis\n ici, s\u2019applique \u00e9galement \u00e0 celles qui terminent le conte et qui\n pourraient fournir le sujet de plusieurs fables.\u201d One would say that\n the translator is the author\u2019s natural enemy.\n\nFootnote 30:\n\n Arab. \u201cAmm\u00e1l,\u201d now vulgarly written with initial Hamzah, a favourite\n expression in Egypt and meaning \u201cVerily,\u201d \u201cI believe you, my boy,\u201d and\n so forth. But \u201c\u2019Amm\u00e1l\u201d with the Ayn may also mean \u201che intended,\u201d or\n \u201che was about to.\u201d\n\nFootnote 31:\n\n In Gauttier the name is Ebnazadan, but the Arab. text has \u201cNaud\u00e1n,\u201d\n which I take to be the Persian \u201cNew of knowledge\u201d as opp. to N\u00e1d\u00e1n,\n the \u201cunknowing.\u201d\n\nFootnote 32:\n\n In Chavis (Weber ii. 58) and Gauttier (p. 323) _Akis, roi de Perse_.\n The second name may be \u201cShah of the Ebna\u201d or Persian incol\u00e6 of\n Al-Yaman; _aristocratie Persane naturalis\u00e9e Arabe_ (Al-Mas\u2019udi, iv.\n 188, etc.)\n\nFootnote 33:\n\n _i.e._ the Lowland of the Eglantine or Narcissus; Nisr\u00edn is also in\n dictionaries an island where amber abounds. There is a shade of\n difference between Buk\u2019ah and Bak\u2019ah. The former which is the\n correcter form = a patch of ground, a plain (hence the Buk\u00e1\u2019a =\n C\u0153lesyria), while Bak\u2019ah = a hollow where water collects. In Chavis we\n find \u201cthe plain of Harrim\u201d and in Gauttier _la plaine de Baschrin_;\n and the appointment was \u201cfor the first of the month Niram\u201d (Nays\u00e1n).\n\nFootnote 34:\n\n \u201cPharaoh,\u201d which Hebrew Holy Writ left so vague and unsatisfactory,\n has become with the Arabs \u201cFir\u2019aun,\u201d the dynastic name of Egyptian\n kings, as Kisr\u00e0 (Chosro\u00ebs) of the Persians, Tobba of the Himyarites,\n Kaysar (C\u00e6sar) of the Romans, Jalut (Goliath) of the Ph\u0153nicians,\n Faghfur of the Chinese, Kh\u00e1k\u00e1n of the Tartars, Adfonsh (Alfonso) of\n the Spanish, and Aguet\u00edd of the Berbers. Ibn Khald\u00fan iv. 572.\n\nFootnote 35:\n\n \u201cMizr\u201d in Assyrian = \u201cMusur,\u201d in Heb. \u201cMisraim\u201d (the dual Misrs, whose\n duality permeated all their polity), and in Arab \u201cMisr,\u201d the O. Egypt.\n \u201cH\u00e1 k\u00e1hi Pt\u00e1h\u201d (the Land of the great God, Ptah), and the Coptic\n \u201cT\u00e1-mera\u201d = the Land of the Nile flood, ignoring, I may add, all\n tradition of a Noachian or general deluge.\n\nFootnote 36:\n\n The simplicity of old Assyrian correspondence is here well preserved,\n as we may see by comparing those letters with the cuneiform\n inscriptions, etc., by S. Abden Smith (Pfeiffer, Leipsic, 1887). One\n of them begins thus, \u201cThe will of the King to Sintabni-Uzur.\n Salutation from me to thee. May it be well with thee. Regarding\n Sinsarra-utzur whom thou has sent to me, how is thy report?\u201d etc. We\n find such expressions as \u201cMay the great Gods, lovers of thy reign,\n preserve thee an hundred years;\u201d also \u201cPeace to the King, my lord,\u201d\n etc.\n\nFootnote 37:\n\n Arab. \u201cYaum al-Kham\u00eds.\u201d For the week-days see vol. vi. 190, and for a\n longer notice, Al-Mas\u2019udi, iii. 422\u201323.\n\nFootnote 38:\n\n In the text \u201cK\u00e1l\u201d (al-R\u00e1w\u00ed), \u201cthe Reciter saith\u201d\u2014which formula I omit\n here and elsewhere.\n\nFootnote 39:\n\n _i.e._ \u201cThe Father of the little Fish,\u201d in Gauttier (vii. 329) \u201cAbou\n Som\u00e9ika.\u201d\n\nFootnote 40:\n\n By way of insult; as I have before noticed.\n\nFootnote 41:\n\n He had now learned that Nadan had ruined him.\n\nFootnote 42:\n\n The wife (in p. 155, \u201cAshghaft\u00edn\u00ed\u201d) is called \u201cThou hast enamoured me\u201d\n from the root \u201cShaghaf\u201d = violent love, joy, grief. Chavis has\n Zefagnie: Gauttier suppresses the name, which is not pretty. In the\n old version she is made aunt (father\u2019s sister) to Sankharib.\n\nFootnote 43:\n\n The old version attributes all this device to \u201cZefagnie;\u201d thus\n injuring the unity and the interest of the tale.\n\nFootnote 44:\n\n Arab. \u201cJund\u201d plur. \u201cJun\u00fad,\u201d a term mostly applied to regular troops\n under the Government, as opposed to soldiers who took service with the\n Amirs or great barons\u2014a state of things still enduring in non-British\n India.\n\nFootnote 45:\n\n Who thus makes a \u201cMa\u2019adabah\u201d = wake or funeral feast before his death.\n See vol. viii. 231.\n\nFootnote 46:\n\n _i.e._ \u201cFather of the Fishlet,\u201d in the old version \u201cYapousmek\u201d (Y\u00e1 Ab\u00fa\n Sumayk!)\n\nFootnote 47:\n\n In Chavis he becomes \u201can old slave, a magician, stained with the\n greatest crimes, who has the air and figure of Hicar.\u201d\n\nFootnote 48:\n\n A formula which announces the death of his supposed enemy.\n\nFootnote 49:\n\n Arab. \u201cMatm\u00farah\u201d = Sard\u00e1bah (i. 340), a silo for storing grain, an\n underground cell (ii. 39.)\n\nFootnote 50:\n\n See text \u201cN\u00e1h\u00fa\u201d from \u2713 \u201cNauh\u201d = ceremonious keening for the dead. The\n general term for the wail is \u201cWalwalah\u201d or \u201cWilw\u00e1l\u201d (an onomatopy) and\n for the public wailing-woman \u201cNadd\u00e1bah.\u201d\n\nFootnote 51:\n\n Here we find the Doric form \u201cRah\u00fam\u201d for \u201cRah\u00edm,\u201d or it may simply be\n the intensive and emphatic form, as \u201cNaz\u00far\u201d = one who looks intently\n for \u201cN\u00e1zir,\u201d a looker.\n\nFootnote 52:\n\n In the old version \u201ca tenth part of the revenues.\u201d The \u201cKas\u00edm\u201d of the\n text is an unusual word which M. Houdas would render _revenues en\n nature_, as opposed to Khir\u00e1j, _revenues en argent_. I translate it by\n \u201ctax tribute.\u201d\n\nFootnote 53:\n\n In text \u201c\u2019Azz\u00e1m\u00edn,\u201d _i.e._ men who recite \u201c\u2019Azm,\u201d mostly Koranic\n versets which avert evil.\n\nFootnote 54:\n\n This may either be figurative or literal\u2014upon the ashes where the fire\n had been; even as the father of Sayf al-Mul\u00fak sat upon the floor of\n his audience-hall (vol. vii. 314).\n\nFootnote 55:\n\n In text \u201cYa\u2019tadir\u201d\u2014from \u2713 \u2019Adr = heavy rain, boldness. But in this MS.\n the dots are often omitted and the word may be Ya\u2019tazir = find excuse.\n\nFootnote 56:\n\n In the old version the wife is made to disclose the secret of her\n husband being alive\u2014again a change for the worse.\n\nFootnote 57:\n\n Here \u201cWayha-k\u201d and before \u201cWayla-k\u201d: see vols. v. 258; vii. 127 and\n iii. 82.\n\nFootnote 58:\n\n The King, after the fashion of Eastern despots, never blames his own\n culpable folly and hastiness; this was decreed to him and to his\n victim by Destiny.\n\nFootnote 59:\n\n The older version reads \u201cRoc\u201d and informs us that \u201cit is a prodigious\n bird, found in the deserts of Africa: it will bear two hundred pounds\n weight; and many are of opinion that the idea of this bird is\n visionary.\u201d In Weber ii. 63, this is the device of \u201cZafagnie,\u201d who\n accompanies her husband to Egypt.\n\nFootnote 60:\n\n This name appears to be a corruption. The sound, however, bears a\n suspicious resemblance to \u201cDabshalim (a name most proper for such a\n Prince, to wit, meaning in their tongue a mighty King),\u201d who appears\n in chapt. i. of the \u201cFables of Pilpay\u201d (Bidpai = Bidyapati = Lord of\n Lore?) \u201cDabshal\u00edmat\u201d = the Dabshal\u00edms, was the dynastic title of the\n Kings of Soman\u00e1th (Somnauth) in Western India.\n\nFootnote 61:\n\n Arab. \u201cT\u00edn\u201d = clay, mud, which would be used with the Tob (adobe,\n sun-dried brick) forming the walls of Egypt and Assyria. M. G.\n Maspero, in his excellent booklet \u201cL\u2019Arch\u00e9ologie Egyptienne,\u201d (p. 7.\n Paris, Quantin, 1887,) illustrates this ancient industry which endures\n with all its gear to the present day. The average measured 0^m 22 \u00d7\n 0^m 11 \u00d7 0^m 14; the larger was 0^m 38 \u00d7 0^m 18 \u00d7 0^m 14, with\n intermediate sizes. These formed the cores of temple walls, and, being\n revetted with granite, syenite, alabaster and other stones, made a\n grand show; but when the outer coat was removed they were presently\n weathered to the external semblance of mud-piles. Such was mostly the\n condition of the ruins of grand Bubastis (\u201cPi-Pasht\u201d) hod. Zag\u00e1zig,\n where excavations are still being pushed on.\n\nFootnote 62:\n\n The old version has \u201cMasser, Grand Cairo (in the days of the\n Pharaohs!); so called from having been built by Misraim, the son of\n Cham.\u201d\n\nFootnote 63:\n\n In Chavis, \u201cAbicam, a Chald\u00e6an astrologer;\u201d in Gauttier \u201cAbimacam.\u201d\n\nFootnote 64:\n\n In Al-Har\u00edr\u00ed (p. 409) we read, \u201cHospitality is three days;\u201d and a\n Had\u00eds of the Prophet confirms the liberal practice of The\n Ignorance:\u2014\u201cThe entertainment of a guest is three days, and the\n viaticum (\u201cJ\u00e1izah\u201d) is a day and a night, and whatso exceedeth is an\n alms-gift.\u201d On the first day is shown largeness and courtesy; on the\n second and third the stranger is treated after the usual custom of the\n household, and then he is provided with rations for a day and a night.\n See Lane: A. Nights, i. 486; also The Nights, vol. i. 3.\n\nFootnote 65:\n\n _i.e._ Not standing astraddle, or in other such indecorous attitude.\n\nFootnote 66:\n\n Chavis, \u201cBilelsanam, the oracle of Bel, the chief God of the\n Assyrian:\u201d Gauttier _Une idole B\u00edl_. Bel (or Ba\u2019al or Belus), the\n Ph\u0153nician and Canaanite head-god; may here represent Hobal the biggest\n idol in the Meccan Pantheon, which used to be borne on raids and\n expeditions to give plunder a religious significance. Tabari iii. 17.\n Evidently the author holds it to be an idol.\n\nFootnote 67:\n\n The Syro-solar month = April; much celebrated by poets and\n fictionists: rain falling at such time into shells becomes pearls and\n upon serpents poison.\n\nFootnote 68:\n\n The text has \u201cBayb\u00fanah,\u201d prop. B\u00e1b\u00fanaj in Arab., and in Pers. \u201cB\u00e1b\u00fak,\u201d\n or \u201cB\u00e1b\u00fanak\u201d = the white camomile-flower. See vol. iii. 58.\n\nFootnote 69:\n\n \u201cKhabata\u201d = \u201cHe (the camel) pawed the ground.\u201d The prim. sig. is to\n beat, secondly, it is applied to a purblind camel which beats or\n strikes the ground and so stumbles, or to him who bashes a tree for\n its leaves; and lastly to him who gets alms by begging. See Chenery\u2019s\n Al-Hariri, p. 447.\n\nFootnote 70:\n\n Arab. \u201cKarz\u201d = moneys lent in interest and without fixed term of\n payment, as opp. to \u201cDayn.\u201d\n\nFootnote 71:\n\n In text \u201cKint\u00e1r\u201d = a quintal, 98 to 99 lbs. avoir.: in round numbers a\n cwt. a hundred weight: see vol. ii. 233. The old version explains it\n by \u201cA golden coin, equivalent to three hundred livres French (?).\u201d\n About the value of the Kint\u00e1r of gold, doctors differ. Some value it\n at 40 ounces, others make it a leathern bag containing 1,080 to 1,100\n dinars, and others 100 rotls (lbs.) of precious metal; while\n Al-Makrizi relates that Mohammed the Apostle declared, \u201cThe Kint\u00e1r of\n gold is twelve hundred ounces.\u201d Baron de Slane (Ibn Khaldun, i. 210)\n computes 100 Kint\u00e1rs = 1 million of francs.\n\nFootnote 72:\n\n In the text \u201cwa l\u00e1 ahad tafawwaha f\u00edna.\u201d\n\nFootnote 73:\n\n Arab. \u201cFalsafah\u201d = philosophy: see vols. v. 234 and vii. 145.\n\nFootnote 74:\n\n In the text \u201cFa-yatrah\u00fana,\u201d masc. for fem.\n\nFootnote 75:\n\n The writer probably remembered that the cat was a sacred animal\n amongst the Egyptians: see Herod., ii. 66, and Diod. Sic., who tells\n us (vol. i. p. 94) of a Roman put to death under Ptolemy Auletes for\n accidentally killing one of these holy beasts. The artists of\n Bubastis, whose ruins are now for the first time being scientifically\n explored, modelled the animal in bronze with an admirable art akin to\n nature.\n\nFootnote 76:\n\n M. Houdas explains this miswritten passage, _Quand le soleil fut lev\u00e9\n et qu\u2019il p\u00e9n\u00e9tra par ces ouvertures (lis. abkh\u00e1sh, trou de fl\u00fbte), il\n r\u00e9pandit_ (\u200f\u062f\u064e\u0631\u064e\u200e not \u200f\u0628\u064e\u0630\u064e\u0631\u064e\u200e) _le sable dans ces cylindres form\u00e9s\n par la lumi\u00e8re du soleil_. It is not very intelligible. I understand\n that the Sage went behind the Palace and drove through a mound or heap\n of earth a narrow hole bearing east-west, which he partially filled up\n with sand; and so when the sun rose the beams fell upon it and made it\n resemble a newly made cord of white flax. M. Agoub (in Gauttier, vol.\n vi. 344) shirks, as he is wont to do, the whole difficulty. [The idea\n seems to me to be, and I believe this is also the meaning of M.\n Houdas, that Haykar produced streaks of light in an otherwise dark\n room by boring holes in the back wall, and scattered the sand over\n them, so that, while passing through the rays of the sun, it assumed\n the appearance of ropes. Hence he says mockingly to Pharaoh, \u201cHave\n these ropes taken up, and each time you please I will twist thee the\n like of them\u201d\u2014reading \u201cAftilu,\u201d 1st p. aor. instead of \u201cIftil,\u201d 2nd\n imper.\u2014ST.]\n\nFootnote 77:\n\n Gauttier (vi. 347), _Ces pr\u00e9sens ne sont pas dignes de lui; mais peu\n de chose content\u00e9 les rois_.\n\nFootnote 78:\n\n Haykar is a Sage who follows the religion of nature, \u201cLove thy friends\n and hate thy foes.\u201d Gauttier (vii. 349) embroiders all this with\n Christian and French sentiment\u2014_L\u2019intention secr\u00e8te de Heycar \u00e9tait de\n sauver la vie \u00e0 l\u2019ingrat qui avait conspir\u00e9 contre la sienne. Il\n voulait pour toute vengeance, le mettre d\u00e9sormais dans l\u2019impossibilit\u00e9\n de nuire et l\u2019abandonner ensuite \u00e0 ses remords, persuad\u00e9 que le\n remords n\u2019est pas le moindre ch\u00e2timent du coupable._ True nonsense\n this when talking of a character born bad: its only remorse is not to\n have done worse than bad.\n\nFootnote 79:\n\n Striking the nape being the Moslem equivalent for \u201cboxing ears.\u201d\n\nFootnote 80:\n\n With this formula compare Chaucer, \u201cThe Manciple\u2019s Tale.\u201d\n\nFootnote 81:\n\n In the text \u201cZnn\u00e1kt-ha,\u201d which is unintelligible, although the sense\n be clear.\n\nFootnote 82:\n\n A bird unknown to the dictionaries, apparently a species of hawk.\n\nFootnote 83:\n\n In the text \u201cJ\u00farah Sy\u00e1n\u201d for \u201cJ\u00farah Sayy\u00e1l.\u201d\n\nFootnote 84:\n\n The tree having furnished the axe-helve.\n\nFootnote 85:\n\n M. Houdas translates _Tu as m\u00e9dit de moi et tu m\u2019as accabl\u00e9 de tes\n m\u00e9chancet\u00e9s_.\n\nFootnote 86:\n\n In text \u201cAlif, b\u00e1, t\u00e1, s\u00e1,\u201d the latter written with a Sin instead of a\n Th\u00e1, showing the vulgar use which extends from Alexandria to Meccah.\n\nFootnote 87:\n\n So in French, deriding the difference between written and spoken\n English, _Ecrivez Salmonassar, prononcez crocodile_.\n\nFootnote 88:\n\n Because he owes thee more than a debt of life.\n\nFootnote 89:\n\n _i.e._ \u201cTammat\u201d = She (the tale) is finished.\n\nFootnote 90:\n\n MSS. pp. 217\u2013265. See the \u201cArabian Tales,\u201d translated by Robert Heron\n (Edinburgh M.DCC.XCII.), where it is, \u201cThe Robber-Caliph; or\n Adventures of Haroun Alraschid, with the Princess of Persia, and the\n fair Zutulb\u00e9,\u201d vol. i. pp. 2\u201369. Gauttier, _Histoire du Khalyfe de\n Baghdad_, vol. vii. pp. 117\u2013150.\n\nFootnote 91:\n\n In text \u201cAh\u00e1d\u00eds,\u201d esp. referred to the sayings of Mohammed, and these\n are divided into two great sections, the \u201cAh\u00e1d\u00eds al-Nabaw\u00ed,\u201d or the\n actual words pronounced by the Apostle; and the \u201cAh\u00e1d\u00eds al-Kudus,\u201d or\n the sentences attributed to the Archangel Gabriel.\n\nFootnote 92:\n\n Heron has \u201cthe Festival of Haraphat,\u201d adding a power of nonsense. This\n is the day of the sermon, when the pilgrims sleep at Muzdalifah\n (Pilgrimage iii. 265). Kusayy, an ancestor of the Apostle, was the\n first to prepare a public supper at this oratory, and the custom was\n kept up by Harun al-Rashid, Zubaydah and Sha\u2019ab, mother of the Caliph\n al-Muktadir (Tabari ii. 368). Alms are obligatory on the two great\n \u2019I\u00b4ds or festivals, al-Fitr which ends the Ramaz\u00e1n fast and al-Kurb\u00e1n\n during the annual Pilgrimage. The dole must consist of at least a\n \u201cS\u00e1\u2019\u201d = 7 lbs. in grain, dates, &c.\n\nFootnote 93:\n\n _i.e._ habited themselves in the garments of little people: so to\n \u201cenlarge the turband\u201d is to assume the rank of an \u2019\u00c1lim or learned\n man. \u201cJayb,\u201d the breast of a coat is afterwards used in the sense of a\n pocket.\n\nFootnote 94:\n\n Either the Caliph was persuaded that the white wrist was a \u201cpromise of\n better things above and below,\u201d or he proposed marriage as a mere\n freak, intelligible enough when divorce costs only two words.\n\nFootnote 95:\n\n In text \u201cNakd\u00ed\u201d = the actual as opposed to the contingent dowry: see\n vols. vii. 126; ix. 32.\n\nFootnote 96:\n\n This is said in irony.\n\nFootnote 97:\n\n In text \u201cBash\u00e1kh\u00edn\u201d plur. of \u201cBashkh\u00e1nah:\u201d see Suppl. vols. i. 165;\n iii. 121.\n\nFootnote 98:\n\n In Heron he becomes \u201cKassera-Abocheroan.\u201d Anushirwan (in full\n An\u00fash\u00ednraw\u00e1n = sweet of soul) is popularly supposed to have begun his\n rule badly after the fashion of Eastern despots, and presently to have\n become the justest of monarchs. Nothing of this, however, is found in\n Tabari (ii. 159).\n\nFootnote 99:\n\n He was indignant because twitted with having married a beggar-maid\n like good King Cophetua. In Heron he is \u201cmoved by so sensible a\n reply.\u201d\n\nFootnote 100:\n\n Plur. \u201cKat\u00e1if,\u201d a kind of pancake made of flour and sugar (or honey)\n and oil or butter.\n\nFootnote 101:\n\n Arab. \u201cSakk\u00e1\u201d = a water-carrier, generally a bad lot. Of the \u201cSakk\u00e1\n Sharbah,\u201d who supplies water to passengers in the streets, there is an\n illustration in Lane; M.E. chapt. xiv.\n\nFootnote 102:\n\n In the text \u201cKahbah\u201d an ugly word = our whore (_i.e._ hired woman): it\n is frightfully common in every-day speech. See vol. ii. 70.\n\nFootnote 103:\n\n Arab. \u201cSib\u00e1k\u201d usually = a leash (for falconry, etc.).\n\nFootnote 104:\n\n I have emphasised this detail which subsequently becomes a leading\n incident.\n\nFootnote 105:\n\n Usual formul\u00e6 when a respectable person is seen drinking: the same\n politeness was also in use throughout the civilised parts of medi\u00e6val\n Europe. See the word \u201cHanian\u201d (vol. ii. 5), which at Meccah and\n elsewhere is pronounced also \u201cHaniyyan.\u201d\n\nFootnote 106:\n\n In text \u201cY\u00e1 Ta\u2019\u00eds,\u201d a favourite expression in this MS. Page 612 (MS.)\n has \u201cT\u00e1\u2019ish,\u201d a clerical error, and in page 97 we have \u201cY\u00e1 Ta\u2019\u00e1sat-n\u00e1\u201d\n = O our misery!\n\nFootnote 107:\n\n As might a \u201cpicker up of unconsidered trifles.\u201d\n\nFootnote 108:\n\n In text \u201cAkb\u00e1\u2019 wa Zar\u00e1b\u00edl.\u201d I had supposed the first to be the Pers.\n Kab\u00e1 = a short coat or tunic, with the Arab. \u2019Ayn (the second is the\n common corruption for \u201cZar\u00e1b\u00edn\u201d = slaves\u2019 shoes, slippers: see vol. x.\n 1), but M. Houdas translates _Ni calottes ni cale\u00e7ons_, and for the\n former word here and in MS. p. 227 he reads \u201c\u2019Arakiyah\u201d = skull-cap:\n see vol. i. 215. [\u201cAkb\u00e1\u201d is the pl. of \u201cKub\u2019,\u201d which latter occurs\n infra, p. 227 of the Ar. MS., and means, in popular language, any part\n of a garment covering the head, as the hood of a Burnus or the\n top-piece of a Kalansuwah; also a skull-cap, usually called\n \u201c\u2019Araq\u00edyah.\u201d\u2014ST.]\n\nFootnote 109:\n\n Heron dubs him \u201cHazeb (H\u00e1jib) Yamaleddin.\u201d In text \u201c\u2019Al\u00e1i al-D\u00edn;\u201d and\n in not a few places it is familiarly abbreviated to \u201c\u2019Ali\u201d (p. 228,\n etc.). For the various forms of writing the name see Suppl. vol. iii.\n 51. The author might have told us the young Chamberlain\u2019s name\n _Arabic\u00e8_ earlier in the tale; but it is the R\u00e1wi\u2019s practice to begin\n with the vague and to end in specification. I have not, however,\n followed his example here or elsewhere.\n\nFootnote 110:\n\n _i.e._ Destiny so willed it. For the Pen and the Preserved Tablet see\n vol. v. 322.\n\nFootnote 111:\n\n This was the custom not only with Harun as Mr. Heron thinks, but at\n the Courts of the Caliphs generally.\n\nFootnote 112:\n\n In text \u201cGhiy\u00e1r,\u201d Arab. = any piece of dress or uniform which\n distinguishes a class, as the soldiery: in Pers. = a strip of yellow\n cloth worn by the Jews subject to the Shah.\n\nFootnote 113:\n\n Arab. \u201cZarb\u00fal t\u00e1k\u00ed,\u201d the latter meaning \u201chigh-heeled.\u201d Perhaps it may\n signify also \u201cfenestrated, or open-worked like a window.\u201d So \u201cpoules\u201d\n or windows cut in the upper leathers of his shoes. Chaucer, The\n Miller\u2019s Tale.\n\nFootnote 114:\n\n \u201cMayzar,\u201d in Pers. = a turband: in Arab. \u201cMiizar\u201d = a girdle; a\n waistcloth.\n\nFootnote 115:\n\n Arab. \u201cKaus al-Bunduk\u201d (or Band\u00fak) a pellet-bow, the Italian\n arcobugio, the English arquebuse; for which see vol. i. 10. Usually\n the \u201cK\u00eds\u201d is the _Giberne_ or pellet-bag; but here it is the\n bow-cover. Gauttier notes (vii. 131):\u2014_Bondouk signifie en Arabe\n harquebuse, Albondoukani signifie l\u2019arquebusier; c\u2019\u00e9tait comme on le\n voit, le mot d\u2019ordre du Khalyfe._ He supposes, then, that firelocks\n were known in the days of Harun al-Rashid (A.D. 786\u2013809). Al-Bunduk\u00e1ni\n = the cross-bow man, or rather the man of the pellet-bow was,\n according to the R\u00e1w\u00ed, the name by which the Caliph was known in this\n disguise. Al-Zahir Baybars al-Bundukd\u00e1r\u00ed, the fourth Baharite Soldan\n (A.D. 1260\u201377) was so entitled because he had been a slave to a\n Bundukd\u00e1r, an officer who may be called the Grand Master of Artillery.\n In Chavis and Cazotte the Caliph arms himself with a spear, takes a\n bow and arrow (instead of the pellet-bow that named him), disguises\n his complexion, dyes beard and eyebrows, dons a large coarse turband,\n a buff waistcoat with a broad leathern belt, a short robe of common\n stuff and half-boots of strong coarse leather, and thus \u201cassumes the\n garb of an Arab from the desert.\u201d (!)\n\nFootnote 116:\n\n See vol. i. 266.\n\nFootnote 117:\n\n _i.e._ by the Archangel Gabriel.\n\nFootnote 118:\n\n Arab. \u201cHabbah\u201d = a grain (of barley, etc.), an obolus, a mite: it is\n also used for a gold bead in the shape of a cube forming part of the\n Egyptian woman\u2019s headdress (Lane M.E., Appendix A). As a weight it is\n the 48th of a dirham, the third of a k\u00edr\u00e1t (carat) or 127/128 of an\n English grain, avoir.\n\nFootnote 119:\n\n In text \u201cMahm\u00e1\u201d = as often as = kullu-m\u00e1. This is the eleventh\n question of the twelve in Al-Hariri, Ass. xxiv., and the sixth of Ass.\n xxxvi. The former runs, \u201cWhat is the noun (kullu-m\u00e1) which gives no\n sense except by the addition thereto of two words, or the shortening\n thereof to two letters (_i.e._ m\u00e1); and in the first case there is\n adhesion and in the second compulsion?\u201d (Chenery, pp. 246\u2013253).\n\nFootnote 120:\n\n In Chavis and Cazotte he looks through the key-_hole_ which an Eastern\n key does not permit, the holes being in the bolt. See Index, Suppl.\n vol. v.\n\nFootnote 121:\n\n In text \u201cK\u00e1bal-ki,\u201d which I suspect to be a clerical error for\n \u201cK\u00e1tal-ki\u201d = Allah strike thee dead. See vol. iv. 264, 265. [One of\n the meanings of \u201cMuk\u00e1balah,\u201d the third form of \u201ckabila,\u201d is\n \u201crequital,\u201d \u201cretaliation.\u201d The words in the text could therefore be\n translated: \u201cmay God requite thee.\u201d\u2014ST.]\n\nFootnote 122:\n\n In Chavis and Cazotte she swears \u201cby the name of God which is written\n on our Great Prophet\u2019s forehead.\u201d\n\nFootnote 123:\n\n Arab. \u201cY\u00e1 Luss\u201d; for this word = the Gr. \u03bb\u1fc3\u03c3\u03c4\u1f74\u03c2 see Suppl. vol. iv.\n index.\n\nFootnote 124:\n\n \u201cAl-N\u00e1t\u00far,\u201d the keeper, esp. of a vineyard, a word naturalized in\n Persian. The Caliph asks, Is this a bon\u00e2 fide affair and hast thou the\n power to settle the matter definitely? M. Houdas translates as _Les\n raisins sont-ils \u00e0 toi, ou bien es-tu seulement la gardienne de la\n vigne?_ [The verb z\u00e1raba, 3rd form, followed by the accusative, means\n \u201cto join one in partnership.\u201d The sense of the passage seems therefore\n to be: Dost thou own grapes thyself, or art thou (\u201ctuz\u00e1rib\u00ed,\u201d 2 fem.\n sing.) in partnership with the vineyard-keeper. The word may be chosen\n because it admits of another interpretation, the _double entendre_ of\n which might be kept up in English by using the expression \u201csleeping\u201d\n partnership. Perhaps, however, \u201ctuz\u00e1rib\u00ed\u201d means here simply: \u201cDost\n thou play the part of.\u201d\u2014ST.]\n\nFootnote 125:\n\n The innuendo is intelligible and I may draw attention to the humorous\n skill with which the mother-in-law\u2019s character is drawn.\n\nFootnote 126:\n\n In text \u201cAsk\u00e1-hu \u2019alakah\u201d = gave him a good sound drubbing (\u2019alakah),\n as a robber would apply to a Judge had he the power.\n\nFootnote 127:\n\n Lest he happen to meet an unveiled woman on the stairs; the usual\n precaution is to cry \u201cDast\u00far!\u201d\u2014by your leave (Persian).\n\nFootnote 128:\n\n Arab. \u201cKhayr\u201d\u2014a word of good omen.\n\nFootnote 129:\n\n In Chavis and Cazotte the mother gives her daughter\u2019s name as\n _Zutulb\u00e9_ (?) and her own _Lelamain_ (?).\n\nFootnote 130:\n\n In text \u201cWaliyah\u201d or \u201cWaliy\u00e1h\u201d = and why?\n\nFootnote 131:\n\n The \u201cWronged\u201d (Al-Mazl\u00fam) refers to the Caliph who was being abused\n and to his coming career as a son-in-law. Gauttier, who translates the\n tale very perfunctorily, has _Dieu prot\u00e8ge les malheureux et les\n orphelins_ (vii. 133).\n\nFootnote 132:\n\n This again is intended to show the masterful nature of the Caliph, and\n would be as much admired by the average coffee-house audience as it\n would stir the bile of the free and independent Briton.\n\nFootnote 133:\n\n The \u201cStreet of the Copperas-maker\u201d: the name, as usual, does not\n appear till further on in the tale.\n\nFootnote 134:\n\n In text \u201cRukh\u00e1m\u201d = marble or alabaster, here used for building\n material: so \u201cMurakhkhim\u201d = a marble-cutter, means simply a\n stone-mason. I may here note the rediscovery of the porphyry quarries\n in Middle Egypt, and the gypsum a little inland of Ras Ghar\u00edb to the\n West of the Suez Gulf. Both were much used by the old Egyptians, and\n we may now fairly expect to rediscover the lost sites, about Tunis and\n elsewhere in Northern Africa, whence _Rosso antico_ and other fine\n stones were quarried.\n\nFootnote 135:\n\n Arab. \u201cAl-H\u00e1sil\u201d also meaning the taxes, the revenue.\n\nFootnote 136:\n\n In text \u201cK\u00e1\u2019ah\u201d = a saloon: see vols. i. 85; i. 292; and vii. 167.\n\nFootnote 137:\n\n In the sing. \u201cSik\u00e1lah.\u201d\n\nFootnote 138:\n\n The Jinn here was Curiosity, said to be a familiar of the sex\n feminine, but certainly not less intimate with \u201cthe opposite.\u201d\n\nFootnote 139:\n\n In text \u201cKinnab\u201d which M. Houdas translates _\u00e9toupe que l\u2019on fixe au\n bout d\u2019un roseau pour blanchir les murs_.\n\nFootnote 140:\n\n Impossible here not to see a sly hit at the Caliph and the Caliphate.\n\nFootnote 141:\n\n The writer has omitted this incident which occurs in Chavis and\n Cazotte.\n\nFootnote 142:\n\n In the text, \u201cSamd\u201d = carpets and pots and pans.\n\nFootnote 143:\n\n The Kat\u00e1 grouse (_Tetrao alchata seu arenarius_ of Linn.) has often\n been noticed by me in Pilg. i. 226, (where my indexer called it \u201csand\n goose\u201d) and in The Nights (vols. i. 131; iv. 111). De Sacy (Chrestom.\n Arab. iii. pp. 416, 507\u2013509) offers a good literary account of it: of\n course he cannot speak from personal experience. He begins with the\n Aj\u00e1ib al-Makhl\u00fak\u00e1t by Al-Kazwini (ob. A.H. 674 = A.D. 1274) who tells\n us that the bird builds in the desert a very small nest (whence the\n Had\u00eds, \u201cWhoso shall build to Allah a mosque, be it only the bigness of\n a Kat\u00e1\u2019s nest, the Lord shall edify for him a palace in Paradise\u201d);\n that it abandons its eggs which are sometimes buried in sand, and\n presently returns to them (hence the saying, \u201cA better guide than the\n Kat\u00e1\u201d); that it watches at night (?) and that it frequents highways to\n reconnoitre travellers (??), an interpretation confirmed by the\n Persian translator. Its short and graceful steps gave rise to the\n saying, \u201cShe hath the gait of a Kat\u00e1,\u201d and makes De Sacy confound the\n bird with the Pers. K\u00e1h\u00fa or Kabk-i-dari (partridge of the valley)\n which is simply the francolin, the Ital. francolino, a perdix. The\n latter in Arab. is \u201cDurr\u00e1j\u201d (Al-Mas\u2019udi, vii. 347): see an affecting\n story connected with it in the Suppl. Nights, ii. 59\u201362. In the\n xxiii^d Ass. of Al-Hariri the sagacity of the Kat\u00e1 is alluded to, \u201cI\n crossed rocky places, to which the Kat\u00e1 would not find its way.\u201d See\n also Ass. viii. But Mr. Chenery repeats a mistake when he says (p.\n 339) that the bird is \u201cnever found save where there is good pasturage\n and water:\u201d it haunts the wildest parts of Sind and Arabia, although\n it seldom strays further than 60 miles from water which it must drink\n every evening. I have never shot the Kat\u00e1 since he saved my party from\n a death by thirst on a return-ride from Harar (First Footsteps in E.\n Africa, p. 388). The bird is very swift with a skurrying flight like a\n frightened pigeon; and it comes to water regularly about dusk when it\n is easily \u201cpotted.\u201d\n\nFootnote 144:\n\n In text \u201cSamman\u201d for \u201cSamm\u00e1n\u201d: Dozy gives the form \u201cSummun\u201d (Houdas).\n The literary name is \u201cSalw\u00e0.\u201d\n\nFootnote 145:\n\n For Wali (at one time a Civil Governor and in other ages a Master of\n Police) see vol. i. 259.\n\nFootnote 146:\n\n Prob. a corruption of the Pers. \u201cN\u00e1zuk,\u201d adj. delicate, nice.\n\nFootnote 147:\n\n In text \u201cJaft\u00e1w\u00e1t\u201d which is I presume the Arab. plur. of the Turk.\n \u201cChif\u00fat\u201d a Jew, a mean fellow. M. Houdas refers to Dozy _s.v._\n \u201cJaft\u00e1h.\u201d [The Turkish word referred to by Dozy is \u201cChifte\u201d from the\n Persian \u201cJuft\u201d = a pair, any two things coupled together.\n \u201cMash\u00e1\u2019il\u00edyah jaft\u00e1w\u00e1t wa f\u00e1n\u00fas\u00edn\u201d in the text would therefore be\n \u201c(cresset-) bearers of double torches and lanterns,\u201d where the plural\n f\u00e1n\u00fas\u00edn is remarkable as a vulgarism, instead of the Dictionary form\n \u201cFaw\u00e1n\u00eds.\u201d\u2014ST.]\n\nFootnote 148:\n\n So in Chavis and Cazotte: Gauttier and Heron prefer (vol. i. 38)\n \u201cChamama.\u201d They add, \u201cThat d\u00e6mon incarnate gave out himself that Satan\n was his father and the devil Camos (?) his brother.\u201d The Arab. word is\n connected with the \u2713 shamma = he smelt and suggests the policeman\n smoking plots.\n\nFootnote 149:\n\n _i.e._ concealing the secret sins of the people. This sketch of the\n cad policeman will find many an original in the London force, if the\n small householder speak the truth.\n\nFootnote 150:\n\n _Qui n\u2019ait un point de contact avec l\u2019une de ces cat\u00e9gories_\u2014(Houdas).\n\nFootnote 151:\n\n In the old translations \u201cThe Hazen\u201d (Kh\u00e1zin = treasurer?) which wholly\n abolishes the _double entendre_.\n\nFootnote 152:\n\n In text \u201cDarbis\u00ed al-b\u00e1b\u201d from the Persian, \u201cDar bastan\u201d = to tie up,\n to shut.\n\nFootnote 153:\n\n In text \u201cGhaush\u201d for \u201cGhaushah\u201d = noise, row.\n\nFootnote 154:\n\n \u201cAkk\u00e1l bula\u2019hu\u201d _i.e._ commit all manner of abominations. \u201cTo eat\n skite\u201d is to talk or act foolishly.\n\nFootnote 155:\n\n In the old translations \u201cIlamir Youmis.\u201d\n\nFootnote 156:\n\n In text \u201cDabb\u00fas bazdagh\u00e1n\u00ed,\u201d which I have translated as if from the\n Pers. \u201cBazdagh\u201d = a file. But it may be a clerical error for\n \u201cBardaw\u00e1ni,\u201d the well-known city in Hindostan whose iron was famous.\n\nFootnote 157:\n\n \u201cNahs\u201d means something more than ill-omened, something nasty, foul,\n uncanny: see vol. i. 301.\n\nFootnote 158:\n\n In Chavis, Heron and Co. there are two ladders to scale the garden\n wall and descend upon the house-terrace which apparently they do not\n understand to be the roof.\n\nFootnote 159:\n\n Arab. \u201cAl-K\u00e1fi\u2019ah\u201d = _garde-fou, rebord d\u2019une terrasse_\u2014(Houdas).\n\nFootnote 160:\n\n Our vulgar \u201cHouri\u201d: see vols. i. 90; iii. 233. There are many meanings\n of Hawar; one defines it as intense darkness of the black of the eye\n and corresponding whiteness; another that it is all which appears of\n the eye (as in the gazelle) meaning that the blackness is so large as\n to exclude the whiteness; whilst a third defines \u201cHaur\u00e1\u201d as a woman\n beautiful in the \u201cMah\u00e1jir\u201d (parts below and around the eyes which show\n when the face is veiled), and a fourth as one whose whiteness of eye\n appears in contrast with the black of the Kohl-powder. See Chenery\u2019s\n Al-Hariri, pp. 354\u201355.\n\nFootnote 161:\n\n Arab. \u201cZalamah\u201d = tyrants, oppressors (police and employ\u00e9s): see vols.\n i. 273, and vi. 214.\n\nFootnote 162:\n\n In text \u201cKunn\u00e1 nu\u2019t\u00edhu li-ahad\u201d = we should have given him to someone;\n which makes very poor sense. [The whole passage runs: \u201cH\u00e1z\u00e1 allaz\u00ed\n kasam all\u00e1h bi-hi fa-lau k\u00e1na rajul jayyid ghayr luss kunn\u00e1 nu\u2019t\u00edhu\n li-ahad,\u201d which I would translate: This is he concerning whom Allah\n decreed (that he should be my portion, swearing;) \u201cand if he were a\n good man and no thief, we would have bestowed him on _someone_.\u201d In\n \u201ckasama\u201d the three ideas of decreeing, giving as a share, and binding\n one\u2019s self by oath are blended together. If it should appear out of\n place to introduce Divinity itself as speaking in this context, we\n must not forget that the person spoken of is no less illustrious\n individual than Harun al-Rash\u00edd, and that a decidedly satirical and\n humorous vein runs through the whole tale. Moreover, I doubt that\n \u201cli-ahad\u201d could be used as equivalent for \u201cli-ghayr\u00ed,\u201d \u201cto some other\n than myself,\u201d while it frequently occurs in the emphatic sense of \u201cone\n who is somebody, a person of consequence.\u201d The damsel and her mother,\n on the other hand allude repeatedly to the state of utter\n helplessness, in which they find themselves in default of their\n natural protector, and which has reduced them from an exalted station\n to the condition of nobodies. I speak, of course, here as elsewhere,\n \u201cunder correction.\u201d\u2014ST.]\n\nFootnote 163:\n\n In text \u201cHmsh.\u201d The Dicts. give Himmas and Himmis, forms never heard,\n and Forsk. (Flora \u00c6gypt.-Arab. p. lxxi.) \u201cHomos,\u201d also unknown. The\n vulg. pron. is \u201cHummus\u201d or as Lane (M. E. chapt. v.) has it \u201cHommus\u201d\n (chick-peas). The word applies to the pea, while \u201cMal\u00e1n\u201d is the plant\n in pod. It is the _cicer arietinum_ concerning which a classical tale\n is told. \u201cCicero (pron. Kikero) was a poor scholar in the University\n of Athens, wherewith his enemies in Rome used to reproach him, and as\n he passed through the streets would call out \u2018O Cicer, Cicer, O,\u2019 a\n word still used in Cambridge, and answers to a Servitor in Oxford.\u201d\n Quaint this approximation between \u201cCicer\u201d the vetch and \u201cSizar\u201d which\n comes from \u201csize\u201d = rations, the Oxford \u201cbattel.\u201d\n\nFootnote 164:\n\n Arab. \u201cYulakkimu,\u201d from \u201cLukmah\u201d = a mouthful; see vols. i. 266; vii.\n 367.\n\nFootnote 165:\n\n Arab. \u201cJarazat Kuzb\u00e1n\u201d (plur. of \u201cKaz\u00edb,\u201d see vol. ii. 66) = long and\n slender sticks.\n\nFootnote 166:\n\n _i.e._ a witch; see vol. viii. 131.\n\nFootnote 167:\n\n So in the phrase \u201cOtbah hath the colic,\u201d first said concerning Otbah\n b. Rab\u00ed\u2019a by Ab\u00fa Jahl when the former advised not marching upon Badr\n to attack Mohammed. Tabari, vol. ii. 491.\n\nFootnote 168:\n\n Compare the French \u201cBrr!\u201d\n\nFootnote 169:\n\n _i.e._ to whom thou owest a debt of apology or excuse, \u201cGhar\u00edm\u201d =\n debtor or creditor.\n\nFootnote 170:\n\n Arab. \u201cJur\u00e1b al-\u2019uddah,\u201d _i.e._ the manacles, fetters, etc.\n\nFootnote 171:\n\n The following three sentences are taken from the margin of (MS.) p.\n 257, and evidently belong to this place.\n\nFootnote 172:\n\n In text \u201cBghb\u201d evidently for \u201cBaght\u201d or preferably \u201cBaghtatan.\u201d\n\nFootnote 173:\n\n This is a twice-told tale whose telling I have lightened a little\n without omitting any important detail. Gauttier reduces the ending of\n the history to less than five pages.\n\nFootnote 174:\n\n The normal idiom for \u201cI accept.\u201d\n\nFootnote 175:\n\n In text \u201cKhila\u2019t dakk al-Matrakah,\u201d which I have rendered literally:\n it seems to signify an especial kind of brocade.\n\nFootnote 176:\n\n The Court of Baghdad was, like the Urd\u00fa (Horde or Court) of the \u201cGrand\n Mogul,\u201d organised after the ordinance of an army in the field, with\n its centre, the Sovran, and two wings right and left, each with its\n own Wazir for Commander, and its vanguard and rearguard.\n\nFootnote 177:\n\n Being the only son he had a voice in the disposal of his sister. The\n mother was the Kab\u00edrah = head of the household, in Marocco Al-S\u00eddah =\n Madame m\u00e8re; but she could not interfere single-handed in affairs\n concerning the family. See Pilgrimage, vol. iii. 198. Throughout\n Al-Islam in default of a father the eldest brother gives away the\n sisters, and if there be no brother this is done by the nearest male\n relation on the \u201csword\u201d side. The mother has no authority in such\n matters nor indeed has anyone on the \u201cspindle\u201d side.\n\nFootnote 178:\n\n Alluding to the Wali and his men.\n\nFootnote 179:\n\n Arab. \u201cKunyah\u201d (the pop. mispronunciation of \u201cKinyah\u201d) is not used\n here with strict correctness. It is a forename or bye-name generally\n taken from the favourite son, Ab\u00fa (father of) being prefixed. When\n names are written in full it begins the string, _e.g._, Abu Mohammed\n (forename), K\u00e1sim (true name), ibn Ali (father\u2019s name), ibn Mohammed\n (grandfather\u2019s), ibn Osman (great-grandfather), Al-Hariri (=the\n Silkman from the craft of the family), Al-Basri (of Bassorah). There\n is also the \u201cLakab\u201d (_sobriquet_), _e.g._ Al-Bunduk\u00e1n\u00ed or Bad\u00ed\u2019u\n \u2019l-Zam\u00e1n (Rarity of the Age), which may be placed either before or\n after the \u201cKunyah\u201d when the latter is used alone. Chenery (Al-Hariri,\n p. 315) confines the \u201cKunyah\u201d to forenames beginning with Ab\u00fa; but it\n also applies to those formed with Umm (mother), Ibn (son), Bint\n (daughter), Akh (brother) and Ukht (sister). See vol iv. 287. It is\n considered friendly and graceful to address a Moslem by this\n bye-name.\u2014Gaudent pr\u00e6nomine molles Auricul\u00e6.\n\nFootnote 180:\n\n In text \u201cY\u00e1 Kaw\u00e1k\u00ed,\u201d which M. Houdas translates \u201c_O piailleur_,\u201d\n remarking that here it would be = _poule mouill\u00e9e_.\n\nFootnote 181:\n\n \u201c\u2019Alakah kh\u00e1rijah\u201d = an extraordinary drubbing.\n\nFootnote 182:\n\n In text \u201cIj\u2019aln\u00ed f\u00ed kll,\u201d the latter word being probably, as M. Houdas\n suggests, a clerical error for \u201cKal-a\u201d or \u201cKil\u00e1a\u201d = safety,\n protection.\n\nFootnote 183:\n\n I am surprised that so learned and practical an Arabist as the Baron\n de Slane in his Fr. translation of Ibn Khald\u00fan should render _le\n surnom d\u2019Er-Rechid_ (_le prudent_), for \u201cThe Rightly Directed,\u201d the\n Orthodox (vol. ii. 237), when (ibid. p. 259) he properly translates\n \u201cAl-Khulaf\u00e1 al-rashid\u00edn\u201d by _Les Califes qui marchent dans la voie\n droite_.\n\nFootnote 184:\n\n MSS. pp. 476\u2013504. This tale is laid down on the same lines as \u201cAb\u00fa\n al-Husn and his Slave-girl Tawaddud,\u201d vol. vi. 189. It is carefully\n avoided by Scott, C. de Perceval, Gauttier, etc.\n\nFootnote 185:\n\n Lit. an interpreter woman; the word is the fem. of Tarjum\u00e1n, a\n dragoman whom Mr. Curtis calls a Drag o\u2019 men; see vol. i. 100. It has\n changed wonderfully on its way from its \u201cSemitic\u201d home to Europe which\n has naturalised it as Drogman, Truchman and Dolmetsch.\n\nFootnote 186:\n\n For this word of many senses, see vols. i. 231; ix. 221. M. Caussin de\n Perceval (viii. 16) quoting d\u2019Herbelot (_s.v._), notes that the\n Abbasides thus entitled the chief guardian of the Harem.\n\nFootnote 187:\n\n See vols. iv. 100; viii. 268. In his Introduction (p. 22) to the\n Assemblies of Al-Hariri Chenery says, \u201cThis prosperity had now passed\n away, for God had brought the people of R\u00fbm (so the Arabs call the\n Byzantines, whom Ab\u00fa Zayd here confounds with the Franks) on the\n land,\u201d etc. The confusion is not Abu Zayd\u2019s: \u201cR\u00fam\u00ed\u201d in Marocco and\n other archaic parts of the Moslem world is still synonymous with our\n \u201cEuropean.\u201d\n\nFootnote 188:\n\n This obedience to children is common in Eastern folk-lore: see Suppl.\n vol. i. 212, in which the royal father orders his son to sell him. The\n underlying idea is that the parents find their offspring too clever\n for them; not, as in the \u201cNew World,\u201d that Youth is entitled to take\n precedence and command of Age.\n\nFootnote 189:\n\n In text \u201cFa min tumma\u201d for \u201cthumma\u201d\u2014then, _alors_.\n\nFootnote 190:\n\n Such as the headstall and hobbles, the cords and chains for binding\n captives, and the mace and sword hanging to the saddle-bow.\n\nFootnote 191:\n\n _i.e._ not a well-known or distinguished horseman, but a chance rider.\n\nFootnote 192:\n\n These \u201cletters of Mutalammis,\u201d as Arabs term our Litter\u00e6\n Bellerophonte\u00e6, or \u201cUriah\u2019s letters,\u201d are a _lieu commun_ in the East\n and the Prince was in luck when he opened and read the epistle here\n given by mistake to the wrong man. Mutalammis, a poet of The\n Ignorance, had this _sobriquet_ (the \u201cfrequent asker,\u201d or, as we\n should say, the Solicitor-General), his name being Jar\u00edr bin \u2019Abd\n al-Mas\u00edh. He was uncle to Tarafah of the Mu\u2019allakah or prize-poem, a\n type of the witty dissolute bard of the jovial period before Al-Islam\n arose to cloud and dull man\u2019s life. One day as he was playing with\n other children Mutalammis was reciting a panegyric upon his favourite\n camel, which ran:\u2014\n\n I mount a he-camel, dark-red and firm-fleshed; or a she-camel of\n Himyar, fleet of foot and driving the pebbles with her crushing\n hooves.\n\n \u201cSee the he-camel turned to a she,\u201d cried the boy, and the phrase\n became proverbial to express inelegant transition (Arab. Prov. ii.\n 246). The uncle bade his nephew put out his tongue and seeing it\n dark-coloured said, \u201cThat black tongue will be thy ruin!\u201d Tarafah, who\n was presently entitled Ibn al-\u2019Ishr\u00edn (the son of twenty years), grew\n up a model reprobate who cared nothing save for three things, \u201cto\n drink the dark-red wine foaming as the water mixeth with it, to urge\n into the fight a broad-backed steed, and to while away the dull day\n with a young beauty.\u201d His apology for wilful waste is highly poetic:\u2014\n\n I see that the grave of the careful, the hoarder, differeth not from\n the grave of the debauched, the spendthrift:\n A hillock of earth covers this and that, with a few flat stones laid\n together thereon.\n\n See the whole piece in Chenery\u2019s Al-Hariri (p. 360), from which this\n note is borrowed. At last uncle and nephew fled from ruin to the Court\n of \u2019Amr\u00fa bin Munz\u00edr III., King of Hira, who in the tale of\n Al-Mutalammis and his wife Umaymah (The Nights, vol. v. 74) is called\n Al-Nu\u2019um\u00e1n bin Munzir but is better known as \u2019Amr\u00fa bin Hind (his\n mother). The King who was a ferocious personage nicknamed Al-Muharrik\n or the Burner because he had thrown into the fire ninety-nine men and\n one woman of the Tam\u00edm tribe in accordance with a vow of vengeance he\n had taken to slaughter a full century, made the two strangers\n boon-companions to his boorish brother K\u00e1b\u00fas. Tarafah, offended\n because kept at the tent-door whilst the master drank wine within,\n bitterly lampooned him together with \u2019Abd Amr\u00fa a friend of the King;\n and when this was reported his death was determined upon. Amr\u00fa, the\n King, seeing the anxiety of the two poets to quit his Court, offered\n them letters of introduction to Ab\u00fa K\u00e1rib, Governor of Al-Hajar\n (Bahrayn) under the Persian King and they were accepted. The uncle\n caused his letter to be read by a youth, and finding that it was an\n order for his execution destroyed it and fled to Syria; but the nephew\n was buried alive. Amr\u00fa, the King, was afterwards slain by the\n poet-warrior, Amr\u00fa bin Kulthum, also of the \u201cMu\u2019allak\u00e1t,\u201d for an\n insult offered to his mother by Hind: hence the proverb, \u201cQuicker to\n slay than \u2019Amr\u00fa bin Kulsum\u201d (A.P. ii. 233).\n\nFootnote 193:\n\n See vols. i. 192; iii. 14; these correspond with the \u201cStathmoi,\u201d\n Stationes, Mansiones or Castra of Herodotus, Terps. cap. 53, and\n Xenophon An. i. 2, 10.\n\nFootnote 194:\n\n In text \u201cIttik\u00e0\u201d viiith of \u2713 wak\u00e0: the form \u201cTakw\u00e0\u201d is generally used\n = fearing God, whereby one guards oneself from sin in this life and\n from retribution in the world to come.\n\nFootnote 195:\n\n This series of puzzling questions and clever replies is still as\n favourite a mental exercise in the East as it was in middle-aged\n Europe. The riddle or conundrum began, as far as we know, with the\n Sphinx, through whose mouth the Greeks spoke: nothing less likely than\n that the grave and mysterious Scribes of Egypt should ascribe aught so\n puerile to the awful emblem of royal majesty\u2014Abu Haul, the Father of\n Affright. Josephus relates how Solomon propounded enigmas to Hiram of\n Tyre which none but Abdimus, son of the captive Abd\u00e6mon, could answer.\n The Tale of Tawaddud offers fair specimens of such exercises, which\n were not disdained by the most learned of Arabian writers. See\n Al-Hariri\u2019s Ass. xxiv. which proposes twelve enigmas involving\n abstruse and technical points of Arabic, such as: (\u00bf) \u201cWhat be the\n word, which as ye will is a particle beloved, or the name of that\n which compriseth the slender-waisted milch camel?\u201d Na\u2019am = \u201cYes\u201d or\n \u201ccattle,\u201d the latter word containing the Harf, or slender camel.\n Chenery, p. 246.\n\nFootnote 196:\n\n For the sundry meanings and significance of \u201cSal\u00e1m,\u201d here = Heaven\u2019s\n blessing, see vols. ii. 24, vi. 232.\n\nFootnote 197:\n\n This is the nursery version of the Exodus, old as Josephus and St.\n Jerome, and completely changed by the light of modern learning. The\n Children of Israel quitted their homes about Memphis (as if a large\n horde of half-nomadic shepherds would be suffered in the richest and\n most crowded home of Egypt). They marched by the Wady M\u00fas\u00e0 that\n debouches upon the Gulf of Suez a short way below the port now\n temporarily ruined by its own folly and the ill-will of M. de Lesseps;\n and they made the \u201cSea of Sedge\u201d (Suez Gulf) through the valley\n bounded by what is still called Jabal \u2019At\u00e1kah, the Mountain of\n Deliverance, and its parallel range, Abu Durayj (of small steps). Here\n the waters were opened and the host passed over to the \u201cWells of\n Moses,\u201d erstwhile a popular picnic place on the Arabian side; but\n according to one local legend (for which see my Pilgrimage, i. 294\u201397)\n they crossed the sea north of T\u00far, the spot being still called \u201cBirkat\n Far\u2019aun\u201d = Pharaoh\u2019s Pool. Such also is the modern legend amongst the\n Arabs, who learned their lesson from the Christians (not from the\n Jews) in the days when the Copts and the Greeks (ivth century)\n invented \u201cMount Sinai.\u201d And the reader will do well to remember that\n the native annalists of Ancient Egypt, which conscientiously relate\n all her defeats and subjugations by the Ethiopians, Persians, etc.,\n utterly ignore the very name of Hebrew, Sons of Israel, etc.\n\n I cannot conceal my astonishment at finding a specialist journal like\n the \u201cQuarterly Statement of the Palestine Exploration Fund\u201d (Oct.,\n 1887), admitting such a paper as that entitled \u201cThe Exode,\u201d by R. F.\n Hutchinson, M.D. For this writer the labours of the last half-century\n are non-existing. Job is still the \u201coldest book\u201d in the world. The\n Rev. Charles Forster\u2019s absurdity, \u201cIsrael in the wilderness\u201d gives\n valuable assistance. Goshen is Mr. Chester\u2019s Tell Fak\u00fas (not, however,\n far wrong in this) instead of the long depression by the Copts still\n called \u201cGesem\u201d or \u201cGesemeh,\u201d the frontierland through which the middle\n course of the Suez Canal runs. \u201cSuccoth,\u201d tabernacles, is confounded\n with the Arab. \u201cSakf\u201d = a roof. Letopolis, the \u201ckey of the Exode,\u201d and\n identified with the site where Babylon (Old Cairo) was afterwards\n built, is placed on the right instead of the left bank of the Nile.\n \u201cBahr Kulzum\u201d is the \u201cSea of the Swallowing-up,\u201d in lieu of The\n Closing. El-T\u00edh, \u201cthe wandering,\u201d is identified with Wady Musa to the\n west of the Suez Gulf. And so forth. What could the able Editor have\n been doing?\n\n Students of this still disputed question will consult \u201cThe Shrine of\n Saft el-Henneh and the Land of Goschen,\u201d by Edouard Naville, fifth\n Memoir of the Egypt Exploration Fund. Published by order of the\n Committee. London, Tr\u00fcbner, 1837.\n\nFootnote 198:\n\n Eastern fable runs wild upon this subject, and indeed a large volume\n could be written upon the birth, life and death of Moses\u2019 and Aaron\u2019s\n rods. There is a host of legends concerning the place where the former\n was cut and whence it descended to the Prophet whose shepherd\u2019s staff\n was the glorification of his pastoral life (the rod being its symbol)\n and of his future career as a ruler (and flogger) of men. In Exodus\n (viii. 3\u201310), when a miracle was required of the brothers, Aaron\u2019s rod\n became a \u201cserpent\u201d (A.V.) or, as some prefer, a \u201ccrocodile,\u201d an animal\n worshipped by certain of the Egyptians; and when the King\u2019s magicians\n followed suit it swallowed up all others. Its next exploit was to turn\n the Nile and other waters of Egypt into blood (Exod. vii. 17). The\n third wonder was worked by Moses\u2019 staff, the dividing of the Red Sea\n (read the Sea of Sedge or papyrus, which could never have grown in the\n brine of the Suez Gulf) according to the command, \u201cLift thou up thy\n rod and stretch out thine hand over the sea,\u201d etc. (Exod. xiv. 15).\n The fourth adventure was when the rod, wherewith Moses smote the\n river, struck two blows on the rock in Horeb and caused water to come\n out of it (Numb. xxi. 8). Lastly the rod (this time again Aaron\u2019s)\n \u201cbudded and brought forth buds and bloomed blossoms and yielded\n almonds\u201d (Numb. xvii. 7); thus becoming a testimony against the\n rebels: hence it was set in the Holiest of the Tabernacles (Heb. ix.\n 14) as a lasting memorial. I have described (Pilgrim. i. 301) the mark\n of Moses\u2019 rod at the little Hammam behind the old Ph\u0153nician colony of\n Tur, in the miscalled \u201cSinaitic\u201d Peninsula: it is large enough to act\n mainmast for a ship. The end of the rod or rods is unknown: it died\n when its work was done, and like many other things, holy and unholy,\n which would be priceless, _e.g._, the true Cross or Pilate\u2019s sword, it\n remains only as a memory around which a host of grotesque\n superstitions have grouped themselves.\n\nFootnote 199:\n\n In this word \u201cHayy\u201d the Arab. and Heb. have the advantage of our\n English: it means either serpent or living, alive.\n\nFootnote 200:\n\n It is nowhere said in Hebrew Holy Writ that \u201cPharaoh,\u201d whoever he may\n have been, was drowned in the \u201cRed Sea.\u201d\n\nFootnote 201:\n\n Arab. \u201cKaml.\u201d The Koranic legend of the Ant has, I repeat, been\n charmingly commented upon by Edwin Arnold in \u201cSolomon and the Ant\u201d (p.\n i., Pearls of the Faith). It seems to be a Talmudic exaggeration of\n the implied praise in Prov. vi. 6 and xxx. 25, \u201cThe ants are a people\n not strong, yet they prepare their meat in the summer\u201d\u2014which, by the\n by, proves that the Wise King could be caught tripping in his natural\n history, and that they did _not_ know everything down Judee.\n\nFootnote 202:\n\n Is\u00e1, according to the Moslems, was so far like Adam (Koran iii. 52)\n that he was not begotten in the normal way: in fact his was a\n miraculous conception. See vol. v. 238.\n\nFootnote 203:\n\n For Elias, Elijah, or Khizr, a marvellous legendary figure, see vols.\n iv. 175; v. 384. The worship of Helios (Apollo) is not extinct in mod.\n Greece where it survives under the name of Elias. So Dionysus has\n become St. Dionysius; Bacchus the Drunken, St. George; and Artemis St.\n Artemides the healer of childhood.\n\nFootnote 204:\n\n Gesenius interprets it \u201cSoldier of God\u201d; the bye-name given to Jacob\n presently became the national name of the Twelve Tribes collectively;\n then it narrowed to the tribe of Judah; afterwards it became = laymen\n as opposed to Levites, etc., and in these days it is a polite synonym\n for Jew. When you want anything from any of the (self-) Chosen People\n you speak of him as an Israelite; when he wants anything of you, you\n call him a Jew, or a damned Jew, as the case may be.\n\nFootnote 205:\n\n I am not aware that there is any general history of the bell,\n beginning with the rattle, the gong and other primitive forms of the\n article; but the subject seems worthy of a monograph. In Hebrew Writ\n the bell first appears in Exod. xxviii. 33 as a fringe to the Ephod of\n the High Priest that its tinkling might save him from intruding\n unwarned into the bodily presence of the tribal God, Jehovah.\n\nFootnote 206:\n\n Gennesaret (Chinnereth, Cinneroth), where, according to some Moslems,\n _the_ Solomon was buried.\n\nFootnote 207:\n\n I cannot explain this legend.\n\nFootnote 208:\n\n So the old English rhyme, produced for quite another purpose by Sir\n John Bull in \u201cWat Tyler\u2019s Rebellion\u201d (Hume, Hist. of Eng., vol. i.\n chapt. 17):\u2014\n\n \u201cWhen Adam dolve and Eve span,\n Who was then the gentleman?\u201d\n\n A variant occurs in a MS. of the xvth century, Brit. Museum:\u2014\n\n \u201cNow bethink the gentleman,\n How Adam dalf and Eve span.\u201d\n\n And the German form is:\u2014\n\n \u201cSo Adam reutte (reute) and Eva span\n Wer was da ein Eddelman (Edelman)?\u201d\n\nFootnote 209:\n\n Plur. of \u201c\u2019Usf\u00far\u201d = a bird, a sparrow. The etymology is\n characteristically Oriental and Medi\u00e6val, reminding us of Dan\n Chaucer\u2019s meaning of Cecilia \u201cHeaven\u2019s lily\u201d (S\u00fasan) or \u201cWay for the\n blind\u201d (C\u00e6cus) or \u201cThoughts of Holiness\u201d and _lia_ = lasting industry;\n or, \u201cHeaven and Leos\u201d (people), so that she might be named the\n people\u2019s heaven (The Second Nonne\u2019s Tale).\n\nFootnote 210:\n\n _i.e._ \u201cF\u00edr is rebellious.\u201d\n\nFootnote 211:\n\n Both of which, I may note, are not things but states, modes or\n conditions of things. See vol. ix. 78.\n\nFootnote 212:\n\n \u201cSal\u00e1t\u201d = the formal ceremonious prayer. I have noticed (vol. iv. 60)\n the sundry technical meanings of the term Sal\u00e1t, from Allah = Mercy;\n from Angel-kind = intercession and pardon, and from mankind = a\n blessing.\n\nFootnote 213:\n\n Possibly \u201cA prayer of Moses, the man of God,\u201d the title of the highly\n apocryphal Psalm xc.\n\nFootnote 214:\n\n Arab. \u201cLib\u00e1s\u201d = clothes in general.\n\nFootnote 215:\n\n In text \u200f\u0638\u0641\u0631\u200e Zafar = victory. It may also be \u201cZifr\u201d = alluding to the\n horny matter which, according to Moslem tradition, covered the bodies\n of \u201cour first parents\u201d and of which after the \u201coriginal sin\u201d nothing\n remained but the nails of their fingers and toes. It was only when\n this disappeared that they became conscious of their nudity. So says\n M. Houdas; but I prefer to consider the word as a clerical error for\n \u200f\u0636\u0641\u0631\u200e Zafar = plaited hair.\n\nFootnote 216:\n\n According to Al-Mas\u2019udi (i. 86, quoting Koran xxi. 52), Abraham had\n already received of Allah spiritual direction or divine grace (\u201cRushdu\n \u2019llah\u201d or \u201cAl-Hud\u00e0\u201d) which made him sinless. In this opinion of the\n Imamship, says my friend Prof. A. Sprenger, the historian is more\n fatalistic than most Sunn\u00eds.\n\nFootnote 217:\n\n Modern Moslems are all agreed in making Ishmael and not Isaac the hero\n of this history: see my Pilgrimage (vol. iii. 306). But it was not\n always so. Al-Mas\u2019udi (vol. ii. 146) quotes the lines of a Persian\n poet in A. H. 290 (=A. D. 902) which expressly say \u201cIs\u2019h\u00e1ku\n k\u00e1na\u2019l-Zab\u00edh\u201d = Isaac was the victim, and the historian refers to this\n in sundry places. Yet the general idea is that Ishmael succeeded his\n father (as eldest son) and was succeeded by Isaac; and hence the\n bitter family feud between the Eastern Jews and the Arab Gentiles.\n\nFootnote 218:\n\n In text \u201cTajn\u00ed\u201d = lit. thou pluckest (the fruit of good deeds). M.\n Houdas translates _Tu recueilles, mot \u00e0 mot tu cueilles_.\n\nFootnote 219:\n\n See note at the end of this tale.\n\nFootnote 220:\n\n Amongst the Jews the Temple of Jerusalem was a facsimile of the\n original built by Jehovah in the lowest heaven or that of the Moon.\n For the same idea (doubtless a derivation from the Talmud) amongst the\n Moslems concerning the heavenly Ka\u2019abah called Bayt al-Ma\u2019m\u00far (the\n Populated House) see my Pilgrimage iii. 186, _et seq._\n\nFootnote 221:\n\n _i.e._ there is an end of the matter.\n\nFootnote 222:\n\n In text \u201cMassa-hu \u2019l Fakr\u201d = poverty touched him.\n\nFootnote 223:\n\n He had sold his father for a horse, etc., and his mother for a fine\n dress.\n\nFootnote 224:\n\n This enigma is in the style of Samson\u2019s (Judges xiv. 12) of which we\n complain that the unfortunate Philistines did not possess the sole\n clue which could lead to the solution; and here anyone with a modicum\n of common sense would have answered, \u201cThou art the man!\u201d The riddles\n with which the Queen of Sheba visited Solomon must have been simply\n hard questions somewhat like those in the text; and the relator wisely\n refuses to record them.\n\nFootnote 225:\n\n We should say \u201cTo eclipse the sun.\u201d\n\nFootnote 226:\n\n A very intelligible offer.\n\nFootnote 227:\n\n Arab. \u201cBi Asri-hi,\u201d lit. \u201crope and all;\u201d metaphorically used =\n altogether, entirely: the idea is borrowed from the giving or selling\n of a beast with its thong, halter, chain, etc.\n\nFootnote 228:\n\n In the text \u201cK\u00e1hin,\u201d a Cohen, a Jewish Priest, a soothsayer: see\n Al-Kah\u00e1nah, vol. i. 28. In Heb. Kahana = he ministered (priests\u2019\n offices or other business) and Cohen = a priest either of the true God\n or of false gods.\n\nFootnote 229:\n\n This ending with its _resum\u00e9_ of contents is somewhat _hors ligne_,\n yet despite its vain repetition I think it advisable to translate it.\n\nFootnote 230:\n\n \u201cAnd she called his name Moses, and she said because from the water I\n drew him\u201d (Exod. ii. 10). So in Copt. \u2c99\u2cb1\u2c9f\u2ca9\u2ca5\u2c89 = water son, \u2c99\u2c89\u2ca5 =\n waters, \u2c99\u2c9f\u2ca9\u03ed\u2c93 = taken from or \u2c99\u2c9f\u2ca9\u2c81\u03e9\u2c93 = delivered from.\n\nFootnote 231:\n\n The Pharaoh of the Exodus is popularly supposed by Moslems to have\n treated his leprosy with baths of babes\u2019 blood, the babes being of the\n Ban\u00fa Isr\u00e1il. The word \u201cPharaoh\u201d is not without its etymological\n difficulties. In Josephus \u200f\u05e4\u05e8\u05e2\u05d4\u200e = \u2ca1\u2c93 \u2c9f\u2ca9\u2ca3\u2c9f = the King. Others suggest\n \u2ca1\u2c93 \u2ca3\u2c81 = the sun, which has little weight. R\u00e1, the sun (without\n article) generally follows the name of the king who is also termed \u2ca5\u2c93\n \u2ca3\u2c81 = son of Ra, ergo not Ra. Harding follows Brugsch Pasha, who\n proposes \u201cPer\u2019ao\u201d = great house, sublime Porte.\n\nFootnote 232:\n\n Graetz (Geschichte i. note 7) proves that \u201cAram,\u201d in the Hebrew text\n (Judges iii. 8) should be \u201cEdom.\u201d\n\nFootnote 233:\n\n I give a quadruple increase, at least 25 per centum more than the\n genealogies warrant.\n\nFootnote 234:\n\n MS. pp. 505\u2013537. This story is found in the \u201cTurkish Tales\u201d by Petis\n de la Croix who translated one fourth of the \u201cForty Wazirs\u201d by an\n author self-termed \u201cShaykh Z\u00e1deh.\u201d It is called the \u201cHistory of Chec\n Chahabeddin\u201d (Shaykh Shih\u00e1b al-D\u00edn), and it has a religious\n significance proving that the Apostle did really and personally make\n the \u201cMi\u2019raj\u201d (ascent to Heaven) and returned whilst his couch was\n still warm and his upset gugglet had not run dry. The tale is probably\n borrowed from Saint Paul who (2 Cor. xii. 4), was \u201ccaught up into\n Paradise,\u201d which in those days was a kind of region that roofed the\n earth. The Shaykh in question began by showing the Voltairean Sultan\n of Egypt certain specious miracles, such as a phantom army (in our\n tale two lions), Cairo reduced to ashes, the Nile in flood and a\n Garden of Irem, where before lay a desert. He then called for a tub,\n stripped the King to a zone girding his loins and made him dip his\n head into the water. Then came the adventures as in the following\n tale. When after a moment\u2019s space these ended, the infuriated Sultan\n gave orders to behead the Shaykh, who also plunged his head into the\n tub; but the Wizard divined the ill-intent by \u201cMuk\u00e1shafah\u201d\n (thought-reading); and by \u201cAl-Ghayb \u2019an al-Abs\u00e1r\u201d (invisibility)\n levanted to Damascus. The reader will do well to compare the older\n account with the \u201cFirst Vizir\u2019s Story\u201d (p. 17) in Mr. Gibb\u2019s \u201cHistory\n of the Forty Vizirs,\u201d etc. As this scholar remarks, the Mi\u2019r\u00e1j, with\n all its wealth of wild fable, is simply alluded to in a detached\n verset of the Koran (xvii. 1) which runs: [I declare] \u201cThe glory of\n Him who transported His servant by night from the Sacred Temple (of\n Meccah) to the Remote Temple (of Jerusalem), whose precincts we have\n blessed, that we might show him of our signs.\u201d After this comes an\n allusion to Moses (v. 2); Mr. Gibb observes (p. 22) that this\n lengthening out of the seconds was a favourite with \u201cDervishes,\u201d as he\n has shown in \u201cThe Story of Jew\u00e1d;\u201d and suggests that the effect might\n have been produced by some drug like Hashish. I object to Mr. Gibb\u2019s\n use of the word \u201cHouri\u201d (ibid. p. 24) without warning the reader that\n it is an irregular formation, masculine withal, for \u201cHur\u00edyah\u201d and that\n the Pers. \u201cH\u00far\u00ed,\u201d from which the Turks borrowed their blunder,\n properly means \u201cOne H\u00far.\u201d\n\nFootnote 235:\n\n For the Dajlah (Tigris) and Fur\u00e1t (Euphrates) see vols. viii. 150; ix.\n 17. The topothesia is worse than Shakspearean. In Weber\u2019s Edit. of the\n \u201cNew Arabian Nights\u201d (Adventures of Simoustapha, etc.), the rivers are\n called \u201cIlfara\u201d and \u201cAggiala.\u201d\n\nFootnote 236:\n\n In text \u201cAlw\u00e1n,\u201d for which see vol. vii. 135.\n\nFootnote 237:\n\n [The word which is here translated with: \u201cand one had said that he had\n laboured hard thereat\u201d (walaw\u00e1\u2019yh?) seems scarcely to bear out this\n meaning. I would read it \u201cwa\u2019l-Aw\u2019iyah\u201d (plur. of wi\u2019\u00e1), rendering\n accordingly: \u201cand the vessels (in which the aforesaid meats were set\n out) shimmered like unto silver for their cleanliness.\u201d\u2014ST.]\n\nFootnote 238:\n\n In text \u201cAl-Wahwah.\u201d\n\nFootnote 239:\n\n In text, \u201cMutasa\u2019lik\u201d for \u201cMutasa\u2019lik\u201d = like a \u201csa\u2019l\u00fak.\u201d\n\nFootnote 240:\n\n For this \u201chigh-spirited Prince and noble-minded lord\u201d see vol. ix.\n 229.\n\nFootnote 241:\n\n In text \u201cBis\u00e1ta-hum\u201d = their carpets.\n\nFootnote 242:\n\n In text \u201cHaw\u00e1n\u00edt,\u201d plur. of \u201cHan\u00fat\u201d = the shop or vault of a vintner,\n pop. derived from the Persian Kh\u00e1neh; but it appears to be another\n form of \u200f\u062d\u0627\u0646\u0648\u062a\u200e Heb. \u200f\u05d7\u05e0\u05d5\u05ea\u200e Syr. \u200f\u0717\u0730\u0722\u0718\u073d\u072c\u0710\u0730\u200e. In Jer. xxvii. 16, where\n the A. V. has \u201cWhen Jeremiah was entered into the dungeon and into the\n _cabins_,\u201d read \u201cunderground vaults,\u201d cells or cellars where wine was\n sold. \u201cHan\u00fat\u201d also means either the vintner or the vintner\u2019s shop. The\n derivation from \u200f\u062d\u064a\u0646\u200e because it _ruins_ man\u2019s property and wounds his\n honour is the _jeu d\u2019esprit_ of a moralising grammarian. Chenery\u2019s\n Al-Hariri, p. 377.\n\nFootnote 243:\n\n In the Arab. \u201cJaw\u00e1k\u00edn,\u201d plur. of Arab. Jauk\u00e1n for Pers. Chaug\u00e1n, a\n crooked stick, a club, a bat used for the Persian form of golf played\n on horseback\u2014Polo.\n\nFootnote 244:\n\n [The text reads \u201cLiyah,\u201d and lower down twice with the article\n \u201cAl-Liyah\u201d (double L\u00e1m). I therefore suspect that \u201cLiyyah,\u201d equivalent\n with \u201cLuwwah,\u201d is intended, which both mean Aloes-wood as used for\n fumigation (yutabakhkharu bi-hi). For the next ingredient I would read\n \u201cKit\u2019ah humrah,\u201d a small quantity of red brickdust, a commodity, to\n which, I do not know with what foundation, wonderful medicinal powers\n are or were ascribed. This interpretation seems to me the more\n preferable, as it presently appears that the last-named articles had\n to go into the phial, the mention of which would otherwise be to no\n purpose and which I take to have been finally sealed up with the\n sealing clay. The whole description is exceedingly loose, and\n evidently sorely corrupted, so I think every attempt at elucidation\n may be acceptable.\u2014ST.]\n\nFootnote 245:\n\n \u201cWa K\u00edta\u2019h hamrah,\u201d which M. Houdas renders _un morceau de viande\n cuite_.\n\nFootnote 246:\n\n This is a specimen of the Islamised Mantra called in Sanskrit\n Stambhan\u00e1 and intended to procure illicit intercourse. Herklots has\n printed a variety of formul\u00e6 which are popular throughout southern\n India: even in the Maldive Islands we find such \u201cFandita\u201d (_i.e._\n Panditya, the learned Science) and Mr. Bell (Journ., Ceylon Br. R. A.\n S. vii. 109) gives the following specimen, \u201cWrite the name of the\n beloved; pluck a bud of the screwpine (here a _palette de mouton_);\n sharpen a new knife; on one side of the bud write the Surat al-Badr\n (chapter of Power, No. xxi., thus using the word of Allah for Satan\u2019s\n purpose); on the other side write Vajahata; make an image out of the\n bud; indite particulars of the horoscope; copy from beginning to end\n the Surat al-Rahm\u00e1n (the Compassionating, No. xlviii.); tie the image\n in five places with coir left-hand-twisted (_i.e._ widdershins or\n \u2018against the sun\u2019); cut the throat of a blood-sucker (lizard); smear\n its blood on the image; place it in a loft; dry it for three days;\n then take it and enter the sea. If you go in knee-deep the woman will\n send you a message; if you go in to the waist she will visit you. (The\n Voyage of Fran\u00e7ois Pyrard, etc., p. 179.) I hold all these charms to\n be mere instruments for concentrating and intensifying the brain\n action called Will, which is and which presently will be recognised as\n the chief motor-power.\u201d See Suppl. vol. iii.\n\nFootnote 247:\n\n Probably the name of some Prince of the Jinns.\n\nFootnote 248:\n\n In text \u201cKam\u00e1 zukira f\u00ed Dayli-h\u201d = _arrange-toi de fa\u00e7on \u00e0\n l\u2019atteindre_ (Houdas).\n\nFootnote 249:\n\n Proverbial for its depth: K\u00e1sh\u00e1n is the name of sundry cities; here\n one in the Jib\u00e1l or Ir\u00e1k \u2019Ajami\u2014Persian Mesopotamia.\n\nFootnote 250:\n\n Doubtless meaning Christians.\n\nFootnote 251:\n\n The Sage had summoned her by the preceding spell which the Princess\n obeyed involuntarily.\n\nFootnote 252:\n\n _i.e._ last night; see vol. iii. 249.\n\nFootnote 253:\n\n In text \u201cWuld\u00e1n\u201d = \u201cGhilm\u00e1n\u201d: the boys of Paradise; for whom and their\n feminine counterparts the H\u00far (Al-Ayn) see vols. i. 90, 211; iii. 233.\n\nFootnote 254:\n\n Arab. \u201cDukhn\u201d = _Holcus dochna_, a well-known grain, a congener of the\n Zurrah or Durrah = _Holcus Sativus_, Forsk. cxxiii. The incident is\n not new. In \u201cDas blaue Licht,\u201d a Mecklenburg tale given by Grimm, the\n King\u2019s daughter who is borne through the air to the soldier\u2019s room is\n told by her father to fill her pocket with peas and make a hole\n therein; but the sole result was that the pigeons had a rare feast.\n See Suppl. vol. iii. 570.\n\nFootnote 255:\n\n _i.e._ a martyr of love. See vols. iii. 211; iv. 205.\n\nFootnote 256:\n\n In the text \u201cKa\u2019ka\u2019\u201d; hence the higher parts of Meccah, inhabited by\n the Jurham tribe, was called \u201cJabal Ka\u2019ka\u2019\u00e1n,\u201d from their clashing\n arms (Pilgrimage iii. 191).\n\nFootnote 257:\n\n This was the work of the form of magic popularly known as S\u00edmiy\u00e1 =\n fascination, for which see vol. i. 305, 332. It is supposed to pass\n away after a period of three days, and mesmerists will find no\n difficulty in recognising a common effect upon \u201cOdylic sensitives.\u201d\n\nFootnote 258:\n\n Here supply the MS. with \u201cill\u00e1.\u201d\n\nFootnote 259:\n\n In text \u201ctatadakhkhal \u2019alay-h:\u201d see \u201cDakh\u00edl-ak,\u201d vol. i. 61.\n\nFootnote 260:\n\n Or \u201che\u201d: the verb may also refer to the Sage.\n\nFootnote 261:\n\n Arab. \u201cKazafa\u201d = threw up, etc.\n\nFootnote 262:\n\n This, in the case of the Wazir, was a transformation for the worse:\n see vol. vii. 294, for the different kinds of metamorphosis.\n\nFootnote 263:\n\n _i.e._ my high fortune ending in the lowest.\n\nFootnote 264:\n\n In text \u201cBakar\u201d = black cattle, whether bull, ox or cow. For ploughing\n with bulls see vol. i. 16.\n\nFootnote 265:\n\n In text \u201cMukrif\u201d = lit. born of a slave father and free mother.\n\nFootnote 266:\n\n In text \u201cAntum f\u00ed kh\u00e1shin wa b\u00e1sh,\u201d an error for \u201ckh\u00e1sh-m\u00e1sh\u201d = a\n miserable condition.\n\nFootnote 267:\n\n In text \u201cyatbashsh\u201d for \u201cyanbashsha.\u201d [Or it may stand for yabtashsh,\n with transposition of the \u201ct\u201d of the eighth form, as usual in Egypt.\n See Spitta-Bey\u2019s Grammar, p. 198.\u2014ST.]\n\nFootnote 268:\n\n \u201cJan\u00e1nan,\u201d which, says M. Houdas is the vulgar form of \u201cJannatan\u201d =\n the garden (of Paradise). The Wazir thus played a trick upon his\n hearers. [The word in the text may read \u201cJin\u00e1nan,\u201d accusative of\n \u201cJin\u00e1n,\u201d which is the broken plural of \u201cJannah,\u201d along with the\n regular plural \u201cJann\u00e1t,\u201d and, like the latter, used for the gardens of\n Paradise.\u2014ST.]\n\nFootnote 269:\n\n For this name of the capital of Eastern Arabia see vols. i. 33; vii.\n 24.\n\nFootnote 270:\n\n \u201cTobe\u201d is the Anglo-Oriental form of \u201cThaub\u201d = in Arabia a loose robe\n like a night-gown. See ii. 206.\n\nFootnote 271:\n\n The good old Mosaic theory of retribution confined to this life, and\n the belief that Fate is the fruit of man\u2019s actions.\n\nFootnote 272:\n\n Arab. \u201cSandar\u00fasah\u201d = red juniper gum (_Thuja articulata_ of Barbary),\n red arsenic, realgar, from the Pers. Sandar = amber.\n\nFootnote 273:\n\n MSS. pp. 718\u2013724. This fable, whose moral is that the biter is often\n bit, seems unknown to \u00c6sop and the compilation which bore his name\n during the so-called Dark Ages. It first occurs in the old French\n metrical _Roman de Renart_ entitled, _Si comme Renart prist Chanticler\n le Coq_ (ed. Meon, tom. i. 49). It is then found in the collection of\n fables by Marie, a French poetess whose _Lais_ are still extent; and\n she declares to have rendered it _de l\u2019Anglois en Roman_; the original\n being an Anglo-Saxon version of \u00c6sop by a King whose name is variously\n written _Li reis Alured_ (Alfred?), or _Aunert_ (Albert?), or\n _Henris_, or _Mires_. Although Alfred left no version of \u00c6sop there is\n in MS. a Latin \u00c6sop containing the same story of an English version by\n _Rex Angli\u00e6 Affrus_. Marie\u2019s fable is printed in extenso in the\n Chaucer of Dr. Morris (i. 247); London, Bell and Sons, 1880; and\n sundry lines remind us of the Arabic, _e.g._:\u2014\n\n Li gupil volt parler en haut,\n Et li cocs de sa buche saut,\n Sur un haut fust s\u2019est muntez.\n\n And it ends with the excellent moral:\u2014\n\n Ceo funt li fol tut le plusur,\n Parolent quant deivent taiser,\n Teisent quant il deivent parler.\n\n Lastly the Gentil Cok hight Chanticlere and the Fox, Dan Russel, a\n more accidented tale, appear in \u201cThe Nonne Preestes Tale,\u201d by the\n Grand Traducteur.\n\nFootnote 274:\n\n \u201cDur\u00e0\u201d in MS. (p. 718) for \u201cZur\u00e0,\u201d the classical term, or for\n \u201cZurrah,\u201d pop. pronounced \u201cDurrah\u201d = the _Holcus Sativus_ before\n noticed, an African as well as Asiatic growth, now being supplanted by\n maize and rice.\n\nFootnote 275:\n\n \u201cSa\u2019alab\u201d or \u201cTha\u2019lab\u201d; vol. iii. 132.\n\nFootnote 276:\n\n In text \u201cKik\u00e1n,\u201d plur. of \u201cK\u00edk\u201d = _des corneilles_ (Houdas).\n\nFootnote 277:\n\n \u201cSamman\u201d or \u201cSumm\u00e1n,\u201d classically \u201cSalw\u00e0.\u201d\n\nFootnote 278:\n\n In text \u201cAl-Kaw\u00e1n\u00ed\u201d = the spears, plur. of \u201cKan\u00e1t.\u201d [\u201cAl-Kaw\u00e1n\u00ed\u201d as\n plural of a singular \u201cKan\u00e1t\u201d = spear would be, I think, without\n analogy amongst the plural formations, and its translation by\n \u201cpunishment\u201d appears somewhat strained. I propose to read \u201cal-Ghaw\u00e1n\u00ed\u201d\n and to translate \u201cand whoever lags behind of the singing birds will\n not be safe\u201d (\u201cl\u00e1 yaslimu,\u201d it will not go well with him). In the\n mouth of the fox this implies a delicate compliment for the cock, who\n might feel flattered to be numbered amongst the same tribe with the\n nightingale and the thrush.\u2014ST.]\n\nFootnote 279:\n\n In text \u201cy\u00e1 zayn\u201d = Oh, the beautiful beast!\n\nFootnote 280:\n\n In text \u201cAb\u00fa Sah\u00edh\u201d = (flight to) a sure and safe place.\n\nFootnote 281:\n\n MS. pp. 725\u2013739.\n\nFootnote 282:\n\n Arab. \u201cZ\u00e1bit,\u201d from the \u2713 \u201cZabt\u201d = keeping in subjection, holding\n tight, tying. Hence \u201cZabtiyah\u201d = a constable and \u201cZ\u00e1bit\u201d = a Prefect\n of Police. See vol. i. 259. The rhyming words are \u201cR\u00e1bit\u201d and \u201cH\u00e1bit.\u201d\n\nFootnote 283:\n\n In text \u201cR\u00e1hib\u201d = monk or lion.\n\nFootnote 284:\n\n The lines are wholly corrupt.\n\nFootnote 285:\n\n The \u201cBahalul\u201d of D\u2019Herbelot. This worthy was a half-witted Sage (like\n the Iourodivi of Russia and the Irish Omadhaun) who occupies his own\n place in contemporary histories, flourished under Harun al-Rashid and\n still is famous in Persian Story. When the Caliph married him perforce\n and all the ceremonies were duly performed and he was bedded with the\n bride, he applied his ear to her privities and forthwith ran away with\n the utmost speed and alarm. They brought him back and questioned him\n concerning his conduct when he made answer, \u201cIf you had only heard\n what it said to me you would have done likewise.\u201d In the text his\n conduct is selfish and ignoble as that of Honorius\n\n \u201cWho strove to merit heaven by making earth a hell.\u201d\n\n And he shows himself heartless and unhuman as the wretched St. Alexius\n of the Gesta Romanorum (Tale xv.), a warning of the intense\n selfishness solemnly and logically inculcated by Christianity. See\n vol. v. 150.\n\nFootnote 286:\n\n Koran, ch. li. v. 17.\n\nFootnote 287:\n\n Koran xx. 57: it is the famous \u201cT\u00e1-H\u00e1\u201d whose first 14\u201316 verses are\n said to have converted the hard-headed Omar. In the text the citation\n is garbled and imperfect.\n\nFootnote 288:\n\n In text \u201cMas\u2019h.\u201d\n\nFootnote 289:\n\n \u201cHis\u00e1ban taw\u00edl\u201d = a long punishment.\n\nFootnote 290:\n\n The rod of Moses (see pp. 98\u201399) is the great prototype in Al-Islam of\n the staff or walking-stick, hence it became a common symbol of dignity\n and it also served to administer ready chastisement, _e.g._ in the\n hands of austere Caliph Omar.\n\nFootnote 291:\n\n An onomatopy like \u201cCou\u00efc, Cou\u00efc.\u201d For \u201cMaksah,\u201d read \u201cFa-s\u00e1ha\u201d = and\n cried out.\n\nFootnote 292:\n\n \u201cZind\u00edk\u201d = Atheist, Agnostic: see vols. v. 230; viii. 27.\n\nFootnote 293:\n\n \u201cHar\u00edsah\u201d = meat-pudding. In Al-Hariri (Ass. xix.) where he enumerates\n the several kinds of dishes with their metonomies it is called the\n \u201cMother of Strengthening\u201d (or Restoration) because it contains\n wheat\u2014\u201cthe Strengthener\u201d (as opposed to barley and holcus). So the\n \u201cMother of Hospitality\u201d is the Sikb\u00e1j, the Persian Sikb\u00e1, so entitled\n because it is the principal dish set before guests and was held to be\n royal food. (Chenery, pp. 218, 457). For the latter see infra.\n\nFootnote 294:\n\n This passage in the MS. (p. 733) is apparently corrupt. I have done my\n best to make sense of it.\n\nFootnote 295:\n\n In text \u201cKamburisiyah.\u201d\n\nFootnote 296:\n\n In the Dicts. a plant with acid flavour, dried, pounded and peppered\n over meat.\n\nFootnote 297:\n\n In text \u201cNajas\u201d = a pear.\n\nFootnote 298:\n\n \u201cTutmaj\u00edyah,\u201d for \u201cTutm\u00e1j.\u201d\n\nFootnote 299:\n\n \u201cSikb\u00e1j,\u201d a marinated stew like \u201cZirb\u00e1jah\u201d (vol. iii. 278): Khusrau\n Parwez, according to the historians, was the first for whom it was\n cooked and none ate of it without his permission. See retro.\n\nFootnote 300:\n\n Kishk = ground wheat, oatmeal or barley-flour eaten with soured\n sheep\u2019s milk and often with meat.\n\nFootnote 301:\n\n So in text: I suspect for \u201c\u2019Aj\u00ednniyah\u201d = a dish of dough.\n\nFootnote 302:\n\n The Golden Calf is alluded to in many Koranic passages, _e.g._ S\u00farah\n ii. (the Cow) 48; vii. (Al-Aar\u00e1f) 146; S. liv. (Women) 152; but\n especially in S. xx. (T\u00e1 H\u00e1) 90, where S\u00e1miri is expressly mentioned.\n Most Christian commentators translate this by \u201cSamaritan\u201d and unjustly\n note it as \u201ca grievous ignorance of history on the part of Mohammed.\u201d\n But the word is mysterious and not explained. R. Jehuda (followed by\n Geiger) says upon the text (Exod. xxxii. 24), \u201cThe calf came forth\n lowing and the Israelites beheld it;\u201d also that \u201cSamael entered into\n it and lowed in order to mislead Israel\u201d (Pirke R. Eliezer, \u00a7 45).\n Many Moslems identify Samiri with Micha (Judges xvii.), who is said to\n have assisted in making the calf (Raschi, Sanhedr. cii. 2; Hottinger,\n Hist. Orient. p. 84). Selden (de Diis Syr. Syn. 1 cap. 4) supposes\n that Samiri is Aaron himself, the _Shomeer_ or keeper of Israel during\n the absence of Moses. Mr. Rodwell (Koran, 2nd Edit. p. 90) who cleaves\n to the \u201cSamaritan\u201d theory, writes, \u201cIt is probable (?) that the name\n and its application, in the present instance, is to be traced to the\n old national feud between the Jews and the Samaritans\u201d\u2014of which\n Mohammed, living amongst the Jews, would be at least as well informed\n as any modern European. He quotes De Sacy (Chrest. i. 189) who states\n that Ab\u00fa Rayh\u00e1n Mohammed Bir\u00fani represents the Samaritans as being\n nicknamed (not Al-limsahsit as Mr. Rodwell has it, but) \u201cL\u00e1 Mesas\u201d or\n \u201cL\u00e1 Mes\u00e1siyah\u201d = the people who say \u201cno touch\u201d (_i.e._ touch me not,\n from S\u00farah xx. 97); and Juynboll, Chron. Sam. p. 113 (Leid. 1848).\n Josephus (Ant. xii. cap. 1) also mentions a colony of Samaritans\n settled in Egypt by Ptolemy Lagus, some of whose descendants inhabited\n Cairo as late as temp. Scaliger (De Emend. Temp. vii. 622). Sale\n notices a similar survival on one of the islands of the Red Sea. In\n these days the Samaritans or, as their enemies call them, the Cuthim\n (\u201cmen from Cutha,\u201d Cushites), in physical semblance typical Jews, are\n found only at N\u00e1bl\u00fas where the colony has been reduced by\n intermarriage of cousins and the consequent greater number of male\n births to about 120 souls. They are, like the Shi\u2019ah Moslems, careful\n to guard against ceremonial pollution: hence the epithet \u201cNoli me\n tangere.\u201d\n\nFootnote 303:\n\n Alluding to the \u201cSayy\u00e1d,\u201d lit. = a fisherman.\n\nFootnote 304:\n\n In text \u201cAl-Zahr.\u201d\n\nFootnote 305:\n\n \u201cAjd\u00e1r.\u201d\n\nFootnote 306:\n\n In text \u201cAl-Mat\u00e1y\u00e1.\u201d\n\nFootnote 307:\n\n In text \u201cSinaubar,\u201d which may also mean pistachio-tree.\n\nFootnote 308:\n\n _i.e._ 475 to 478 Eng. grains avoir., less than the Ukiyyah or\n Wukiyyah = ounce = 571\u00b75 to 576 grains. Vol. ix. 216.\n\nFootnote 309:\n\n Not more absurd than an operatic hero singing while he dies.\n\nFootnote 310:\n\n MS. pp. 588\u2013627. In Gauttier\u2019s edit. vii. (234\u2013256), it appears as\n _Histoire de l\u2019Habitant de Damas_. His advertisement in the beginning\n of vol. vii. tells us that it has been printed in previous edits., but\n greatly improved in his: however that may be, the performance is below\n contempt. In Heron it becomes _The POWER OF DESTINY, or Story of the\n Journey of Giafar to Damascus, comprehending the adventures of Chebib\n and his Family_ (vol. i. pp. 69\u2013175).\n\nFootnote 311:\n\n Damascus-city (for which see the tale of N\u00far al-Din Ali and his Son,\n The Nights vol. i. 239\u2013240) derives its name from Dimishk who was son\n of B\u00e1tir, i. M\u00e1lik, i. Arphaxed, i. Sh\u00e1m, i. Nuh (Noah); or son of\n Nimrod, son of Canaan. Sh\u00e1m = Syria (and its capital) the land on the\n left, as opposed to Al-Yaman the land on the right of one looking\n East, is noticed in vol i. 55. In Mr. Cotheal\u2019s MS. Damascus is\n entitled \u201cSh\u00e1m\u201d because it is the \u201cSh\u00e1mat\u201d cheek-mole (beauty-spot) of\n Allah upon earth. \u201cJalak\u201d the older name of the \u201cSmile of the\n Prophet,\u201d is also noted: see vol. ii. 100.\n\nFootnote 312:\n\n H\u00e1tim of the Tayy-tribe, proverbial for liberality. See vols. iv. 95,\n and vii. 350.\n\nFootnote 313:\n\n in Mr. Cotheal\u2019s MS. the Caliph first laughs until he falls backwards,\n and then after reading further, weeps until his beard is bathed.\n\nFootnote 314:\n\n Heron inserts into his text, \u201cIt proved to be the Giaffer, famous\n throughout all Arabia,\u201d and informs us (?) in a foot-note that it is\n \u201cascribed to a prince of the Barmecide race, an ancestor of the Grand\n Vizier Giafar.\u201d The word \u201cJafr\u201d is supposed to mean a skin (camel\u2019s or\n dog\u2019s), prepared as parchment for writing; and Al-Jafr, the book here\n in question, is described as a cabalistic prognostication of all that\n will ever happen to the Moslems. The authorship is attributed to Ali,\n son-in-law of the Prophet. There are many legendary tales concerning\n its contents; however, all are mere inventions as the book is supposed\n to be kept in the Prophet\u2019s family, nor will it be fully explained\n until the Mahdi or Forerunner of Doomsday shall interpret its\n difficulties. The vulgar Moslems of India are apt to confuse Al-Jafr\n with Ja\u2019afar bin Tayy\u00e1r, the Jinni who is often quoted in talismans\n (see Herklots, pp. 109\u2013257). D\u2019Herbelot gives the sum of what is\n generally known about the \u201cJafr\u201d (wa J\u00e1mi\u2019a) under the articles \u201cAli\u201d\n and \u201cGefr u Giame.\u201d\n\nFootnote 315:\n\n The father (whom Heron calls \u201cHichia Barmaki\u201d) spoke not at random,\n but guessed that the Caliph had been reading the book Al-Jafr.\n\nFootnote 316:\n\n Heron calls Ja\u2019afar\u2019s wife \u201cFatm\u00e9\u201d from the French.\n\nFootnote 317:\n\n This is the open grassy space on the left bank of the Baradah River,\n first sighted by travellers coming from Bayr\u00fat. See vol. i. 234, where\n it is called Al-Has\u00e1 = the Plain of Pebbles.\n\nFootnote 318:\n\n Heron names him Chebib (Hab\u00edb) also \u201cXakem Tai-Chebib\u201d = H\u00e1tim Tayy\n Hab\u00edb.\n\nFootnote 319:\n\n The scene is described at full length in the Cotheal MS. with much\n poetry sung by a fair slave-girl and others.\n\nFootnote 320:\n\n Again showing the date of the tale to be modern. See my Terminal\n Essay, p. 90.\n\nFootnote 321:\n\n This might serve even in these days to ask a worshipful guest why he\n came, and what was his business\u2014it is the address of a well-bred man\n to a stranger of whose rank and station he is ignorant. The vulgar\n would simply say, \u201cWho art thou, and what is thy native country?\u201d\n\nFootnote 322:\n\n In Heron the host learns everything by the book Al-Jafr.\n\nFootnote 323:\n\n In text \u201cMuzawwa\u201d which the Egyptian pronounces \u201cMugawwaz.\u201d\n\nFootnote 324:\n\n Which would be necessary after car. cop. with his women.\n\nFootnote 325:\n\n In text \u201cKabr al-Sitt,\u201d wherein the Sitt Zaynab, aunt to Mohammed, is\n supposed to lie buried. Here the cultivation begins about half a\n mile\u2019s ride from the B\u00e1b-al-Sh\u00e1gh\u00far or S. Western gate of the city. It\n is mentioned by Baedeker (p. 439), and ignored by Murray, whose\n editor, Mr. Missionary Porter, prefers to administer the usual dainty\n dish of \u201chashed Bible.\u201d\n\nFootnote 326:\n\n Arab. \u201cJ\u00e1mi\u2019 al-Amaw\u00ed\u201d: for this Mosque, one of the Wonders of the\n Moslem World, consult any Guide Book to Damascus. See Suppl. vol. iv.\n Night cccxlii. In Heron it becomes the \u201cGiamah Illamoue,\u201d one of the\n three most famous mosques in the world.\n\nFootnote 327:\n\n M. Houdas translates \u201cTarz,\u201d \u201cM\u00e1rkaz\u201d or \u201cMirk\u00e1z\u201d by _Une pierre en\n forme de dame, instrument qui sert \u00e0 enfoncer les pav\u00e9s_ (=our\n \u201cbeetle\u201d); _c\u2019est-\u00e0-dire en forme de borne_.\n\nFootnote 328:\n\n For this \u201cwindow-gardening,\u201d an ancient practice in the East, see vol.\n i. 301.\n\nFootnote 329:\n\n Heron calls her \u201cNegemet-il-Souper\u201d = Najmat al-Sab\u00e1h = Constellation\n of Morn. In the Cotheal MS. she uses very harsh language to the\n stranger, \u201cO Bull (_i.e._ O stupid), this be not thy house nor yet the\n house of thy sire;\u201d etc. \u201cgo forth to the curse of God and get thee to\n Hell,\u201d c.\n\nFootnote 330:\n\n In text \u200f\u0636\u0627\u064a\u062d\u200e which I read \u200f\u0636\u0627\u064a\u0639\u200e.\n\nFootnote 331:\n\n For \u201cKayf\u201d = joy, the pleasure of living, see my Pilgrimage i. 12\u201313.\n\nFootnote 332:\n\n In text \u201c\u2019Ayyik,\u201d or \u201c\u2019Ayyuk\u201d = a hinderer (of disease) from the \u2713\n \u2019Ayk or \u2019Auk, whence also \u2019Ayy\u00fak = Capella, a bright star proverbial\n for its altitude, as in the Turk. saw \u201cto give praise to the \u2019Ayy\u00fak\u201d =\n skies.\n\nFootnote 333:\n\n Auspicious formul\u00e6. The Cotheal MS. calls the physician \u201cDabdihk\u00e1n.\u201d\n\nFootnote 334:\n\n In text \u201cKullu Shayyin li mu\u2019as\u2019as\u201d; the latter from \u2713 \u201c\u2019As\u2019as\u201d = to\n complicate a matter.\n\nFootnote 335:\n\n A sign that he diagnosed a moral not a bodily disorder. We often find\n in The Nights, the doctor or the old woman distinguishing a love-fit\n by the pulse or similar obscure symptoms, as in the case of Seleucus,\n Stratonice and her step-son Antiochus\u2014which seems to be the arch-type\n of these anecdotes.\n\nFootnote 336:\n\n Arab. \u201cKirsh,\u201d before explained; in Harun\u2019s day, = 3 francs.\n\nFootnote 337:\n\n In the Cotheal MS. the recipe occupies a whole page of\n ludicrous items, _e.g._ Let him take three Miskals of pure\n \u201cUnion-with-the-lover,\u201d etc.\n\nFootnote 338:\n\n In the Cotheal MS. Attaf seeks his paternal uncle and father-in-law\n with the information that he is going to the Pilgrimage and\n Visitation.\n\nFootnote 339:\n\n Called in the old translation or rather adaptation\n \u201cScheffander-Hassan\u201d or simply \u201cScheffander\u201d = Shahbandar Hasan, for\n which see vol. iv. 29. In the Cotheal MS. (p. 33) he becomes the \u201cEmir\n Omar, and the B\u00e1sh\u00e1 of Damascus\u201d (p. 39).\n\nFootnote 340:\n\n The passage is exceedingly misspelt. \u201cAmm\u00e1 min Mayl\u00ed Binti-ka sh\u00e1sh\u00ed\n An\u00e1 Aswadu\u201d (for Sh\u00e1sh\u00ed M. Houdas reads \u201cJ\u00e1sh\u00ed\u201d = my heart) \u201cWa Tan\u00e1\u201d\n (read \u201cThan\u00e1,\u201d reputation) \u201cBinti-ka abyazu min Sh\u00e1sh\u00ed.\u201d\n\nFootnote 341:\n\n One of the formul\u00e6 of divorce.\n\nFootnote 342:\n\n In text \u201cMu\u00e1bal\u00e1t min Shaani-ka.\u201d M. Houdas reads the first word\n \u201cMuz\u00e1bal\u201d = zubl\u00e1n, wearied, flaccid, weak.\n\nFootnote 343:\n\n For \u201cAl-\u2019iddah,\u201d in the case of a divorc\u00e9e three lunar months, for a\n widow four months and ten days and for a pregnant woman, the interval\n until her delivery, see vols. iii. 292; vi. 256; and x. 43: also Lane\n (M.E.) chap. iii.\n\nFootnote 344:\n\n In text \u201cAlfi (4th form of \u2018Lafw\u2019) H\u00e1jatan,\u201d the reading is that of M.\n Houdas; and the meaning would be \u201cwhat dost thou want (in the way of\n amusement)? I am at thy disposal.\u201d\n\nFootnote 345:\n\n Heron has here interpolated an adventure with a Bazar-cook and another\n with a Confectioner: both discover Ja\u2019afar also by a copy of the\n \u201cGiaffer\u201d (Al-Jafr). These again are followed by an episode with a\n fisherman who draws in a miraculous draught by pronouncing the letters\n \u201cGim. Bi. Ouaow\u201d (w\u00e1w = J. B. W.) _i.e._ Ja\u2019afar, Barmecide, Wazir;\n and discovers the Minister by a geomantic table. Then three Darvishes\n meet and discourse anent the virtues of \u201cChebib\u201d (_i.e._ Attaf); and\n lastly come two blind men, the elder named Benphises, whose wife\n having studied occultism and the Dom-Daniel of Tunis, discovers\n Ja\u2019afar. All this is to marshal the series of marvels and wonders upon\n wonders predicted to Ja\u2019afar by his father when commanding him to\n visit Damascus; and I have neither space nor inclination to notice\n their enormous absurdities.\n\nFootnote 346:\n\n This Governor must not be confounded with the virtuous and\n parsimonious Caliph of the same name the tenth of the series (reign\n A.D. 692\u2013705) who before ruling studied theology at Al-Medinah and won\n the sobriquet of \u201cMosque-pigeon.\u201d After his accession he closed the\n Koran saying, \u201cHere you and I part,\u201d and busied himself wholly with\n mundane matters. The Cotheal MS. mentions only the \u201cNabob\u201d (N\u00e1ib =\n lieutenant) of Syria.\n\nFootnote 347:\n\n \u201cKap\u00fa\u201d (written and pronounced Kapi in Turk.) is a door, a house or a\n government office and Kap\u00faj\u00ed = a porter; Kap\u00faj\u00ed-b\u00e1sh\u00ed = head porter;\n also a chamberlain in Arab. \u201cH\u00e1j\u00edb\u201d; and Kap\u00fa Katkh\u00fad\u00e1si (pron.\n Kapi-Ky\u00e1yas\u00ed) = the agent which every Governor is obliged to keep at\n Constantinople.\n\nFootnote 348:\n\n In text \u201cAl-buy\u00fardi,\u201d clerical error for \u201cBuy\u00faruldi\u201d (pron. Buy\u00faruldu)\n = the written order of a Governor.\n\nFootnote 349:\n\n \u201cAl-Yamaklak\u201d = vivers, provaunt; from the T. \u201cYamak\u201d = food, a meal.\n\nFootnote 350:\n\n Meaning that he waived his right to it.\n\nFootnote 351:\n\n In text \u201cZaw\u00e1dah\u201d (gen. \u201cAzw\u00e1d\u201d or \u201cAzwi\u2019dah\u201d) = provisions, viaticum.\n\nFootnote 352:\n\n In text \u201cTakhtraw\u00e1n\u201d; see vols. ii. 180; v. 175. In the Cotheal MS. it\n is a \u201cHaudaj\u201d = camel-litter (vol. viii. 235).\n\nFootnote 353:\n\n \u201cKubbat al-\u2019As\u00e1f\u00edr,\u201d now represented by the \u201cKhan al-As\u00e1f\u00edr,\u201d on the\n road from Damascus to Palmyra, about four hours\u2019 ride from and to the\n N. East of the B\u00e1b T\u00fam\u00e1 or N. Eastern gate. The name is found in\n Baedeker (p. 541). In the C. MS. it becomes the \u201cThan\u00edyyat al-\u2019Uk\u00e1b\u201d =\n the Vulture\u2019s Pass.\n\nFootnote 354:\n\n Meaning that Attaf had not the heart to see his cousin-wife leave her\n home.\n\nFootnote 355:\n\n Written in Turkish fashion with the J\u00edm (j) and three dots instead of\n one. This Persian letter is still preserved in the Arabic alphabets of\n Marocco, Algiers, etc.\n\nFootnote 356:\n\n In Arab. \u201cJinn\u201d = spirit or energy of a man, which here corresponds\n with the Heb. \u201cAub\u201d; so in the Ham\u00e1sah the poet says, \u201cMy Jinn have\n not fled; my life is not blunted; my birds never drooped for fear,\u201d\n where, say commentators, the Arabs compare an energetic man with a\n Jinn\u00ed or Shayt\u00e1n. So the Prophet declared of Omar, \u201cI never saw such\n an \u2019Abkar\u00ed amongst men,\u201d \u2019Abkar, in Yam\u00e1mah, like Yabr\u00edn and Wab\u00e1r\n near Al-Yaman, being a desolate region, the home of wicked races\n destroyed by Allah and now haunted by gruesome hosts of non-human\n nature. Chenery, pp. 478\u20139.\n\nFootnote 357:\n\n In the C. MS. it is an Emir of the Emirs.\n\nFootnote 358:\n\n Arab. \u201cT\u00e1bah:\u201d see vol. ii. 814.\n\nFootnote 359:\n\n This excellent episode is omitted in the C. MS. where Attaf simply\n breaks gaol and reaching Aleppo joins a caravan to Baghdad.\n\nFootnote 360:\n\n In text \u201cKatal\u00fa-n\u00ed\u201d: see vols. v. 5; vi. 171.\n\nFootnote 361:\n\n In the C. MS. he enters a mosque and finds a Ja\u2019\u00edd\u00ed (vagabond) who\n opens his bag and draws out a loaf, a roast fowl, lemons, olives,\n cucumbers and date-cake, which suggest to Attaf, who had not eaten\n such things for a month, \u201cthe table of Is\u00e1 bin Maryam.\u201d For the rest\n see Mr. Cotheal\u2019s version.\n\nFootnote 362:\n\n The C. MS. gives the short note in full.\n\nFootnote 363:\n\n In text \u201cal-Tow\u00e1b,\u201d Arab. plur. of the Persian and Turk. \u201cTop.\u201d We\n hardly expected to find ordnance in the age of Harun al-Rashid,\n although according to Milton they date before the days of Adam.\n\nFootnote 364:\n\n M. Houdas would read for \u201cAlhy Tys\u201d in the text \u201cTuh\u00e0 Tays\u201d a general\n feast: Tuh\u00e0 = cooked meat and \u201cTays\u201d = myriads of.\n\nFootnote 365:\n\n M. Houdas translates _les injures devanc\u00e8rent les compliments_, an\n idiom = he did not succeed in his design.\n\nFootnote 366:\n\n \u201cCousin\u201d being more polite than \u201cwife\u201d: see vols. vi. 145; ix. 225.\n\nFootnote 367:\n\n _Les vert\u00e8bres ont fait bourrelet_, says M. Houdas who adds that\n \u201cShakb\u00e1n\u201d is the end of a cloth, gown, or cloak, which is thrown over\n the shoulders and serves, like the \u201cJayb\u201d in front, to carry small\n parcels, herbs, etc.\n\nFootnote 368:\n\n In the local Min jargon, the language of Fellahs, \u201cAdd\u00edki\u201d = I will\n give thee.\n\nFootnote 369:\n\n In text \u201cMin al-\u2019\u00c1n wa s\u00e1\u2019idan;\u201d lit. = from this moment upwards.\n\nFootnote 370:\n\n \u201cTarajjum\u201d taking refuge from Satan the Stoned (Raj\u00edm). See vol. iv.\n 242.\n\nFootnote 371:\n\n _i.e._ a descendant of Al-H\u00e1shim, great-grandfather of the Prophet.\n See ix. 24.\n\nFootnote 372:\n\n In text \u201cShob\u00e1si,\u201d for \u201cSob\u00e1sh\u00ed\u201d which M. Houdas translates _pr\u00e9v\u00f4t du\n Palais_.\n\nFootnote 373:\n\n In the C. MS. Attaf\u2019s head was to be cut off.\n\nFootnote 374:\n\n In the C. MS. the anagnorisis is much more detailed. Ja\u2019afar asks\n Attaf if he knew a Damascus-man Attaf hight and so forth; and lastly\n an old man comes forward and confesses to have slain the Shar\u00edf or\n H\u00e1shimi.\n\nFootnote 375:\n\n They drink before the meal, as is still the custom in Syria and Egypt.\n See vol. vii. 132.\n\nFootnote 376:\n\n Gauttier (vii. 256), illustrating the sudden rise of low-caste and\n uneducated men to high degree, quotes a contemporary celebrity, the\n famous Mirza Mohammed Husayn Khan who, originally a Bakk\u00e1l or\n greengrocer, was made premier of Fath Ali Shah\u2019s brilliant court, the\n last bright flash of Iranian splendour and autocracy. But Ir\u00e1n is a\n land upon which Nature has inscribed \u201cResurgam\u201d; and despite her\n present abnormal position between two vast overshadowing\n empires\u2014British India and Russia in Asia\u2014she has still a part to play\n in history. And I may again note that Al-Islam is based upon the\n fundamental idea of a Republic which is, all (free) men are equal, and\n the lowest may aspire to the highest dignity.\n\nFootnote 377:\n\n In text \u201c\u2019Aramram\u00ed.\u201d\n\nFootnote 378:\n\n \u201cWa\u2019ll\u00e1hu \u2019l-Muwaffiku \u2019l-Mu\u2019\u00edn\u201d = God prospereth and directeth, a\n formula often prefixed or suffixed to a book.\n\nFootnote 379:\n\n MS. pp. 628\u2013685. Gauttier, vii. 64\u201390; _Histoire du Prince Habib et de\n la Princesse Dorrat-el-Gawas_. The English translation dubs it \u201cStory\n of Habib and Dorathil-goase, or the Arabian Knight\u201d (vol. iii.\n 219\u201389); and thus degrades the high sounding name to a fair echo of\n Dorothy Goose. The name = Pearl of the Diver: it is also the P. N. of\n a treatise on desinental syntax by the grammarian-poet Al-Hariri\n (Chenery, p. 539).\n\nFootnote 380:\n\n The \u201cBan\u00fa Hil\u00e1l,\u201d a famous tribe which formed part of a confederation\n against the Prophet on his expedition to Honayn. See Tabari, vol. iii.\n chapt. 32, and Doughty, Arabia Deserta (Index, B. Helal). In the text\n we have the vulgarism \u201cBan\u00ed\u201d for \u201cBan\u00fa.\u201d\n\nFootnote 381:\n\n Gauttier (vii. 64) clean omits the former Emir because he has nothing\n to do with the tale. In Heron it is the same, and the second chief is\n named \u201cEmir-Ben-Hilac-Salamis\u201d; or for shortness _tout bonnement_\n \u201cSalamis\u201d; his wife becoming Am\u00edrala which, if it mean anything, is =\n Colonel, or Captain R.N.\n\nFootnote 382:\n\n _i.e._ Moon of the Nobles.\n\nFootnote 383:\n\n = the Beloved, _le bien-aim\u00e9_.\n\nFootnote 384:\n\n As has been seen Gauttier reduces the title to \u201cPrince.\u201d Amongst\n Arabs, however, it is not only a name proper but may denote any\n dignity from a Shaykh to a Sultan rightly so termed.\n\nFootnote 385:\n\n For the seven handwritings see vol. iv. 196. The old English version\n says, \u201cHe learned the art of writing with pens cut in seven different\n ways.\u201d To give an idea of the style it renders the quatrain:\u2014\u201cFather,\u201d\n said the youth, \u201cyou must apply to my master, to give you the\n information you desire. As for me, I must long be all eye and all ear.\n I must learn to use my hand, before I begin to exercise my tongue, and\n to write my letters as pure as pearls from the water.\u201d And this is\n translation!\n\nFootnote 386:\n\n I need hardly note that \u201cVoices from the other world\u201d are a _lieu\n commun_ of so-called Spiritualism. See also vol. i. 142 and Suppl.\n vol. iii.\n\nFootnote 387:\n\n This tale and most of those in the MS. affect the K\u00e1la \u2019l-R\u00e1w\u00ed (=quoth\n the reciter) showing the true use of them. See Terminal Essay, vol. x.\n 163.\n\nFootnote 388:\n\n The missing apodosis would be, \u201cYou would understand the cause of my\n weeping.\u201d\n\nFootnote 389:\n\n In the text there are only five lines. I have borrowed the sixth from\n the prose.\n\nFootnote 390:\n\n \u201cD\u00e1\u00fad\u201d = David: see vols. ii. 286; vi. 113.\n\nFootnote 391:\n\n For \u201cSamhar\u00ed\u201d see vol. iv. 258.\n\nFootnote 392:\n\n From \u201cRudaynah,\u201d either a woman or a place: see vols. ii. 1; vii. 265;\n and for \u201cKhatt Hajar\u201d vol. ii. 1.\n\nFootnote 393:\n\n This is the idiomatic meaning of the Arab word \u201cNiz\u00e1l\u201d = dismounting\n to fight on foot.\n\nFootnote 394:\n\n In the text \u201cAky\u00e1l,\u201d plur. of \u201cKayl\u201d = Kings of the Himyarite peoples.\n See vol. vii. 60; here it is = the hero, the heroes.\n\nFootnote 395:\n\n An intensive word, \u201con the weight,\u201d as the Arabs say of \u2019Abb\u00e1s\n (stern-faced) and meaning \u201cVery stern-faced, austere, grim.\u201d In the\n older translations it becomes \u201cIl Haboul\u201d\u2014utterly meaningless.\n\nFootnote 396:\n\n The Arab. \u201cMoon of the Time\u201d becomes in the olden versions\n \u201cCamaulzaman,\u201d which means, if anything, \u201cComplete Time,\u201d and she is\n the daughter of a Jinn-King \u201cIllabousatrous (Al-\u2019Atr\u00fas?).\u201d He married\n her to a potent monarch named \u201cShah-Goase\u201d (Shah Ghaww\u00e1s = King\n Diver), in this version \u201cS\u00e1b\u00far\u201d (Shahpur), and by him Kamar Al-Zaman\n became the mother of Durrat al-Ghawwas.\n\nFootnote 397:\n\n In text \u201cS\u00e1d\u00e1t wa Ashr\u00e1f;\u201d for the technical meaning of \u201cSayyid\u201d and\n \u201cSharif\u201d see vols. iv. 170; v. 259.\n\nFootnote 398:\n\n Gauttier, vii. 71. _Les Isles Bellour_: see vol. iii. 194.\n\nFootnote 399:\n\n Heron\u2019s \u201cIllabousatrous\u201d (?).\n\nFootnote 400:\n\n In text \u201cZayjah,\u201d from Pers. \u201cZ\u00e1ycheh\u201d = lit. a horoscope, a table for\n calculating nativities and so forth. In page 682 of the MS. the word\n is used = marriage-lines.\n\nFootnote 401:\n\n In text \u201cSns\u00e1l,\u201d for \u201cSals\u00e1l\u201d = lit. chain.\n\nFootnote 402:\n\n In Sindbad the Seaman I have shown that riding men as asses is a\n facetious exaggeration of an African practice, the Minister being\n generally the beast of burden for the King. It was the same in the\n Maldive Islands. \u201cAs soon as the lord desires to land, one of the\n chief _Catibes_ (Arab. Khat\u00edb = a preacher, not K\u00e1t\u00edb = a writer)\n comes forward to offer his shoulder (a function much esteemed) and the\n other gets upon his shoulders; and so, with a leg on each side, he\n rides him horse fashion to land, and is there set down.\u201d See p. 71,\n \u201cThe Voyage of Francois Pyrard,\u201d etc. The volume is unusually well\n edited by Mr. Albert Gray, formerly of the Ceylon Civil Service for\n the Hakluyt Society, MDCCCLXXXVII: it is, however, regretable that he\n and Mr. Bell, his collaborateur, did not trace out the Maldive words\n to their \u201cAryan\u201d origin showing their relationship to vulgar\n Hindostani as _Mas_ to _Machh\u00ed_ (fish) from the Sanskrit _Matsya_.\n\nFootnote 403:\n\n In text \u201cGhayth al-H\u00e1t\u00edl\u201d = incessant rain of small drops and widely\n dispread. In Arab. the names for clouds, rain and all such matters\n important to a pastoral race are well nigh innumerable. Poetry has\n seized upon the material terms and has converted them into a host of\n metaphors; for \u201cthe genius of the Arabic language, like that of the\n Hebrew, is to form new ideas by giving a metaphorical signification to\n material objects (_e.g._ \u2019Azud, lit. the upper arm; met. a helper).\u201d\n Chenery p. 380.\n\nFootnote 404:\n\n In the text \u201cTo the palace:\u201d the scribe, apparently forgetting that he\n is describing Badawi life, lapses at times into \u201cdecorating the\n capital\u201d and \u201cadorning the mansion,\u201d as if treating of the normal\n city-life. I have not followed his example.\n\nFootnote 405:\n\n Heron translates \u201cA massy cuirass of Haoudi.\u201d\n\nFootnote 406:\n\n In text, \u201cInbasata \u2019l-Layl al-As\u00e1,\u201d which M. Houdas renders _et\n s\u2019\u00e9tendit la nuit (m\u00e8re) de la tristesse_.\n\nFootnote 407:\n\n \u201cRauzah\u201d in Algiers is a royal park; also a prairie, as \u201cRauz\n al-San\u00e1jirah,\u201d plain of the Sinjars: Ibn Khaldun, ii. 448.\n\nFootnote 408:\n\n The \u201cMisk\u00e1l\u201d (for which see vols. i. 126; ix. 262) is the weight of a\n dinar = 1\u00bd dirham = 71\u201372 grains avoir. A dose of 142 grains would\n kill a camel. In 1848, when we were marching up the Indus Valley under\n Sir Charles Napier to attack N\u00e1o Mall of Multan, the Sind Camel Corps\n was expected to march at the rate of some 50 miles a day, and this was\n done by making the animals more than half drunk with Bhang or Indian\n hemp.\n\nFootnote 409:\n\n In text, \u201cYakhat,\u201d probably clerical error for \u201cYakhbut,\u201d lit. = he\n was panting in a state of unconsciousness: see Dozy, Suppl. s. v.\n\nFootnote 410:\n\n In text \u201cAl-D\u00e1n,\u201d which is I presume a clerical error for \u201cAl-Uzn\u201d =\n ear. [\u201cD\u00e1n,\u201d with the dual \u201cD\u00e1nayn,\u201d and \u201cWudn,\u201d with the plural\n \u201cAud\u00e1n,\u201d are popular forms for the literary \u201cUzn.\u201d\u2014ST.]\n\nFootnote 411:\n\n This name has occurred in MS. p. 655, but it is a mere nonentity until\n p. 657\u2014the normal incuriousness. Heron dubs him \u201cRabir.\u201d\n\nFootnote 412:\n\n In the text \u201cZimmat\u201d = obligation, protection, clientship.\n\nFootnote 413:\n\n \u201cSahha \u2019alakah\u201d (=a something) \u201cf\u00ed haz\u00e1 \u2019l-Amri.\u201d The first word\n appears _de trop_ being enclosed in brackets in the MS.\n\nFootnote 414:\n\n \u201cWa yabk\u00ed \u2019alaykum Mab\u00e1lu-h.\u201d [For \u201cMab\u00e1l\u201d I would read \u201cWab\u00e1l,\u201d in\n the sense of crime or punishment, and translate: \u201clest the guilt of it\n rest upon you.\u201d\u2014ST.]\n\nFootnote 415:\n\n In the text \u201cSuwayd\u00e1\u201d literally \u201ca small and blackish woman\u201d; and\n \u201cSuwayd\u00e1 al-Kalb\u201d (the black one of the heart) = original sin, as we\n should say. [The diminutive of \u201cSayyid\u201d would be \u201cSuwayyid,\u201d as\n \u201cKuwayyis\u201d from \u201cKayyis,\u201d and \u201cJuwayyid\u201d from \u201cJayyid\u201d (comp. supra p.\n 5). \u201cSuwayd\u201d and \u201cSuwayd\u00e1\u201d are diminutives of \u201cAswad,\u201d black, and its\n fem. \u201cSaud\u00e1\u201d respectively, meaning blackish. The former occurs in \u201cUmm\n al-Suwayd\u201d = anus. \u201cSuwayd\u00e1 al-Kalb\u201d = the blackish drop of clotted\n blood in the heart, is synonymous with \u201cHabbat al-Kalb\u201d = the grain in\n the heart, and corresponds to our core of the heart. Metaphorically\n both are used for \u201coriginal sin.\u201d\u2014ST.]\n\nFootnote 416:\n\n \u201cY\u00e1kah Thiy\u00e1bish;\u201d the former word being Turkish (M. Houdas).\n\nFootnote 417:\n\n Arab. \u201cKaunayn\u201d = the two entities, this world and the other world,\n the past and the future, etc. Here it is opposed to \u201c\u2019A\u00b4lam\u00edna,\u201d here\n \u2019Aw\u00e1lim = the (three) worlds, for which see vol. ii. 236.\n\nFootnote 418:\n\n In text \u201cChangul,\u201d again written with a three-dotted Ch\u00edm.\n\nFootnote 419:\n\n In text \u201cAl-Mazrab\u201d which M. Houdas translates _cet endroit_.\n\nFootnote 420:\n\n In text \u201cYabahh\u201d = saying \u201cBah, Bah!\u201d\n\nFootnote 421:\n\n In text \u201cBahr al-Azrak\u201d = the Blue Sea, commonly applied to the\n Mediterranean: the origin of the epithet is readily understood by one\n who has seen the Atlantic or the Black Sea.\n\nFootnote 422:\n\n _i.e._ \u201cThe Stubborn,\u201d \u201cThe Obstinate.\u201d\n\nFootnote 423:\n\n In text \u201cAl-Jaw\u00e1dit,\u201d where M. Houdas would read \u201cAl-Haw\u00e1dith\u201d which\n he renders by _animaux fra\u00eechement tu\u00e9s_.\n\nFootnote 424:\n\n In the text \u201cKabad\u201d = the liver, the sky-vault, the handle or grasp of\n a bow.\n\nFootnote 425:\n\n In the text \u201cM\u00edn\u00e1\u201d = a port both in old Egyptian and mod. Persian: see\n \u201cMitrahinna,\u201d vol. ii. 257.\n\nFootnote 426:\n\n \u201cAl-Nak\u00e1\u00edr,\u201d plur. of \u201cNak\u00edr\u201d = a dinghy, a dug-out.\n\nFootnote 427:\n\n For this \u201cP\u00e1-and\u00e1z,\u201d as the Persians call it, see vol. iii. 141.\n\nFootnote 428:\n\n In text \u201cKataba Zayjata-h\u00e1,\u201d the word has before been noticed.\n\nFootnote 429:\n\n Again \u201cHiz\u00e0 (\u200f\u062d\u0638\u0649\u200e, in MS. \u200f\u062d\u0641\u0649\u200e) bi-Zayjati-h\u00e1\u201d = _le bonheur de ses\n aventures_.\n\nFootnote 430:\n\n This impalement (\u201cSalb,\u201d which elsewhere means crucifying, vol. iii.\n 25) may be a barbarous punishment but it is highly effective, which\n after all is its principal object. Old Mohammed Ali of Egypt never\n could have subjugated and disciplined the ferocious Badawi of Al-Asir,\n the Ophir region South of Al-Hij\u00e1z without the free use of the stake.\n The banditti dared to die but they could not endure the idea of their\n bodies being torn to pieces and devoured by birds and beasts. The\n stake commonly called \u201cKh\u00e1z\u00fak,\u201d is a stout pole pointed at one end,\n and the criminal being thrown upon his belly is held firm whilst the\n end is passed up his fundament. His legs and body are then lashed to\n it and it is raised by degrees and planted in a hole already dug, an\n agonising part of the process. If the operation be performed by an\n expert who avoids injuring any mortal part, the wretch may live for\n three days suffering the pangs of thirst; but a drink of water causes\n hemorrhage and instant death. This was the case with the young Moslem\n student who murdered the excellent Marshal Kleber in the garden\n attached to Shepherd\u2019s Hotel, Cairo, wherein, by the by he suffered\n for his patriotic crime. Death as in crucifixion is brought on by\n cramps and nervous exhaustion, for which see Canon Farrar (Life of\n Christ, ii. 392 et seqq.).\n\nFootnote 431:\n\n _Arch\u00e6ological Review_, July, 1888, pp. 331\u2013342.\n\nFootnote 432:\n\n The proper names are overrun with accents and diaeretical points, of\n which I have here retained but few.\n\nFootnote 433:\n\n Particularly mentioning Syntipas, the Forty Vizirs, a Turkish romance\n relating to Alexander, in 120 volumes; and Mohammed al-\u2018Aufi.\n\nFootnote 434:\n\n Probably similar to those described in the story of the Warlock and\n the Cook (ante\u00e0, pp. 135\u2013142).\n\nFootnote 435:\n\n The last clause is very short and obscure in the French \u201cqu\u2019il n\u2019a pas\n son sabre,\u201d but what follows shows the real meaning to be that given\n above. (W. F. K.)\n\nFootnote 436:\n\n This I take to be the meaning of the words, \u201cune autre monde sous la\n terre _par sept fois_.\u201d (W. F. K.).\n\nFootnote 437:\n\n Galland writes \u201con fait un jeu de Giret (tournoi) etc.\u201d (W. F. K.)\n\nFootnote 438:\n\n Perhaps an error of Galland\u2019s. (W. F. K.).\n\nFootnote 439:\n\n I do not know what the German edition referred to.\n\nFootnote 440:\n\n This great class of tales is quite as widely extended in the north of\n Europe and Asia, as in the south. We meet with them in Siberia, and\n they are particularly common in Lapland. I believe, too that the\n Indian story of the Red Swan, (referred to by Longfellow, Hiawatha,\n xii.) is only a Swan Maiden legend in a rather modified form. As\n usual, we find a bizarre form of the Swan Maiden story among the\n Samoghitians of Lithuania. The Zemyne is a one-eyed venomous snake,\n with black blood which cures all diseases and neutralises all magic.\n It is an enchanted maiden; and sometimes the skin has been stolen, and\n she has married a man. But if she recovers her skin, she resumes her\n snake-form, and bites and kills her husband and children. Many other\n strange things are related of the Zemyne (Veckenstedt, Mythen, Sagen,\n und Legenden der Zamaiten, ii., pp. 149\u2013152).\n\nFootnote 441:\n\n About twenty pounds.\n\nFootnote 442:\n\n Spitta Bey (p. 27 note) suggests that this is a reminiscence of the\n ancient Egyptian idea of the Scarab\u00e6us, which typifies life.\n\nFootnote 443:\n\n Southey, in his story of the Young Dragon, relates how Satan,\n disapproving of the rapid conversion of the inhabitants of Antioch to\n Christianity, laid an egg, and hatched out a dragon, which he sent to\n destroy the inhabitants. But a Pagan, whose Christian daughter was\n devoted to the dragon by lot, stole the thumb from a relic (the hand\n of John the Baptist), as he pretended to kiss it, and cast it into the\n mouth of the dragon, and blew him up.\n\nFootnote 444:\n\n This is a variant of the Nose-Tree; I do not remember another in\n genuine Oriental literature (cf. Nights, x, app. p. 508).\n\nFootnote 445:\n\n How small the world becomes in this story!\n\nFootnote 446:\n\n It is evident that a _young_ she-bear is all that is meant.\n\nFootnote 447:\n\n These Vigilants and Purifiers, with that hypocritical severity which\n ever makes the worst sinner in private the most rigorous judge in\n public, lately had the imprudent impudence to summons a publisher who\n had reprinted the Decameron with the \u201cobjectionable passages\u201d in\n French. Mr. Alderman Faudell Phillips had the good sense\n contemptuously to dismiss the summons. Englishmen are no longer what\n they were if they continue to tolerate this ignoble espionage of\n vicious and prurient virtuous \u201cAssociations.\u201d If they mean _real_ work\n why do they commence by condemning scholar-like works, instead of\n cleansing the many foul cesspools of active vice which are a public\n disgrace to London.\n\nFootnote 448:\n\n It may serve the home-artist and the home-reader to point out a few of\n the most erroneous. The harp (i. 143) is the Irish and not the\n Eastern, yet the latter has been shown in i. 228; and the \u201cK\u00e1n\u00fan\u201d (ii.\n 77) is a reproduction from Lane\u2019s Modern Egyptians. The various Jinnis\n are fanciful, not traditional, as they should be (see _inter alia_\n Doughty\u2019s Arabia Deserta, ii. 3, etc). In i. 81 and ii. 622 appears a\n specimen bogie with shaven chin and \u201cdroopers\u201d by way of beard and\n mustachios: mostly they have bestial or simiad countenances with\n rabbits\u2019 ears, goats\u2019 horns and so forth (i. 166, 169; ii. 97, 100),\n instead of faces more or less human and eyes disposed perpendicularly.\n The spreading yew-tree (i. 209) is utterly misplaced. In many the\n action is excessive, after the fashion of the Illustrateds (i. 281;\n 356; 410 and 565; ii. 366, 374). The scymitar and the knife, held in\n the left hand or slung by the left flank, are wholly out of order (i.\n 407; ii. 281, 374: iii. 460) and in iii. 355, the blade is wider than\n the wielder\u2019s waist. In i. 374 the astrolabe is also held in the left\n hand. The features are classical as those of Arsino\u00eb, certainly not\n Egyptian, in i. 15; i. 479 and passim. The beggar-women must not\n wander with faces bare and lacking \u201cnose-bags\u201d as in i. 512. The Shah\n (i. 523) wears modern overalls strapped down over dress-_bottines_:\n Moreover he holds a straight-bladed European court-sword, which is\n correct in i. 527. The spears (i. 531) are European not Asiatic, much\n less Arabian, whose beams are often 12\u201315 feet long. Aziz (i. 537) has\n no right to tricot drawers and shoes tightened over the instep like\n the chaussure of European _moutards_: his foot (i. 540) is wholly out\n of drawing like his hand and the toes are European distortions. The\n lady writing (i. 581) lacks all local colour; she should sit at squat,\n support the paper in the hollow of her left instead of using a\n portfolio, and with her right ply the reed or \u201cpen of brass.\u201d In vol\n ii. 57 the lion is an absurdum, big as a cow or a camel and the same\n caricature of the King of Beasts occurs elsewhere (i. 531; ii. 557 and\n iii. 250). The Wazir (ii. 105) wears the striped caftan of a Cairene\n scribe or shopkeeper. The two birds (ii. 140) which are intended for\n hawks (see ii. 130) have the compact tails and the rounded-off wings\n of pigeons. I should pity Amjad and As\u2019ad if packed into a \u201cbullock\n trunk\u201d like that borne by the mule in ii. 156. The Jew\u2019s daughter (ii.\n 185) and the Wali of Bulak (ii. 504) carry European candlesticks much\n improved in ii. 624. The Persian leach (ii. 195) is habited most\n unlike an \u2019Ajami, while the costume is correct in ii. 275. The Badawi\n mounts (ii. 263) an impossible Arab with mane and tail like the barb\u2019s\n in pictures. The streetdogs (ii. 265), a notable race, become European\n curs of low degree. The mastage of the galleys (ii. 305) would suit a\n modern racing-yacht. Utterly out of place are the women\u2019s costumes\n such as the Badawi maidens (ii. 335), Rose-in Hood (ii. 565), and the\n girl of the Ban\u00fa Odhrah (iii. 250), while the Lady Zubaydah (ii. 369)\n is coiff\u00e9e with a European coronet. The sea-going ship (ii. 615) is a\n Dahabiyah fit only for the Nile. The banana-trees (ii. 621) tower at\n least 80 feet tall and the palms and cocoa-nut trees (ii. 334; iii.\n 60) are indicated only by their foliage, not by their characteristic\n boles. The box (ii. 624) is European and modern: in the Eastern\n \u201cSakhkh\u00e1rah\u201d the lid fits into the top, thus saving it from the\n \u201cbaggage-smasher.\u201d In iii. 76, the elephant, single-handed, uproots a\n tree rivalling a century-old English oak. The camel-saddle (iii. 247)\n is neither Eastern nor possible for the rider, but it presently\n improves (iii. 424 and elsewhere). The emerging of the Merfolk (iii.\n 262) is a \u201ctableau,\u201d a transformation-scene of the transpontine\n pantomime, and equally theatrical is the attitude of wicked Queen L\u00e1b\n (iii. 298), while the Jinni, snatching away Daulat Khatun (iii. 341)\n seems to be waltzing with her in horizontal position. A sun-parasol,\n not a huge Oriental umbrella, is held over the King\u2019s head (iii. 377).\n The tail-piece, the characteristic Sphinx (iii. 383) is as badly drawn\n as it well can be, a vile caricature. Khal\u00edfah the Fisherman wears an\n English night-gown (iii. 558) with the side-locks of a Polish Jew\n (iii. 564). The dancing-girl (iii. 660) is equally reprehensible in\n form, costume and attitude, and lastly, the Fellah ploughing (iii.\n 700) should wear a felt skull-cap in lieu of a turband, be stripped to\n the waist and retain nothing but a rag around the middle.\n\n I have carefully noted these lapses and incongruities: not the less,\n however, I thoroughly appreciate the general excellence of the\n workmanship, and especially the imaginative scenery and the\n architectural designs of Mr. W. Harvey. He has shown the world how a\n work of the kind should be illustrated, and those who would surpass\n him have only to avoid the minor details here noticed.\n\nFootnote 449:\n\n See in M. Zotenberg\u2019s \u201cAl\u00e2 al-D\u00een\u201d the text generally; also p. 14.\n\nFootnote 450:\n\n Mr. Payne, in his Essay, vol ix., 281, computes less than two hundred\n tales in all omitting the numerous incidentals; and he notices that\n the number corresponds with the sum of the \u201cNight-stories\u201d attributed\n to the Haz\u00e1r Afs\u00e1n by the learned author of the \u201cFihrist\u201d (see\n Terminal Essay, vol. x. pp. 71\u201373). In p. 367 (ibid.) he assumes the\n total at 264.\n\nFootnote 451:\n\n This parlous personage thought proper to fall foul of me (wholly\n unprovoked) in the _Athen\u00e6um_ of August, 25, \u201988. I give his\n production in full:\u2014\n\n LORD STRATFORD DE REDCLIFFE.\n\n _August 18, 1888._\n\n In the notice of Sir R. Burton\u2019s \u201cLife\u201d in to-day\u2019s _Athen\u00e6um_ it\n is mentioned that his biographer says that Capt. Burton proposed\n to march with his Bashi-bazuks to the relief of Kars, but was\n frustrated by Lord Stratford de Redcliffe, who, according to Sir\n Richard, \u201cgained a prodigious reputation in Europe, chiefly by\n living out of it.\u201d\n\n This is a strange inversion of facts. The proposal to relieve Kars\n by way of Redout-kal\u00e9 and Kutais originated, not with Capt.\n Burton, but with the Turkish Seraskier, who recommended for this\n purpose the employment of Vivian\u2019s Turkish Contingent and part of\n Beatson\u2019s Horse (\u201chis Bashi-bazuks,\u201d) in which Capt. Burton held a\n staff appointment. In the last days of June, 1855, General\n Mansfield, Lord Stratford\u2019s military adviser, was in constant\n communication on this subject with the Turkish Ministers, and the\n details of the expedition were completely arranged to the\n satisfaction of military opinion, both British and Turkish, at\n Constantinople. Lord Stratford officially recommended the plan to\n his Government, and in his private letters to the Foreign\n Secretary strongly urged it upon him, and expressed a sanguine\n hope of its success. But on July 14th, Lord Clarendon telegraphed:\n \u201cThe plan for reinforcing the army at Kars contained in your\n despatches of 30th June and 1st inst. is disapproved.\u201d Lord\n Panmure really \u201cfrustrated\u201d the Turkish plan; Lord Stratford never\n \u201cfrustrated\u201d any attempt to succour the Army of Asia, but,\n contrariwise, did all in his power to forward the object.\n\n As to the amiable reference to the Great Elchi\u2019s reputation, no\n one knows better than Sir R. Burton by what queer methods\n reputations may be annexed; but it is strange that anyone with the\n reputation of a traveller should consider Constantinople to be\n \u201cout of Europe.\u201d\n\n S. LANE-POOLE.\n\n The following was my reply:\u2014\n\n LORD STRATFORD DE REDCLIFFE AND MR. S. LANE-POOLE.\n\n _London, Aug. 26, 1888._\n\n Will you kindly spare me space for a few lines touching matters\n personal?\n\n I am again the victim (_Athen\u00e6um_, August 25) of that everlasting\n _r\u00e9clame_. Mr. S. Lane-Poole has contracted to \u201cdo\u201d a life of Lord\n Stratford, and, _ergo_, he condemns me, in magistral tone and a\n style of uncalled-for impertinence, to act as his \u201cadvt.\u201d In\n relating how, by order of the late General Beatson, then\n commanding Bash-buzuk (_Bashi-bazuk_ is the advertiser\u2019s own\n property), I volunteered to relieve Kars, how I laid the project\n before the \u201cGreat Eltchee,\u201d how it was received with the roughest\n language and how my first plan was thoroughly \u201cfrustrated.\u201d I have\n told a true tale, and no more. \u201cA strange perversion of facts,\u201d\n cries the sapient criticaster, with that normal amenity which has\n won for him such honour and troops of unfriends: when his name was\n proposed as secretary to the R.A.S., all prophesied the speediest\n dissolution of that infirm body.\n\n I am aware that Constantinople is _not_ geographically \u201cout of\n Europe.\u201d But when Mr. S. Lane-Poole shall have travelled a trifle\n more he may learn that ethnologically it is. In fact, most of\n South-Eastern Europe holds itself more or less non-European; and\n when a Montenegrin marries a Frenchwoman or a German, his family\n will tell you that he has wedded a \u201cEuropean.\u201d\n\n \u201cNo one knows better than Sir R. Burton by what queer methods\n reputation may be annexed.\u201d Heavens, what English! And what may\n the man mean? But perhaps he alludes in his own silly, saltless,\n sneering way to my _Thousand Nights and a Night_, which has shown\n what the \u201cUncle and Master\u2019s\u201d work should have been. Some two\n generations of _poules mouill\u00e9es_ have reprinted and republished\n Lane\u2019s \u201cArabian Notes\u201d without having the simple honesty to\n correct a single _b\u00e9vue_, or to abate one blunder; while they\n looked upon the _Arabian Nights_ as their own especial rotten\n borough. But more of this in my tractate, \u201cThe Reviewer Reviewed,\u201d\n about to be printed as an appendix to my Supplemental Volume, No.\n vi.\n\n RICHARD F. BURTON.\n\n And here is the rejoinder (_Athen\u00e6um_, September 8):\u2014\n\n LORD STRATFORD AND SIR R. BURTON.\n\n _September 4, 1888._\n\n Sir R. Burton, like a prominent Irish politician, apparently\n prefers to select his own venue, and, in order to answer my letter\n in the _Athen\u00e6um_ of August 25, permits himself in the _Academy_\n of September 1 an exuberance of language which can injure no one\n but himself. Disregarding personalities, I observe that he\n advances no single fact in support of the statements which I\n contradicted, but merely reiterates them. It is a question between\n documents and Sir R. Burton\u2019s word.\n\n S. LANE-POOLE.\n\n It is not a question between documents and my word, but rather of the\n use or abuse of documents by the \u201cbiographer.\u201d My volunteering for the\n relief of Kars was known to the whole camp at the Dardanelles, and my\n visit to the Embassy at Constantinople is also a matter of\n \u201cdocuments.\u201d And when Mr. S. Lane-Poole shall have produced his I will\n produce mine.\n\nFootnote 452:\n\n It appears to me that our measures, remedial and punitive, against\n \u201cpornographic publications\u201d result mainly in creating \u201cvested\n interests\u201d (that English abomination) and thus in fostering the work.\n The French printer, who now must give name and address, stamps upon\n the cover _Avis aux Libraires_ under _Edition priv\u00e9e_ and adds _Ce\n volume ne doit pas \u00eatre mis en vente ou expos\u00e9 dans les lieux publics_\n (_Loi du 29 Juillet, 1881_). He also prints upon the back the number\n of copies for sale. We treat \u201cpornology\u201d as we handle prostitution,\n unwisely ignore it, well knowing the while that it is a natural and\n universal demand of civilised humanity; and whereas continental\n peoples regulate it and limit its abuses we pass it by, Pharisee-like\n with _nez en-l\u2019air_. Our laws upon the subject are made only to be\n broken and the authorities are unwilling to persecute, because by so\n doing they advertise what they condemn. Thus they offer a premium to\n the greedy and unscrupulous publisher and immensely enhance the value\n of productions (\u201cFanny Hill\u201d by Richard Cleland for instance) which,\n if allowed free publication would fetch pence instead of pounds. With\n due diffidence, I suggest that the police be directed to remove from\n booksellers\u2019 windows and to confiscate all indecent pictures, prints\n and photographs; I would forbid them under penalty of heavy fines to\n expose immoral books for sale, and I would leave \u201ccheap and nasty\u201d\n literature to the good taste of the publisher and the public. Thus we\n should also abate the scandal of providing the secretaries and\n officers of the various anti-vice societies with libraries of\n pornological works which, supposed to be escheated or burned, find\n their way into the virtuous hands of those who are supposed to destroy\n them.\n\nFootnote 453:\n\n \u201cQuand aux manuscrits de la r\u00e9daction \u00e9gyptienne, l\u2019omission de cet\n \u00e9pisode parait devoir \u00eatre attribu\u00e9e \u00e0 la tendance qui les caract\u00e9rise\n g\u00e9n\u00e9ralement, d\u2019abr\u00e9ger et de condenser la narrative\u201d (loc. cit. p. 7:\n see also p. 14).\n\nFootnote 454:\n\n Here I would by no means assert that the subject matter of The Nights\n is exhausted; much has been left for future labourers. It would be\n easy indeed to add another five volumes to my sixteen, as every\n complete manuscript contains more or less of novelty. Dr. Pertsch, the\n learned librarian of Saxe-Gotha, informs me that no less than two\n volumes are taken up by a variant of Judar the Egyptian (in my vol.\n vi. 213) and by the History of Zahir and Ali. For the Turkish version\n in the _Biblioth\u00e8qu\u00e8 Nationale_ see M. Zotenberg (pp. 21\u201323). The Rich\n MS. in the British Museum abounds in novelties, of which a specimen\n was given in my Prospectus to the Supplemental Volumes.\n\n In the French Scholar\u2019s \u201cAl\u00e2 al-D\u00een\u201d (p. 45) we find the MSS. of The\n Nights divided into three groups. No. i. or the Asian (a total of ten\n specified) are mostly incomplete and usually end before the half of\n the text. The second is the Egyptian of modern date, characterised by\n an especial style and condensed narration and by the nature and\n ordinance of the tales; by the number of fables and historiettes, and\n generally by the long chivalrous Romance of Omar bin al-Nu\u2019um\u00e1n. The\n third group, also Egyptian, differs only in the distribution of the\n stories.\n\nFootnote 455:\n\n My late friend who brought home 3,000 copies of inscriptions from the\n so called Sinai, which I would term in ancient days the Peninsula of\n Paran, and in our times the Peninsula of Tor.\n\nFootnote 456:\n\n See M. Zotenberg, pp. 4, 26.\n\nFootnote 457:\n\n M. Zotenberg (p. 5) wrote _la seconde moitie du xiv^{e.} Si\u00e8cle_, but\n he informed me that he has found reason to antedate the text.\n\nFootnote 458:\n\n I regret the necessity of exposing such incompetence and errors which\n at the time when Lane wrote were venial enough: his foolish friend,\n however, by unskilful and exaggerated pretensions and encomiums\n compels me to lay the case before the reader.\n\nFootnote 459:\n\n This past tense, suggesting that an act is complete, has a present\n sense in Arabic and must be translated accordingly.\n\nFootnote 460:\n\n Quite untrue: the critic as usual never read and probably never saw\n the subject of his criticism. In this case I may invert one of my\n mottoes and write \u201cTo the foul all things are foul.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n TRANSCRIBER\u2019S NOTES\n\n\n 1. P. 38, changed \u201cand his and\u201d to \u201cand his end\u201d.\n 2. P. 124, changed \u201c\u05d4\u05e0\u05d5\u05ea\u201d to \u201c\u05d7\u05e0\u05d5\u05ea\u201d.\n 3. P. 240, changed \u201cbare her away\u201d to \u201cbear her away\u201d.\n 4. P. 268, changed \u201cAllah strike the dead\u201d to \u201cAllah strike thee dead\u201d.\n 5. P. 368, changed \u201cI do not know the German edition\u201d to \u201cI do not know\n what the German edition\u201d.\n 6. Silently corrected typographical errors and variations in spelling.\n 7. Retained archaic, non-standard, and uncertain spellings as printed.\n 8. Footnotes have been re-indexed using numbers and collected together\n at the end of the last chapter.\n 9. Enclosed italics font in _underscores_.\n10. Enclosed bold font in =equals=.\n11. Superscripts are denoted by a caret before a single superscript\n character, e.g. M^r.","title":"Supplemental Nights to the Book of the Thousand and One Nights \u2014 Volume 6 (of 6)","tradition":"myth-cosmogony","translated_text":null,"word_count":229482}