Chapter 3

throne, deigned make Hasib sit beside him. Then he bade the tables be spread and they ate and washed their hands; after which he called for the service of wine and both drank their fill. Upon this all his Wazirs and Emirs and Captains and the Grandees of his realm and the notables of the lieges came in to him and gave him joy of his recovery; and they beat the drums and adorned the city in token of rejoicing. Then said the King to the assembly, "O Wazirs and Emirs and Grandees, this is Hasim Karim al-Din, who hath healed me of my sickness, and know all here present that I make him my Chief Wazir in the stead of the Wazir Shamhur."—And Shahrazad perceived the dawn of day and ceased to say her permitted say.

When it was the Five Hundred and Thirty-sixth Night,

She continued, It hath reached me, O auspicious King, that quoth King Karazdan to his Ministers and high lords, "He who healed me of my sickness is none other than Hasib Karim al-Din here present. Therefore I make him my Chief Wazir in the stead of the Wazir Shamhur; and whoso loveth him loveth me, and whoso honoureth him honoureth me, and he who obeyeth him obeyeth me." "Hearkening and obedience," answered they and all rising flocked to kiss Hasib's hand and salute him and give him joy of the Wazirate. Then the King bestowed on him a splendid dress of gold brocade, set with pearls and gems, the least of which was worth five thousand gold pieces. Moreover, he presented to him three hundred male white slaves and the like number of concubines, in loveliness like moons, and three hundred Abyssinian[FN#577] slave-girls, beside five hundred mules laden with treasure and sheep and oxen and buffaloes and bulls and other cattle beyond count; and he commanded all his Wazirs and Emirs and Grandees and Notables and Mamelukes and his subjects in general to bring him gifts. Presently Hasib took horse and rode, followed by the Wazirs and Emirs and lords and all the troops, to the house which the King had set apart for him, where he sat down on a chair; and the Wazirs and Emirs came up to him and kissed hands and gave him joy of his Ministership, vying with one another in suit and service. When his mother and his household knew what had happened, they rejoiced with exceeding joy and congratulated him on his good fortune; and his quondam comrades the woodcutters also came and gave him joy. Then he mounted again and, riding to the house of the late Wazir Shamhur, laid hands on all that was therein and transported it to his own abode. On this wise did Hasib, from a dunsical know-nothing, unskilled to read writing, become, by the decree of Allah Almighty, an adept in every science and versed in all manner of knowledge, so that the fame of his learning was blazed abroad over the land and he became renowned as an ocean of lore and skill in medicine and astronomy and geometry and astrology and alchemy and natural magic and the Cabbala and Spiritualism and all other arts and sciences. One day, he said to his mother, "My father Daniel was exceeding wise and learned; tell me what he left by way of books or what not!" So his mother brought him the chest and, taking out the five leaves which had been saved when the library was lost, gave them to him saying, "These five scrolls are all thy father left thee." So he read them and said to her, "O my mother, these leaves are part of a book: where is the rest?" Quoth she, "Thy father made a voyage taking with him all his library and, when he was shipwrecked, every book was lost save only these five leaves. And when he was returned to me by Almighty Allah he found me with child and said to me: 'Haply thou wilt bear a boy; so take these scrolls and keep them by thee and whenas thy son shall grow up and ask what his father left him, give these leaves to him and say, 'Thy father left these as thine only heritance. And lo! here they are.' " And Hasib, now the most learned of his age, abode in all pleasure and solace, and delight of life, till there came to him the Destroyer of delights and the Severer of societies.[FN#578] And yet, O King, is not this tale of Bulukiya and Janshah more wondrous than the adventures of

End of Volume V.

Arabian Nights, Volume 5

Footnotes

[FN#1] This tale (one of those translated by Galland) is best and fullest in the Bresl. Edit. iii. 329.

[FN#2] Europe has degraded this autumnal festival, the Sun-fκte Mihrgαn (which balanced the vernal Nau-roz) into Michaelmas and its goose-massacre. It was so called because it began on the 16th of Mihr, the seventh month; and lasted six days, with feasts, festivities and great rejoicings in honour of the Sun, who now begins his southing-course to gladden the other half of the world.

[FN#3] "Hindν" is an Indian Moslem as opposed to "Hindϊ," a pagan, or Gentoo.

[FN#4] The orig. Persian word is "Shαh-pϊr"=King's son: the Greeks (who had no sh) (preferred ); the Romans turned it into Sapor and the Arabs (who lack the p) into Sαbϊr. See p. x. Hamzζ ispahanensis Annalium Libri x.: Gottwaldt, Lipsiζ mdcccxlviii.

[FN#5] The magic horse may have originated with the Hindu tale of a wooden Garuda (the bird of Vishnu) built by a youth for the purpose of a vehicle. It came with the "Moors" to Spain and appears in "Le Cheval de Fust," a French poem of the thirteenth Century. Thence it passed over to England as shown by Chaucer's "Half-told tale of Cambuscan (Janghνz Khan?) bold," as

"The wondrous steed of brass

On which the Tartar King did ride;"

And Leland (Itinerary) derives "Rutlandshire" from "a man named Rutter who rode round it on a wooden horse constructed by art magic." Lane (ii. 548) quotes the parallel story of Cleomades and Claremond which Mr. Keightley (Tales and Popular Fictions, chapt. ii) dates from our thirteenth century. See Vol. i., p. 160.

[FN#6] All Moslems, except those of the Mαliki school, hold that the maker of an image representing anything of life will be commanded on the Judgment Day to animate it, and failing will be duly sent to the Fire. This severity arose apparently from the necessity of putting down idol-worship and, perhaps, for the same reason the Greek Church admits pictures but not statues. Of course the command has been honoured with extensive breaching: for instance all the Sultans of Stambul have had their portraits drawn and painted.

[FN#7] This description of ugly old age is written with true

Arab verve.

[FN#8] Arab. "Badinjαn": Hind. Bengan: Pers. Bαdingαn or Badiljαn; the Mala insana (Solanum pomiferum or S. Melongena) of the Romans, well known in Southern Europe. It is of two kinds, the red (Solanum lycopersicum) and the black (S. Melongena). The Spaniards know it as "berengeria" and when Sancho Panza (Part ii. chapt. 2) says, "The Moors are fond of egg-plants" he means more than appears. The vegetable is held to be exceedingly heating and thereby to breed melancholia and madness; hence one says to a man that has done something eccentric, "Thou hast been eating brinjalls."

[FN#9] Again to be understood Hibernice "kilt."

[FN#10] i.e. for fear of the evil eye injuring the palace and, haply, himself.

[FN#11] The "Sufrah" before explained acting provision-bag and table-cloth.

[FN#12] Eastern women in hot weather, lie mother-nude under a sheet here represented by the hair. The Greeks and Romans also slept stripped and in mediζval England the most modest women saw nothing indelicate in sleeping naked by their naked husbands. The "night-cap" and the "night-gown" are comparatively modern inventions.

[FN#13] Hindu fable turns this simile into better poetry, "She was like a second and a more wondrous moon made by the Creator."

[FN#14] "Sun of the Day."

[FN#15] Arab. "Shirk"=worshipping more than one God. A theological term here most appropriately used.

[FN#16] The Bul. Edit. as usual abridges (vol. i. 534). The Prince lands on the palace-roof where he leaves his horse, and finding no one in the building goes back to the terrace. Suddenly he sees a beautiful girl approaching him with a party of her women, suggesting to him these couplets,

"She came without tryst in the darkest hour, *

Like full moon lighting horizon's night:

Slim-formed, there is not in the world her like *

For grace of form or for gifts of sprite:

'Praise him who made her from semen-drop,' *

I cried, when her beauty first struck my sight:

I guard her from eyes, seeking refuge with *

The Lord of mankind and of morning-light."

The two then made acquaintance and "follows what follows."

[FN#17] Arab. "Akαsirah," explained (vol. i., 75) as the plur. of Kisrα.

[FN#18] The dearest ambition of a slave is not liberty but to have a slave of his own. This was systematised by the servile rulers known in history as the Mameluke Beys and to the Egyptians as the Ghuzz. Each had his household of servile pages and squires, who looked forward to filling the master's place as knight or baron.

[FN#19] The well-known capital of Al-Yaman, a true Arabia Felix, a Paradise inhabited by demons in the shape of Turkish soldiery and Arab caterans. According to Moslem writers Sana'a was founded by Shem son of Noah who, wandering southward with his posterity after his father's death, and finding the site delightful, dug a well and founded the citadel, Ghamdαn, which afterwards contained a Mason Carrιe rivalling (or attempting to rival) the Meccan Ka'abah. The builder was Surahbνl who, says M.C. de Perceval coloured its four faces red, white, golden and green; the central quadrangle had seven stories (the planets) each forty cubits high, and the lowest was a marble hall ceiling'd with a single slab. At the four corners stood hollow lions through whose mouths the winds roared. This palatial citadel-temple was destroyed by order of Caliph Omar. The city's ancient name was Azal or Uzal whom some identify with one of the thirteen sons of Joktan (Genesis xi. 27): it took its present name from the Ethiopian conquerors (they say) who, seeing it for the first time, cried "Hazα Sana'ah!" meaning in their tongue, this is commodious, etc. I may note that the word is Kisawahili (Zanzibarian) e.g. "Yαmbo sαnα—is the state good?" Sana'a was the capital of the Tabαbi'ah or Tobba Kings who judaized; and the Abyssinians with their Negush made it Christian while the Persians under Anushirwαn converted it to Guebrism. It is now easily visited but to little purpose; excursions in the neighborhood being deadly dangerous. Moreover the Turkish garrison would probably murder a stranger who sympathised with the Arabs, and the Arabs kill one who took part with their hated and hateful conquerors. The late Mr. Shapira of Jerusalem declared that he had visited it and Jews have great advantages in such travel. But his friends doubted him.

[FN#20] The Bresl. Edit. (iii. 347) prints three vile errors in four lines.

[FN#21] Alcove is a corruption of the Arab. Al-Kubbah (the dome) through Span. and Port.

[FN#22] Easterns as a rule sleep with head and body covered by a sheet or in cold weather a blanket. The practice is doubtless hygienic, defending the body from draughts when the pores are open; but Europeans find it hard to adopt; it seems to stop their breathing. Another excellent practice in the East, and indeed amongst barbarians and savages generally, is training children to sleep with mouths shut: in after life they never snore and in malarious lands they do not require Outram's "fever-guard," a swathe of muslin over the mouth. Mr. Catlin thought so highly of the "shut mouth" that he made it the subject of a book.

[FN#23] Arab. "Hanzal"=coloquintida, an article often mentioned by Arabs in verse and prose; the bright coloured little gourd attracts every eye by its golden glance when travelling through the brown-yellow waste of sand and clay. A favourite purgative (enough for a horse) is made by filling the inside with sour milk which is drunks after a night's soaking: it is as active as the croton-nut of the Gold Coast.

[FN#24] The Bresl. Edit. iii. 354 sends him to the "land of Sνn"

(China).

[FN#25] Arab. "Yα Kisrawi!"=O subject of the Kisrα or Chosroλ; the latter explained in vol.i.,75.[Volume 1, Footnote # 128] "Fars" is the origin of "Persia"; and there is a hit at the prodigious lying of the modern race, whose forefathers were so famous as truth-tellers. "I am a Persian, but I am not lying now," is a phrase familiar to every traveller.

[FN#26] There is no such name: perhaps it is a clerical error

for "Har jαh"=(a man of) any place. I know an Englishman who in

Persian called himself "Mirza Abdullah-i-Hνchmakαni"=Master

Abdullah of Nowhere.

[FN#27] The Bresl. Edit. (loc. cit.) gives a comical description of the Prince assuming the dress of an astrologer-doctor, clapping an old book under his arm, fumbling a rosary of beads, enlarging his turband, lengthening his sleeves and blackening his eyelids with antimony. Here, however, it would be out of place. Very comical also is the way in which he pretends to cure the maniac by "muttering unknown words, blowing in her face, biting her ear," etc.

[FN#28] Arab. "Sar'a"=falling sickness. Here again we have in all its simplicity the old nursery idea of "possession" by evil spirits.

[FN#29] Arab. "Nafahαt"=breathings, benefits, the Heb. Neshamah opp. to Nephesh (soul) and Ruach (spirit). Healing by the breath is a popular idea throughout the East and not unknown to Western Magnetists and Mesmerists. The miraculous cures of the Messiah were, according to Moslems, mostly performed by aspiration. They hold that in the days of Isa, physic had reached its highest development, and thus his miracles were mostly miracles of medicine; whereas, in Mohammed's time, eloquence had attained its climax and accordingly his miracles were those of eloquence, as shown in the Koran and Ahαdνs.

[FN#30] Lit. "The rose in the sleeves or calyces." I take my English equivalent from Jeremy Taylor, "So I have seen a rose newly springing from the clefts of its hood," etc.

[FN#31] These lines are from the Bresl. Edit. (v. 35). The four couplets in the Mac. Edit. are too irrelevant.

[FN#32] Polo, which Lane calls "Goff."

[FN#33] Arab. "Muffawak"=well-notched, as its value depends upon the notch. At the end of the third hemistitch Lane's Shaykh very properly reads "baghtatan" (suddenly) for "burhatan"=during a long time.

[FN#34] "Uns" (which the vulgar pronounce Anas) "al- Wujud"=Delight of existing things, of being, of the world. Uns wa jud is the normal pun=love-intimacy and liberality; and the caranomasia (which cannot well be rendered in English) re-appears again and again. The story is throughout one of love; hence the quantity of verse.

[FN#35] The allusion to a "written N" suggests the elongated not the rounded form of the letter as in Night cccxxiv.

[FN#36] The fourteenth Arabic letter in its medial form resembling an eye.

[FN#37] This is done by the man passing his fingers over the brow as if to wipe off perspiration; the woman acknowledges it by adjusting her head-veil with both hands. As a rule in the Moslem East women make the first advances; and it is truly absurd to see a great bearded fellow blushing at being ogled. During the Crimean war the fair sex of Constantinople began by these allurements but found them so readily accepted by the Giaours that they were obliged to desist.

[FN#38] The greatest of all explorers and discoverers of the world will be he who finds a woman confessing inability to keep a secret.

[FN#39] The original is intensely prosaicand so am I.

[FN#40] Arab. "Sunnat," the practice of the Prophet. For this prayer and other silly and superstitious means of discovering the "right direction" (which is often very wrongly directed) see Lane, M.E. chapt. xi.

[FN#41] Arab. "Bahr (sea or river) al-Kunuz": Lane (ii. 576) ingeniously identifies the site with the Upper Nile whose tribes, between Assouan (Syene) and Wady al-Subu'a are called the "Kunuz"lit. meaning "treasures" or "hoards." Philae is still known as the "Islet of Anas (for Uns) al-Wujud;" and the learned and accurate Burckhardt (Travels in Nubia p. 5) records the local legend that a mighty King called Al-Wujud built the Osirian temples. I can give no information concerning Jabal al-Sakla (Thakla), the Mount of the woman bereft of children, beyond the legend contained in Night ccclxxix.

[FN#42] A religious mendicant (lit. a pauper), of whom there are two great divisions. The Shara'i acts according to the faith: the others (La Shara'i, or irreligious) are bound by no such prejudices and are pretty specimens of scoundrels. (Pilgrimage i.22.)

[FN#43] Meaning his lips and palate were so swollen by drought.

[FN#44] It is a pious act in time of mortal danger to face the

Kiblah or Meccan temple, as if standing in prayer.

[FN#45] Still the belief of the Badawi who tries to work upon the beast's compassion: "O great King I am a poor man, with wife and family, so spare me that Allah spare thee!" and so forth. If not famished the lion will often stalk off looking behind him as he goes; but the man will never return by the same path; "for," says he, "haply the Father of Roaring may repent him of a wasted opportunity." These lion-tales are very common, witness that of Androcles at Rome and a host of others. Una and her lion is another phase. It remained for M. Jules Gerard, first the chasseur and then the tueur, du lion, to assail the reputation of the lion and the honour of the lioness.

[FN#46] Abu Haris=Father of spoils: one of the lion's hundred titles.

[FN#47] "They" again for "she."

[FN#48] Jaxartes and Oxus. The latter (Jayhun or Amu, Oxus or

Bactros) is famous for dividing Iran from Turan, Persia from

Tartaria. The lands to its north are known as Ma wara al-Nahr

(Mawerannahar) or "What is behind the stream,"=Transoxiana and

their capitals were successively Samarcand and Bokhara.

[FN#49] Arab. "Dani was gharib"=friend and foe. The lines are partly from the Mac. Edit. and partly from the Bresl. Edit., v. 55.

[FN#50] Arab. "Wa Rahmata-hu!" a form now used only in books.

[FN#51] Before noted. The relationship, like that of foster- brother, has its rights, duties and privileges.

[FN#52] Arab. "Istikharah," before explained as praying for direction by omens of the rosary, opening the Koran and reading the first verse sighted, etc., etc. At Al-Medinah it is called Khirah and I have suggested (Pilgrimage, ii. 287) that it is a relic of the Azlam or Kidah (divining arrows) of paganism. But the superstition is not local: we have the Sortes Virgilianae (Virgil being a magician) as well as Coranicae.

[FN#53] Arab. "Wujud al-Habib," a pun, also meaning, "Wujud my beloved."

[FN#54] Arab. "Khilal," as an emblem of attenuation occurring in Al-Hariri (Ass. of Alexandria, etc.); also thin as a spindle (Maghzal), as a reed, and dry as a pair of shears. In the Ass. of Barka'id the toothpick is described as a beautiful girl. The use of this cleanly article was enjoined by Mohammed:—"Cleanse your mouths with toothpicks; for your mouths are the abode of the guardian angels; whose pens are the tongues, and whose ink is the spittle of men; and to whom naught is more unbearable than remains of food in the mouth." A mighty apparatus for a small matter; but in very hot lands cleanliness must rank before godliness.

[FN#55] The sense is ambiguous. Lane renders the verse:—"Thou resemblest it (rose) not of my portion" and gives two explanations "because HE is of my portion," or, "because HIS cheek cannot be rosy if MINE is not." Mr. Payne boldly translates

"If the rose ape his cheek, 'Now God forfend,' I say, 'That of my portion aught to pilfer thou shouldst try'."

[FN#56] Arab. "lif" (not "fibres which grow at the top of the trunk," Lane ii. 577); but the fibre of the fronds worked like the cocoa-nut fibre which forms the now well-known Indian "coir." This "lif" is also called "filfil" or "fulfil" which Dr. Jonathan Scott renders "pepper" (Lane i. 8) and it forms a clean succedaneum for one of the uncleanest articles of civilisation, the sponge. It is used in every Hammam and is (or should be) thrown away after use.

[FN#57] Arab. "Shinf;" a course sack, a "gunny-bag;" a net compared with such article.

[FN#58] The eunuch tells him that he is not a "Sandali"=one whose penis and testes are removed; and consequently the highest valued. There are many ways of making the castrato; in some (as here) only the penis is removed, in other the testes are bruised or cut off; but in all cases the animal passion remains, for in man, unlike other animals, the fons veneris is the brain. The story of Abelard proves this. Juvenal derided the idea of married eunuchs and yet almost all of these neutrals have wives with whom they practise the manifold plaisirs de la petite oie (masturbation, tribadism, irrumation, tete-beche, feuille-de- rose, etc.), till they induce the venereal orgasm. Such was the account once given to me by a eunuch's wife; and I need hardly say that she, like her confrerie, was to be pitied. At the critical moment she held up a little pillow for her husband to bite who otherwise would have torn her cheeks or breasts.

[FN#59] In real life the eunuch, as a rule, avoids all allusion to his misfortune, although the slave will often describe his being sold merrily enough.

[FN#60] The visits are in dreamland. The ringdove thanks the

Lord for her (his?) suffering in the holy martyrdom of love.

[FN#61] Arab. "Hazar;" I have explained it as meaning "(the bird of) a thousand (songs)."

[FN#62] The "Bulbul" had his day with us but he departed with Tommy Moore. We usually English the word by "nightingale;" but it is a kind of shrike or butcher-bird (Lanius Boulboul. Lath.).

[FN#63] The "Hamam" is a lieu commun in Arabic poetry. I have noticed the world-wide reverence for the pigeon and the incarnation of the Third Person of the Hindu Triad (Shiva), as Kapoteshwara (Kapota-ishwara)"=pigeon or dove-god (Pilgrimage iii. 218).

[FN#64] Arab. "Hamam al-Ayk." Mr. Payne's rendering is so happy that we must either take it from him or do worse.

[FN#65] All primitive peoples translate the songs of birds with human language; but, as I have noticed, the versions differ widely. The pigeon cries, "Allah! Allah!" the dove "Karim, Tawwa" (Bountiful, Pardoner!) the Kata or sand-grouse "Man sakat salam" (who is silent is safe) yet always betrays itself by its lay of "Kat-ta" and lastly the cock "Uzkuru 'llah ya ghafilun" (Remember, or take the name of Allah, ye careless!).

[FN#66] "Nay," the Dervish's reed pipe, symbol of the sighing absent lover (i.e. the soul parted from the Creator) so famed by the Mullah-i-Rum and Sir William Jones.

[FN#67] Ba'albak=Ba'al (the God)-city (bek in Coptic and ancient Egyptian.) Such, at least, is the popular derivation which awaits a better. No cloth has been made there since the Kurd tribe of gallant robbers known as the "Harfush" (or blackguards) lorded it over old "Heliopolis."

[FN#68] Thinking her to be a Jinn or Ghul in the shape of a fair woman. This Arab is a strange contrast to the English fisherman, and yet he is drawn with truth.

[FN#69] Arab. "Habbaza!" (good this!) or "Habba" (how good!): so

"Habba bihi," how dear he is to me.

[FN#70] Arab. "Zind," and "Zindah" the names of the two sticks, upper and lower, hard and soft, by which fire was kindled before flint and steel were known. We find it in Al-Hariri (Ass. of Banu Haram) "no one sought ire from my fire-stick (i.e. from me as a fire-stick) and failed." See Night dccciii.

[FN#71] Arab. "Nazih" i.e. travelled far and wide.

[FN#72] "Rajab," lit.="worshipping:" it is the seventh lunar month and still called "Shahr-i-Khuda" (God's month) by the Persians because in pre-Islamitic times it formed with Muharram (or in its stead Safar), Zu 'l-ka'adah and Zu-'l-Hijjah (Nos. 1 or 2; 7,11 and 12) the yearly peace, during which a man might not kill his father's murderer. The idea must have taken deep root, as Arab history records only six "impious (or sacrilegious) wars," waged despite the law. Europeans compare it with the Treuga Dei (truce of God) a seven-years peace established about A.D. 1032, by a Bishop of Aquitaine; and followed in A.D. 1245 by the Pax Regis (Royal Peace) under Louis VIII. of France. This compelled the relations of a murdered man to keep the peace for forty days after the offence was committed.

[FN#73] His Majesty wrote sad doggrel. He is better at finessing, and his message was a trick because Rose-in-Hood had told him that at home there were special obstacles to the marriage.

[FN#74] Arab. "Majzub"=drawn, attracted (literally); the popular term for one absorbed in the contemplation of the Deity. During this process the soul is supposed to quit the body leaving the latter irresponsible for its actions. I remember a scandal being caused in a village near Tunis by one of these men who suddenly started up from his seat in a dusty corner and, in presence of a small crowd of people, had connection with a she-donkey. The supporters of the holy man declared that the deed was proof positive of his exceptional holiness; but there were lewd fellows, Moslems Voltaireans, who had their doubts and held that the reverend man had so acted "for the gallery." A similar story is told with due reserve by the late Abbe Hamilton in his book on the Cyrenaic. There are three grand divisions of the Sufis; (1) Mukiman, the stationaries; (2) Salikan, the travellers, or progressives, and (3) Wasilan, those who reach the desired end. And No. 2 has two classes: the Salik-i-majzub, one progressing in Divine Love; and the other, who has made greater progress, is the Majzub-i-Salik (Dabistan iii. 251).

[FN#75] Arab. "Sundus," a kind of brocade (low Lat. brocare to figure cloth), silk worked in high relief with gold and silver. The idea is figurative meaning it was hung outside and inside with fine stuff, like the Ka'abah, the "Bride of Meccah." The "lords" means simply the lost girl.

[FN#76] Arab. "Ayn" lit. eye, also a fount, "the eye of the landscape" (a noble simile); and here a helper, guard, assistant.

[FN#77] "Lord" for lady, i.e. she.

[FN#78] Arab. "Fi'l-khawafik"=in the four quarters or among the flappers (standards) or amid palpitations of heart. The bride alludes to a festal reception in a town, with burning incense, drums, flags, etc., etc.

[FN#79] In Egypt the shorter "honey-moon" lasts a week; and on the seventh day (pop. called Al-Subu'a) bride and bridegroom receive visits with all ceremony, of course in separate apartments. The seventh day (like the fortieth, the end of six months and the anniversary) is kept for births and deaths with Khatmahs (perlections) of the Koran "Saylah" family gatherings and so forth. The fortieth day ends the real honey-moon. See Night dccxcii.

[FN#80] I have noted the popular practice, amongst men as well as women, of hiring the Hammam for private parties and picnicking in it during the greater part of the day. In this tale the bath would belong to the public and it was a mere freak of the bride to bathe with her bridegroom. "Respectable" people do not.

[FN#81] She speaks in the last line as the barber or the bathman.

[FN#82] Here the "Ana" begin; and they mostly date themselves. Of the following forty-nine, Lane (vol. Ii. P. 578 et seq.) gives only twenty-two and transforms them to notes in chapt. xviii. He could hardly translate several of them in a work intended to be popular. Abu Nowαs is a person carefully to be avoided; and all but anthropological students are advised to "skip" over anecdotes in which his name and abominations occur.

[FN#83] Arab. "Ghilmαn," the counter part, I have said, of the so-called "Houris."

[FN#84] Mosul boasts of never having been polluted with idolatrous worship, an exemption which it owes to being a comparatively modern place.

[FN#85] The Aleppines were once noted for debauchery; and the saying is still "Halabi Shelebi" (for Chelebi)=the Aleppine is a fellow fine.

[FN#86] Mr. Payne omits the last line. It refers to what Persian boys call, in half-Turkish phrase, "Alish Takish," each acting woman after he has acted man. The best wine is still made in monasteries and the co-called Sinai convent is world-famous for its "Rαki" distilled from raisins.

[FN#87] i.e. what a difference there is between them!

[FN#88] Arab. "Salli ala 'l-Nabi," a common phrase; meaning not only praise hm to avert the evil eye; but also used when one would impose silence upon a babbler. The latter will shuffle off by ejaculating "Al" and continue his chatter. (Pilgrimage ii.279.)

[FN#89] Arab. "Sukαt" (plur. of Sαki, cupbearer, our old "skinker"): the pure gold (tibr) is the amber-coloured wine, like the Vino d'oro of the Libanus.

[FN#90] That is, fair, white and read: Turkish slaves then abounded at Baghdad.

[FN#91] A Wady near Meccah where one of Mohammed's battles was fought. The line means his waist is a thread connected broad breast and large hind quarters.

[FN#92] Arab. "Zaurα" which may mean crooked, alluding to the well-known rib.

[FN#93] A pun. Bakr was the name of the eponymus chief and it also means virgin, as in Abu Bakr.

[FN#94] Arab. "Jαmi'ayn"=two cathedrals, any large (and consequently vicious) city.

[FN#95] Arab. "Almα," before noticed: I cannot translate "damask-lipped" to suit European taste.

[FN#96] Sherbet flavoured with musk or apple to cool the mouth of "hot coppers."

[FN#97] Arab. "In'αsh" lit. raising from his bier. The whole tone is rollicking and slangy.

[FN#98] i.e. In spite of himself: the phrase often occurs.

[FN#99] Europeans usually write "Beni" for "Banu;" the oblique for the nominative. I prefer "Odhrah" or "Ozrah" to Udhrah; because the Ayn before the Zαl takes in pronunciation the more open sound.

[FN#100] Possibly meaning that they were shrouded together; this would be opposed to Moslem sense of decorum in modern days, but the ancient were not so squeamish. See Night cccxi.

[FN#101] This phase of passion in the "varium et mutabile" is often treated of by Oriental storytellers, and not unoften seen in real Eastern life.

[FN#102] As has been said, "Sαhib" (preceding the name not following it as in India) is a Wazirial title in mediζval Islam.

[FN#103] This parapet was rendered obligatory by Moses (Deut. xxii. 8) on account of the danger of leaving a flat roof without garde-fou. Eastern Christians neglect the precaution and often lose their children by the neglect.

[FN#104] Arab. "Lauh." A bit of thin board washed white used for lessons as slates are amongst us, and as easily cleaned because the inks contain no minerals. It is a long parallelogram with triangular ears at the short sides; and the shape must date from ages immemorial as it is found, throughout Syria and its adjoinings, in the oldest rock inscriptions to which the form serves as a frame. Hence the "abacus" or counting table derived from the Gr. , a slab (or in Phenician "sand"), dust or sand in old days having been strewed on a table or tablet for school- boys' writings and mathematical diagrams.

[FN#105] A pre-Islamic bard and friend to Tarafah the poet of the Suspended or "Prize Poem." The tale is familiar to all the Moslem East. Tarafah's Laura was one Khaulα.

[FN#106] King of Hirah in Chaldζa, a drunken and bloodthirsty tyrant. When offended by the lampoons of the two poets he sent them with litterζ Bellerophontiζ to the Governor of Al-Bahrayn. Al-Mutalammis "smelt a rat" and destroyed his charged, but Tarafah was mutilated and buried alive, the victim of a trick which is old as (and older than) good King David and Uriah. Of course neither poet could read.

[FN#107] On this occasion, and in presence of the women only, the groom first sees or is supposed to see the face of his wife. It is, I have said, the fashion for both to be greatly overcome and to appear as if about to faint: the groom looks especially ridiculous when so attitudinising.

[FN#108] This leisurely operation of the "deed of kind" was sure to be noticed; but we do not find in The Nights any allusion to that systematic prolongatio veneris which is so much cultivated by Moslems under the name Imsαk = retention, withholding i.e. the semen. Yet Eastern books on domestic medicine consist mostly of two parts; the first of general prescriptions and the second of aphrodisiacs especially those qui prolongent le plaisir as did the Gaul by thinking of sa pauvre mθre. The Ananga-Ranga, by the Reverend Koka Pandit before quoted, gives a host of recipes which are used, either externally or internally, to hasten the paroxysm of the woman and delay the orgasm of the man (p. 27). Some of these are curious in the extreme. I heard of a Hindi who made a candle of frogs' fat and fibre warranted to retain the seed till it burned out; it failed notably because, relying upon it, he worked too vigorously. The essence of the "retaining art" is to avoid over-tension of the muscles and to pre-occupy the brain: hence in coition Hindus will drink sherbet, chew betel-nut and even smoke. Europeans ignoring the science and practice, are contemptuously compared with village-cocks by Hindu women who cannot be satisfied, such is their natural coldness, increased doubtless by vegetable diet and unuse of stimulants, with less than twenty minutes. Hence too while thousands of Europeans have cohabited for years with and have had families by "native women," they are never loved by them:—at least I never heard of a case.

[FN#109] Abu 'l Abbas al-Rakαshi, a poet of the time. The saying became proverbial (Burckhardt's A. Proverbs No. 561) and there are variants, e.g. The night's promise is spread with butter that melteth when day ariseth.

[FN#110] Koran xxvi. 5,6 or "And those who err (Arab. Al- ghαwϊn) follow the footsteps of the poets," etc.

[FN#111] Half-brother of Abdullah bin al-Zubayr, the celebrated pretender.

[FN#112] Grand-daughter of the Caliph Abu Bakr and the most beautiful woman of her day.

[FN#113] The Calc. Edit. by mistake reads "Izzah." Torrens (notes i.-xi.) remarks "The word Ghoonj is applied to this sort of blandishment (i.e. an affected gait), and says Burckhardt (Prov. No. 685), "The women of Cairo flatter themselves that their Ghoonj is superior to that of all other females in the Levant." But Torrens did not understand and Burckhardt would not explain "Ghunj" except by "assumed airs" (see No. 714). It here means the art of moving in coition, which is especially affected, even by modest women, throughout the East and they have many books teaching the genial art. In China there are professors, mostly old women, who instruct young girls in this branch of the gymnastic.

[FN#114] When reciting the Fαtihah (opening Koranic chapter), the hands are held in this position as if to receive a blessing falling from Heaven; after which both palms are passed down the face to distribute it over the eyes and other organs of sense.

[FN#115] The word used is "bizα'at" = capital or a share in a mercantile business.

[FN#116] This and the following names are those of noted traditionists of the eighth century, who derive back to Abdallah bin Mas'ϊd, a "Companion of the Apostle." The text shows the recognised formula of ascription for quoting a "Hadνs" = saying of Mohammed; and sometimes it has to pass through half a dozen mouths.

[FN#117] Traditionists of the seventh and eighth centuries who refer back to the "Father of the Kitten" (Abu Horayrah), an uncle of the Apostle.

[FN#118] Eastern story-books abound in these instances. Pilpay says in "Kalilah was Dimnah," "I am the slave of what I have spoken and the lord of what I keep hidden." Sa'adi follows suit, "When thou speakest not a word, thou hast thy hand upon it; when it is once spoken it hath laid its hand on thee." Caxton, in the "Dyctes, or Sayings of Philosophers" (printed in 1477) uses almost the same words.

[FN#119] i.e. for her husband's and her sin in using a man like a beast.

[FN#120] See the Second Lady's story (tantτt Kadi, tantτt bandit), pp. 20-26 by my friend Yacoub Artin Pasha in the Bulletin before quoted, series ii. No. 4 of 1883. The sharpers' trick is common in Eastern folk-lore, and the idea that underlies is always metempsychosis or metamorphosis. So, in the Kalilah wa Dimnah (new Syriac), the three rogues persuade the ascetic that he is leading a dog not a sheep.

[FN#121] This is the popular prejudice and it has doubtless saved many a reputation. The bat is known to Moslems as the Bird of Jesus, a legend derived by the Koran from the Gospel of Infancy (1 chapt. xv. Hone's Apocryphal New Testament), in which the boy Jesus amuses herself with making birds of clay and commanding them to fly when (according to the Moslems) they became bats. These Apocryphal Gospels must be carefully read, if the student would understand a number of Moslem allusions to the Injνl which no Evangel contains.

[FN#122] Because it quibbled away out of every question, a truly diplomatic art.

[FN#123] This Caliph, the orthodox Abbaside of Egypt (A.D. 1261) must not be confounded with the Druze-god, the heretical Fatimite (A.D. 996-1021). D'Herbelot (Hakem") gives details. Mr. S.L. Poole (The Academy, April 26, '79) is very severe on the slip of Mr. Payne.

[FN#124] The beautiful name is Persian "Anϊshνn-rawαn" = Sweet of Soul; and the glorious title of this contemporary of Mohammed is "Al-Malik al-Adil" = the Just King. Kisra, the Chosroλ per excellentiam, is also applied to the godly Guebre of whom every Eastern dictionary gives details.

[FN#125] "Sultan" is here an anachronism: I have noted that the title was first assumed independently by Mohammed of Ghazni after it had been conferred by the Caliph upon his father the Amir Al- Umarα (Mayor of the Palace), Sabuktagin A.D. 974.

[FN#126] The "Sakkα" or water-carrier race is peculiar in Egypt and famed for trickery and intrigue. Opportunity here as elsewhere makes the thief.

[FN#127] A famous saying of Mohammed is recorded when an indiscretion of his young wife Ayishah was reported to him, "There be no adultress without an adulterer (of a husband)." Fatimah the Apostle's daughter is supposed to have remained a virgin after bearing many children: this coarse symbolism of purity was known to the classics (Pausanias), who made Juno recover her virginity by bathing in a certain river every year. In the last phrase, "Al-Salaf" (ancestry) refers to Mohammed and his family.

[FN#128] Khusrau Parwiz, grandson of Anushirwan, the Guebre King who tore his kingdom by tearing Mohammed's letter married the beautiful Maria or Irene (in Persian "Shνrνn = the sweet) daughter of the Greek Emperor Maurice: their loves were sung by a host of poets; and likewise the passion of the sculptor Farhαd for the same Shirin. Mr. Lyall writes "Parwκz" and holds "Parwνz" a modern form.

[FN#129] he could afford it according to historians. His throne was supported by 40,000 silver pillars; and 1,000 globes, hung in the dome, formed an orrery, showing the motion of the heavenly bodies; 30,000 pieces of embroidered tapestry overhung the walls below were vaults full of silver, gold and gems.

[FN#130] Arab. "Khunsα," meaning also a catamite as I have explained. Lane (ii. 586) has it; "This fish is of a mixed kind." (!).

[FN#131] So the model lovers became the ordinary married couple.

[FN#132] Arab. "Jamm." Heb. "Yamm." Al-Harνri (Ass. Of Sinjar and Sαwah) uses the rare form Yam for sea or ocean.

[FN#133] Al-Hadi, immediate predecessor of Harun al-Rashid, called "Al-Atbik": his upper lip was contracted and his father placed a slave over him when in childhood, with orders to say, "Musa! atbik!" (draw thy lips together) when he opened his mouth.

[FN#134] Immediate successor of Harun al-Rashid. Al-Amin is an imposing physical figure, fair, tall, handsome and of immense strength; according to Al-Mas'ϊdi, he killed a lion with his own hands; but his mind and judgement were weak. He was fond of fishing; and his reply to the courtier bringing important news, "Confound thee! leave me! for Kausar (an eunuch whom he loved) hath caught two fish and I none," reminds one of royal frivolity in France.

[FN#135] Afterwards governor in Khorasan under Al-Maamun.

[FN#136] Intendant of the palace under Harun al-Rashid.

[FN#137] Moslem women have this advantage over their Western sisterhood: they can always leave the house of father or husband and, without asking permission, pay a week or ten days' visit to their friends. But they are not expected to meet their lovers.

[FN#138] The tale of "Susannah and the Elders" in Moslem form.

Dαniyαl is the Arab Daniel, supposed to have been buried at

Alexandria. (Pilgrimage, i. 16.)

[FN#139] According to Moslem law, laid down by Mohammed on a delicate occasion and evidently for a purpose, four credible witnesses are required to prove fornication, adultery, sodomy and so forth; and they must swear that actually saw rem in re, the "Kohl-needle in the Kohl-ιtui," as the Arabs have it. This practically prevents conviction and the sabre cuts the Gordian knot.

[FN#140] Who, in such case, would represent our equerry.

[FN#141] The Badawi not only always tells the truth, a perfect contrast with the townsfolk; he is blunt in speech addressing his Sultan "O Sa'νd!" and he has a hard rough humour which we may fairly describe as "wut." When you chaff him look out for falls.

[FN#142] The answer is as old as the hills, teste the tale of what happened when Amasis (who on horseback) raised his leg, "broke wind and bad the messenger carry it back to Apries." Herod. Ii. 162. But for the full significance of the Badawi's most insulting reply see the Tale of Abu Hasan in Night ccccxi.

[FN#143] Arab. "Yα sαki" al-Dakan" meaning long bearded (foolish) as well as frosty bearded.

[FN#144] P. N. of the tribe, often mentioned in The Nights.

[FN#145] Adnan, which whom Arab genealogy begins, is generally supposed to be the eighth (Al-Tabari says the fortieth) descendant from Ishmael and nine generations are placed between him and Fahr (Fihr) Kuraysh. The Prophet cut all disputes short by saying, "Beyond Adnan none save Allah wotteth and the genealogists lie." (Pilgrimage ii. 344) M.C. de Perceval dates Adnan about B.C. 130.

[FN#146] Koran xxxiii., 38.

[FN#147] Arab. "Arab al-Arabα," as before noticed (vol. i. 12) the pure and genuine blood as opposed to the "Musta'aribah," the "Muta'arribah," the "Mosarabians" and other Araboids; the first springing from Khatan (Yaktan?) and the others from Adnan. And note that "Arabi" = a man of pure Arab race, either of the Desert or of the city, while A'arαbi applies only to the Desert man, the Badawi.

[FN#148] Koran xxxviii. 2, speaking of the Unbelievers (i.e. non-Moslems) who are full of pride and contention.

[FN#149] One of the Ashαb, or Companions of the Apostle, that is them who knew him personally. (Pilgrimage ii. 80, etc.) The Ashαb al-Suffah (Companions of the bench or sofa) were certain houseless Believers lodged by the Prophet. (Pilgrimage ii. 143).

[FN#150] Hence Omar is entitled "Al-Adil = the Just." Readers will remember that by Moslem law and usage murder and homicide are offences to be punished by the family, not by society or its delegates. This system reappears in civilisation under the denomination of "Lynch Law," a process infinitely distasteful to lawyers (whom it abolishes) and most valuable when administered with due discretion.

[FN#151] Lane translates (ii. 592) "from a desire of seeing the face of God;" but the general belief of Al-Islam is that the essence of Allah's corporeal form is different from man's. The orthodox expect to "see their Lord on Doom-day as they see the full moon" (a tradition). But the Mu'atazilites deny with the existence of matter the corporiety of Alah and hold that he will be seen only with the spiritual eyes, i.e. of reason.

[FN#152] See Gesta Romanorum, Tale cviii., "of Constancy in adhering to Promises," founded on Damon and Pythias or, perhaps, upon the Arabic.

[FN#153] Arab. "Al-Ahrαm," a word of unknown provenance. It has been suggested that the singular form (Haram), preceded by the Coptic article "pi" (= the) suggested to the Greeks "Pyramis." But this word is still sub judice and every Egyptologist seems to propose his own derivation. Brugsch (Egypt i. 72) makes it Greek, the Egyptian being "Abumir," while "pir- am-us" = the edge of the pyramid, the corners running from base to apex. The Egyptologist proves also what the Ancients either ignored or forgot to mention, that each pyramid had its own name.

[FN#154] Arab. "Ahkαm," in this matter supporting the

"Pyramidologists."

[FN#155] All imaginative.

[FN#156] It has always been my opinion founded upon considerations too long to detail, that the larger Pyramids contain many unopened chambers. Dr. Grant Bey of Cairo proposed boring through the blocks as Artesian wells are driven. I cannot divine why Lane (ii, 592) chose to omit this tale, which is founded on historic facts and interests us by suggesting a comparison between Mediζval Moslem superstitions and those of our xixth Century, which to our descendants will appear as wild, if not as picturesque, as those of The Nights. The "inspired British inch" and the building by Melchisedek (the Shaykh of some petty Syrian village) will compare not unaptly with the enchanted swords, flexible glass and guardian spirits. But the Pyramidennarren is a race which will not speedily die out: it is based on Nature, the Pyramids themselves.

[FN#157] Arab. "Rizm"; hence, through the Italian Risma our ream (= 20 quires of paper, etc.), which our dictionaries derive from (!). See "frail" in Night dcccxxxviii.

[FN#158] Arab. "Tarνkah" = the path trodden by ascetics and mystics in order to attain true knowledge (Ma'rifat in Pers. Dαnish). These are extensive subjects: for the present I must refer readers to the Dabistan, iii. 35 and iii. 29, 36-7.

[FN#159] Alluding to the Fishαr or "Squeeze of the tomb." This is the Jewish Hibbut hakkeber which all must endure, save those who lived in the Holy Land or died on the Sabbath-eve (Friday night). Then comes the questioning by the Angels Munkar and Nakir (vulgarly called Nαkir and Nakνr) for which see Lane (M.E. chapt. xviii.). In Egypt a "Mulakkin" (intelligencer) is hired to prompt and instruct the dead. Moslems are beginning to question these facts of their faith: a Persian acquaintance of mine filled his dead father's mouth with flour and finding it in loco on opening the grave, publicly derided the belief. But the Mullahs had him on the hip, after the fashion of reverends, declaring that the answers were made through the whole body, not only by the mouth. At last the Voltairean had to quit Shiraz.

[FN#160] Arab. "Walν" = a saint, Santon (Ital. Form) also a slave. See in Richardson (Dissert. iii.), an illustration of the difference between Wali and Wαli as exemplified by the Caliph al- Kαdir and Mahmϊd of Ghazni.

[FN#161] Arab. "Tνn" = the tenacious clay puddled with chaff which serves as mortar for walls built of Adobe or sun dried brick. I made a mistake in my Pilgrimage (i.10) translating Ras al-Tνn the old Pharos of Alexandria, by "Headland of Figs." It is Headland of Clay, so called from the argile there found and which supported an old pottery.

[FN#162] The danik (Pers. Dang) is the sixth of a dirham. Mr. S. L. Poole (The Acad. April 26, '79) prefers his uncle's translation "a sixth" (what of?) to Mr. Payne's "farthing." The latter at any rate is intelligible.

[FN#163] The devotee was "Sαim al-dahr" i.e. he never ate nor drank from daylight to dark throughout the year.

[FN#164] The ablution of a common man differs from that of an

educated Moslem as much as the eating of a clown and a gentleman.

Moreover there are important technical differences between the

Wuzu of the Sunni and the Shi'ah.

[FN#165] i.e., by honouring his father.

[FN#166] This young saint was as selfish and unnatural a sinner as Saint Alexius of the Gesta Romanorum (Tale xv.), to whom my friend, the late Thomas Wright, administered just and due punishment.

[FN#167] The verses are affecting enough, though by no means high poetry.

[FN#168] The good young man cut his father for two reasons: secular power (an abomination to good Moslems) and defective title to the Caliphate. The latter is a trouble to Turkey in the present day and with time will prove worse.

[FN#169] Umm Amrν (written Amrϊ and pronounced Amr') a matronymic, "mother of Amru." This story and its terminal verse is a regular Joe Miller.

[FN#170] Abuse and derision of schoolmaster are staple subjects in the East as in the West, (Quem Dii oderunt pζdagogum fecerunt). Anglo-Indians will remember:

"Miyαn-ji ti-ti!

Bachche-kν gαnd men anguli kν thi!"

("Schoolmaster hum!

Who fumbled and fingered the little boy's bum?")

[FN#171] Arab. "Mujawirin" = the lower servants, sweepers, etc. See Pilgrimage ii. 161, where it is also applied to certain "settlers" at Al-Medinah. Burckhardt (No. 480) notices another meaning "foreigners who attend mosque-lectures" and quotes the saying, "A. pilgrimaged:" quoth B. "yes! and for his villanies resideth (Mujαwir) at Meccah."

[FN#172] The custom (growing obsolete in Egypt) is preserved in Afghanistan where the learned wear turbans equal to the canoe- hats of the Spanish cardinals.

[FN#173] Arab. "Makmarah," a metal cover for the usual brasier or pan of charcoal which acts as a fire-place. Lane (ii. 600) does not translate the word and seems to think it means a belt or girdle, thus blunting the point of the dominie's excuse.

[FN#174] This story, a very old Joe Miller, was told to Lane as something new and he introduced it into his Modern Egyptians, end of chapt. ii.

[FN#175] This tale is a mere abbreviation of "The King and his

Wazir's Wife," in the Book of Sindibad or the Malice of Women,

Night dcxxviii., {which see for annotations}.

[FN#176] The older "Roe" which may be written "Rukh" or "Rukhkh." Colonel Yule, the learned translator of Marco Polo, has shown that "Roc's" feathers were not uncommon curiosities in mediζval ages; and holds that they were mostly fronds of the palm Raphia vinifera, which has the largest leaf in the vegetable kingdom and which the Moslems of Zanzibar call "Satan's date-tree." I need hardly quote "Frate Cipolla and the Angel Gabriel's Feather." (Decameron vi. 10.)

[FN#177] The tale is told in a bald, disjointed style and will be repeated in Sindbad the Seaman where I shall again notice the "Roc." See Night dxxxvii., etc.

[FN#178] Hνrah in Mesopotamia was a Christian city and

principality subject to the Persian Monarchs; and a rival to the

Roman kingdom of Ghassαn. It has a long history, for which see

D'Herbelot.

[FN#179] A pre-Islamite poet.

[FN#180] Arab. "Bikα'a," alluding to the pilgrimages made to monasteries and here equivalent to, "Address ye to the road," etc.

[FN#181] Whose by name was Abu Ali, a poet under the Abbasides (eighth and ninth centuries).

[FN#182] A well-known quarter of Baghdad, often mentioned in The

Nights.

[FN#183] Another well-known poet of the time.

[FN#184] Arab. "Sardαb": noticed before.

[FN#185] A gigantic idol in the Ka'abah, destroyed by Mohammed: it gave name to a tribe.

[FN#186] Arab. "Ya Kawwαd:" hence the Port. and Span.

Alcoviteiro.

[FN#187] Arab "Tufayli," a term before noticed; the class was as well-known in Baghdad and Cairo as in ancient Rome.

[FN#188] Arab. "Jauzar"=a bubalus (Antilope defessa), also called "Aye" from the large black eyes. This bovine antelope is again termed Bakar al-Wahsh (wild cattle) or "Bos Sylvestris" (incerti generic, Forsk.). But Janzar also signifies hart, so I render it by "Ariel" (the well-known antelope).

[FN#189] Arab. "Tarαib" plur. of tarνbah. The allusion is to the heart, and "the little him's a her."

[FN#190] A well-known poet of the ninth century (A.D.).

[FN#191] These easy deaths for love are a lieu common: See sundry of them in the Decameron (iv. 7, etc.); and, in the Heptameron (Nouv. Ixx.), the widow who lay down and died of love and sorrow that her passion had become known. For the fainting of lovers see Nouvelle xix.

[FN#192] This is a favourite Badawi dish, but too expensive unless some accident happen to the animal. Old camel is much like bull-beef, but the young meat is excellent, although not relished by Europeans because, like strange fish, it has no recognised flavour. I have noticed it in my "First Footsteps" (p. 68, etc.). There is an old idea in Europe that the maniacal vengeance of the Arab is increased by eating this flesh, the beast is certainly vindictive enough; but a furious and frantic vengefulness characterises the North American Indian who never saw a camel. Mercy and pardon belong to the elect, not to the miserables who make up " humanity."

[FN#193] i.e. of the Province Hazramaut, the Biblical Hazarmaveth (Gen. x. 26). The people are the Swill of Arabia and noted for thrift and hard bargains; hence the saying, If you meet a serpent and a Hazrami, slay the Hazrami. To prove how ubiquitous they are it is related that a man, flying from their society, reached the uttermost parts of China where he thought himself safe. But, as he was about to pass the night in some ruin, he heard a voice bard by him exclaim, "O Imαd al-Din!" (the name of the patron-saint of Hazramaut). Thereupon he arose and fled and he is, they say, flying still.

[FN#194] Arab. "Fαl" alluding to the Sortes Coranicζ and other silly practices known to the English servant-girs when curious about her future and her futur.

[FN#195] i.e., in Arab-land (where they eat dates) and Ajam, or lands non-Arab (where bread is the staff of life); that is, all the world over.

[FN#196] This story is curious and ethnologically valuable. The Badawi who eructates as a civility, has a mortal hatred to a crepitus ventris; and were a by-stander to laugh at its accidental occurrence, he would at once be cut down as a "pundonor." The same is the custom amongst the Highlanders of Afghanistan, and its artificial nature suggests direct derivation, for the two regions are separated by a host of tribes, Persians and Baloch, Sindis and Panjαbis who utterly ignore the point of honour and behave like Europeans. The raids of the pre-Islamitic Arabs over the lands lying to the north-east of them are almost forgotten; still there are traces, and this may be one of them.

[FN#197] Arab. "Al-Αr." The Badawi saying is "Al-nαr wa lα l- αr" (Hell-)fire, but not shame. The sentiment is noble. Hasan the Prophet's grandson, a poor creature demoralised by over- marrying, chose the converse, "Shame is better than Hell-fire." An old Arabic poem has,

"The Fire and not shame be the Lord of thee

And e'en to The Fire from shame go flee."

Al-Hariri (Ass. of the Badawin) also has,

"For rather would I die my death than shame,—

On bier be borne than bear a caitiff's name."

[FN#198] A grammarian and rhetorician of ninth century.

[FN#199] Once existing in Syrian Hamαh (the Biblical Hamath); and so called because here died the Emperor Heraclius called by the Arabs "Hirakl."

[FN#200] Till lately it was the custom to confine madmen in Syrian monasteries, hoping a cure from the patron Saint, and a terrible time they had of it. Every guide book relates the healing process as formerly pursued at the Maronite Convent Koshaya not far from Bayrut. The idiot or maniac was thrust headlong by the monks into a dismal cavern with a heavy chain round his neck, and was tied up within a span of the wall to await the arrival of Saint Anthony who especially affects this holy place. In very few weeks the patient was effectually cured or killed by cold, solitude and starvation.

[FN#201] The Moslem Eve, much nearer the Hebrew "Hawah" = the "manifester," because (Gen. iii. 20) she was (to be) the mother of all that live ("Kull hayy").

[FN#202] The mad lover says "they" for "she," which would be too familiar in speaking to strangers.

[FN#203] i.e. falsely to report the death.

[FN#204] A famous grammarian, etc., of the tenth century.

[FN#205] The classical Amorium in Phrygia now Anatolia: Anbαr is

a town (before mentioned) on the Euphrates; by the rules of

Arabic grammar the word is pronounced (though never written)

Ambαr.

[FN#206] "Art thou not the slave of the Messiah, the Rαhib (monk)?" "No! I am the slave of Allah, the Rαghib (desirous of mercy from the Almighty). " A fair specimen of the Saj'a or rhymed prose. Abdallah (properly "Abdu'llah:") is a kind of neutral name, neither Jewish, Moslem nor Christian; hence I adopted it, (Pilgrimage i. 20.)

[FN#207] Arab. "Hanut," prop. a tavern where liquors are sold, a term applied contemptuously to shops, inns, etc., kept by Christians.

[FN#208] Arab. "Shirk" = syntheism of the "Mushrik" (one who makes other gods partners with God), a word pronounced "Mushrit" by the Wahhabis and the Badawin.

[FN#209] Koran vii. 195. The passage declaims against the idols of the Arabs, sun, moon. stars, etc.

[FN#210] This minor miracle is commonly reported, and is not, I believe, unknown to modern "Spiritualism." The dead Wali or Waliyah (Saintess) often impels the bier-bearers to the spot where he would be buried: hence in Cairo the tombs scattered about the city. Lane notices it, Mod. E. chaps. xxviii.

[FN#211] Koran x. 36, speaking of being turned aside from the true worship.

[FN#212] One of the Wazirs of al-Maamun, Kurrat al-Ayn = "coolness (i.e. delight) of the eyes" Ali bin Hishαm surnamed Abu'l-Hasan, was prefect of Baghdad under the same reign.

[FN#213] The Mac. Edit. (ii. 448) reads for Kawαid (plur. of Kαid = Governors, Span. Alcayde) "Fawαid": hence Lane (ii. 606) translates " try thy heart."

[FN#214] The mats of Sind were famous even in my day, but under

English rule native industries are killed out by Manchester and

Birmingham.

[FN#215] Sajαh was the name of a famous female impostor, a contemporary of "Musaylimah the Liar."

[FN#216] A poet of Mohammed's day.

[FN#217] A singer and composer of the first century (A. H.).

[FN#218] Arab = a roe, a doe; also the Yoni (of women, mares and bitches). It is the Heb. Tabitha and the Greek Dorcas.

[FN#219] Within the Hudϊd al-Harem (bounds of the Holy Places), at Al-Medinah as well as Meccah, all "Muharramαt" (forbidden sins) are doubly unlawful, such as drinking spirits, immoral life, etc. The Imam Malik forbids slaying animals without, however, specifying any penalty. The felling of trees is a disputed point; and no man can be put to death except invaders, infidels and desecraters. (Pilgrimage ii. 167.)

[FN#220] A poet of the first century (A.H.).

[FN#221] In Arab. =a fawn beginning to walk, also the 28th lunar mansion or station, usually known as Batn al-Hut or Whale's belly. These mansions or houses, the constellations through which the moon passes in her course along her orbit, are much used in Moslem astrology and meteorology.

[FN#222] Arab. Kalla-mα = it is seldom (rare) that etc. used in books.

[FN#223] Dishonoured by his love being made public. So Hafiz,

Petrarch and Camoens.

[FN#224] Sixth Abbaside, A.D. 809-813.

[FN#225] Ala'llah, tenth Abbaside, A. H. 232-47 (847-61), grandson of Al-Rashid who succeeded Al-Wαsik. He was a fanatic Sunni, much opposed to the Shi'ahs and he ordered the Christians to wear round their necks the Ghull (collar of wood, iron, or leather), to dress in yellow head-gear and girdles, use wooden stirrups and place figures of devils in front of their dwelling-houses. He also gave distinct dresses to their women and slaves. The Ghull, or collar, was also used for a punishment and vermin gathered under it when riveted round the neck: hence Golius calls it "pediculosum columbar."

[FN#226] Wazir of the above. killed by al-Muntasir Billah A. H. 247 (= 861).

[FN#227] Easterns during purgation are most careful and deride the want of precaution in Europeans. They do not leave the house till all is passed off, and avoid baths, wine and women which they afterwards resume with double zest. Here "breaking the seal" is taking the girl's maidenhead.

[FN#228] Johannes, a Greek favoured by Al-Mutawakkil and other

Abbaside Caliphs.

[FN#229] Lady of Shaykhs, elders in the faith and men of learning

[FN#230] = A.D. 1166.

[FN#231] Koran iv. 38. I have before noted what the advantages are.

[FN#232] Koran ii. 282, "of those whom ye shall choose for witnesses."

[FN#233] Koran iv. 175, "Whereas if there be two sisters, they inherit only two-thirds between them."

[FN#234] The secondary meaning is "Fα'il" = the active sodomite and "Mafa'ϊl" = the passive, a catamite: the former is not an insulting word, the latter is a most injurious expression. "Novimus et qui te!"

[FN#235] It is an unpleasant fact that almost all the poetry of Hαfiz is addressed to youths, as we see by the occasional introduction of Arabic (e.g., Afαka'llαh). Persian has no genders properly so called, hence the effect is less striking. Sa'di, the "Persian Moralist" begins one of the tales, "A certain learned man fell in love with a beautiful son of a blacksmith," which Gladwin, translating for the general, necessarily changed to "daughter."

[FN#236] The famous author of the Anthology called Al-Hamαsah.

[FN#237] i.e., teeth under the young mustachio.

[FN#238] The "Silk man" and the celebrated author of the Makαmαt, assemblies or seances translated (or attempted) into all the languages of Europe. We have two in English, the first by Theodore Preston, M.A. (London, Madden, 1850); but it contains only twenty of the fifty pieces. The second by the late Mr. Chenery (before alluded to) ends with the twenty-sixth assembly: one volume in fact, the other never having been finished. English readers, therefore, are driven to the grand edition of the Makαmαt in folio by Baron Silvestre de Sacy.

[FN#239] The sword of the eye has a Hamαil (baldrick worn over right shoulder, Pilgrimage i. 352) to support the "Ghimd" (vulg. Ghamad) or scabbard (of wood or leather): and this baldrick is the young whisker.

[FN#240] The conceit of "Sulαfat" (ptisane, grape juice allowed to drain on the slabs) and "Sawαlif" (tresses, locks) has been explained. The newest wine is the most inebriating, a fact not much known in England, but familiar to the drinker of "Vino novo."

[FN#241] Koran xii. 51, this said by the nobleman's (Potiphar's) wife who adds, "I selected him to lie with me; and he (Joseph) is one of those who speak truth."

[FN#242] Here we have a specimen of the strained Saj'a or balanced prose: slave-girls (jawαrν) are massed with flowing tears (dam'u jαri) on account of the Kαfiyah or rhyme.

[FN#243] The detected sodomite is punished with death according to Moslem law, but again comes the difficulty of proof. At Shiraz I have heard of a pious Moslem publicly executing his son.

[FN#244] Koran xxvi. 165 et seq. The Lord speaks to the "people of Lot" (Sodomites). Mr. Payne renders "Min al-αlamνma," "from the four corners of the world."

[FN#245] Meaning before and behind, a Moslemah "Bet Balmanno."

[FN#246] Arab. " Lϊti," (plur. Lawαtν), much used in Persian as a buffoon, a debauchee, a rascal. The orig. sig. is "One of (the people of) Lot." The old English was Ingle or Yngle (a bardachio, a catamite, a boy kept for sodomy), which Minsheu says is, "Vox hispanica et significat Latinθ Inguen" (the groin). Our vulgar modern word like the Italian bugiardo is pop. derived from Fr. Bougre, alias Bulgarus, a Bulgarian, a heretic: hence Boulgrin (Rabelais i. chaps. ii.) is popularly applied to the Albigeois (Albigenses, whose persecution began shortly after A.D. 1200) and the Lutherans. I cannot but think that "bougre" took its especial modern signification after the French became acquainted with the Brazil, where the Huguenots (in A.D. 1555) were founding a Nouvelle France, alias Equinoctiale, alias Antarctique, and whence the savages were carried as curiosities to Paris. Their generic name was "Bugre" (properly a tribe in Southern Brazil, but applied to all the redskins) and they were all born Sodomites. More of this in the terminal Essay.

[FN#247] His paper is the whiteness of his skin. I have quoted the Persian saying of a young beard: "his cheeks don mourning for his beauty's death."

[FN#248] Arab. "Khabαl," lit. the pus which flows from the bodies of the damned.

[FN#249] Most characteristic of Egypt is all this scene. Her reverence, it is true, sits behind a curtain; but her virtue uses language which would shame the lowest European prostitute; and which is filthy almost as Dean Swift's.

[FN#250] Arab. "Niyat:" the Moslem's idea of intentions quite runs with the Christian's. There must be a "Niyat" or purpose of prayer or the devotion is valueless. Lane tells a pleasant tale of a thief in the Mosque, saying "I purpose (before Prayer) to carry off this nice pair of new shoes!"

[FN#251] Arab. "Ya 'l-Ajϊz" (in Cairo "Agooz" pronounced "Ago-o- oz"): the address is now insulting and would elicit "The old woman in thine eye" (with fingers extended). In Egypt the polite address is "O lady (Sitt), O pilgrimess, O bride, and O daughter" (although she be the wrong side of fifty). In Arabia you may say "O woman (Imraah)" but in Egypt the reply would be "The woman shall see Allah cut out thy heart!" So in Southern Italy you address "bella fι" (fair one) and cause a quarrel by "vecchiarella."

[FN#252] Governor of Egypt, Khorasan, etc. under Al-Maamun.

[FN#253] i.e., a companion, a solacer: it is also a man's name (vol. i. xxiv.).

[FN#254] At Baghdad; evidently written by a Baghdad or Mosul man.

[FN#255] A blind traditionist of Bassorah (ninth century).

[FN#256] Arab. "Zaghab"=the chick's down; the warts on the cucumber which sometimes develop into projections.

[FN#257] The Persian saying is, A kiss without moustachio is bread without salt.

[FN#258] "And We will prove you with evil, and with good, for a trial of you; and unto Us shall ye return." (Koran xxi. 36.) The saying is always in the Moslem's mouth.

[FN#259] Arab. "Sunnat," lit.=a law, especially applied to the habit and practice of the Apostle in religious and semi-religious matters, completing the "Hadis," or his spoken words. Anything unknown is entitled "Bida'ah"=innovation. Hence the strict Moslem is a model Conservative whose exemplar of life dates from the seventh century. This fact may be casuistically explained away; but is not less an obstacle to all progress and it will be one of the principal dangers threatening Al-Islam. Only fair to say that an "innovation" introduced by a perfect follower of the Prophet is held equal theoretically to a Sunnat; but vulgarly it is said, "The rabble will not take gold which is not coined."

[FN#260] Arab. "Arsh"=the ninth Heaven, the Throne of the Deity, above the Seven Heavens of the planets and the Primum Mobile which, in the Ptolemaic system, sets them all in motion.

[FN#261] This description of a good Moslem's death is at once concise, pathetic and picturesque.

[FN#262] This is the first mention of coffee; apparently

introduced by the scribe: the word rendered "coffee-makers" is

"Kahwajiyah"; an Arab. plur. of a Turkish termination (-ji) to an

Arab. word "Kahwah" (before noticed).

[FN#263] Picnics are still made to Rauzah (Rodah) island: I have enjoyed many a one, but the ground is all private property.

[FN#264] Arab. "Hosh," plur. Hνshαn, the low courts surrounded by mean lodgings which in "native" Cairo still contrast so strongly with the "gingerbread" of the new buildings.

[FN#265] This is the Moslem equivalent of "thank you." He looks upon the donor as the channel through which Allah sends him what he wants and prays for more to come. Thus "May your shadow never be less" means, May you increase in prosperity so that I may gain thereby! And if a beggar is disposed to be insolent (a very common case), he will tell you his mind pretty freely on the subject, and make it evident to you that all you have is also his and that La propriιtι (when not shared) est le vol.

[FN#266] I have noticed in my Pilgrimage (i. 51-53) the kindly care with which the stranger is treated by Moslems, a marvellous contrast to the ways of "civilization."

[FN#267] Arab. "Dimyat," vulg. pronounced "Dumνyat."

[FN#268] Where the door-keepers sit and receive their friends.

[FN#269] This is a traveller's 'Kit' in the East.

[FN#270] Arab. "Takht-rawαn," from Persian meaning "moveable throne."

[FN#271] The use of the expression proved the speaker to be a

Moslem Jinnν.

[FN#272] The "haunted" house proper, known to the vulgar and to spiritualists becomes, I have said, amongst Moslems a place tenanted by Jinns.

[FN#273] Needless to say there never was a Sultan or a King of Baghdad nor a Duke of Athens. This story would seem not to have been written by the author of "the Emir bin Tahir," etc. Night ccccxxiv.

[FN#274] Plur. of Αlim=one learned in the law, a D.D. Mohammed did his best to abolish the priest and his craft by making each Moslem paterfamilias a pontifex in his own household and he severely condemned monkery and celibacy. But human nature was too much for him: even before his death ascetic associations began to crop up. Presently the Olema in Al-Islam formed themselves into a kind of clergy; with the single but highly important difference that they must (or ought to) live by some honest secular calling and not by the "cure of souls"; hence Mahomet IV. of Turkey was solemnly deposed. So far and no farther Mohammed was successful and his success has secured for him the lively and lasting hatred of the ecclesiastical caste which he so honestly and wisely attempted to abate. Even to the present day missionaries have a good word for the Guebre and the Buddhist, the Brahmanist and the Confucian, but none for the Moslem: Dr. Livingstone, for one instance of many, evidently preferred the Fetichist, whom he could convert, to the Unitarian Faithful whom he could not.

[FN#275] i.e. they recited seven times (an unusual number), for greater solemnity, the opening Chapter of the Koran which does general duty on such occasions as making covenants and swearing fealty. This proclaiming a King by acclamation suggests the origin of the old and venerable Portuguese institution.

[FN#276] By affixing his own seal and that of the King. This in later times was supplanted by the "Tughrα," the imperial cypher or counter-mark (much like a writing master's flourish), with which Europe has now been made familiar through the agency of Turkish tobacco.

[FN#277] Arab. "Wird"=the twenty-five last chapters of the Koran which are repeated, one or more at a time, after the end of the "Farz," or obligatory prayers and ad libitum with the Sunnat or customary, and the Nαfilah or supererogatory.

[FN#278] The sensible creed of Al-Islam freely allows anthropophagy when it saves life; a contrast to the sentimentalism of the West which brings a "charge of cannibalism" against unfortunate expeditionists. I particularly allude to the scandalous pulings of the English Press over the gallant and unfortunate Greely voyage. (The Academy, Sept. 25, 1884.)

[FN#279] The story is mere Ζsopic: the "Two dogs" contains it all. One of Mohammed's sensible sayings is recorded and deserves repetition:—"Empire endureth with infidelity (idolatry, etc.), but not with tyranny."

[FN#280] This couplet occurs in Night xxi. (vol. i. 207); so I give Torrens (p.207) by way of variety.

[FN#281] Lane (ii. 636) omits this tale, "as it would not only require a volume of commentary but be extremely tiresome to most readers." Quite true; but it is valuable to Oriental Students who are beginning their studies, as an excellent compendium of doctrine and practice according to the Shafi'ν School.

[FN#282] Pronounced Aboo 'l-Husn = Father of Beauty, a fancy name.

[FN#283] As in most hot climates so in Egypt the dead are buried at once despite the risk of vivisepulture. This seems an instinct with the Semitic (Arabian) race teste Abraham, as with the Gypsy. Hence the Moslems have invoked religious aid. The Mishkαt al-Masαbih (i. 387) makes Mohammed say, "When any one of you dieth you may not keep him in the house but bear him quickly to his grave"; and again, "Be quick in raising up the bier: for if the dead have been a good man, it is good to bear him gravewards without delay; and if bad, it is frowardness ye put from your necks."

[FN#284] This biting of the hand in Al-Harνri expresses bitterness of repentance and he uses more than once the Koranic phrase (chapter vii., 148) "Sukita fν aydνhim," lit. where it (the biting) was fallen upon their hands; i.e. when it repented them; "sukita" being here not a passive verb as it appears, but an impersonal form uncommon in Arabic. The action is instinctive, a survival of the days when man was a snarling and snapping animal (physically) armed only with claws and teeth.

[FN#285] Arab. "'Alam," applied to many things, an "old man" of stones (Kαkϊr), a signpost with a rag on the top, etc.

[FN#286] The moon of Ramazan was noticed in Night ix. That of Sha'aban (eighth month) begins the fighting month after the conclusion of the Treuga Dei in Rajab. See Night ccclxxviii.

[FN#287] These lines have occurred in Night cccxix. I give Mr.

Payne's version for variety.

[FN#288] i.e. in her prime, at fourteen to fifteen.

[FN#289] i.e. pale and yellow.

[FN#290] The word means the wood; but it alludes to a preparation made by levigating it on a stone called in India "Sandlαsα." The gruel-like stuff is applied with the right hand to the right side of the neck, drawing the open fingers from behind forwards so as to leave four distinct streaks, then down to the left side, and so on to the other parts of the body.

[FN#291] Arab. "Haykal" which included the Porch, the Holy and

the Holy of Holies. The word is used as in a wider sense by

Josephus A. J. v. v. 3. In Moslem writings it is applied to a

Christian Church generally, on account of its images.

[FN#292] These lines having occurred before, I here quote Mr.

Payne.

[FN#293] Arab writers often mention the smile of beauty, but rarely, after European fashion, the laugh, which they look upon as undignified. A Moslem will say "Don't guffaw (Kahkahah) in that way; leave giggling and grinning to monkeys and Christians." The Spaniards, a grave people, remark that Christ never laughed. I would draw the reader's attention to a theory of mine that the open-hearted laugh has the sound of the vowels a and o; while e, i, and u belong to what may be roughly classed as the rogue order.

[FN#294] i.e. gaining the love of another, love.

[FN#295] i.e. the abrogated passages and those by which they are abrogated. This division is necessary for "inspired volumes," which always abound in contradictions. But the charge of "opportunism" brought against the Koran is truly absurd; as if "revelation" could possibly be aught save opportune.

[FN#296] Koran iv. 160, the chapter "Women."

[FN#297] She unveiled, being a slave-girl and for sale. If a free woman show her face to a Moslem, he breaks out into violent abuse, because the act is intended to let him know that he is looked upon as a small boy or an eunuch or a Chriastian—in fact not a man.

[FN#298] Ilah=Heb. El, a most difficult root, meaning strength, interposition, God (Numen) "the" (article) "don't" (do not), etc. etc.

[FN#299] As far as I know Christians are the only worshippers who kneel as if their lower legs were cut off and who "join hands" like the captive offering his wrists to be bound (dare manus). The posture, however, is not so ignoble as that of the Moslem "Sijdah" (prostration) which made certain North African tribes reject Al-Islam saying, "These men show their hind parts to heaven."

[FN#300] i.e. saying "I intend (purpose) to pray (for instance) the two-bow prayer (ruka'tayn) of the day-break," etc.

[FN#301] So called because it prohibits speaking with others till the prayer is ended.

[FN#302] Lit. "any thing opposite;" here used for the Ka'abah towards which men turn in prayer; as Guebres face the sun or fire and idolators their images. "Al-Kiblatayn" (= the two Kiblahs) means Meccah and Jerusalem, which was faced by Moslems as well as Jews and Christians till Mohammed changed the direction. For the occasion of the change see my Pilgrimage, ii. 320.

[FN#303] Which includes Tayammum or washing with sand. This is a very cleanly practice in a hot, dry land and was adopted long before Mohammed. Cedrenus tells of baptism with sand being administered to a dying traveller in the African desert.

[FN#304] The Koranic order for Wuzϊ is concise and as usual obscure, giving rise to a host of disputes and casuistical questions. Its text runs (chapt. v.), "O true believers, when you prepare to pray, wash (Ghusl) your faces, and your hands unto the elbows; and rub (Mas-h) your hands and your feet unto the ankles; and if ye be unclean by having lain with a woman, wash (Ghusl) yourselves all over." The purifications and ceremonious ablutions of the Jews originated this command; and the early Christians did very unwisely in not making the bath obligatory. St. Paul (Heb. xi. 22) says, "Let us draw near with a true heart…having our hearts sprinkled from an evil conscience and our bodies washed with clean (or pure) water." But this did not suffice. Hence the Eastern Christian, in hot climates where cleanliness should rank before godliness, is distinguished by his dirt which as a holy or reverend man he makes still dirtier, and he offers an ugly comparison with the Moslem and especially the Hindu. The neglect of commands to wash and prohibitions to drink strong waters are the two grand physical objections of the Christian code of morality.

[FN#305] Arab. "Istinshαk"=snuffing up water from the palm of the right hand so as to clean thoroughly the nostrils. This "function" is unreasonably neglected in Europe, to the detriment of the mucous membrane and the olfactory nerves.

[FN#306] So as to wash between them. The thick beard is combed out with the fingers.

[FN#307] Poor human nature! How sad to compare ita pretensions with its actualities.

[FN#308] Complete ablution is rendered necessary chiefly by the emission of semen either in copulation or in nocturnal pollution. The water must be pure and not less than a certain quantity, and it must touch every part of the skin beginning with the right half of the person and ending with the left. Hence a plunge-bath is generally preferred.

[FN#309] Arab. "Ta'mνm," lit. crowning with turband, or tiara, here=covering, i.e. wetting.

[FN#310] This practice (saying "I purpose to defer the washing of the feet," etc.) is now somewhat obsolete.

[FN#311] Arabs have a prejudice against the hydropathic treatment of wounds, holding that water poisons them: and, as the native produce usually contains salt, soda and magnesia, they are justified by many cases. I once tried water-bandages in Arabia and failed dismally.

[FN#312] The sick man says his prayers lying in bed, etc., and as he best can.

[FN#313] i.e. saying, "And peace be on us and on the worshippers of Allah which be pious."

[FN#314] i.e. saying, " I seek refuge with Allah from Satan the

Stoned."

[FN#315] Certain parts should be recited aloud (jahr) and others sotto voce (with mussitation=Khafi). No mistake must be made in this matter where a Moslem cannot err.

[FN#316] Hence an interest of two-and-a-half percent is not held to be "Ribα" or unlawful gain of money by money, usury.

[FN#317] The meal must be finished before the faster can plainly distinguish the white thread from the black thread (Koran ii. 183); some understand this literally, others apply it to the dark and silvery streak of zodiacal light which appears over the Eastern horizon an hour or so before sunrise. The fast then begins and ends with the disappearance of the sun. I have noticed its pains and penalties in my Pilgrimage, i. 110, etc.

[FN#318] For the "Azαn" or call to prayer see Lane, M. E., chapt.