v

The present edition is an exact reproduction of that edited by my father, with my great-uncle's final corrections, and published by Mr. John Murray in 1859. Several reprints of that edition have testified to the continued popularity of the work, and the necessity for the present issue shows that an acquaintance of nearly half a century has not yet wearied the public of the standard translation of the Thousand and One Nights. The secret of Mr. Lane's success is to be found partly in the instinctive sympathy for the spirit of the East, which enabled him faithfully to reproduce the characteristic tone of the original, and partly in the rich store of illustrations of oriental life and thought contained in his Notes. In the various cheap versions, based upon Galland's French paraphrase, the Eastern tone and local colour is wholly wanting; and the peculiarities of life and manners, which contrast so markedly with those of the West, are left unnoted and unexplained. Such versions may serve in an inadequate degree to make the Arabian Nights known to those who care only for the bare stories; but educated readers, who are capable of something more than the mere enjoyment of the romance, and desire to understand the character and habits of the actors and the spectators, find in Mr. Lane's translation, and in his only, a complete satisfaction of their want. It is not merely a scholar's edition, though no oriental student can afford to be without it; but beyond this narrow circle it has ever appealed to the wide audience that cares to know the famous books of the world in their most perfect and faithful reflections.

vi

The actual moment is an opportune one for the reappearance of the work. Egypt just now holds a foremost place in the eyes of the world, and it is of Egypt that the Thousand and One Nights have most to tell. Indian or Persian as many of the tales are in their origin, their setting is almost purely Egyptian; and though the place may be nominally Baghdad or India, or even furthest China, it is in mediæval Cairo, in the days of the Memlooks, that the scene of the Arabian Nights is really laid. The people described are not Hindoos or Chinese, but Arabs and Egyptians as they lived and moved in the fifteenth century, when some of the beautiful mosques and tombs, that still make Cairo the delight of artists, were being built, and the devastating hand of the Ottoman Turk had not yet been laid on the land of the Pharaohs. For a minute picture of Arabian society as it was in the Middle Ages, the Thousand and One Nights have no rival, and it is Mr. Lane's appreciation of this picture, and the wealth of illustration lavished upon it in his Notes, that render his edition the most complete commentary we possess on Muslim life and manners, religion and literature, and make it an indispensable supplement to his famous Account of the Manners and Customs of the Modern Egyptians. The poetry of Eastern life is rapidly fading away under the effacing touch of European civilisation; the characteristic society in which an Haroon-Er-Rasheed, an Aboo-Nuwas, a Kafoor, a Saladin, or a Kaït-Bey, revelled and jested and conquered, is fast becoming matter of history rather than of experience, a field for the antiquary instead of the traveller; and it is well that we can reconstruct it in the pages of the Thousand and One Nights, whose compiler saw it when it was still almost in its Golden Prime, and in the Modern Egyptians, whose author knew it when it still preserved the romantic character which has charmed and fascinated readers of every age and condition.

  The Day of Tell-el-Kebeer, 1882.

vii

A new edition of this work having been required, Mr. Lane was requested to undertake the correction of the press. But severe literary labours allowing him no leisure for this object, he named me, as his pupil in the study of Arabic, familiar with his writings, and for many years resident with him in Cairo, to fill, in some measure, his place. I have undertaken this duty with great diffidence, from a sense of my own deficiencies and his extensive knowledge; but I have felt that I could at least insure the correctness of the text, and a scrupulous adherence to his wishes. The present edition is printed, without any variations of my own (except those which are marked as such, and have been submitted to Mr. Lane), from a copy of the first and complete edition,viii with corrections and additions made by Mr. Lane, from time to time, since its first publication. These, however, from the accuracy with which the translation was made, and the fulness of the Notes, are not very numerous. The same reasons have also caused my own notes to be few: I believe that my Uncle's notes are complete in themselves; and that I have sometimes erred, even in the rare exceptions I have made, on the side of unnecessary addition.

An edition of any book not superintended by the author is sometimes regarded with distrust. I would therefore assure the reader that in this instance he may depend even on the punctuation; the whole having been laboriously collated with Mr. Lane's annotated copy, notwithstanding the great delay which this process has occasioned in the printing of the work.

I have called this a complete edition, to distinguish it from two others which have been published without Mr. Lane's notes or his method of writing oriental words, and with other variations from the standard edition. The public appreciation of these notes, and of the advantage of correctly-written foreign words, is, I conceive, proved by the call for the present edition. On the subject of the mode of writing oriental words in European characters, I need say little, for the controversy has well nigh died out. The present generation does not regard antiquated blunders as "the familiar names of childhood," but rather strives to attain accuracy in all things; and those few who still cling to "Mahomet" or "Mahomed" should consistently exhume the forgotten "Mahound" of the Crusades.

The translator's views respecting the origin and literary history of "The Thousand and One Nights" will be found fully expressed in the Review at the end of the third volume. In his original preface, he stated, "The remarks which I here submit to the reader, being written when only one-third of the work to which they principally relate is printed, must unavoidably be more defective than they would be if reserved until a later period. During the progress of the publication I may be enabled to form clearer and more complete views of the several subjects which might with propriety beix fully discussed at the head of my translation, and I think it better, therefore, to append at the close of the work many observations which I originally intended to prefix to the first volume." He has therefore wished me to remodel the preface, transferring all portions relating to the subjects in question to the Review, retaining whatever may more properly stand at the commencement of the work, and adding any matter of my own.

The object with which the translation was made is best expressed in the words of Mr. Lane's preface.

"My undertaking to translate anew the Tales of 'The Thousand and One Nights' implies an unfavourable opinion of the version which has so long amused us; but I must express my objections with respect to the latter in plain terms, and this I shall do by means of a few words on the version of Galland, from which it is derived; for to him alone its chief faults are to be attributed. I am somewhat reluctant to make this remark, because several persons, and among them some of high and deserved reputation as Arabic scholars, have pronounced an opinion that his version is an improvement upon the original. That 'The Thousand and One Nights' may be greatly improved, I most readily admit; but as confidently do I assert that Galland has excessively perverted the work. His acquaintance with Arab manners and customs was insufficient to preserve him always from errors of the grossest description, and by the style of his version he has given to the whole a false character, thus sacrificing, in a great measure, what is most valuable in the original work,—I mean its minute accuracy with respect to those peculiarities which distinguish the Arabs from every other nation, not only of the West, but also of the East. Deceived by the vague nature of Galland's version, travellers in Persia, Turkey, and India, have often fancied that the Arabian Tales describe the particular manners of the natives of those countries; but no one who has read them in the original language, having an intimate acquaintance with the Arabs, can be of this opinion: it is in Arabian countries, and especially in Egypt, that we see the people, the dresses, and the buildings, which it describesx in almost every case, even when the scene is laid in Persia, in India, or in China.

"Convinced of the truth of this assertion, I consider myself possessed of the chief qualifications for the proper accomplishment of my present undertaking, from my having lived several years in Cairo, associating almost exclusively with Arabs, speaking their language, conforming to their general habits with the most scrupulous exactitude, and received into their society on terms of perfect equality. Since the downfall of the Arab Empire of Baghdád, Cairo has been the chief of Arabian cities: its Memlook Sulṭáns, introduced into Egypt in their youth, naturally adopted, to a great degree, the manners of its native inhabitants, which the 'Osmánlee Turks in later days have but little altered. Cairo is the city in which Arabian manners now exist in the most refined state; and such I believe to have been the case when the present work was composed."

Mr. Lane's first two visits to Egypt were made when, for the last time, Arab manners and customs as they existed in the age of the Arabian Nights could be studied; and his translation was written very shortly after his second return to England. Though some of the tales maybe Indian or Persian in origin, in their present state they exhibit a picture of the manners, modes of thought, and language, of the court and times of the Memlook Sulṭáns of Egypt, which nearly resembled in these points those of the Khaleefehs of Baghdád, or the great Arab Empire. De Sacy and Von Hammer, the two celebrated orientalists who differed widely in opinion as to the origin of the book, agreed that the tales in which the Khaleefeh Hároon Er-Rasheed is introduced (the best, with few exceptions, in the collection) are Egyptian in character. But since the "Modern Egyptians" were described by Mr. Lane, all things in the East have changed, and every day witnesses the decay of some old custom, to be followed by a bastard European imitation. During Mohammad 'Alee's rule, all traces of the state and circumstance of the Memlook court gradually passed away. European dress has displaced oriental costume, cloth of gold, and dresses ofxi honour; European architecture elbows the quaint beauty of the old Arab capital; and the cavalcade of fifty horsemen around a grandee is succeeded by an English carriage that profanes the quiet streets of the city, and frightens away both 'Efreets and their memory. Mr. Lane saw the last of Cairo in its integrity; and he has not overstated his qualifications, as author of the "Modern Egyptians," for the task of translating the Arabian Nights.

Of the copy from which this translation was made, and the method observed in its execution, I may again quote the preface to the first edition. Mr. Lane says,—

"I have taken as my general standard of the original text the Cairo edition lately printed; it being greatly superior to the other printed editions, and probably to every manuscript copy.1 It appears to agree almost exactly with the celebrated MS. of Von Hammer, than which no copy more copious, I believe, exists; and contains all the tales in the old version except those which, as Von Hammer says, Galland appears to have taken from other works, Arabic, Persian, and Turkish, in the Royal Library of Paris. The manuscript from which it was printed was carefully collated and corrected by a very learned man, the sheykh 'Abd-Er-Raḥmán Eṣ-Ṣaftee Esh-Sharḳáwee, who also superintended the progress of the work through the press. But in addition to the value conferred upon it by the corrections of this sheykh, the copy from which the whole of my translation is made, except in a few xiiinstances, possesses an advantage which, I believe, renders it incomparably superior to any other now existing: it has been again revised and corrected, and illustrated with numerous manuscript notes, by a person whom I think I may safely pronounce the first philologist of the first Arab college of the present day, the sheykh Moḥammad 'Eiyád Eṭ-Ṭanṭáwee, or, more properly, Eṭ-Ṭanditáee. His notes are chiefly philological, and explanatory of words which do not belong to the classical language; and many of them are of very great assistance to me; though most of them I find unnecessary, from the knowledge of the modern Arabic which I have acquired during my intercourse with the people who speak it. His corrections of the text are numerous; and as they would interest very few persons, I have mentioned but few of them in the notes to my translation, notwithstanding a strong temptation that I felt to do otherwise in order that Arabic scholars might be assisted to judge of the fidelity of my version by comparing it with the text of the Cairo edition.2 To the pieces of poetry which are interspersed throughout the work he has paid especial attention; not only correcting the errors which he found in them, but also always adding the vowel-points, and generally, commentaries or explanations. Thus I have shewn that I am very greatly indebted to him for his learned labours. I should, however, add, that I have ventured to differ from him in interpreting a few words; having found more appropriate meanings assigned to them by Arabs in parts not visited by him, or such meanings given in printed dictionaries with which he is unacquainted; and I have also corrected a few errors which have escaped his notice.3 Without the valuable xiiiaid which he has afforded me, I would not have attempted the translation; nor with it would I have done so were it not for the advantage that I derive from my having lived among Arabs. No translator can always be certain that, from twenty or more significations which are borne by one Arabic word, he has selected that which his author intended to convey; but, circumstanced as I am, I have the satisfaction of feeling confident that I have never given, to a word or phrase in this work, a meaning which is inconsistent with its presenting faithful pictures of Arab life and manners.

"I have thought it right to omit such tales, anecdotes, &c., as are comparatively uninteresting or on any account objectionable. In other words, I insert nothing that I deem greatly inferior in interest to the tales in the old version. Certain passages which, in the original work, are of an objectionable nature, I have slightly varied; but in doing this, I have been particularly careful to render them so as to be perfectly agreeable with Arab manners and customs. It was originally my intention to omit almost the whole of the poetry, thinking that the loss of measure and rhyme, and the impossibility of preserving the examples of paronomasia and some other figures with which they abound, would render translations of them generally intolerable to the reader: but afterwards I reflected that the character of the work would be thus greatly altered; and its value, as illustrating Arab manners and feelings, much diminished. I therefore determined to preserve a considerable number of select pieces, chosen either for their relative merits or because required by the context. The number of those comprised in the first volume of my translation is nearly half of the number contained in the corresponding portion of the original work; but in several cases I have omitted one or more verses of a piece as unsuitable, or for some other reason; and in a few instances I have given only the first verse or the first couplet. These pieces of poetry are not in general to be regarded as the compositions of the author or authors of the work: theyxiv appear to be mostly borrowed from others, and many of them are taken from the works of celebrated poets.—To avoid the tedious interruptions which occur in the original at the close of each Night, I have divided the translation into chapters, each of which consists of one tale, or of two or more tales connected one with another, and have merely mentioned the Night with which each chapter commences, and that with which it terminates.

"The original work being designed solely for the entertainment of Arabs, I add copious notes to the translation, to render it more intelligible and agreeable to the English reader. These are entirely my own, except in those cases when I have stated otherwise;4 and my general object in them has been to give such illustrations as may satisfy the general reader, without obliging him to consult other works. In many of them I endeavour to shew, by extracts from esteemed Arabic histories and scientific and other writings, chiefly drawn from MSS. in my possession, as well as by assertions and anecdotes that I have heard, and conduct that I have witnessed, during my intercourse with Arabs, that the most extravagant relations in this work are not in general regarded, even by the educated classes of that people, as of an incredible nature. This is a point which I deem of much importance to set the work in its proper light before my countrymen. I have resided in a land where genii are still firmly believed to obey the summons of the magician or the owner of a talisman, and to act in occurrences of every day; and I have listened to stories of their deeds related as facts by persons of the highest respectability, and by some who would not condescend to read the tales of 'The Thousand and One Nights,' merely because they are fictions, and not written in the usual polished style of literary compositions."

I have already mentioned that the literary history of "The Thousand and One Nights" is discussed in Mr. Lane's Review xvappended to this translation. In the course of my Arabic studies, and more especially since I have been occupied in editing the present work, I have endeavoured to form an unbiassed judgment on this difficult question; and all my researches have confirmed me in agreeing with the opinions there expressed. Von Hammer was inclined to lay too much stress on the supposed Persian or Indian origin of these Tales; while De Sacy, on the other hand, rejected the belief in any connection between the old work and the more modern; contending that the latter was an independent production. The discovery, however, of a passage in an Arabic author, by Von Hammer, since the publication of De Sacy's Essay and Mr. Lane's Preface, has placed the matter beyond a doubt; and scholars are now agreed, notwithstanding De Sacy's pleasant sarcasm, and the weight of his great name, that "The Thousand Nights" formed in some measure the prototype of "The Thousand and One Nights." On the other hand, De Sacy's keen appreciation of the modern (and chiefly Egyptian, or Arab,) character of the book, in its present form, must be fully recognised, and was indeed thus acknowledged by Von Hammer himself. The manners, dresses, and modes of thought, portrayed by it are Arab throughout, even in the stories which are probably retained from the Persian or Indian original, of which that of the Magic Horse is the best example in this translation. Besides those relating to the court and adventures of Hároon Er-Rasheed, which, as I have before remarked, are curiously Egyptian, many others appear to have been remodelled, if not actually composed, in Egypt. It is not less true that these tales are generally the best in the collection, if those of the Slave Káfoor, of 'Azeez and 'Azeezeh, and of Es-Sindibád, be excepted; for these certainly are inferior to none. The more colloquial and familiar stories point to the same origin; such as that of 'Alá-ed-Deen Abu-sh-Shámát (which is pervaded by Egyptian characteristics in phraseology and in other respects), that of Aboo-Ṣeer and Aboo-Ḳeer, and that of Maạroof. The stories founded mainly on Persian or Indian originals appear to bexvi those in which supernatural beings play the most conspicuous parts; and, as Mr. Lane remarks, these are generally deficient in verses, although the converse does not hold good of the former class. The anecdotes are mostly historical: many of them are, in the Notes, identified with similar ones in other Arabic works; and almost all are of Arab origin.

The evidences of a late date scattered through the book may be additions of copyists and reciters; but considered with reference to its general character, they have a certain weight that cannot be overlooked: this is carefully stated in the Review.

Mr. Lane's arguments in favour of the collective "Thousand and One Nights" being an individual work, and not one of many similar collections, seem to me to be conclusive: not the least important of these is the fact that no similar collection is known to exist, nor is mentioned by any Arab author, with the sole exception of the old "Thousand Nights," which I believe he has demonstrated to be the prototype, in a remote degree, of the "Thousand and One." To cite the words of the Preface on the question of the original of the work as it is known to us—"I have shewn it to be my opinion that all the complete copies of 'The Thousand and One Nights' now known are in the main derived, though not immediately, from one original; and I hold the same opinion with respect to every fragment containing the commencement of the work;" "not regarding the work as wholly original, nor as the first of its kind; for many of the tales which it contains are doubtless of different and early origins; and I think that its general plan is probably borrowed from a much older production, bearing the same title of 'The Thousand and One Nights,' [or 'The Thousand Nights,'] a translation of a Persian work having a corresponding title, namely 'Hezár Afsáneh.'... One thing is certain—that 'The Thousand and One Nights,' [or 'The Thousand Nights,'] translated from the Persian was much older than the work now known by that title, and also extremely different from the latter."

When these facts are considered in reference to each other, thexvii date assigned, in the Review, to the composition of the work cannot reasonably be regarded as far from the truth. It is in Egypt, and especially in the Memlook court, that we must look to find the people, the manners, and the habits of thought, of "The Arabian Nights;" while the style of the language in which they are written is that which we might expect from an Egyptian of those times, who, unskilled in the classical Arabic, yet endeavouring to imitate it, was doubtless more generally intelligible then than he is now to the modern Egyptians. This assumption of the old language, I may remark, is, and always has been, characteristic of all learned Arabs, be they Egyptians or natives of other Arabian countries (for such Egypt truly is); but no other instance exists of a work of fiction in which the attempt fails so singularly in affecting the classical, or retaining the modern tongue; while all other Arabic tales are certainly composed in either the one or the other. The modern Egyptian romances are mostly written in the colloquial dialect of every-day life; but those which are of older date are not modernized, as some have supposed, against all reason, "The Thousand and One Nights" to be: such an alteration would be without a parallel in Arabic literature, as Mr. Lane proves in the Review in a way to relieve me of the necessity of further alluding here to this particular question. "The Thousand and One Nights" exhibit a style which would be unfamiliar to the audience of the reciter of romances, without attaining to the classical diction: and the conclusion is forced on us that the work exhibits the language of a by-gone generation, which (taking into consideration the other indications of its age and country), is, it can scarcely be disputed, that of the later period of the Memlook rulers of Egypt, before the Turkish conquest of that country. In the words of Mr. Lane's Preface:—"Most of the tales which it contains are doubtless of an older origin, and many of them founded upon very old traditions and legends; but all these traditions or legends were evidently remodelled so as to become pictures of the state of manners which existed among the Arabs, and especially among those of Egypt, at the period here mentioned;xviii and I think that the composer of the work, or each of the composers, if one commenced and another completed it, was an Egyptian."

But a more popular subject than its obscure origin is the literary merit of this work. The rare fascination of these old Arab stories, their supernatural romance, excessive love, quaint philosophy, and grotesque humour, have, since the days of Galland, secured to them more readers than any other profane work. The translation of Galland, with all its lameness, puerility, and indecency, gained for them a hold which has never been relaxed; and it only required the appearance of a scholarlike and readable translation, freed from these defects, to make them generally accepted in English families. The fashion of travelling in the East has not a little added to the desire for a standard and annotated edition of a work unique, even in those lands of genii and adventure, in its remarkable portrayal of Eastern character, life, and, when closely translated, idiom. The humour of the book, now broad, now subtle, (who does not delight in Káfoor and his "half lie?") renders the comic stories generally superior to the romantic; but the pathos perhaps excels every other beauty. The story of Shems-en-Nahár is remarkable for this characteristic; and that of 'Azeez and 'Azeezeh (first published in this translation), surpasses in delicate tenderness any Arab tale with which we are acquainted.

Of the critical value of Mr. Lane's translation I ought scarcely to speak. Yet I may observe that students of Arabic make it a text-book in reading the original; while the English reader not uncommonly forgets that it is a translation, and detects not the literal accuracy of its rendering of an unfamiliar, or unknown, language.

I have adverted to the system adopted in transcribing foreign words, and I now conclude these preliminary remarks (intended only to render the learned Review easier of perusal to the general reader, and to smooth his first steps in a strange land), by quoting, with some slight improvements by Mr. Lane, the explanation of that system given in the preface to the first edition.xix

"In writing Arabic and other Oriental words in the present work, I have employed a system congenial with our language, and of the most simple kind; and to this system I adhere in every case, for the sake of uniformity as well as truth.5 Some persons have objected to my writing in this manner a few familiar words which are found in our dictionaries; but they will excuse me for remarking that general usage is not altogether accordant with their opinion. Almost every author, I believe, now writes 'Koran,' or 'Kurán,' and 'Pasha,' or 'Pacha,' for our dictionary-words 'Alcoran' and 'Bashaw;' and most of our best authors on Arabian History, of late, have written 'Khalif' for 'Caliph.' In a work relating to a people who pronounce the Arabic w as v, I should write 'Vezeer' for the Arabic word 'Wezeer;' but to do so when the subject is Arabian, I consider inexpedient: and in this opinion I am upheld by a great majority of literary and other friends whom I have consulted on the subject, in the proportion of five to one. I may add that Dr. Johnson has written in his Dictionary, 'Vizier [properly Wazir];' and if we express the Arabic vowels by their Italian equivalents, it is properly 'Wazír' or 'Wezír.'—The system which I here employ requires but little explanation; the general reader may be directed to pronounce

The letter y is to be pronounced as in 'you' and 'lawyer:' never as in 'by.'

An apostrophe, when immediately preceding or following a vowel, I employ to denote the place of a letter which has no equivalent in our alphabet; it has a guttural sound like that which is heard in the bleating of sheep: ạ (with a dot beneath) represents the same sound at the end of a syllable, when it is more forcibly pronounced.

Each of the consonants distinguished by a dot beneath has a peculiarly hard sound.

Having avoided as much as possible making use of accents, I must request the reader to bear in mind that a single vowel, when not marked with an accent, is always short; and that a double vowel or diphthong at the end of a word, when not so marked, is not accented ('Welee,' for instance, being pronounced 'Wĕ'lee'): also, that the acute accent does not always denote the principal or only emphasis ('Hároon' being pronounced 'Hároón'); that a vowel with a grave accent (only occurring at the end of a word), is not emphasized, though it is long; and that dh, gh, kh, sh, and th, when not divided by a hyphen, represent, each, a single Arabic letter."8

I have only to add one more extract from Mr. Lane's Preface.

"Many of the engravings which are so numerously interspersed in this work will considerably assist to explain both the Text and xxithe Notes; and to insure their accuracy, to the utmost of my ability, I have supplied the artist with modern dresses, and with other requisite materials. Thus he has been enabled to make his designs agree more nearly with the costumes &c. of the times which the tales generally illustrate than they would if he trusted alone to the imperfect descriptions which I have found in Arabic works.9 Except in a few cases, when I had given him such directions as I deemed necessary, his original designs have been submitted to me; and in suggesting any corrections, I have, as much as possible, avoided fettering his imagination, which needs no eulogy from me. He has acquired a general notion of Arabian architecture from the great work of Murphy on the Arabian remains in Spain, and from the splendid and accurate work on the Alhambra by Messrs. Goury and Jones; and through the kindness of my friend Mr. Hay, of Linplum, he has been allowed to make a similar use of a very accurate and very beautiful collection of drawings of a great number of the finest specimens of Arabian architecture in and around Cairo, executed by M. Pascal Coste, and now the property of Mr. Hay.10 He has also consulted a number of Oriental drawings, and various other sources. My acknowledgments to other persons I have expressed in several of the Notes.

"The portion which is comprised in the first volume of this translation, terminates with part of the hundred and thirty-seventh Night: it is therefore necessary to remark,—first, that there is less to omit in the early part of the original work than in the later:—secondly, that the Nights in the early part are xxiigenerally much longer than in the subsequent portion; the first hundred Nights (without the Introduction) comprising 213 pages in the Cairo edition of the original work; the second hundred, 149 pages; the third, 107; the fourth, 106; the fifth, 94:11—thirdly, that a similar observation applies to the Notes which are inserted in my translation; those appended to the early tales being necessarily much more copious than the others."

xxiii

xxvi

1

To proceed:—The lives of former generations are a lesson to posterity; that a man may review the remarkable events2 which have happened to others, and be admonished; and may consider the history of people of preceding ages, and of all that hath befallen them, and be restrained. Extolled be the perfection of Him who hath thus ordained the history of former generations to be a lesson to those which follow. Such are the Tales of a Thousand and One Nights, with their romantic stories and their fables.

It is related (but God alone is all-knowing,3 as well as all-wise, and almighty, and all-bountiful,) that there was, in ancient times, a King4 of the countries of India and China, possessing numerous troops, and guards, and servants, and domestic dependents: and he had two sons; one of whom was a man of mature age; and the other, a youth. Both of these princes were brave horsemen; but especially the elder, who inherited the kingdom of his father; and governed his subjects with such justice that the inhabitants of his country and whole empire loved him. He was called King Shahriyár:5 his younger brother was named Sháh-Zemán,6 and was King of Samarḳand.7 The administration of their governments was conducted with rectitude, each of them ruling over his subjects with justice during a period of twenty years with the utmost enjoyment and happiness. After this period, the elder King felt a strong desire to see his brother, and ordered his Wezeer8 to repair to him and bring him.

Having taken the advice of the Wezeer on this subject,9 he immediately gave orders to prepare handsome presents, such as horses adorned with gold and costly jewels, and memlooks, and beautiful virgins, and expensive stuffs.10 He then wrote a letter to his brother, expressive of his great desire to see him;11 and having sealed it, and given it to the Wezeer, together with the presents above mentioned, he ordered the minister to strain his nerves, and tuck up his skirts, and use all expedition in returning. The Wezeer answered, without delay, I hear and obey; and forthwith prepared for the journey: he packed his baggage, removed the burdens, and made ready all his provisions within three days; and on the fourth day, he took leave of the King Shahriyár, and went forth towards the deserts and wastes. He proceeded night and day; and each of the kings under the authority of King Shahriyár by whose residence he passed came forth to meet him,12 with costly presents, and gifts of gold and silver, and entertained him three days;13 after which, on the fourth day, he accompanied him one day's journey, and took leave of him. Thus he continued on his way until he drew near to the city of Samarḳand, when he sent forward a messenger to inform King Sháh-Zemán of3 his approach. The messenger entered the city, inquired the way to the palace, and, introducing himself to the King, kissed the ground before him,14 and acquainted him with the approach of his brother's Wezeer; upon which Sháh-Zemán ordered the chief officers of his court, and the great men of his kingdom, to go forth a day's journey to meet him; and they did so; and when they met him, they welcomed him, and walked by his stirrups until they returned to the city. The Wezeer then presented himself before the King Sháh-Zemán, greeted him with a prayer for the divine assistance in his favour, kissed the ground before him, and informed him of his brother's desire to see him; after which he handed to him the letter. The King took it, read it, and understood its contents;15 and answered by expressing his readiness to obey the commands of his brother. But, said he (addressing the Wezeer), I will not go until I have entertained thee three days. Accordingly, he lodged him in a palace befitting his rank, accommodated his troops in tents, and appointed them all things requisite in the way of food and drink: and so they remained three days. On the fourth day, he equipped himself for4 the journey, made ready his baggage, and collected together costly presents suitable to his brother's dignity.

These preparations being completed, he sent forth his tents and camels and mules and servants and guards, appointed his Wezeer to be governor of the country during his absence, and set out towards his brother's dominions. At midnight,16 however, he remembered that he had left in his palace an article which he should have brought with him; and having returned to the palace to fetch it, he there beheld his wife sleeping in his bed, and attended by a male negro slave, who had fallen asleep by her side. On beholding this scene, the world became black before his eyes; and he said within himself, If this is the case when I have not departed from the city, what will be the conduct of this vile woman while I am sojourning with my brother? He then drew his sword, and slew them both in the bed: after which he immediately returned, gave orders for departure, and journeyed to his brother's capital.

Shahriyár, rejoicing at the tidings of his approach, went forth to meet him, saluted him, and welcomed him with the utmost delight. He then ordered that the city should be decorated on the occasion,17 and sat down to entertain his brother with cheerful conversation: but the mind of King Sháh-Zemán was distracted by reflections upon the conduct of his wife; excessive grief took possession of him; and his countenance became sallow; and his frame, emaciated. His brother observed his altered condition, and, imagining that it was occasioned by his absence from his dominions, abstained from troubling him or5 asking respecting the cause, until after the lapse of some days, when at length he said to him, O my brother, I perceive that thy body is emaciated, and thy countenance is become sallow. He answered, O brother, I have an internal sore:—and he informed him not of the conduct of his wife which he had witnessed. Shahriyár then said, I wish that thou wouldest go out with me on a hunting excursion; perhaps thy mind might so be diverted:—but he declined; and Shahriyár went alone to the chase.18

Now there were some windows in the King's palace commanding a view of his garden; and while his brother was looking out from one of these, a door of the palace was opened, and there came forth from it twenty females and twenty male black slaves; and the King's wife, who was distinguished by extraordinary beauty and elegance,19 accompanied them to a fountain, where they all disrobed themselves, and sat down together. The King's wife then called out, O Mes'ood!20 and immediately a black slave came to her, and embraced her; she doing the like. So also did the other slaves and the women; and all of them continued revelling together until the close of the day. When Sháh-Zemán beheld this spectacle, he said within himself, By Allah! my affliction is lighter than this! His vexation and grief were alleviated, and he no longer abstained from sufficient food and drink.

When his brother returned from his excursion, and they had6 saluted each other, and King Shahriyár observed his brother Sháh-Zemán, that his colour had returned, that his face had recovered the flush of health, and that he ate with appetite, after his late abstinence, he was surprised, and said, O my brother, when I saw thee last, thy countenance was sallow, and now thy colour hath returned to thee: acquaint me with thy state.—As to the change of my natural complexion, answered Sháh-Zemán, I will inform thee of its cause; but excuse my explaining to thee the return of my colour.—First, said Shahriyár, relate to me the cause of the change of thy proper complexion, and of thy weakness: let me hear it.—Know then, O my brother, he answered, that when thou sentest thy Wezeer to me to invite me to thy presence, I prepared myself for the journey, and when I had gone forth from the city, I remembered that I had left behind me the jewel that I have given thee; I therefore returned to my palace for it, and there I found my wife sleeping in my bed, and attended by a black male slave; and I killed them both, and came to thee: but my mind was occupied by reflections upon this affair, and this was the cause of the change of my complexion, and of my weakness: now, as to the return of my colour, excuse my informing thee of its cause.—But when his brother heard these words, he said, I conjure thee by Allah that thou acquaint me with the cause of the return of thy colour:—so he repeated to him all that he had seen. I would see this, said Shahriyár, with my own eye.—Then, said Sháh-Zemán, give out that thou art going again to the chase, and conceal thyself here with me, and thou shalt witness this conduct, and obtain ocular proof of it.

Shahriyár, upon this, immediately announced that it was his intention to make another excursion. The troops went out of the city7 with the tents, and the King followed them; and after he had reposed awhile in the camp, he said to his servants, Let no one come in to me:—and he disguised himself, and returned to his brother in the palace, and sat in one of the windows overlooking the garden; and when he had been there a short time, the women and their mistress entered the garden with the black slaves, and did as his brother had described, continuing so until the hour of the afternoon-prayer.

When King Shahriyár beheld this occurrence, reason fled from his head, and he said to his brother Sháh-Zemán, Arise, and let us travel whither we please, and renounce the regal state, until we see whether such a calamity as this have befallen any other person like unto us; and if not, our death will be preferable to our life. His brother agreed to his proposal, and they went out from a private door of the palace, and journeyed continually, days and nights, until they arrived at a tree in the midst of a meadow, by a spring of water, on the shore of the sea. They drank of this spring, and sat down to rest; and when the day had a little advanced, the sea became troubled8 before them, and there arose from it a black pillar, ascending towards the sky, and approaching the meadow. Struck with fear at the sight, they climbed up into the tree, which was lofty; and thence they gazed to see what this might be: and behold, it was a Jinnee,21 of gigantic stature, broad-fronted and bulky, bearing on his head a chest.22 He landed, and came to the tree into which the two Kings had climbed, and, having seated himself beneath it, opened the chest, and took out of it another box, which he also opened; and there came forth from it a young woman, fair and beautiful, like the shining sun. When the Jinnee cast his eyes upon her, he said, O lady of noble race, whom I carried off on thy wedding-night, I have a desire to sleep a little:—and he placed his head upon her knee, and slept. The damsel then9 raised her head towards the tree, and saw there the two Kings; upon which she removed the head of the Jinnee from her knee, and, having placed it on the ground, stood under the tree, and made signs to the two Kings, as though she would say, Come down, and fear not this 'Efreet.23 They answered her, We conjure thee by Allah that thou excuse us in this matter. But she said, I conjure you by the same that ye come down; and if ye do not, I will rouse this 'Efreet, and he shall put you to a cruel death. So, being afraid, they came down to her; and, after they had remained with her as long as she required, she took from her pocket a purse, and drew out from this a string, upon which were ninety-eight seal-rings;24 and she said to them, Know ye what are these? They answered, We know not.—The owners of these rings, said she, have, all of them, been admitted to converse with me, like as ye have, unknown to this foolish 'Efreet; therefore, give me your two rings,25 ye brothers. So they gave her their two rings from their fingers; and she then said to them, This 'Efreet carried me off on my wedding-night, and put me in the box, and placed the box in the chest, and affixed to the chest seven locks, and deposited me, thus imprisoned, in the bottom of the roaring sea, beneath the dashing waves; not knowing that, when one of our sex desires to accomplish any object, nothing can prevent her. In accordance with this, says one of the poets:—

And another poet says:—

When the two Kings heard these words from her lips, they were struck with the utmost astonishment, and said, one to the other, If this is an 'Efreet, and a greater calamity hath happened unto him than that which hath befallen us, this is a circumstance that should console us:—and immediately they departed, and returned to the city.

As soon as they had entered the palace, Shahriyár caused his wife to be beheaded, and in like manner the women and black slaves;10 and thenceforth he made it his regular custom, every time that he took a virgin to his bed, to kill her at the expiration of the night. Thus he continued to do during a period of three years; and the people raised an outcry against him, and fled with their daughters, and there remained not a virgin in the city of a sufficient age for marriage.28 Such was the case when the King ordered the Wezeer to bring him a virgin according to his custom; and the Wezeer went forth and searched, and found none; and he went back to his house enraged and vexed, fearing what the King might do to him.

Now the Wezeer had two daughters; the elder of whom was named Shahrazád; and the younger, Dunyázád. The former had read various books of histories, and the lives of preceding kings, and stories of past generations: it is asserted that she had collected together a thousand books of histories, relating to preceding generations and kings, and works of the poets: and she said to her father on this occasion, Why do I see thee thus changed, and oppressed with solicitude and sorrows? It has been said by one of the poets:—

When the Wezeer heard these words from his daughter, he related to her all that had happened to him with regard to the King: upon which she said, By Allah, O my father, give me in marriage to this King: either I shall die, and be a ransom for one of the daughters of the Muslims, or I shall live, and be the cause of their deliverance from him.29—I conjure thee by Allah, exclaimed he, that thou expose not thyself to such peril:—but she said, It must be so. Then, said he, I fear for thee that the same will befall thee that happened in the case of the ass and the bull and the husbandman.—And what, she asked, was that, O my father.

Know, O my daughter, said the Wezeer, that there was a certain merchant, who possessed wealth and cattle, and had a wife and children; and God, whose name be exalted, had also endowed him with the knowledge of the languages of beasts and birds.30 The abode of this merchant was in the country; and he had, in his house, an ass and a bull.31 When the bull came to the place where the ass was tied, he found it swept and sprinkled;32 in his manger were sifted barley and sifted cut straw,33 and the ass was lying at his ease; his master being accustomed only to ride him occasionally, when business required, and soon to return: and it happened, one11 day, that the merchant overheard the bull saying to the ass, May thy food benefit thee!34 I am oppressed with fatigue, while thou art enjoying repose: thou eatest sifted barley, and men serve thee; and it is only occasionally that thy master rides thee, and returns; while I am continually employed in ploughing, and turning the mill.35—The ass answered,36 When thou goest out to the field, and they place the yoke upon thy neck, lie down, and do not rise again, even if they beat thee; or, if thou rise, lie down a second time; and when they take thee back, and place the beans before thee, eat them not, as though thou wert sick: abstain from eating and drinking a day, or two days, or three; and so shalt thou find rest from trouble and labour.—Accordingly, when the driver came to the bull with his fodder, he ate scarcely any of it; and on the morrow, when the driver came again to take him to plough, he found him apparently quite infirm: so the merchant said, Take the ass, and make him draw the plough in his stead all the day. The man did so; and when the ass returned at the close of the day, the bull thanked him for the12 favour he had conferred upon him by relieving him of his trouble on that day; but the ass returned him no answer, for he repented most grievously. On the next day, the ploughman came again, and took the ass, and ploughed with him till evening; and the ass returned with his neck flayed by the yoke, and reduced to an extreme state of weakness; and the bull looked upon him, and thanked and praised him. The ass exclaimed, I was living at ease, and nought but my meddling hath injured me! Then said he to the bull, Know that I am one who would give thee good advice: I heard our master say, If the bull rise not from his place, take him to the butcher, that he may kill him, and make a naṭạ37 of his skin:—I am therefore in fear for thee, and so I have given thee advice; and peace be on thee!—When the bull heard these words of the ass, he thanked him, and said, To-morrow I will go with alacrity:—so he ate the whole of his fodder, and even licked the manger.—Their master, meanwhile, was listening to their conversation.

On the following morning, the merchant and his wife went to the bull's crib, and sat down there; and the driver came, and took out the bull; and when the bull saw his master, he shook his tail, and showed his alacrity by sounds and actions, bounding about in such a manner that the merchant laughed until he fell backwards. His wife, in surprise, asked him, At what dost thou laugh? He answered, At a thing that I have heard and seen; but I cannot reveal it; for if I did, I should die. She said, Thou must inform me of the cause of thy laughter, even if thou die.—I cannot reveal it, said he: the fear of death prevents me.—Thou laughedst only at me, she said; and she ceased not to urge and importune him until he was quite overcome and distracted. So he called together his children, and sent for the Ḳáḍee38 and witnesses, that he might make his will, and reveal the secret to her, and die: for he loved her excessively, since she was the daughter of his paternal uncle, and the mother of his children, and he had lived with her to the age of a hundred and twenty years.39 Having assembled her family and his neighbours, he related to them his story, and told them that as soon as he revealed his secret he must die; upon which every one present said to her, We conjure thee by Allah that thou give up this affair, and let not thy husband,13 and the father of thy children, die. But she said, I will not desist until he tell me, though he die for it. So they ceased to solicit her; and the merchant left them, and went to the stable to perform the ablution, and then to return, and tell them the secret, and die.40

Now he had a cock, with fifty hens under him, and he had also a dog; and he heard the dog call to the cock, and reproach him, saying, Art thou happy when our master is going to die? The cock asked, How so?—and the dog related to him the story; upon which the cock exclaimed, By Allah! our master has little sense: I have fifty wives; and I please this, and provoke that; while he has but one wife, and cannot manage this affair with her: why does he not take some twigs of the mulberry-tree, and enter her chamber, and beat her until she dies or repents? She would never, after that, ask him a question respecting anything.—And when the merchant heard the words of the cock, as he addressed the dog, he recovered his reason, and made up his mind to beat her.—Now, said the Wezeer to his daughter Shahrazád, perhaps I may do to thee as the merchant did to his wife. She asked, And what did he? He answered, He entered her chamber, after he had cut off some twigs of the mulberry-tree, and hidden them there; and then said to her, Come into the chamber, that I may tell thee the secret while no one sees me, and then die:—and when she had entered, he locked the chamber-door upon her, and beat her until she became almost senseless and cried out, I repent:—and she kissed his hands and his feet, and repented, and went out with him; and all the company, and her own family, rejoiced; and they lived together in the happiest manner until death.

When the Wezeer's daughter heard the words of her father, she said to him, It must be as I have requested. So he arrayed her, and went to the King Shahriyár. Now she had given directions to her young sister, saying to her, When I have gone to the King, I will send to request thee to come; and when thou comest to me, and seest a convenient time, do thou say to me, O my sister, relate to me some strange story to beguile our waking hour:41—and I will relate to thee a story that shall, if it be the will of God, be the means of procuring deliverance.

Her father, the Wezeer, then took her to the King, who, when14 he saw him, was rejoiced, and said, Hast thou brought me what I desired? He answered, Yes. When the King, therefore, introduced himself to her, she wept; and he said to her, What aileth thee? She answered, O King, I have a young sister, and I wish to take leave of her. So the King sent to her; and she came to her sister, and embraced her, and sat near the foot of the bed; and after she had waited for a proper opportunity, she said, By Allah! O my sister, relate to us a story to beguile the waking hour of our night. Most willingly, answered Shahrazád, if this virtuous King permit me. And the King, hearing these words, and being restless, was pleased with the idea of listening to the story; and thus, on the first night of the thousand and one, Shahrazád commenced her recitations.

15

Note 1.—On the Initial Phrase, and on the Mohammadan Religion and Laws. It is a universal custom of the Muslims to write this phrase at the commencement of every book, whatever may be the subject, and to pronounce it on commencing every lawful act of any importance. This they do in imitation of the Ḳur-án (every chapter of which, excepting one, is thus prefaced), and in accordance with a precept of their Prophet. The words which I translate "Compassionate" and "Merciful" are both derived from the same root, and have nearly the same meaning: the one being of a form which is generally used to express an accidental or occasional passion or sensation; the other, to denote a constant quality: but the most learned of the 'Ulamà (or professors of religion and law, &c.) interpret the former as signifying "Merciful in great things;" and the latter, "Merciful in small things." Sale has erred in rendering them, conjunctly, "Most merciful."

In the books of the Muslims, the first words, after the above phrase, almost always consist (as in the work before us) of some form of praise and thanksgiving to God for his power and goodness, followed by an invocation of blessing on the Prophet; and in general, when the author is not very concise in these expressions, he conveys in them some allusion to the subject of his book. For instance, if he write on marriage, he will commence his work with some such form as this (after the phrase first mentioned)—"Praise be to God, who hath created the human race, and made them males and females," &c.

The exordium of the present work, showing the duty imposed upon a Muslim by his religion, even on the occasion of his commencing the composition or compilation of a series of fictions, suggests to me the necessity of inserting a brief prefatory notice of the fundamental points of his faith, and the principal laws of the ritual and moral, the civil, and the criminal code; leaving more full explanations of particular points to be given when occasions shall require such illustrations.

The confession of the Muslim's faith is briefly made in these words:—"There is no deity but God: Moḥammad is God's Apostle:"—which imply a belief and observance of everything that Moḥammad taught to be the word or will of God. In the opinion of those who are commonly called orthodox, and termed "Sunnees" (the only class whom we have to consider; for they are Sunnee tenets and Arab manners which are described in this work in almost every case, wherever the scene is laid), the Mohammadan code is founded upon the Ḳur-án, the Traditions of the Prophet, the concordance of his principal early disciples, and the decisions which have been framed from analogy or comparison. This class consists of four sects, Ḥanafees, Sháfe'ees, Málikees, and Ḥambelees; so called after the names of their respective founders. The other sects,16 who are called "Shiya'ees" (an appellation particularly given to the Persian sect, but also used to designate generally all who are not Sunnees), are regarded by their opponents in general nearly in the same light as those who do not profess El-Islám (or the Mohammadan faith); that is, as destined to eternal or severe punishment.

The Mohammadan faith embraces the following points:

1. Belief in God, who is without beginning or end, the sole Creator and Lord of the universe, having absolute power, and knowledge, and glory, and perfection.

2. Belief in his Angels, who are impeccable beings, created of light; and Genii (Jinn), who are peccable, created of smokeless fire. The Devils, whose chief is Iblees, or Satan, are evil Genii.

3. Belief in his Scriptures, which are his uncreated word, revealed to his prophets. Of these there now exist, but held to be greatly corrupted, the Pentateuch of Moses, the Psalms of David, and the Gospels of Jesus Christ; and, in an uncorrupted and incorruptible state, the Ḳur-án, which is held to have abrogated, and to surpass in excellence, all preceding revelations.

4. Belief in his Prophets and Apostles;12 the most distinguished of whom are Adam, Noah, Abraham, Moses, Jesus, and Moḥammad. Jesus is held to be more excellent than any of those who preceded him; to have been born of a virgin, and to be the Messiah, and the word of God, and a Spirit proceeding from Him, but not partaking of his essence, and not to be called the Son of God. Moḥammad is held to be more excellent than all; the last and greatest of prophets and apostles; the most excellent of the creatures of God.

5. Belief in the general resurrection and judgment, and in future rewards and punishments, chiefly of a corporeal nature: that the punishments will be eternal to all but wicked Mohammadans; and that none but Mohammadans will enter into a state of happiness.

6. Belief in God's predestination of all events, both good and evil.

The principal Ritual and Moral Laws are on the following subjects, of which the first four are the most important.

1. Prayer (eṣ-ṣaláh, commonly pronounced eṣ-ṣalah), including preparatory purifications. There are partial or total washings to be performed on particular occasions which need not be mentioned. The ablution which is more especially preparatory to prayer (and which is called wuḍoó) consists in washing the hands, mouth, nostrils, face, arms (as high as the elbow, the right first), each three times; and then the upper part of the head, the beard, ears, neck, and feet, each once. This is done with running water, or from a very large tank, or from a lake, or the sea.—Prayers are required to be performed five times in the course of every day; between daybreak and sunrise, between noon and the 'aṣr (which latter period is about mid-time between noon and nightfall), between the 'aṣr and sunset, between sunset and the 'eshè (or the period when the darkness of night commences), and at, or after, the 'eshè. The commencement of each of these periods is announced by a chant (called adán), repeated by a crier (muëddin) from the mád'neh, or menaret, of each mosque; and it is more meritorious to commence the prayer then than at a later time. On each of these occasions, the Muslim has to perform certain prayers held to be ordained by God, and others ordained by the Prophet; each kind consisting of two, three, or four "rek'ahs;" which term signifies the repetition of a set form of words, chiefly from the Ḳur-án, and ejaculations of "God is most Great!" &c., accompanied by particular postures; part of the words being repeated in an erect posture; part, sitting; and part, in other postures: an inclination of the head and body, followed by two prostrations, distinguishing each rek'ah. These prayers may in some cases be abridged, and in others entirely omitted. Other prayers must be performed on particular occasions. 1. On Friday, the Mohammadan Sabbath. These are congregational prayers, and are similar to those of other 17days, with additional prayers and exhortations by a minister, who is called Imám, or Khaṭeeb. 2. On two grand annual festivals. 3. On the nights of Ramaḍán, the month of abstinence. 4. On the occasion of an eclipse of the sun or moon. 5. For rain. 6. Previously to the commencement of battle. 7. In pilgrimage. 8. At funerals.

2. Alms-giving. An alms, called "zekáh," commonly pronounced "zekah," is required by law to be given annually, to the poor, of camels, oxen (bulls and cows), and buffaloes, sheep and goats, horses and mules and asses, and gold and silver (whether in money or in vessels, ornaments, &c.), provided the property be of a certain amount, as five camels, thirty oxen, forty sheep, five horses, two hundred dirhems, or twenty deenárs. The proportion is generally one-fortieth, which is to be paid in kind, or in money, or other equivalent.

3. Fasting (eṣ-ṣiyám). The Muslim must abstain from eating and drinking, and from every indulgence of the senses, every day during the month of Ramaḍán, from the first appearance of daybreak until sunset, unless physically incapacitated.—On the first day of the following month, a festival, called the Minor Festival, is observed with public prayer, and with general rejoicing, which continues three days.

4. Pilgrimage (el-ḥajj). It is incumbent on the Muslim, if able, to perform, at least once in his life, the pilgrimage to Mekkeh and Mount 'Arafát. The principal ceremonies of the pilgrimage are completed on the 9th of the month of Zu-l-Ḥejjeh: on the following day, which is the first of the Great Festival, on the return from 'Arafát to Mekkeh, the pilgrims who are able to do so perform a sacrifice, and every other Muslim who can is required to do the same: part of the meat of the victim he should eat, and the rest he should give to the poor. This festival is observed otherwise in a similar manner to the minor one, above mentioned; and lasts three or four days.

The less important ritual and moral laws may here be briefly mentioned in a single paragraph.—One of these is circumcision, which is not absolutely obligatory.—The distinctions of clean and unclean meats are nearly the same in the Mohammedan as in the Mosaic code. Camels' flesh is an exception; being lawful to the Muslim. Swine's flesh, and blood, are especially condemned; and a particular mode of slaughtering animals for food is enjoined, accompanied by the repetition of the name of God.—Wine and all inebriating liquors are strictly forbidden.—So also are gaming and usury.—Music is condemned; but most Muslims take great delight in hearing it.—Images and pictures representing living creatures are contrary to law.—Charity, probity in all transactions, veracity (excepting in a few cases), and modesty, are virtues indispensable.—Cleanliness in person, and decent attire, are particularly required. Clothes of silk, and ornaments of gold or silver, are forbidden to men, but allowed to women: this precept, however, is often disregarded.—Utensils of gold and silver are also condemned: yet they are used by many Muslims.—The manners of Muslims in society are subject to particular laws or rules, with respect to salutations, &c.

Of the Civil Laws, the following notices will at present suffice.—A man may have four wives at the same time, and, according to common opinion, as many concubine slaves as he pleases.—He may divorce a wife twice, and each time take her back again; but if he divorce her a third time, or by a triple sentence, he cannot make her his wife again unless by her own consent, and by a new contract, and after another man has consummated a marriage with her, and divorced her.—The children by a wife and those by a concubine slave inherit equally, if the latter be acknowledged by the father. Sons inherit equally: so also do daughters; but the share of a daughter is half that of a son. One-eighth is the share of the wife or wives of the deceased if he have left issue, and one-fourth if he have left no issue. A husband inherits one-fourth of his wife's property if she have left issue, and one-half if she have left no issue. The debts and legacies of the deceased must be first paid. A man may leave one-third of his property in any way he pleases.—When a concubine slave has borne a child to her master, she becomes entitled to freedom on his death.—There are particular laws relating to commerce. Usury and monopoly are especially condemned.

18 Of the Criminal Laws, a few only need here be mentioned. Murder is punishable by death, or by a fine to be paid to the family of the deceased, if they prefer it.—Theft, if the property stolen amount to a quarter of a deenár, is to be punished by cutting off the right hand, except under certain circumstances.—Adultery, if attested by four eye-witnesses, is punishable by death (stoning): fornication, by a hundred stripes, and banishment for a year.—Drunkenness is punished with eighty stripes.—Apostasy, persevered in, by death.

Note 2—On the Arabian System of Cosmography. The words translated "as a bed" would be literally rendered "and the bed;" but the signification is that which I have expressed. (See the Ḳur-án, ch. lxxviii. v. 6; and, with respect to what is before said of the heavens, idem, ch. xiii. v. 2.13) These, and the preceding words, commencing with "the Beneficent King," I have introduced (in the place of "the Lord of all creatures") from the Calcutta edition of the first two hundred nights, as affording me an opportunity to explain here the Arabian system of Cosmography, with which the reader of this work cannot be too early acquainted.

When we call to mind how far the Arabs surpassed their great master, Aristotle, in natural and experimental philosophy, and remember that their brilliant discoveries constituted an important link between those of the illustrious Greek and of our equally illustrious countryman, Roger Bacon, their popular system of cosmography becomes an interesting subject for our consideration.

According to the common opinion of the Arabs (an opinion sanctioned by the Ḳur-án, and by assertions of their Prophet, which almost all Muslims take in their literal sense), there are Seven Heavens, one above another, and Seven Earths, one beneath another; the earth which we inhabit being the highest of the latter, and next below the lowest heaven. The upper surface of each heaven, and that of each earth, are believed to be nearly plane, and are generally supposed to be circular; and are said to be five hundred years' journey in width. This is also said to be the measure of the depth or thickness of each heaven and each earth, and of the distance between each heaven or earth and that next above or below it. Thus is explained a passage of the Ḳur-án, (ch. lxv. last verse), in which it is said, that God hath created seven heavens and as many earths, or stories of the earth, in accordance with traditions from the Prophet.14—This notion of the seven heavens appears to have been taken from the "seven spheres;" the first of which is that of the Moon; the second, of Mercury; the third, of Venus; the fourth, of the Sun; the fifth, of Mars; the sixth, of Jupiter; and the seventh, of Saturn; each of which orbs was supposed to revolve round the earth in its proper sphere. So also the idea of the seven earths seems to have been taken from the division of the earth into seven climates; a division which has been adopted by several Arab geographers.—But to return to the opinions of the religious and the vulgar.

Traditions differ respecting the fabric of the seven heavens. In the most credible account, according to a celebrated historian, the first is described as formed of emerald; the second, of white silver; the third, of large white pearls; the fourth, of ruby; the fifth, of red gold; the sixth, of yellow jacinth; and the seventh, of shining light.15

19Some assert Paradise to be in the seventh heaven; and, indeed, I have found this to be the general opinion of my Muslim friends: but the author above quoted proceeds to describe, next above the seventh heaven, seven seas of light; then, an undefined number of veils, or separations, of different substances, seven of each kind; and then, Paradise, which consists of seven stages, one above another; the first (Dár el-Jelál, or the Mansion of Glory), of white pearls; the second (Dár es-Selám, or the Mansion of Peace), of ruby; the third (Jennet el-Ma-wà, or the Garden of Rest), of green chrysolite; the fourth (Jennet el-Khuld, or the Garden of Eternity), of green16 coral; the fifth (Jennet en-Na'eem, or the Garden of Delight), of white silver; the sixth (Jennet el-Firdós, or the Garden of Paradise), of red gold; and the seventh (Jennet 'Adn, or the Garden of Perpetual Abode, or—of Eden), of large pearls; this overlooking all the former, and canopied by the Throne, or rather Empyrean, of the Compassionate ('Arsh Er-Raḥmán), i. e. of God.—These several regions of Paradise are described in some traditions as forming so many degrees, or stages, ascended by steps.

Though the opinion before mentioned respecting the form of the earth which we inhabit is that generally maintained by the Arabs, there have been, and still are, many philosophical men among this people who have argued that it is a globe, because, as El-Ḳazweenee says, an eclipse of the moon has been observed to happen at different hours of the night in eastern and western countries. Thus we find Ptolemy's measurement of the earth quoted and explained by Ibn-El-Wardee:—The circumference of the earth is 24,000 miles, or 8,000 leagues; the league being three miles; the mile, 3,000 royal cubits; the cubit, three spans; the span, twelve digits; the digit, five barley-corns placed side by side; and the width of the barley-corn, six mule's-hairs. El-Maḳreezee also, among the more intelligent Arabs, describes17 the globular form of the earth, and its arctic and antarctic regions, with their day of six months, and night of six months, and their frozen waters, &c.

For ourselves, however, it is necessary that we retain in our minds the opinions first stated, with regard to the form and dimensions of our earth; agreeing with those Muslims who allow not philosophy to trench upon revelation or sacred traditions. It is written, say they, that God hath "spread out the earth,"18 "as a bed,"19 and "as a carpet;"20 and what is round or globular cannot be said to be spread out, nor compared to a bed, or a carpet. It is therefore decided to be an almost plane expanse. The continents and islands of the earth are believed by the Arabs (as they were by the Greeks in the age of Homer and Hesiod) to be surrounded by "the Circumambient Ocean," "el-Baḥr el-Moḥeeṭ;" and this ocean is described as bounded by a chain of mountains called Káf, which encircle the whole as a ring, and confine and strengthen the entire fabric. With respect to the extent of the earth, our faith must at least admit the assertion of the Prophet, that its width (as well as its depth or thickness) is equal to five hundred years' journey: allotting the space of two hundred to the sea, two hundred to uninhabited desert, eighty to the country of Yájooj and Májooj (or Gog and Magog), and the rest to the remaining creatures:21 nay, vast as these limits are, we must rather extend than contract them, unless we suppose some of the heroes of this work to travel by circuitous routes. Another tradition will suit us better, wherein it is said, that the inhabited portion of the earth is, with respect to the rest, as a tent in the midst of a desert.22 But even according to the former assertion, it will be remarked, that the countries now commonly known to the Arabs (from the western extremity of Africa to the eastern limits of India, and from the southern confines of Abyssinia to those of Russia,) occupy a comparatively insignificant portion of this 20expanse. They are situated in the middle; Mekkeh, according to some,—or Jerusalem, according to others,—being exactly in the centre. Adjacent to the tract occupied by these countries are other lands and seas, partially known to the Arabs. On the north-west, with respect to the central point, lies the country of the Christians, or Franks, comprising the principal European nations; on the north, the country of Yájooj and Májooj, before mentioned, occupying, in the maps of the Arabs, large tracts of Asia and Europe; on the north-east, central Asia; on the east, Eṣ-Ṣeen (or China); on the south-east, the sea, or seas, of El-Hind (or India), and Ez-Zinj (or Southern Ethiopia), the waves of which (or of the former of which) mingle with those of the sea of Eṣ-Ṣeen, beyond; on the south, the country of the Zinj; on the south-west, the country of the Soodán, or Blacks: on the west is a portion of the Circumambient Ocean, which surrounds all the countries and seas already mentioned, as well as immense unknown regions adjoining the former, and innumerable islands interspersed in the latter. These terræ incognitæ are the scenes of some of the greatest wonders described in the present work; and are mostly peopled with Jinn, or Genii. On the Moḥeeṭ, or Circumambient Ocean, is the 'Arsh Iblees, or Throne of Iblees: in a map accompanying my copy of the work of Ibn-El-Wardee, a large yellow tract is marked with this name, adjoining Southern Africa. The western portion of the Moḥeeṭ is often called "the Sea of Darkness" (Baḥr eẓ-Ẓulumát, or,—eẓ-Ẓulmeh). Under this name (and the synonymous appellation of el-Baḥr el-Muẓlim) the Atlantic Ocean is described by the author just mentioned; though, in the introduction to his work, he says that the Sea of Darkness surrounds the Moḥeeṭ. The former may be considered either as the western or the more remote portion of the latter. In the dark regions (Eẓ-Ẓulumát, from which, perhaps, the above-mentioned portion of the Moḥeeṭ takes its name),23 in the south-west quarter of the earth, according to the same author, is the Fountain of Life, of which El-Khiḍr drank, and by virtue of which he still lives, and will live till the day of judgment. This mysterious person, whom the vulgar and some others regard as a prophet, and identify with Ilyás (Elias, or Elijah), and whom some confound with St. George, was, according to the more approved opinion of the learned, a just man, or saint, the Wezeer and counsellor of the first Zu-l-Ḳarneyn, who was a universal conqueror, but an equally doubtful personage, contemporary with the patriarch Ibráheem, or Abraham. El-Khiḍr is said to appear frequently to Muslims in perplexity, and to be generally clad in green garments; whence, according to some, his name. The Prophet Ilyás (or Elias) is also related to have drunk of the Fountain of Life. During the day-time, it is said, El-Khiḍr wanders upon the seas, and directs voyagers who go astray; while Ilyás perambulates the mountains or deserts, and directs persons who chance to be led astray by the Ghools:24 but at night, they meet together, and guard the rampart of Yájooj and Májooj,25 to prevent these people from making irruptions upon their neighbours. Both, however, are generally believed by the modern Muslims to assist pious persons in distress in various circumstances, whether travelling by land or by water.—The mountains of Ḳáf, which bound the Circumambient Ocean, and form a circular barrier round the whole of our earth, are described by interpreters of the Ḳur-án as composed of green chrysolite, like the green tint of the sky.26 It is the colour of these mountains, said the Prophet, that imparts a greenish hue to the sky.27 It is said, in a tradition, that beyond these mountains are other countries; one of gold, seventy of silver, and seven of musk, all inhabited by angels, and each country ten thousand years' journey in length, and the same in breadth.28 Some say that 21beyond it are creatures unknown to any but God:29 but the general opinion is, that the mountains of Ḳáf terminate our earth, and that no one knows what is beyond them. They are the chief abode of the Jinn, or Genii.—Such is a concise account of the earth which we inhabit, according to the notions of the Arabs.

We must now describe what is beneath our earth.—It has already been said, that this is the first, or highest, of seven earths, which are all of equal width and thickness, and at equal distances apart. Each of these earths has occupants. The occupants of the first are men, genii, brutes, &c.: the second is occupied by the suffocating wind that destroyed the infidel tribe of 'Ád: the third, by the stones of Jahennem (or Hell), mentioned in the Ḳur-án, in these words, "the fuel of which is men and stones:"30 the fourth, by the sulphur of Jahennem: the fifth, by its serpents: the sixth, by its scorpions, in colour and size like black mules, and with tails like spears: the seventh, by Iblees and his troops.31 Whether these several earths are believed to be connected with each other by any means, and if so, how, we are not expressly informed; but, that they are supposed to be so is evident. With respect to our earth in particular, as some think, it is said that it is supported by a rock, with which the mountains of Ḳáf communicate by means of veins or roots; and that, when God desires to effect an earthquake at a certain place, He commands the mountain [or rock] to agitate the vein that is connected with that place.32—But there is another account, describing our earth as upheld by certain successive supports of inconceivable magnitude, which are under the seventh earth; leaving us to infer that the seven earths are in some manner connected together. This account, as inserted in the work of one of the writers above quoted, is as follows:—The earth [under which appellation are here understood the seven earths] was, it is said, originally unstable; "therefore God created an angel of immense size and of the utmost strength, and ordered him to go beneath it, [i.e. beneath the lowest earth,] and place it on his shoulders; and his hands extended beyond the east and west, and grasped the extremities of the earth [or, as related in Ibn-El-Wardee, the seven earths], and held it [or them]. But there was no support for his feet: so God created a rock of ruby, in which were seven thousand perforations; and from each of these perforations issued a sea, the size of which none knoweth but God, whose name be exalted: then He ordered this rock to stand under the feet of the angel. But there was no support for the rock: wherefore God created a huge bull, with four thousand eyes, and the same number of ears, noses, mouths, tongues, and feet; between every two of which was a distance of five hundred years' journey: and God, whose name be exalted, ordered this bull to go beneath the rock: and he bore it on his back and his horns. The name of this bull is Kuyootà.33 But there was no support for the bull: therefore God, whose name be exalted, created an enormous fish, that no one could look upon, on account of its vast size, and the flashing of its eyes and their greatness; for it is said that if all the seas were placed in one of its nostrils, they would appear like a grain of mustard-seed in the midst of a desert: and God, whose name be exalted, commanded the fish to be a support to the feet of the bull.34 The name of this fish in Bahamoot. He placed, as its support, water; and under the water, darkness: and the knowledge of mankind 22fails as to what is under the darkness."35—Another opinion is, that the [seventh] earth is upon water; the water, upon the rock; the rock, on the back of the bull; the bull, on a bed of sand; the sand, on the fish; the fish, upon a still, suffocating wind; the wind, on a veil of darkness; the darkness, on a mist; and what is beneath the mist is unknown.36

It is generally believed, that, under the lowest earth, and beneath seas of darkness of which the number is unknown, is Hell, which consists of seven stages, one beneath another. The first of these, according to the general opinion, is destined for the reception of wicked Mohammadans; the second, for the Christians; the third, for the Jews; the fourth, for the Sabians; the fifth, for the Magians; the sixth, for the Idolaters; the seventh, by general consent, for the Hypocrites. "Jahennem" is the general name for Hell, and the particular name for its first stage. The situation of Hell has been a subject of dispute; some place it in the seventh earth; and some have doubted whether it be above or below the earth which we inhabit.

At the consummation of all things, God, we are told, will take the whole earth in his [left] hand, and the heavens will be rolled together in his right hand;37 and the earth will be changed into another earth; and the heavens [into other heavens];38 and Hell will be brought nigh [to the tribunal of God].39

Note 3. The phrase "God is all-knowing," or "surpassing in knowledge," or, as some say, simply "knowing," is generally used by an Arab writer when he relates anything for the truth of which he cannot vouch; and Muslims often use it in conversation, in similar cases, unless when they are uttering intentional falsehoods, which most of them are in the frequent habit of doing. It is worthy of remark, that, though falsehood is permitted by their religion in some cases, their doctors of religion and law generally condemn all works of fiction (even though designed to convey useful instruction), excepting mere fables, or apologues of a high class.

Note 4. In my usual standard-copy of the original work, as also in that from which the old translation was made, and in the edition of Breslau, this prince is called a king of the dynasty of Sásán; but as he is not so designated in the Calcutta edition of the first two hundred nights, I have here omitted, in my translation, what would render the whole work full of anachronisms.

Note 5. Shahriyár is a Persian word, signifying "Friend of the City." The name of the elder King is thus written in the Calcutta edition above mentioned: in the edition of Cairo (which I generally follow) it is written Shahrabáz, by errors in diacritical marks; and in that of Breslau, Shahrabán.

Note 6. This name, Sháh-Zemán, is a compound of Persian and Arabic, and signifies "King of the Age." By the omission of a diacritical point, in the Cairo edition, it is written Sháh-Remán.

Note 7. In the Calcutta edition before mentioned, the elder brother is called King of Samarḳand; and the younger, King of China.

Note 8.—On the title and office of Wezeer. Wezeer is an Arabic word, and is pronounced by the Arabs as I have written it; but the Turks and Persians pronounce the first letter V. There are three opinions respecting the etymology of this word. Some derive it from "wizr" (a burden); because the Wezeer bears the burdens of the King: others, from "wezer" (a refuge); because the King has recourse to the counsels of his Wezeer, and his knowledge and prudence: others, again, from "azr" (back, or 23strength); because the King is strengthened by his Wezeer as the human frame is by the back.40

The proper and chief duties of a Wezeer are explained by the above, and by a saying of the Prophet:—"Whosoever is in authority over Muslims, if God would prosper him, He giveth him a virtuous Wezeer, who, when he forgetteth his duty, remindeth him, and when he remembereth, assisteth him: but if He would do otherwise, He giveth him an evil Wezeer, who, when he forgetteth, doth not remind him, and when he remembereth, doth not assist him."41

The post of Wezeer was the highest that was held by an officer of the pen; and the person who occupied it was properly the next to the Sulṭán: but the Turkish Sulṭáns of Egypt made the office of Náïb (or Viceroy) to have the pre-eminence. Under them, the post of Wezeer was sometimes occupied by an officer of the sword, and sometimes by an officer of the pen; and, in both cases, the Wezeer was also called "the Ṣáḥeb." The Sulṭán Barḳooḳ so degraded this office, by intrusting its most important functions to other ministers, that the Wezeer became, in reality, the King's purveyor, and little else; receiving the indirect taxes, and employing them in the purchase of provisions for the royal kitchen.42 It is even said, that he was usually chosen, by the Turkish Sulṭáns of Egypt, from among the Copts (or Christian Egyptians); because the administration of the taxes had, from time immemorial, been committed to persons of that race.43 This, it would seem, was the case about the time of the Sulṭán Barḳooḳ. But in the present work, we are to understand the office of Wezeer as being what it was in earlier times,—that of Prime Minister; though we are not hence to infer that the editions of the Tales of a Thousand and One Nights known to us were written at a period anterior to that of the Memlook Sulṭáns of Egypt and Syria; for, in the time of these monarchs, the degradation of the office was commonly known to be a recent innovation, and it may have been of no very long continuance.

Note 9. The paragraph to which this note relates is from the Calcutta edition of the first two hundred Nights.

Note 10.—On Presents. The custom of giving presents on the occasion of paying a visit, or previously, which is of such high antiquity as to be mentioned in the book of Genesis,44 has continued to prevail in the East to this day. Presents of provisions of some kind, wax candles, &c., are sent to a person about to celebrate any festivity, by those who are to be his guests: but after paying a mere visit of ceremony, and on some other occasions, only money is commonly given to the servants of the person visited. In either case, the latter is expected to return the compliment on a similar occasion by presents of equal value. To reject a present generally gives great offence; being regarded as an insult to him who has offered it. When a person arrives from a foreign country, he generally brings some articles of the produce or merchandise of that country as presents to his friends. Thus, pilgrims returning from the holy places bring water of Zemzem, dust from the Prophet's tomb, &c., for this purpose.—Horses, and male and female slaves, are seldom given but by kings or great men. Of the condition of slaves in Mohammadan countries, an account will be given hereafter.

Note 11.—On the Letters of Muslims. The letters of Muslims are distinguished by several peculiarities dictated by the rules of politeness. The paper is thick, white, and highly polished: sometimes it is ornamented with flowers of gold; and the edges are always cut straight with scissors. The upper half is generally left blank: and the writing never occupies any portion of the second side. A notion of the usual style of letters will be conveyed by several examples in this work. The name of the person to 24whom the letter is addressed, when the writer is an inferior or an equal, and even in some other cases, commonly occurs in the first sentence, preceded by several titles of honour; and is often written a little above the line to which it apertains; the space beneath it in that line being left blank: sometimes it is written in letters of gold, or red ink. A king, writing to a subject, or a great man to a dependent, usually places his name and seal at the head of his letter. The seal is the impression of a signet (generally a ring, worn on the little finger of the right hand), upon which is engraved the name of the person, commonly accompanied by the words "His [i.e. God's] servant," or some other words expressive of trust in God, &c. Its impression is considered more valid than the sign-manual, and is indispensable to give authenticity to the letter. It is made by dabbing some ink upon the surface of the signet, and pressing this upon the paper: the place which is to be stamped being first moistened, by touching the tongue with a finger of the right hand, and then gently rubbing the part with that finger. A person writing to a superior, or to an equal, or even an inferior to whom he wishes to shew respect, signs his name at the bottom of his letter, next the left side or corner, and places the seal immediately to the right of this: but if he particularly desire to testify his humility, he places it beneath his name, or even partly over the lower edge of the paper, which consequently does not receive the whole of the impression. The letter is generally folded twice, in the direction of the writing, and enclosed in a cover of paper, upon which is written the address, in some such form as this:—"It shall arrive, if it be the will of God, whose name be exalted, at such a place, and be delivered into the hand of our honoured friend, &c., such a one, whom God preserve." Sometimes it is placed in a small bag, or purse, of silk embroidered with gold.

Note 12. The custom of sending forth a deputation to meet and welcome an approaching ambassador, or other great man, is still observed in Eastern countries; and the rank of the persons thus employed conveys to him some intimation of the manner in which he is to be received at the court: he therefore looks forward to this ceremony with a degree of anxiety. A humorous illustration of its importance in the eye of an Oriental ambassador, is given in "The Adventures of Hajji Baba in England."

Note 13.—On Hospitality. The hospitable custom here mentioned is observed by Muslims in compliance with a precept of their Prophet. "Whoever," said he, "believes in God and the day of resurrection must respect his guest; and the time of being kind to him is one day and one night; and the period of entertaining him is three days; and after that, if he does it longer, he benefits him more; but it is not right for a guest to stay in the house of the host so long as to incommode him." He even allowed the "right of a guest" to be taken by force from such as would not offer it.45 The following observations, respecting the treatment of guests by the Bedawees, present an interesting commentary upon the former precept, and upon our text:—"Strangers who have not any friend or acquaintance in the camp, alight at the first tent that presents itself: whether the owner be at home or not, the wife or daughter immediately spreads a carpet, and prepares breakfast or dinner. If the stranger's business requires a protracted stay, as, for instance, if he wishes to cross the Desert under the protection of the tribe, the host, after a lapse of three days and four hours from the time of his arrival, asks whether he means to honour him any longer with his company. If the stranger declares his intention of prolonging his visit, it is expected that he should assist his host in domestic matters, fetching water, milking the camel, feeding the horse, &c. Should he even decline this, he may remain; but will be censured by all the Arabs of the camp: he may, however, go to some other tent of the nezel [or encampment], and declare himself there a guest. Thus, every third or fourth day he 25may change hosts, until his business is finished, or he has reached his place of destination."46

Note 14.—On different modes of Obeisance. Various different modes of obeisance are practised by the Muslims. Among these, the following are the more common or more remarkable: they differ in the degree of respect that they indicate, nearly in the order in which I shall mention them; the last being the most respectful:—1. Placing the right hand upon the breast.—2. Touching the lips and the forehead or turban (or the forehead or turban only) with the right hand.—3. Doing the same, but slightly inclining the head during that action.—4. The same as the preceding, but inclining the body also.—5. As above, but previously touching the ground with the right hand.—6. Kissing the hand of the person to whom the obeisance is paid.—7. Kissing his sleeve.—8. Kissing the skirt of his clothing.—9. Kissing his feet.—10. Kissing the carpet or ground before him.—The first five modes are often accompanied by the salutation of "Peace be on you!" to which the reply is, "On you be peace, and the mercy of God, and his blessings!" The sixth mode is observed by servants or pupils to masters, by the wife to the husband, and by children to their father, and sometimes to the mother. It is also an act of homage paid to the aged by the young; or to learned or religious men by the less instructed or less devout. The last mode is seldom observed but to kings; and in Arabian countries it is now very uncommon.

Note 15. It might seem unnecessary to say, that a King understood what he read, were it not explained that the style of Arabic epistolary compositions, like that of the literature in general, differs considerably from that of common conversation.

Note 16. The party travelled chiefly by night, on account of the heat of the day.

Note 17.—On the occasional Decorations of Eastern Cities. On various occasions of rejoicing in the palace of the king or governor, the inhabitants of an Eastern city are commanded to decorate their houses, and the tradesmen, in particular, to adorn their shops, by suspending shawls, brocades, rich dresses, women's ornaments, and all kinds of costly articles of merchandise; lamps and flags are attached to cords drawn across the streets, which are often canopied over; and when sufficient notice has been given, the shops, and the doors, &c., of private houses, are painted with gay colours.—Towards the close of the year 1834, the people of Cairo were ordered to decorate their houses and shops previously to the arrival of Ibráheem Báshà, after his victorious campaigns in Syria and Asia Minor. They ornamented the lower parts of their houses with whitewash and red ochre, generally in broad, alternate, horizontal stripes; that is, one course of stone white, and the next red; but the only kind of oil-paint that they could procure in large quantities was blue, the colour of mourning; so that they were obliged to use this as the ground upon which to paint flowers and other ornamental devices on their shops; but they regarded this as portending a pestilence; and the awful plague of the following spring confirmed them in their superstitious notions.

Note 18. As the notes to this introductory portion are especially numerous, and the chase is here but cursorily alluded to, I shall reserve an account of the mode of hunting to be given on a future occasion.

Note 19.—On the opinions of the Arabs respecting Female Beauty. The reader should have some idea of the qualifications or charms which the Arabs in general consider requisite to the perfection of female beauty; for erroneous fancies on this subject would much detract from the interest of the present work. He must not imagine that excessive fatness is one of these characteristics; though it is said to be esteemed a chief essential to beauty throughout the greater part of Northern Africa: on the contrary, the maiden whose loveliness inspires the most impassioned expressions in Arabic poetry and prose is celebrated for her slender figure: she is like the cane among plants, and 26is elegant as a twig of the oriental willow.47 Her face is like the full moon, presenting the strongest contrast to the colour of her hair, which (to preserve the nature of the simile just employed,) is of the deepest hue of night, and descends to the middle of her back. A rosy blush overspreads the centre of each cheek; and a mole is considered an additional charm. The Arabs, indeed, are particularly extravagant in their admiration of this natural beauty-spot; which, according to its place, is compared to a globule of ambergris upon a dish of alabaster or upon the surface of a ruby.48 The eyes of the Arab beauty are intensely black, large, and long; of the form of an almond: they are full of brilliancy; but this is softened by a lid slightly depressed, and by long silken lashes, giving a tender and languid expression, which is full of enchantment, and scarcely to be improved by the adventitious aid of the black border of koḥl; for this the lovely maiden adds rather for the sake of fashion than necessity; having, what the Arabs term, natural koḥl. The eyebrows are thin and arched; the forehead is wide, and fair as ivory; the nose, straight; the mouth, small; the lips are of a brilliant red; and the teeth, "like pearls set in coral." The forms of the bosom are compared to two pomegranates; the waist is slender; the hips are wide and large; the feet and hands, small; the fingers, tapering, and their extremities dyed with the deep orange-red tint imparted by the leaves of the ḥennà.49 The person in whom these charms are combined exhibits a lively image of "the rosy-fingered Aurora:" her lover knows neither night nor sleep in her presence, and the constellations of heaven are no longer seen by him when she approaches. The most bewitching age is between fourteen and seventeen years; for then the forms of womanhood are generally developed in their greatest beauty; but many a maiden in her twelfth year possesses charms sufficient to fascinate every youth or man who beholds her.

The reader may perhaps desire a more minute analysis of Arabian beauty. The following is the most complete that I can offer him.—"Four things in a woman should be black; the hair of the head, the eyebrows, the eyelashes, and the dark part of the eyes: four white; the complexion of the skin, the white of the eyes, the teeth, and the legs: four red; the tongue, the lips, the middle of the cheeks, and the gums: four round; the head, the neck, the fore-arms, and the ankles: four long; the back, the fingers, the arms, and the legs:50 four wide; the forehead, the eyes, the bosom, and the hips: four fine; the eyebrows, the nose, the lips, and the fingers: four thick; the lower part of the back, the thighs, the calves of the legs, and the knees: four small; the ears, the breasts, the hands, and the feet."51

Note 20. Mes'ood is a common proper name of men, and signifies "happy," or "made happy."

Note 21.—On the Jinn, or Genii. The frequent mention of Genii in this work, and the erroneous accounts that have been given of these fabulous beings by various European writers, have induced me to examine the statements respecting them in several Arabic works; and I shall here offer the result of my investigation, with a previous account of the Angels.

The Muslims, in general, believe in three different species of created intelligent beings; namely, Angels, who are created of light; Genii, who are created of fire; and Men, created of earth. The first species are called "Meláikeh" (sing. "Melek"); the second, "Jinn" or "Ginn" (sing. "Jinnee" or "Ginnee"); the third, "Ins" (sing. 27"Insee"). Some hold that the Devils (Sheyṭáns) are of a species distinct from Angels and Jinn; but the more prevailing opinion, and that which rests on the highest authority, is, that they are rebellious Jinn.

"It is believed," says El-Ḳazweenee, "that the Angels are of a simple substance, endowed with life, and speech, and reason; and that the difference between them and the Jinn and Sheyṭáns is a difference of species. Know," he adds, "that the Angels are sanctified from carnal desire and the disturbance of anger: they disobey not God in what He hath commanded them, but do what they are commanded. Their food is the celebrating of his glory; their drink, the proclaiming of his holiness; their conversation, the commemoration of God, whose name be exalted; their pleasure, his worship: they are created in different forms, and with different powers." Some are described as having the forms of brutes. Four of them are Archangels; Jebraeel or Jibreel (or Gabriel), the angel of revelations; Meekaeel or Meekál (or Michael), the patron of the Israelites; 'Azraeel, the angel of death; and Isráfeel, the angel of the trumpet, which he is to sound twice, or as some say thrice, at the end of the world: one blast will kill all living creatures (himself included): another, forty years after, (he being raised again for this purpose, with Jebraeel and Meekaeel), will raise the dead. These Archangels are also called Apostolic Angels. They are inferior in dignity to human prophets and apostles, though superior to the rest of the human race: the angelic nature is held to be inferior to the human nature, because all the Angels were commanded to prostrate themselves before Adam. Every believer is attended by two guardian and recording angels; one of whom writes his good actions; the other, his evil actions: or, according to some, the number of these angels is five, or sixty, or a hundred and sixty. There are also two Angels called Munkar (vulg. Nákir) and Nekeer, who examine all the dead, and torture the wicked, in their graves.

The species of Jinn is said to have been created some thousands of years before Adam. According to a tradition from the Prophet, this species consists of five orders or classes; namely, Jánn (who are the least powerful of all), Jinn, Sheyṭáns (or Devils), 'Efreets, and Márids. The last, it is added, are the most powerful; and the Jánn are transformed Jinn; like as certain apes and swine were transformed men.52—It must, however, be remarked here, that the terms Jinn and Jánn are generally used indiscriminately, as names of the whole species (including the other orders above mentioned), whether good or bad; and that the former term is the more common. Also, that "Sheyṭán" is commonly used to signify any evil Jinnee. An 'Efreet is a powerful evil Jinnee:53 a Márid, an evil Jinnee of the most powerful class. The Jinn (but generally speaking, evil ones) are called by the Persians "Deevs," the most powerful evil Jinn, "Narahs" (which signifies "males," though they are said to be males and females); the good Jinn, "Perees;" though this term is commonly applied to females.

In a tradition from the Prophet, it is said, "The Jánn were created of a smokeless fire."54 The word which signifies "a smokeless fire" has been misunderstood by some as meaning "the flame of fire:" El-Jóharee (in the Ṣeḥáḥ) renders it rightly; and says that of this fire was the Sheyṭán (Iblees) created. "El-Jánn" is sometimes used as a name for Iblees; as in the following verse of the Ḳur-án:—"And the Jánn [the father of the Jinn; i. e. Iblees] we had created before [i. e. before the creation of Adam] of the fire of the samoom [i. e. of fire without smoke]."55 "Jánn" also signifies "a serpent;" as in other passages of the Ḳur-án;56 and is used in the same book as synonymous with "Jinn."57 In the last sense it is generally believed to be used in the tradition quoted in the commencement of this paragraph. There are several 28apparently contradictory traditions from the Prophet which are reconciled by what has been above stated: in one, it is said, that Iblees was the father of all the Jánn and Sheyṭáns;58 Jánn being here synonymous with Jinn: in another, that Jánn was the father of all the Jinn;59 here, Jánn being used as a name of Iblees.

"It is held," says El-Ḳazweenee, "that the Jinn are aerial animals, with transparent bodies, which can assume various forms. People differ in opinion respecting these beings: some consider the Jinn and Sheyṭáns as unruly men; but these persons are of the Moạtezileh [a sect of Muslim freethinkers]: and some hold, that God, whose name be exalted, created the Angels of the light of fire, and the Jinn of its flame [but this is at variance with the general opinion], and the Sheytáns of its smoke [which is also at variance with the common opinion]; and that [all] these kinds of beings are [usually] invisible60 to men, but that they assume what forms they please, and when their form becomes condensed they are visible."—This last remark illustrates several descriptions of Jinnees in this work; where the form of the monster is at first undefined, or like an enormous pillar, and then gradually assumes a human shape and less gigantic size. The particular forms of brutes, reptiles, &c., in which the Jinn most frequently appear will be mentioned hereafter.

It is said that God created the Jánn [or Jinn] two thousand years before Adam [or, according to some writers, much earlier]; and that there are believers and infidels and every sect among them, as among men.61—Some say that a prophet, named Yoosuf, was sent to the Jinn: others, that they had only preachers, or admonishers: others, again, that seventy apostles were sent, before Moḥammad, to Jinn and men conjointly.62 It is commonly believed that the preadamite Jinn were governed by forty (or, according to some, seventy-two) kings, to each of whom the Arab writers give the name of Suleymán (or Solomon); and that they derive their appellation from the last of these, who was called Jánn Ibn-Jánn, and who, some say, built the Pyramids of Egypt. The following account of the preadamite Jinn is given by El-Ḳazweenee.—"It is related in histories, that a race of Jinn, in ancient times, before the creation of Adam, inhabited the earth, and covered it, the land and the sea, and the plains and the mountains; and the favours of God were multiplied upon them, and they had government, and prophecy, and religion, and law; but they transgressed and offended, and opposed their prophets, and made wickedness to abound in the earth; whereupon God, whose name be exalted, sent against them an army of Angels, who took possession of the earth, and drove away the Jinn to the regions of the islands, and made many of them prisoners; and of those who were made prisoners was 'Azázeel [afterwards called Iblees, from his despair]; and a slaughter was made among them. At that time, 'Azázeel was young: he grew up among the Angels [and probably for that reason was called one of them], and became learned in their knowledge, and assumed the government of them; and his days were prolonged until he became their chief; and thus it continued for a long time, until the affair between him and Adam happened, as God, whose name be exalted, hath said, 'When we said unto the Angels, Worship63 ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn.'"64

"Iblees," we are told by another authority, "was sent as a governor upon the earth, and judged among the Jinn a thousand years, after which he ascended into heaven, and remained employed in worship until the creation of Adam."65 The name of Iblees was originally, according to some, 'Azázeel (as before mentioned); and according to others, El-Ḥárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.66—It is disputed whether 29he was of the Angels or of the Jinn. There are three opinions on this point.—1. That he was of the Angels, from a tradition from Ibn-'Abbás.—2. That he was of the Sheyṭáns (or evil Jinn); as it is said in the Ḳur-án, "except Iblees, [who] was [one] of the Jinn:" this was the opinion of El-Ḥasan El-Baṣree, and is that commonly held.—3. That he was neither of the Angels nor of the Jinn; but created alone, of fire.—Ibn-'Abbás founds his opinion on the same text from which El-Ḥasan El-Baṣree derives his: "When we said unto the Angels, Worship ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn" (before quoted): which he explains by saying, that the most noble and honourable among the Angels are called "the Jinn," because they are veiled from the eyes of the other Angels on account of their superiority; and that Iblees was one of these Jinn. He adds, that he had the government of the lowest heaven and of the earth, and was called the Ṭáoos (literally, Peacock) of the Angels; and that there was not a spot in the lowest heaven but he had prostrated himself upon it: but when the Jinn rebelled upon the earth, God sent a troop of Angels who drove them to the islands and mountains; and Iblees being elated with pride, and refusing to prostrate himself before Adam, God transformed him into a Sheyṭán.—But this reasoning is opposed by other verses, in which Iblees is represented as saying, "Thou hast created me of fire, and hast created him [Adam] of earth."67 It is therefore argued, "If he were created originally of fire, how was he created of light? for the Angels were [all] created of light."68—The former verse may be explained by the tradition, that Iblees, having been taken captive, was exalted among the Angels; or perhaps there is an ellipsis after the word "Angels;" for it might be inferred that the command given to the Angels was also (and à fortiori) to be obeyed by the Jinn.

According to a tradition, Iblees and all the Sheyṭáns are distinguished from the other Jinn by a longer existence. "The Sheyṭáns," it is added, "are the children of Iblees, and die not but with him: whereas the [other] Jinn die before him;"69 though they may live many centuries. But this is not altogether accordant with the popular belief: Iblees and many other evil Jinn are to survive mankind; but they are to die before the general resurrection; as also even the Angels; the last of whom will be the Angel of Death, 'Azraeel: yet not all the evil Jinn are to live thus long: many of them are killed by shooting stars, hurled at them from heaven; wherefore, the Arabs, when they see a shooting star (shiháb), often exclaim, "May God transfix the enemy of the faith!"—Many also are killed by other Jinn; and some, even by men. The fire of which the Jinnee is created circulates in his veins, in place of blood: therefore, when he receives a mortal wound, this fire, issuing from his veins, generally consumes him to ashes.—The Jinn, it has been already shown, are peccable. They also eat and drink, and propagate their species, sometimes in conjunction with human beings; in which latter case, the offspring partakes of the nature of both parents. In all these respects they differ from the Angels. Among the evil Jinn are distinguished the five sons of their chief, Iblees; namely, Teer, who brings about calamities, losses, and injuries; El-Aạwar, who encourages debauchery; Sóṭ, who suggests lies; Dásim, who causes hatred between man and wife; and Zelemboor, who presides over places of traffic.70

The most common forms and habitations or places of resort of the Jinn must now be described.

The following traditions from the Prophet are the most to the purpose that I have seen.—The Jinn are of various shapes; having the forms of serpents, scorpions, lions, wolves, jackals, &c.71—The Jinn are of three kinds; one on the land; one in the sea; and one in the air.72 The Jinn consist of forty troops; each troop consisting of six hundred thousand.73—The Jinn are of three kinds; one have wings, and fly; another 30are snakes, and dogs; and the third move about from place to place like men.74—Domestic snakes are asserted to be Jinn on the same authority.75

The Prophet ordered his followers to kill serpents and scorpions if they intruded at prayers; but on other occasions, he seems to have required first to admonish them to depart, and then, if they remained, to kill them. The Doctors, however, differ in opinion whether all kinds of snakes or serpents should be admonished first; or whether any should; for the Prophet, say they, took a covenant of the Jinn [probably after the above-mentioned command], that they should not enter the houses of the faithful: therefore, it is argued, if they enter, they break their covenant, and it becomes lawful to kill them without previous admonishment. Yet it is related that 'Áisheh, the Prophet's wife, having killed a serpent in her chamber, was alarmed by a dream, and, fearing that it might have been a Muslim Jinnee, as it did not enter her chamber when she was undressed, gave in alms, as an expiation, twelve thousand dirhems (about £300), the price of the blood of a Muslim.76

The Jinn are said to appear to mankind most commonly in the shapes of serpents, dogs, cats, or human beings. In the last case, they are sometimes of the stature of men, and sometimes of a size enormously gigantic. If good, they are generally resplendently handsome: if evil, horribly hideous. They become invisible at pleasure (by a rapid extension or rarefaction of the particles which compose them), or suddenly disappear in the earth or air, or through a solid wall. Many Muslims in the present day profess to have seen and held intercourse with them.

The Zóba'ah, which is a whirlwind that raises the sand or dust in the form of a pillar of prodigious height, often seen sweeping across the deserts and fields, is believed to be caused by the flight of an evil Jinnee. To defend themselves from a Jinnee thus "riding in the whirlwind," the Arabs often exclaim, "Iron! Iron!" (Ḥadeed! Ḥadeed!), or, "Iron! thou unlucky!" (Ḥadeed! yá mashoom!), as the Jinn are supposed to have a great dread of that metal: or they exclaim, "God is most great!" (Alláhu akbar!).77 A similar superstition prevails with respect to the water-spout at sea, as the reader may have discovered from the first instance of the description of a Jinnee in the present work, which occasions this note to be here inserted.

It is believed that the chief abode of the Jinn is in the Mountains of Ḳáf, which are supposed (as mentioned on a former occasion) to encompass the whole of our earth. But they are also believed to pervade the solid body of our earth, and the firmament; and to choose, as their principal places of resort, or of occasional abode, baths, wells, the latrina, ovens, ruined houses, market-places, the junctures of roads, the sea, and rivers. The Arabs, therefore, when they pour water, &c., on the ground, or enter a bath, or let down a bucket into a well, or visit the latrina, and on various other occasions, say, "Permission!" or "Permission, ye blessed!" (Destoor! or, Destoor yá mubárakeen!").78—The evil spirits (or evil Jinn), it is said, had liberty to enter any of the seven heavens till the birth of Jesus, when they were excluded from three of them; on the birth of Moḥammad, they were forbidden the other four.79 They continue, however, to ascend to the confines of the lowest heaven, and there listening to the conversation of the Angels respecting things decreed by God, obtain knowledge of futurity, which they sometimes impart to men, who, by means of talismans, or certain invocations, make them to serve the purposes of magical performances. To this particular subject it will be necessary to revert.—What the Prophet said of Iblees, in the following tradition, applies also to the evil Jinn over whom he presides:—His chief abode [among men] is the bath; his chief places of resort are the markets, and the junctures of roads; his food is whatever is killed without the name of God being pronounced over it; his drink, whatever is intoxicating; his muëddin, the mizmár (a 31musical pipe; i. e. any musical instrument); his ḳurán, poetry; his written character, the marks made in geomancy;80 his speech, falsehood; his snares are women.81

That particular Jinnees presided over particular places, was an opinion of the early Arabs. It is said in the Ḳur-án, "And there were certain men who sought refuge with certain of the Jinn."82 In the Commentary of the Jeláleyn, I find the following remark on these words:—"When they halted, on their journey, in a place of fear, each man said, 'I seek refuge with the lord of this place, from the mischief of his foolish ones!'" In illustration of this, I may insert the following tradition, translated from El-Ḳazweenee:—"It is related by a certain narrator of traditions, that he descended into a valley, with his sheep, and a wolf carried off a ewe from among them; and he arose, and raised his voice, and cried, 'O inhabitant of the valley!' whereupon he heard a voice saying, 'O wolf, restore to him his sheep!' and the wolf came with the ewe, and left her, and departed."—The same opinion is held by the modern Arabs, though probably they do not use such an invocation.—A similar superstition, a relic of ancient Egyptian credulity, still prevails among the people of Cairo. It is believed that each quarter of this city has its peculiar guardian-genius, or Agathodæmon, which has the form of a serpent.83

It has already been mentioned that some of the Jinn are Muslims; and others, infidels. The good Jinn acquit themselves of the imperative duties of religion; namely, prayers, alms-giving, fasting during the month of Ramaḍán, and pilgrimage to Mekkeh and Mount 'Arafát: but in the performance of these duties they are generally invisible to human beings. Some examples of the mode in which good Jinn pay the alms required of them by the law, I have given in a former work.84

Of the services and injuries done by Jinn to men, some account must be given.

It has been stated, that, by means of talismans, or certain invocations, men are said to obtain the services of Jinn; and the manner in which the latter are enabled to assist magicians, by imparting to them the knowledge of future events, has been explained. No man ever obtained such absolute power over the Jinn as Suleymán, Ibn-Dáood (Solomon, the Son of David). This he did by virtue of a most wonderful talisman, which is said to have come down to him from heaven. It was a seal-ring, upon which was engraved "the most great name" of God; and was partly composed of brass, and partly of iron. With the brass he stamped his written commands to the good Jinn; with the iron (for a reason before mentioned), those to the evil Jinn, or Devils. Over both orders he had unlimited power; as well as over the birds and the winds,85 and, as is generally said, the wild beasts. His Wezeer, Aṣaf the son of Barkhiyà, is also said to have been acquainted with "the most great name," by uttering which, the greatest miracles may be performed; even that of raising the dead. By virtue of this name, engraved on his ring, Suleymán compelled the Jinn to assist in building the Temple of Jerusalem, and in various other works. Many of the evil Jinn he converted to the true faith; and many others of this class, who remained obstinate in infidelity, he confined in prisons. He is said to have been monarch of the whole earth. Hence, perhaps, the name of Suleymán is given to the universal monarchs of the preadamite Jinn; unless the story of his own universal dominion originated from confounding him with those kings of the Jinn.

The injuries related to have been inflicted upon human beings by evil Jinn are of various kinds. Jinnees are said to have often carried off beautiful women, whom they have forcibly kept as their wives or concubines. I have mentioned in a former work, that malicious or disturbed Jinnees are asserted often to station themselves on the roofs, 32or at the windows, of houses, and to throw down bricks and stones on persons passing by.86 When they take possession of an uninhabited house, they seldom fail to persecute terribly any person who goes to reside in it. They are also very apt to pilfer provisions, &c. Many learned and devout persons, to secure their property from such depredations, repeat the words "In the name of God, the Compassionate, the Merciful!" on locking the doors of their houses, rooms, or closets, and on covering the bread-basket, or anything containing food.87 During the month of Ramaḍán, the evil Jinn are believed to be confined in prison; and therefore, on the last night of that month, with the same view, women sometimes repeat the words above mentioned, and sprinkle salt upon the floors of the apartments of their houses.88

To complete this sketch of Arabian mythology, an account must be added of several creatures generally believed to be of inferior orders of the Jinn.

One of these is the Ghool, which is commonly regarded as a kind of Sheytán, or evil Jinnee, that eats men; and is also described by some as a Jinnee or an enchanter who assumes various forms. The Ghools are said to appear in the forms of various animals, and of human beings, and in many monstrous shapes; to haunt burial-grounds and other sequestered spots; to feed upon dead human bodies; and to kill and devour any human creature who has the misfortune to fall in their way: whence the term "Ghool" is applied to any cannibal. An opinion quoted by a celebrated author, respecting the Ghool, is, that it is a demoniacal animal, which passes a solitary existence in the deserts, resembling both man and brute; that it appears to a person travelling alone in the night and in solitary places, and, being supposed by him to be itself a traveller, lures him out of his way.89 Another opinion stated by him is this: that, when the Sheytáns attempt to hear words by stealth [from the confines of the lowest heaven], they are struck by shooting stars; and some are burnt; some, falling into a sea, or rather a large river (baḥr), become converted into crocodiles; and some, falling upon the land, become Ghools. The same author adds the following tradition:—"The Ghool is any Jinnee that is opposed to travels, assuming various forms and appearances;"90 and affirms that several of the Companions of the Prophet saw Ghools in their travels; and that 'Omar, among them, saw a Ghool while on a journey to Syria, before El-Islám, and struck it with his sword.—It appears that "Ghool" is, properly speaking, a name only given to a female demon of the kind above described: the male is called "Ḳuṭrub."91 It is said that these beings, and the Ghaddár, or Gharrár, and other similar creatures which will presently be mentioned, are the offspring of Iblees and of a wife whom God created for him of the fire of the Samoom (which here signifies, as in an instance before mentioned, "a smokeless fire"); and that they sprang from an egg.92 The female Ghool, it is added, appears to men in the deserts, in various forms, converses with them, and sometimes prostitutes herself to them.93

The Seạláh, or Saạláh, is another demoniacal creature, described by some [or rather, by most authors] as of the Jinn. It is said that it is mostly found in forests, and that when it captures a man, it makes him dance, and plays with him as the cat plays with the mouse. A man of Iṣfahán asserted that many beings of this kind abounded in his country; that sometimes the wolf would hunt one of them by night, and devour it, and that, when it had seized it, the Seạláh would cry out, "Come to my help, for the wolf devoureth me!" or it would cry, "Who will liberate me? I have a hundred deenárs, and he shall receive them!" but the people knowing that it was the cry of the Seạláh, no one would liberate it; and so the wolf would eat it.94—An island in the sea of Eṣ-Ṣeen (or China) is called "the Island of the Seạláh," by Arab geographers, from its being said to be inhabited by the demons so named: they are described as 33creatures of hideous forms, supposed to be Sheyṭáns, the offspring of human beings and Jinn, who eat men."95

The Ghaddár, or Gharrár (for its name is written differently in two different MSS. in my possession), is another creature of a similar nature, described as being found in the borders of El-Yemen, and sometimes in Tihámeh, and in the upper parts of Egypt. It is said that it entices a man to it, and either tortures him in a manner not to be described, or merely terrifies him, and leaves him.96

The Delhán is also a demoniacal being, inhabiting the islands of the seas, having the form of a man, and riding on an ostrich. It eats the flesh of men whom the sea casts on the shore from wrecks. Some say that a Delhán once attacked a ship in the sea, and desired to take the crew; but they contended with it; whereupon it uttered a cry which caused them to fall upon their faces, and it took them.97—In my MS. of Ibn-El-Wardee, I find the name written "Dahlán." He mentions an island called by this name, in the Sea of 'Omán; and describes its inhabitants as cannibal Sheyṭáns, like men in form, and riding on birds resembling ostriches.

The Shiḳḳ is another demoniacal creature, having the form of half a human being (like a man divided longitudinally); and it is believed that the Nesnás is the offspring of a Shiḳḳ and of a human being. The Shiḳḳ appears to travellers; and it was a demon of this kind who killed, and was killed by, 'Alḳamah, the son of Ṣafwán, the son of Umeiyeh; of whom it is well known that he was killed by a Jinnee. So says El-Ḳazweenee.

The Nesnás (above mentioned) is described as resembling half a human being; having half a head, half a body, one arm, and one leg, with which it hops with much agility; as being found in the woods of El-Yemen, and being endowed with speech: "but God," it is added, "is all-knowing."98 It is said that it is found in Ḥaḍramót as well as El-Yemen; and that one was brought alive to El-Mutawekkil: it resembled a man in form, excepting that it had but half a face, which was in its breast, and a tail like that of a sheep. The people of Ḥaḍramót, it is added, eat it; and its flesh is sweet. It is only generated in their country. A man who went there asserted that he saw a captured Nesnás, which cried out for mercy, conjuring him by God and by himself.99 A race of people whose head is in the breast is described as inhabiting an island called Jábeh (supposed to be Java), in the Sea of El-Hind, or India.100 A kind of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea of Eṣ-Ṣeen, or China, and having wings like those of the bat.101

The Hátif is a being that is heard, but not seen; and is often mentioned by Arab writers. It is generally the communicator of some intelligence in the way of advice, or direction, or warning.

Here terminating this long note, I must beg the reader to remark, that the superstitious fancies which it describes are prevalent among all classes of the Arabs, and the Muslims in general, learned as well as vulgar. I have comprised in it much matter not necessary to illustrate the introductory portion of this work, in order to avoid frequent recurrence to the same subject. Another apology for its length may also be offered:—its importance as confuting Schlegel's opinion, that the frequent mention of Genii is more consistent with Indian than with Arab notions.

Note 22. This chest is described in some copies as formed of glass.

Note 23. The term "'Efreet" has been explained above, in Note 21.

Note 24. Most of the copies of the original, it appears, make the number of rings ninety-eight; therefore, I have substituted this, as less extraordinary, for five hundred and seventy, which is the number mentioned in the Cairo edition.

34

Note 25. Almost every Muslim who can afford it has a seal-ring, for a reason shewn in a former note (No. 11).102

Note 26. For the story of Yoosuf and Zeleekha (or Joseph and the wife of Potiphar), see the Ḳur-án, ch. xii.

Note 27.—On the wickedness of Women. The wickedness of women is a subject upon which the stronger sex among the Arabs, with an affected feeling of superior virtue, often dwell in common conversation. That women are deficient in judgment or good sense is held as a fact not to be disputed even by themselves, as it rests on an assertion of the Prophet; but that they possess a superior degree of cunning is pronounced equally certain and notorious. Their general depravity is pronounced to be much greater than that of men. "I stood," said the Prophet, "at the gate of Paradise; and lo, most of its inmates were the poor: and I stood at the gate of Hell; and lo, most of its inmates were women."103 In allusion to women, the Khaleefeh 'Omar said, "Consult them, and do the contrary of what they advise." But this is not to be done merely for the sake of opposing them; nor when other advice can be had. "It is desirable for a man," says a learned Imám, "before he enters upon any important undertaking, to consult ten intelligent persons among his particular friends; or, if he have not more than five such friends, let him consult each of them twice; or, if he have not more than one friend, he should consult him ten times, at ten different visits: if he have not one to consult, let him return to his wife, and consult her; and whatever she advises him to do, let him do the contrary: so shall he proceed rightly in his affair, and attain his object."104 A truly virtuous wife is, of course, excepted in this rule: such a person is as much respected by Muslims as she is (at least, according to their own account) rarely met with by them. When woman was created, the Devil, we are told, was delighted, and said, "Thou art half of my host, and thou art the depository of my secret, and thou art my arrow, with which I shoot, and miss not."105 What are termed by us affairs of gallantry were very common among the Pagan Arabs, and are scarcely less so among their Muslim posterity. They are, however, unfrequent among most tribes of Bedawees, and among the descendants of those tribes not long settled as cultivators. I remember being roused from the quiet that I generally enjoyed in an ancient tomb in which I resided at Thebes, by the cries of a young woman in the neighbourhood, whom an Arab was severely beating for an impudent proposal that she had made to him.

Note 28.—On the cruelty ascribed to Shahriyár. I wish that I could accuse the author of inventing, in this case, an incident of an incredible nature, and entirely unparalleled; but, alas, acts of equal cruelty are recorded of Arab princes: traits of benevolence, and crimes of the blackest hue, are related in their histories, sometimes 35in the same page. I have not read of any case exactly resembling that to which this note relates; but the following anecdote will shew, that if conduct still more atrocious had been described in the latter, it might have been founded on fact. "In the year of the Flight 423, the Khaleefeh of Egypt, Eẓ-Ẓáhir, the son of El-Ḥákim, collected together all the female slaves that were in the palace, and said to them, 'Assemble together, and I will make a day of pleasure for you, such as hath not before been seen in Egypt.' He ordered, also, that every person who had a female slave should bring her, and that none of them should come but with her ornaments of jewels and gold. They did so; and there was not a single one that did not come. He then placed them in a chamber, and, calling some masons, made them build up the door of the chamber upon them, and so they all died. This happened on Friday (the Mohammadan Sabbath,) the 6th of Showwál. The number of them was two thousand six hundred and sixty female slaves. After they had remained six months, he heaped lighted combustibles upon them, and burned them, together with their clothes and ornaments. May God [says the narrator] shew no mercy to him!"106

Note 29. I here deviate a little from my original, in which Shahrazád is made to say, "Either I shall live, or I shall be a ransom for the daughters of the Muslims, and the cause of their deliverance from him." Upon this, the sheykh Moḥammed 'Eiyád has remarked in a marginal note, "It would seem that she had contrived some stratagem to prevent his marrying again if he determined to kill her: otherwise, the mere killing her would not be a means of rescuing the other maidens."

Note 30.—On the Language of Birds, &c. It is commonly believed by the Muslims (learned and unlearned), that all kinds of birds, and many (if not all) beasts, have a language by which they communicate their thoughts to each other; and we are told in the Ḳur-án,107 that Suleymán (or Solomon) was taught the language of birds.108 I thought that I could boast of an accomplishment very rare in Christian countries, in having learned, in Egypt, somewhat of this language; for instance, that the common cry of the pigeon is "Alláh! Alláh!" ("God! God!"); that of the ringdove, "Keerem! Towwáb!" ("Bountiful! Propitious!"—an ejaculation addressed to God); that of the common dove, "Waḥḥidoo rabbakumu-llezee khalaḳakum, yeghfir-lakum zembakum!" ("Assert the unity of your Lord who created you, so will He forgive you your sin!") but I afterwards found that several specimens of this language were given by Ez-Zamakhsheree, and had been published in Europe: see "Alcoranus Marraccii," p. 511. The cock cries, "Uzkuru-lláha, yá gháfiloon!" ("Commemorate God, O ye negligent!"): the ḳaṭà (a kind of grouse),109 "Men seket selim!" ("He who is silent is safe!"). The latter, however, would do better if it did itself attend to the maxim it utters; for its cry, which, to the uninstructed in the language of birds, sounds merely, "ḳaṭà! ḳaṭà!" as its own name, tells where it is to be found by the sportsman, and thus causes its own destruction. Hence the proverb—"More veracious than the ḳaṭà."

Note 31. In the houses of persons of the middle classes in Arabian countries, there is generally an apartment on the ground-floor fitted up as a stable for a horse, mule, or ass, or for two or more such animals; and the cattle of the farmer, if not very numerous, are usually lodged during the night in similar quarters, or in an open court enclosed within, or immediately adjacent to, his house.

Note 32. It is a common custom in the East to sprinkle the ground, during the summer, in order to cool the air.

Note 33. Cut straw is the usual fodder of asses and other beasts of burden in Egypt and other countries of the East.

36

Note 34. The phrase with which the bull commences his address to the ass, is one dictated by an indispensable rule of Muslim politeness, which requires that these or some similar words should be uttered by a person whenever he sees another with food before him, and does not partake of it. If this were not done, it would be feared that the food had been poisoned, or rendered of no avail, by an envious eye.

Note 35. The peasants in the East use a hand-mill for grinding their corn. The larger mills used for this and other purposes are turned by cattle.

Note 36. In the Calcutta edition of the first two hundred nights, the ass is made to quote verses to the bull. Hast thou not, he asks him, heard the poet say:—

Note 37. I read "naṭ'an," as in the Calcutta edition of the first two hundred nights, instead of "kiṭa'an" in the Cairo edition. The naṭạ is a large round piece of leather, which, spread upon the ground, serves as a table for dinner, &c. It is particularly convenient, and therefore much used, in travelling. Around the edge is a running string, which, being drawn, converts it into a bag to hold what is left of the food.

Note 38.—On the office of Ḳáḍee. The Ḳáḍee is a judge, or minister of justice, who passes sentence in all cases of law, religious, moral, civil, and criminal. This he generally does, in the present day, in accordance with the decision of a Muftee, or doctor of the law. In small towns and villages, he is often employed to draw up written contracts of various kinds.

Note 39. The famous Saạdee attained the age here mentioned; but instances of equal longevity, among the Orientals, are rare.110

Note 40. To perform the ablution preparatory to prayer in the expectation of almost immediate death, is a supererogatory act which, I believe, is seldom observed.

Note 41. Both religion and climate make the Muslim an early riser. It is his duty to perform the first of the five daily prayers at, or soon after, daybreak; and he generally awakes before this period. While Shahriyár, therefore, was waiting for the dawn of day to acquit himself of this duty, in accordance with the common custom of Mohammadan kings, Shahrazád amused him by the recitation of her tales. That he should be described as thus strict with regard to religious exercises, when about to give orders for the murder of his innocent wife, needs not excite our surprise: such conduct is consistent with the character of many Muslims. In the year 1834, when I was residing in Cairo, a General in the service of Moḥammad 'Alee hired a large party of men to perform a recital of the Ḳur-án, in his house in that city, and then went up into his ḥareem, and strangled his wife, in consequence of a report which accused her of incontinence. The religious ceremony was designed as preparatory to this act, though the punishment of the woman was contrary to the law, since her husband neither produced four witnesses of the imputed crime, nor allowed her to clear herself of the charge by her own oath. Another case of diligence in the performance of a religious duty, accompanied by the contemplation of murder, but murder on a larger scale, occurred in the same city shortly after. Suleymán Ághà, the Siláḥdár, being occupied in directing the building of a public fountain, as a work of charity to place to the account of a deceased brother, desired to extend the original plan of the structure; and to do this, it 37was necessary that he should purchase two houses adjoining the plot in which the foundations had been laid: but the owners of these houses refused to sell them, and he therefore employed a number of workmen to undermine them by night, and cause them to fall upon their inhabitants. His scheme, however, but partially succeeded, and no lives were sacrificed. This man was notorious for cruelty, but he was a person of pleasing and venerable countenance, and engaging manners: whenever I chanced to meet him, I received from him a most gracious salutation. He died before I quitted Egypt.

38

It has been related to me, O happy King, said Shahrazád, that there was a certain merchant who had great wealth, and traded extensively with surrounding countries; and one day he mounted his horse, and journeyed to a neighbouring country to collect what was due to him, and, the heat oppressing him, he sat under a tree, in a garden,1 and put his hand into his saddle-bag,2 and ate a morsel of bread and a date which were among his provisions. Having eaten the date, he threw aside the stone,3 and immediately there appeared before him an 'Efreet, of enormous height, who, holding a drawn sword in his hand, approached him, and said, Rise, that I may kill thee, as thou hast killed my son. The merchant asked him, How have I killed thy son? He answered, When thou atest the date, and threwest aside the stone, it struck my son upon the chest,4 and, as fate had decreed against him, he instantly died.5

39The merchant, on hearing these words,6 exclaimed, Verily to God we belong, and verily to Him we must return! There is no strength nor power but in God, the High, the Great! If I killed him, I did it not intentionally, but without knowing it; and I trust in thee that thou wilt pardon me.—The Jinnee answered, Thy death is indispensable, as thou hast killed my son:—and so saying, he dragged him, and threw him on the ground, and raised his arm to strike him with the sword. The merchant, upon this, wept bitterly, and said to the Jinnee, I commit my affair unto God, for no one can avoid40 what He hath decreed:—and he continued his lamentation, repeating the following verses:—

—When he had finished reciting these verses, the Jinnee said to him, Spare thy words, for thy death is unavoidable.

Then said the merchant, Know, O 'Efreet, that I have debts to pay, and I have much property, and children, and a wife, and I have pledges also in my possession: let me, therefore, go back to my house, and give to every one his due, and then I will return to thee: I bind myself by a vow and covenant that I will return to thee, and thou shalt do what thou wilt; and God is witness of what I say.—Upon this, the Jinnee accepted his covenant, and liberated him; granting him a respite until the expiration of the year.

The merchant, therefore, returned to his town, accomplished all that was upon his mind to do, paid every one what he owed him, and informed his wife and children of the event which had befallen him; upon hearing which, they and all his family and women wept. He appointed a guardian over his children, and remained with his family until the end of the year; when he took his grave-clothes under his arm,7 bade farewell to his household and neighbours, and all his relations, and went forth, in spite of himself; his family raising cries of lamentation, and shrieking.8

He proceeded until he arrived at the garden before mentioned; and it was the first day of the new year; and as he sat, weeping for the calamity which he expected soon to befall him, a sheykh,9 advanced in years, approached him, leading a gazelle with a chain attached to its neck. This sheykh saluted the merchant, wishing him a long life, and said to him, What is the reason of thy sitting alone in this place, seeing that it is a resort of the Jinn? The merchant therefore41 informed him of what had befallen him with the 'Efreet, and of the cause of his sitting there; at which the sheykh, the owner of the gazelle, was astonished, and said, By Allah, O my brother, thy faithfulness is great, and thy story is wonderful! if it were engraved upon the intellect, it would be a lesson to him who would be admonished!—And he sat down by his side, and said, By Allah, O my brother, I will not quit this place until I see what will happen unto thee with this 'Efreet. So he sat down, and conversed with him. And the merchant became almost senseless; fear entered him, and terror, and violent grief, and excessive anxiety. And as the owner of the gazelle sat by his side, lo, a second sheykh approached them, with two black hounds, and inquired of them, after saluting them, the reason of their sitting in that place, seeing that it was a resort of the Jánn:10 and they told him the story from beginning to end. And he had hardly sat down when there approached them a third sheykh, with a dapple mule; and he asked them the same question, which was answered in the same manner.

Immediately after, the dust was agitated, and became an enormous revolving pillar, approaching them from the midst of the desert; and this dust subsided, and behold, the Jinnee, with a drawn sword in his hand; his eyes casting forth sparks of fire. He came to them, and dragged from them the merchant, and said to him, Rise, that I may kill thee, as thou killedst my son, the vital spirit of my heart. And the merchant wailed and wept; and the three sheykhs also manifested their sorrow by weeping and crying aloud and wailing: but the first sheykh, who was the owner of the gazelle, recovering his self-possession, kissed the hand of the 'Efreet, and said to him, O thou Jinnee, and crown of the kings of the Jánn, if I relate to thee the story of myself and this gazelle, and thou find it to be wonderful, and more so than the adventure of this merchant, wilt thou give up to me a third42 of thy claim to his blood? He answered, Yes, O sheykh; if thou relate to me the story, and I find it to be as thou hast said, I will give up to thee a third of my claim to his blood.

Then said the sheykh, Know, O 'Efreet, that this gazelle is the daughter of my paternal uncle,11 and she is of my flesh and my blood. I took her as my wife when she was young,12 and lived with her about thirty years; but I was not blessed with a child by her; so I took to me a concubine slave,13 and by her I was blessed with a male child, like the rising full moon, with beautiful eyes, and delicately-shaped eyebrows, and perfectly-formed limbs; and he grew up by little and little until he attained the age of fifteen years. At this period, I unexpectedly had occasion to journey to a certain city, and went thither with a great stock of merchandise.

Now my cousin,14 this gazelle, had studied enchantment and divination from her early years; and during my absence, she transformed the youth above mentioned into a calf; and his mother, into43 a cow;15 and committed them to the care of the herdsman: and when I returned, after a long time, from my journey, I asked after my son and his mother, and she said, Thy slave is dead, and thy son hath fled, and I know not whither he is gone. After hearing this, I remained for the space of a year with mourning heart and weeping eye, until the Festival of the Sacrifice;16 when I sent to the herdsman, and ordered him to choose for me a fat cow; and he brought me one, and it was my concubine, whom this gazelle had enchanted. I tucked up my skirts and sleeves, and took the knife17 in my hand, and prepared myself to slaughter her; upon which she moaned and cried so violently that I left her, and ordered the herdsman to kill and skin her: and he did so, but found in her neither fat nor flesh, nor anything but skin and bone; and I repented of slaughtering her, when repentance was of no avail. I therefore gave her to the herdsman, and said to him, Bring me a fat calf: and he brought me my son, who was transformed into a calf. And when the calf saw me, he broke his rope, and came to me, and fawned upon me, and wailed and cried, so that I was moved with pity for him; and I said to the herdsman, Bring me a cow, and let this—

Here Shahrazád perceived the light of morning, and discontinued the recitation with which she had been allowed thus far to proceed. Her sister said to her, How excellent is thy story! and how pretty! and how pleasant! and how sweet!—but she answered, What is this in comparison with that which I will relate to thee in the next night, if I live, and the King spare me! And the King said, By Allah, I will not kill her until I hear the remainder of her story. Thus they pleasantly passed the night until the morning, when the King went forth to his hall of judgment, and the Wezeer went thither with the grave-clothes under his arm: and the King44 gave judgment, and invested and displaced, until the close of the day, without informing the Wezeer of that which had happened; and the minister was greatly astonished. The court was then dissolved; and the King returned to the privacy of his palace.

[On the second and each succeeding night, Shahrazád continued so to interest King Shahriyár by her stories as to induce him to defer putting her to death, in expectation that her fund of amusing tales would soon be exhausted; and as this is expressed in the original work in nearly the same words at the close of every night, such repetitions will in the present translation be omitted.18]

When the sheykh, continued Shahrazád, observed the tears of the calf, his heart sympathized with him, and he said to the herdsman, Let this calf remain with the cattle.—Meanwhile, the Jinnee wondered at this strange story; and the owner of the gazelle thus proceeded.

O lord of the kings of the Jánn, while this happened, my cousin, this gazelle, looked on, and said, Slaughter this calf; for he is fat: but I could not do it; so I ordered the herdsman to take him back; and he took him and went away. And as I was sitting, on the following day, he came to me, and said, O my master, I have to tell thee something that thou wilt be rejoiced to hear; and a reward is due to me for bringing good news.19 I answered, Well:—and he said, O merchant, I have a daughter who learned enchantment in her youth from an old woman in our family; and yesterday, when thou gavest me the calf, I took him to her, and she looked at him, and covered her face, and wept, and then laughed, and said, O my father, hath my condition become so degraded in thy opinion that thou bringest before me strange men?20—Where, said I, are any strange men? and wherefore didst thou weep and laugh? She answered, This calf that is with thee is the son of our master, the merchant, and the wife of our master hath enchanted both him and his mother; and this was the reason of my laughter; but as to the reason of my weeping, it was on account of his mother, because his father had slaughtered her.—And I was excessively astonished at this; and scarcely was I certain that the light of morning had appeared when I hastened to inform thee.

When I heard, O Jinnee, the words of the herdsman, I went forth with him, intoxicated without wine, from the excessive joy and happiness that I received, and arrived at his house, where his daughter welcomed me, and kissed my hand; and the calf came to me, and fawned upon me. And I said to the herdsman's daughter, Is that true which thou hast said respecting this calf? She answered, Yes, O my45 master; he is verily thy son, and the vital spirit of thy heart.—O maiden, said I, if thou wilt restore him, all the cattle and other property of mine that thy father hath under his care shall be thine. Upon this, she smiled, and said, O my master, I have no desire for the property unless on two conditions: the first is, that thou shalt marry me to him; and the second, that I shall enchant her who enchanted him, and so restrain her; otherwise, I shall not be secure from her artifice. On hearing, O Jinnee, these her words, I said, And thou shalt have all the property that is under the care of thy father besides; and as to my cousin, even her blood shall be lawful to thee. So, when she heard this, she took a cup, and filled it with water, and repeated a spell over it, and sprinkled with it the calf, saying to him, If God created thee a calf, remain in this form, and be not changed; but if thou be enchanted, return to thy original form, by permission of God, whose name be exalted!—upon which he shook, and became a man; and I threw myself upon him, and said, I conjure thee by Allah that thou relate to me all that my cousin did to thee and to thy mother.46 So he related to me all that had happened to them both; and I said to him, O my son, God hath given thee one to liberate thee, and to avenge thee:—and I married to him, O Jinnee, the herdsman's daughter; after which, she transformed my cousin into this gazelle. And as I happened to pass this way, I saw this merchant, and asked him what had happened to him; and when he had informed me, I sat down to see the result.—This is my story. The Jinnee said, This is a wonderful tale; and I give up to thee a third of my claim to his blood.

The second sheykh, the owner of the two hounds, then advanced, and said to the Jinnee, If I relate to thee the story of myself and these hounds, and thou find it to be in like manner wonderful, wilt thou remit to me, also, a third of thy claim to the blood of this merchant? The Jinnee answered, Yes.

Then said the sheykh, Know, O lord of the kings of the Jánn, that these two hounds are my brothers. My father died, and left to us three thousand pieces of gold;21 and I opened a shop22 to sell and buy. But one of my brothers made a journey, with a stock of merchandise, and was absent from us for the space of a year with the caravans; after which, he returned destitute. I said to him, Did I not advise thee to abstain from travelling? But he wept, and said, O my brother, God, to whom be ascribed all might and glory, decreed this event; and there is no longer any profit in these words: I have nothing left. So I took him up into the shop, and then went with him to the bath, and clad him in a costly suit of my own clothing; after which, we sat down together to eat; and I said to him, O my brother, I will calculate the gain of my shop during the year, and divide it, exclusive of the principal, between me and thee. Accordingly, I made the calculation, and found my gain to amount to two thousand pieces of gold; and I praised God, to whom be ascribed all might and glory, and rejoiced exceedingly, and divided the gain in two equal parts between myself and him.—My other brother then set forth on a journey; and after a year, returned in the like condition; and I did unto him as I had done to the former.

After this, when we had lived together for some time, my brothers again wished to travel, and were desirous that I should accompany47 them; but I would not. What, said I, have ye gained in your travels, that I should expect to gain? They importuned me; but I would not comply with their request; and we remained selling and buying in our shops a whole year. Still, however, they persevered in proposing that we should travel, and I still refused, until after the lapse of six entire years, when at last I consented, and said to them, O my brothers, let us calculate what property we possess. We did so, and found it to be six thousand pieces of gold: and I then said to them, We will bury half of it in the earth, that it may be of service to us if any misfortune befall us, in which case each of us shall take a thousand pieces, with which to traffic.23 Excellent is thy advice, said they. So I took the money and divided it into two equal portions, and buried three thousand pieces of gold; and of the other half, I gave to each of them a thousand pieces. We then prepared merchandise, and hired a ship, and embarked our goods, and proceeded on our voyage for the space of a whole month, at the expiration of which we arrived at a city, where we sold our merchandise; and for every piece of gold we gained ten.

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And when we were about to set sail again, we found, on the shore of the sea, a maiden clad in tattered garments, who kissed my hand, and said to me, O my master, art thou possessed of charity and kindness? If so, I will requite thee for them. I answered, Yes, I have those qualities, though thou requite me not. Then said she, O my master, accept me as thy wife, and take me to thy country; for I give myself to thee:24 act kindly towards me; for I am one who requires to be treated with kindness and charity, and who will requite thee for so doing; and let not my present condition at all deceive thee. When I heard these words, my heart was moved with tenderness towards her, in order to the accomplishment of a purpose of God, to whom be ascribed all might and glory; and I took her, and clothed her, and furnished for her a place in the ship in a handsome manner, and regarded her with kind and respectful attention.

We then set sail; and I became most cordially attached to my wife, so that, on her account, I neglected the society of my brothers, who, in consequence, became jealous of me, and likewise envied me my wealth, and the abundance of my merchandise; casting the eyes of covetousness upon the whole of the property. They therefore consulted together to kill me, and take my wealth; saying, Let us kill our brother, and all the property shall be ours:—and the devil made these actions to seem fair in their eyes; so they came to me while I was sleeping by the side of my wife, and took both of us up, and threw us into the sea. But as soon as my wife awoke, she shook herself, and became transformed into a Jinneeyeh.25 She immediately bore me away, and placed me upon an island, and, for a while, disappeared. In the morning, however, she returned, and said to me, I am thy wife, who carried thee, and rescued thee from death, by permission of God, whose name be exalted. Know that I am a Jinneeyeh: I saw thee, and my heart loved thee for the sake of God; for I am a believer in God and his Apostle, God bless and save him!26 I came to thee in the condition in which thou sawest me, and thou didst marry me; and see, I have rescued thee from drowning. But I am incensed against thy brothers, and I must kill them.—When I49 heard her tale, I was astonished, and thanked her for what she had done;—But, said I, as to the destruction of my brothers, it is not what I desire. I then related to her all that had happened between myself and them from first to last; and when she had heard it, she said, I will, this next night, fly to them, and sink their ship, and destroy them. But I said, I conjure thee by Allah that thou do it not; for the author of the proverb saith, O thou benefactor of him who hath done evil, the action that he hath done is sufficient for him:27—besides, they are at all events my brothers. She still, however, said, They must be killed;—and I continued to propitiate her towards them: and at last she lifted me up, and soared through the air, and placed me on the roof of my house.28

Having opened the doors, I dug up what I had hidden in the earth; and after I had saluted my neighbours, and bought merchandise, I opened my shop. And in the following night, when I entered my house, I found these two dogs tied up in it; and as soon as they saw me, they came to me, and wept, and clung to me; but I knew not what had happened until immediately my wife appeared before50 me, and said, These are thy brothers. And who, said I, hath done this unto them? She answered, I sent to my sister and she did it; and they shall not be restored until after the lapse of ten years. And I was now on my way to her, that she might restore them, as they have been in this state ten years, when I saw this man, and, being informed of what had befallen him, I determined not to quit the place until I should have seen what would happen between thee and him.—This is my story.—Verily, said the Jinnee, it is a wonderful tale; and I give up to thee a third of the claim that I had to his blood on account of his offence.

Upon this, the third sheykh, the owner of the mule, said to the Jinnee,29 As to me, break not my heart if I relate to thee nothing more than this:—

The mule that thou seest was my wife: she became enamoured of a black slave; and when I discovered her with him, she took a mug of water, and, having uttered a spell over it, sprinkled me, and transformed me into a dog. In this state, I ran to the shop of a butcher, whose daughter saw me, and, being skilled in enchantment, restored me to my original form, and instructed me to enchant my wife in the manner thou beholdest.—And now I hope that thou wilt remit to me also a third of the merchant's offence. Divinely was he gifted who said,

When the sheykh had thus finished his story, the Jinnee shook51 with delight, and remitted the remaining third of his claim to the merchant's blood. The merchant then approached the sheykhs, and thanked them, and they congratulated him on his safety; and each went his way.

But this, said Shahrazád, is not more wonderful than the story of the fisherman. The King asked her, And what is the story of the fisherman? And she related it as follows:—

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Note 1. The words "in a garden" are omitted in my original; but they are required by the sequel. I may here remark, that, in future, when I find trifling insertions of this kind to be requisite in my translation, I shall not deem it necessary to mention them in a note.

Note 2. An Eastern traveller often makes a long journey with no other encumbrance than a well-filled pair of saddle-bags: in one bag he puts his provisions; and in the other, such articles of clothing as he may require in addition to those in which he sets out, including a spare shirt, and perhaps no other clean linen: for he is as indifferent with regard to this comfort as he is careful respecting his personal cleanliness.

Note 3. Perhaps no reader of this work will require to be told that the date has not a shell. I only make this remark on account of an error in the old translation.—As dates are very nutritious, and are preserved by being merely dried in the sun, they are an excellent article of provision for travellers.

Note 4. The merchant was culpably careless: before throwing aside the date-stone with sufficient force to kill a Jinnee who happened to be near him (though at the time invisible), he should have asked permission by the exclamation "Destoor!" as explained in a note appended to the Introduction.

Note 5.—On Fate and Destiny. The belief in fate and destiny ("el-ḳaḍà wa-l-ḳadar") exercises a most powerful influence upon the actions and character of the Muslims; and it is therefore highly important that the reader of the present work should be acquainted with the notions which these people entertain respecting such matters of faith. I use two words (perhaps the best that our language affords) to express corresponding Arabic terms, which some persons regard as synonymous, but others distinguish by different shades of meaning. On what I consider the best authority, the word which I render "fate" respects the decrees of God in a general sense; while that which I translate "destiny" relates to the particular applications of those decrees. In such senses these terms are here to be understood when separately employed.

Many Muslims hold that fate is, in some respects, absolute and unchangeable; in others, admitting of alteration; and almost all of them act, in many of the affairs of life, as if this were their belief. In the former case, it is called "el-ḳaḍà el-Moḥkam:" in the latter, "el-ḳaḍà el-Mubram" (which term, without the explanation here given,53 might be regarded as exactly synonymous with the former). Hence, the Prophet, it is said, prayed to be preserved from the latter, as knowing that it might be changed; and in allusion to this changeable fate, God, we are told, says, "God will cancel what He pleaseth, and confirm;"111 while, on the contrary, the fate which is termed "Moḥkam" is appointed "destiny" decreed by God.112

Many doctors have argued, that destiny respects only the final state of a certain portion of men (believers and unbelievers); and that, in general, man is endowed with free will, which he should exercise according to the laws of God and his own conscience and judgment, praying to God for a blessing on his endeavours, or imploring the intercession of the Prophet, or of any of the saints, in his favour, and propitiating them by offering alms or sacrifices in their names; relying upon God for the result, which he may then, and then only, attribute to fate or destiny. They hold, therefore, that it is criminal to attempt resistance to the will when its dictates are conformable with the laws of God and our natural consciences and prudence, and so passively to await the fulfilment of God's decrees.—The doctrine of the Ḳur-án and the Traditions respecting the decrees of God, or fate and destiny, appears, however, to be, that they are altogether absolute and unchangeable,—written, in the beginning of the creation, on the "Preserved Tablet," in heaven; that God hath predestined every event and action, evil as well as good; at the same time commanding and approving good, and forbidding and hating evil; and that the "cancelling" mentioned in the preceding paragraph relates (as the context seems to shew) to the abrogation of former scriptures, or revelations; not of fate. But still it must be held that He hath not predestined the will; though He sometimes inclines it to good, and the Devil sometimes inclines it to evil. It is asked, then, If we have the power to will, but not the power to perform otherwise than as God hath predetermined, how can we be regarded as responsible beings? The answer to this is, that our actions are judged good or evil according to our intentions, if we have faith: good actions or intentions, it should be added, only increase, and do not cause, our happiness, if we are believers; and evil actions or intentions only increase our misery if we are unbelievers or irreligious: for the Muslim holds that he is to be admitted into heaven only by the mercy of God, on account of his faith; and to be rewarded in proportion to his good works.

The Prophet's assertions on the subject of God's decrees are considered of the highest importance as explanatory of the Ḳur-án.—"Whatever is in the universe," said he, "is by the order of God."—"God hath pre-ordained five things on his servants; the duration of life, their actions, their dwelling-places, their travels, and their portions."—"There is not one among you whose sitting-place is not written by God, whether in the fire or in paradise."113—Some of the Companions of the Prophet, on hearing the last-quoted saying, asked him, "O Prophet, since God hath appointed our places, may we confide in this, and abandon our religious and moral duties?" He answered, "No: because the happy will do good works, and those who are of the miserable will do bad works."—The following of his sayings further illustrate this subject.—"When God hath ordered a creature to die in any particular place, He causeth his wants to direct him to that place."—A Companion asked, "O Prophet of God, inform me respecting charms, and the medicines which I swallow, and shields which I make use of for protection, whether they prevent any of the orders of God." Moḥammad answered, "These also are by the order of God."114 "There is a medicine for every pain: then, when the medicine reaches the pain, it is cured by the order of God."115—When a Muslim, therefore, feels an inclination to make use of medicine for the cure of a disease, he should do so, in the hope of its being predestined that he shall be so cured.

On the predestination of diseases, I find the following curious quotation and remark 54in a manuscript work, by Es-Suyooṭee, in my possession.—"El-Ḥaleemee says, 'Communicable or contagious diseases are six: small-pox, measles, itch or scab, foul breath or putridity, melancholy, and pestilential maladies; and diseases engendered are also six: leprosy, hectic, epilepsy, gout, elephantiasis, and phthisis.' But this does not contradict the saying of the Prophet, 'There is no transition of diseases by contagion or infection, nor any omen that brings evil:' for the transition here meant is one occasioned by the disease itself; whereas the effect is of God, who causes pestilence to spread when there is intercourse with the diseased."116—A Bedawee asked the Prophet, "What is the condition of camels which stay in the deserts? verily, you might say, they are deer, in health and in cleanness of skin; then they mix with mangy camels, and they become mangy also." Moḥammad said, "What made the first camel mangy?"117

Notwithstanding, however, the arguments which have been here adduced, and many others that might be added, declaring or implying the unchangeable nature of all God's decrees, I have found it to be the opinion of my own Muslim friends, that God may be induced, by supplication, to change certain of his decrees; at least, those regarding degrees of happiness or misery in this world and the next; and that such is the general opinion, appears from a form of prayer which is repeated in the mosques on the eve of the middle (or fifteenth day) of the month of Shaạbán; when it is believed that such portions of God's decrees as constitute the destinies of all living creatures for the ensuing year, are confirmed and fixed. In this prayer it is said, "O God, if Thou hast recorded me in thine abode, upon 'the Original of the Book' [the Preserved Tablet], miserable, or unfortunate, or scanted in my sustenance, cancel, O God, of thy goodness, my misery, and misfortune, and scanty allowance of sustenance, and confirm me, in thine abode, upon the Original of the Book, as happy, and provided for, and directed to good," &c.118

The Arabs in general constantly have recourse both to charms and medicines, not only for the cure, but also for the prevention of diseases. They have, indeed, a strange passion for medicine, which shows that they do not consider fate as altogether unconditional. Nothing can exceed the earnestness with which they often press a European traveller for a dose; and the more violent the remedy, the better are they pleased. The following case will serve as an example:—Three donkey-drivers, conveying the luggage of two British travellers from Booláḳ to Cairo, opened a bottle which they observed in a basket, and finding it to contain, as they had suspected, brandy, emptied it down their throats: but he who had the last, on turning up the bottle, got the tail of a scorpion into his mouth; and, looking through the bottle, to his great horror, saw that it contained a number of these reptiles, with tarantulas, vipers, and beetles. Thinking that they had poisoned themselves, but not liking to rely upon fate, they persuaded a man to come to me for medicine. He introduced the subject by saying, "O Efendee, do an act of kindness: there are three men poisoned; in your mercy give them medicine, and save their lives:" and then he related the whole affair, without concealing the theft. I replied, that they did not deserve medicine; but he urged that, by giving it, I should obtain an immense reward. "Yes," said I; "'he who saveth a soul alive shall be as if he had saved the lives of all mankind.'"119 I said this to try the feeling of the applicant, who, expressing admiration of my knowledge, urged me to be quick, lest the men should die; thus showing himself to be no unconditional fatalist. I gave him three strong doses of tartar emetic; and he soon came back to thank me, saying that the medicine was most admirable, for the men had hardly swallowed it, when they almost vomited their hearts and livers, and everything else in their bodies.

From a distrust in faith, some Muslims even shut themselves up during the prevalence of plague; but this practice is generally condemned. A Syrian friend of mine, who did 55so, nearly had his door broken open by his neighbours. Another of my friends, one of the most distinguished of the 'Ulamà, confessed to me his conviction of the lawfulness of quarantine, and argued well in favour of it; but said that he dared not openly avow such an opinion. "The Apostle of God," said he, "God bless and save him! hath commanded that we should not enter a city where there is pestilence, nor go out from it. Why did he say, 'Enter it not?'—because, by so doing, we should expose ourselves to the disease. Why did he say, 'Go not out from it?'—because, by so doing, we should carry the disease to others. The Prophet was tenderly considerate of our welfare: but the present Muslims in general are like bulls [brute beasts]; and they hold the meaning of this command to be, Go not into a city where there is pestilence, because this would be rashness; and go not out from it, because this would be distrusting God's power to save you from it."

Many of the vulgar and ignorant among modern Muslims, believe that the unchangeable destinies of every man are written upon his head, in what are termed the sutures of the skull.

Note 6. The paragraph thus commencing, and the verses comprised in it, are translated from the Calcutta edition of the first two hundred nights.

Note 7. It is a common custom for a Muslim, on a military expedition, or during a long journey, especially in the desert, to carry his grave-linen with him; for he is extremely careful that he may be buried according to the law.120 It seems to be implied in our tale, that the merchant hoped that the Jinnee, or some passing traveller, would wash, shroud, and bury him.

Note 8. It is thus that the Arab women generally do on the occasion of a funeral.

Note 9.—On the title of Sheykh. "Sheykh" is an appellation which literally signifies "an elder," or "an aged person," and in this sense it is here used; but it is also commonly employed as synonymous with our appellation of "Mister;" and particularly applied to a learned man, or a reputed saint. In every case, it is a title of respect, and never given to any but a Muslim.

Note 10. "Jánn" is here used as synonymous with "Jinn."

Note 11. A cousin (the daughter of a paternal uncle) is often chosen as a wife, on account of the tie of blood, which is likely to attach her more strongly to her husband; or on account of an affection conceived in early years. The various customs relating to marriage, I shall describe on a future occasion.

Note 12. A bride is called young, by the Arabs, when she is about twelve years of age. In the Calcutta edition of the first two hundred nights, the wife in this tale is said to have been of this age when she was first married.

Note 13.—On Slaves. A slave, among Muslims, is either a person taken captive in war, or carried off by force, and being at the time of capture an infidel; or the offspring of a female slave by another slave, or by any man who is not her owner, or by her owner, if he does not acknowledge himself to be the father: but the offspring of a male slave by a free woman is free. A person who embraces the Mohammadan faith after having been made a slave, does not by this act become free, unless he flees from a foreign infidel master to a Muslim country, and there becomes a Mohammadan. A person cannot have as a slave one whom he acknowledges to be within the prohibited degrees of marriage.121—The slaves of the Arabs are mostly from Abyssinia and the Negro countries: a few, mostly in the houses of wealthy individuals, are from Georgia and Circassia.

Slaves have no civil liberty; but are entirely under the authority of their owners, 56whatever may be the religion, sex, or age, of the latter; and can possess no property, unless by the owner's permission. The owner is entire master, while he pleases, of the person and goods of his slave; and of the offspring of his female slave, which, if begotten by him or presumed to be so, he may recognise as his own legitimate child, or not: the child, if recognised by him, enjoys the same privileges as the offspring of a free wife; and if not recognised by him, is his slave. The master may even kill his own slave with impunity for any offence; and he incurs but a slight punishment (as imprisonment for a period at the discretion of the judge) if he kills him wantonly. He may give away or sell his slaves, excepting in some cases which will be mentioned; and may marry them to whom he will, but not separate them when married. A slave, however, according to most of the doctors, cannot have more than two wives at the same time. Unemancipated slaves, at the death of their master, become the property of his heirs; and when an emancipated slave dies, leaving no male descendants or collateral relations, the former master is the heir; or, if he be dead, his heirs inherit the slave's property. As a slave enjoys less advantages than a free person, the law, in some cases, ordains that his punishment for an offence shall be half of that to which the free is liable to the same offence, or even less than half: if it be a fine, or pecuniary compensation, it must be paid by the owner, to the amount, if necessary, of the value of the slave, or the slave must be given in compensation.

The owner, but not the part-owner, may cohabit with any of his female slaves who is a Mohammadan, a Christian, or a Jewess, if he has not married her to another man; but not with two or more who are sisters, or who are related to each other in any of the degrees which would prevent their both being his wives at the same time if they were free: after having so lived with one, he must entirely relinquish such intercourse with her before he can do the same with another who is so related to her. He cannot have this intercourse with a pagan slave. A Christian or Jew may have slaves, but not enjoy the privilege above mentioned with one who is a Mohammadan. The master must wait a certain period (generally from a month to three months) after the acquisition of a female slave, before he can have such intercourse with her. If he find any fault in her within three days, he is usually allowed to return her.

When a man, from being the husband, becomes the master, of a slave, the marriage is dissolved, and he cannot continue to live with her but as her master, enjoying, however, all a master's privileges; unless he emancipates her; in which case he may again take her as his wife with her consent. In like manner, when a woman, from being the wife, becomes the possessor, of a slave, the marriage is dissolved, and cannot be renewed unless she emancipates him, and he consents to the re-union.

Complete and immediate emancipation is sometimes granted to a slave gratuitously, or for a future pecuniary compensation. It is conferred by means of a written document, or by a verbal declaration (expressed in the words, "Thou art free," or some similar phrase) in the presence of two witnesses, or by returning the certificate of sale obtained from the former owner. Future emancipation is sometimes covenanted to be granted on the fulfilment of certain conditions; and more frequently, to be conferred on the occasion of the owner's death. In the latter case, the owner cannot sell the slave to whom he has made this promise: and, as he cannot alienate by will more than one-third of the whole property that he leaves, the law ordains that, if the value of the said slave exceeds that portion, the slave must obtain and pay the additional sum. When a female slave has borne a child to her master, and he acknowledges the child to be his own, he cannot sell this slave, and she becomes free on his death.

Abyssinian and white female slaves are kept by many men of the middle and higher classes, and often instead of wives, as requiring less expense, and being more subservient; but they are generally indulged with the same luxuries as free ladies; their vanity is gratified by costly dresses and ornaments, and they rank high above free servants; as do also the male slaves. Those called Abyssinians appear to be a mixed race between negroes and whites; and are from the territories of the Gallas. They are57 mostly kidnapped and sold by their own countrymen. The negro female slaves, as few of them have considerable personal attractions (which is not the case with the Abyssinians, many of whom are very beautiful), are usually employed only in cooking, and other menial offices. The female slaves of the higher classes are often instructed in plain needlework and embroidery, and sometimes in music and dancing. Formerly, many of them possessed sufficient literary accomplishments to quote largely from esteemed poems, or even to compose extemporary verses, which they would often accompany with the lute. The condition of many concubine slaves is happy; and that of many, quite the contrary. These, and all other slaves of either sex, are generally treated with kindness; but at first they are usually importuned, and not unfrequently used with much harshness, to induce them to embrace the Mohammadan faith; which almost all of them do. Their services are commonly light: the usual office of the male white slave, who is called "memlook," is that of a page, or a military guard. Eunuchs are employed as guardians of the women; but only in the houses of men of high rank, or of great wealth: on account of the important and confidential office which they fill, they are generally treated in public with especial consideration. I used to remark, in Cairo, that few persons saluted me with a more dignified and consequential air than these pitiable but self-conceited beings. Most of them are Abyssinians or Negroes. Indeed, the slaves in general take too much advantage of the countenance of their masters, especially when they belong to men in power. The master is bound to afford his slaves proper food and clothing, or to let them work for their own support, or to sell, give away, or liberate them. It is, however, considered disgraceful for him to sell a slave who has been long in his possession; and it seldom happens that a master emancipates a female slave, without marrying her to some man able to support her, or otherwise providing for her.

The Prophet strongly enjoined the duty of kindness to slaves. "Feed your memlooks," said he, "with food of that which ye eat, and clothe them with such clothing as ye wear; and command them not to do that which they are unable."122—These precepts are generally attended to, either entirely or in a great degree. Some other sayings of the Prophet on this subject well deserve to be mentioned; as the following:—"He who beats his slave without fault, or slaps him on the face, his atonement for this is freeing him."—"A man who behaves ill to his slave will not enter into paradise."—"Whoever is the cause of separation between mother and child, by selling or giving, God will separate him from his friends on the day of resurrection."—"When a slave wishes well to his master, and worships God well, for him are double rewards."123—It is related of 'Othmán, "that he twisted the ear of a memlook belonging to him, on account of disobedience, and afterwards, repenting of it, ordered him to twist his ear in like manner: but he would not. 'Othmán urged him, and the memlook advanced, and began to wring it by little and little. He said to him, 'Wring it hard; for I cannot endure the punishment of the day of judgment [on account of this act].' The memlook answered, 'O my master, the day that thou fearest, I also fear.'"—"It is related also of Zeyn-el-'Ábideen, that he had a memlook who seized a sheep, and broke its leg; and he said to him, 'Why didst thou this?' He answered, 'To provoke thee to anger.' 'And I,' said he, 'will provoke to anger him who taught thee; and he is Iblees: go, and be free, for the sake of God.'"124—Many similar anecdotes might be added; but the general assertions of travellers in the East are more satisfactory evidence in favour of the humane conduct of most Muslims to their slaves.

It sometimes happens, though rarely, that free girls are sold as slaves.125 A remarkable instance is related in the "Mir-át ez-Zemán."126—Fáṭimeh, surnamed Ghareeb, a slave of the Khaleefeh El-Moạtaṣim, the son of Hároon, was a poetess, accomplished in singing and calligraphy, and extremely beautiful. Her mother was an orphan; and

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Jaạfar, the famous Wezeer of Hároon Er-Rasheed, took her as his wife; but his father, Yaḥyà, reproached him for marrying a woman whose father and mother were unknown, and he therefore removed her from his own residence to a neighbouring house, where he frequently visited her; and she bore him a daughter, the above-mentioned Ghareeb, and died. Jaạfar committed her infant to the care of a Christian woman, to nurse; and, on the overthrow of his family, this woman sold her young charge as a slave. El-Emeen, the successor of Er-Rasheed, bought her of a man named Sumbul, but never paid her price; and when he was killed, she returned to her former master; but on the arrival of El-Ma-moon at Baghdád, she was described to him, and he compelled Sumbul to sell her to him. This Sumbul loved her so passionately, that he died of grief at her loss. On the death of El-Ma-moon, his successor, El-Moạtaṣim, bought her for a hundred thousand dirhems, and emancipated her. The historian adds, that she composed several well-known airs and verses.

Note 14. An Arab who is married to his cousin generally calls her by this appellation rather than that of wife, as the tie of blood is, to him, in every respect, stronger than that of matrimony.

Note 15.—On Magic. The Arabs and other Mohammadans enjoy a remarkable advantage over us in the composition of works of fiction: in the invention of incidents which we should regard as absurd in the extreme, they cannot be accused by their countrymen of exceeding the bounds of probability. A case similar to that here described was related to me as a fact, in Cairo. A person in that city, I was told, was suddenly surprised by the disappearance of his brother, and by finding, in his place, an ass: but this animal increased his astonishment, and that of every person who beheld him, by manifesting a sagacity singularly opposed to the proverbial dulness of the generality of his species. Yet, strange as it may seem, it was not imagined that this brute was the lost man in a transformed state, till, one day, an old woman, seeing him, quickly covered her face, and declared the fact. She discovered this by her knowledge of magic; and, by her skill in this art, she agreed to restore the enchanted person to his proper shape. Having collected a number of herbs, she boiled them in a large vessel; and when the decoction had cooled, she took the vessel, and, muttering a certain spell, threw its contents over the animal, endeavouring to do so in such a manner that every part of it should be wetted. Every part of it was wetted, excepting one hind-foot; and, accordingly, it was restored to the original human form, with the exception of one foot, which remained like that of an ass.

An implicit belief in magic is entertained by almost all Muslims; and he, among them, who denies its truth, they regard as a freethinker, or an infidel. Some are of opinion that it ceased on the mission of Moḥammad; but these are comparatively few. Many of the most learned Muslims, to the present age, have deeply studied it; and a much greater number of persons of inferior education (particularly school-masters) have, more or less, devoted their time and talents to the pursuit of this knowledge. Recourse is had to it for the discovery of hidden treasures, for alchymical purposes, for the acquisition of the knowledge of futurity, to procure offspring, to obtain the affection of a beloved object, to effect cures, to guard against the influence of the evil eye, to afflict or kill an enemy or a rival, and to attain various other objects of desire.

There are two descriptions of magic; one is spiritual, and regarded by all but freethinkers as true; the other, natural, and denounced by the more religious and enlightened as deceptive.

I. Spiritual magic, which is termed "er-Rooḥánee" (vulgo "Rowḥánee"), chiefly depends upon the virtues of certain names of God, and passages from the Ḳur-án, and the agency of Angels and Jinn, or Genii. It is of two kinds: High and Low ("'Ilwee" and "Suflee"), or Divine and Satanic ("Raḥmánee," i. e. relating to "the Compassionate" [who is God], and "Sheyṭánee").59

1. Divine magic is regarded as a sublime science, and is studied only by good men, and practised only for good purposes. Perfection in this branch of magic consists in the knowledge of "the most great name" of God ("el-Ism el Aạẓam"); but this knowledge is imparted to none but the peculiar favourites of Heaven. By virtue of this name, which was engraved on his seal-ring, Suleymán (or Solomon) subjected to his dominion the Jinn and the birds and the winds, as mentioned in a former note. By pronouncing it, his minister Áṣaf, also, transported, in an instant, to the presence of his sovereign, in Jerusalem, the throne of the Queen of Sheba.127 But this was a small miracle to effect by such means; for, by uttering this name, a man may even raise the dead. Other names of the Deity, commonly known, are believed to have particular efficacies when uttered or written; as also are the names of the Prophet; and Angels and good Jinn are said to be rendered subservient to the purposes of divine magic by means of certain invocations. Of such names and invocations, together with words unintelligible to the uninitiated in this science, passages from the Ḳur-án, mysterious combinations of numbers, and peculiar diagrams and figures, are chiefly composed written charms employed for good purposes. Enchantment, when used for benevolent purposes, is regarded by the vulgar as a branch of lawful or divine magic; but not so by the learned; and the same remark applies to the science of divination.

2. Satanic magic, as its name implies, is a science depending on the agency of the Devil and the inferior evil Jinn, whose services are obtained by means similar to those which propitiate, or render subservient, the good Jinn. It is condemned by the Prophet and all good Muslims, and only practised for bad purposes.—Enchantment, which is termed "es-Seḥr," is almost universally acknowledged to be a branch of satanic magic; but some few persons assert (agreeably with several tales in this work), that it may be, and by some has been, studied with good intentions, and practised by the aid of good Jinn; consequently, that there is such a science as good enchantment, which is to be regarded as a branch of divine or lawful magic. The metamorphoses are said to be generally effected by means of spells, or invocations to Jinn, accompanied by the sprinkling of water or dust, &c., on the object to be transformed. Persons are said to be enchanted in various ways: some, paralyzed, or even deprived of life; others, affected with irresistible passion for certain objects; others, again, rendered demoniacs; and some, transformed into brutes, birds, &c. The evil eye is believed to enchant in a very powerful and distressing manner. This was acknowledged even by the Prophet.128 Diseases and death are often attributed to its influence. Amulets, which are mostly written charms, of the kind above described, are worn by many Muslims with the view of counteracting, or preserving from, enchantment; and for the same purpose, many ridiculous ceremonies are practised.—Divination, which is termed "el-Kiháneh," is pronounced, on the highest authority, to be a branch of satanic magic; though not believed to be so by all Muslims. According to an assertion of the Prophet, what a fortune-teller says may sometimes be true; because one of the Jinn steals away the truth, and carries it to the magician's ear: for the Angels come down to the region next the earth (the lowest heaven), and mention the works that have been pre-ordained in heaven; and the Devils (or evil Jinn) listen to what the Angels say, and hear the orders predestined in heaven, and carry them to the fortune-tellers. It is on such occasions that shooting-stars are hurled at the Devils.129 It is said that "the diviner obtains the services of the Sheyṭán by magic arts, and by names [invoked], and by the burning of perfumes, and he informs him of secret things: for the Devils, before the mission of the Apostle of God," it is added, "used to ascend to heaven, and hear words by stealth."130 That the evil Jinn are believed still to ascend sufficiently near to the lowest heaven to hear the conversation of the Angels, and so to assist magicians, appears from the former quotation, and is asserted by all Muslims. The discovery of hidden treasures, before 60alluded to, is one of the objects for which divination is most studied.—The mode of divination called "Ḍarb el-Mendel" is by some supposed to be effected by the aid of evil Jinn; but the more enlightened of the Muslims regard it as a branch of natural magic. Some curious performances of this kind, by means of a fluid mirror of ink, have been described in my "Account of the Manners and Customs of the Modern Egyptians," and in No. 117 of the "Quarterly Review."131

There are certain modes of divination which cannot properly be classed under the head of spiritual magic, but require a place between the account of this science and that of natural magic.—The most important of these branches of Kiháneh is Astrology, which is called "'Ilm en-Nujoom." This is studied by many Muslims in the present day; and its professors are often employed by the Arabs to determine a fortunate period for laying the foundation of a building, commencing a journey, &c.; but more frequently by the Persians and Turks. The Prophet pronounced astrology to be a branch of magic.132—Another branch of Kiháneh is Geomancy, called "Ḍarb er-Raml;" a mode of divination from certain marks made on sand (whence its appellation), or on paper; and said to be chiefly founded on astrology.—The science called "ez-Zijr," or "el-'Eyáfeh," is a third branch of Kiháneh; being divination or auguration chiefly from the motions and positions, or postures, of birds, or of gazelles and other beasts of the chase. Thus, what was termed a "Sáneḥ," that is, such an animal standing or passing with its right side towards the spectator, was esteemed among the Arabs as of good omen; and a "Báreḥ," or an animal of this kind with its left side towards the spectator, was held as inauspicious.133—"El-Ḳiyáfeh," under which term are included Chiromancy and its kindred sciences, is a fourth branch of Kiháneh.—"Et·Tefá-ul," or the taking an omen, particularly a good one, from a name or words accidentally heard or seen, or chosen from a book, belongs to the same science. The taking a "fál," or omen, from the Ḳur-án is generally held to be lawful.—Various trifling events are considered as ominous. For instance, a Sulṭán quitting his palace with his troops, a standard happened to strike a "thureiyà" (a cluster of lamps, so called from resembling the Pleiades), and broke them: he drew from this an evil omen, and would have relinquished the expedition; but one of his chief officers said to him, "O our lord, thy standards have reached the Pleiades;"—and, being relieved by this remark, he proceeded, and returned victorious.134—The interpretation of dreams, "Taạbeer el-Menámát," must also be classed among the branches of this science. According to the Prophet, it is the only branch of divination worthy of dependance. "Good dreams," said he, "are one of the parts of prophecy," and "nothing else of prophecy remains." "Good dreams are from God; and false dreams, from the Devil." "When any one of you has a bad dream, spit three times over your left shoulder, and seek protection with God from the Devil thrice; and turn from the side on which the dream was, to the other."135 This rule is observed by many Muslims. Dreams are generally so fully relied upon by them as to be sometimes the means of deciding contested points in history and science. The sight, in a dream, of anything green or white, or of water, is considered auspicious; anything black or red, or fire, inauspicious.—The distinction of fortunate and unfortunate days should also here be mentioned. Thursday and Friday, especially the latter, are considered fortunate; Monday and Wednesday, doubtful; Sunday, Tuesday, and Saturday, especially the last, unfortunate. It is said that there are seven evil days in every [lunar] month; namely, the third, on which Ḳábeel (or Cain) killed Hábeel (Abel); the fifth, on which God cast down Adam from paradise, and afflicted the people of Yoonus (Jonas), and on which Yoosuf (or Joseph) was cast into the well; the thirteenth, on which God took away the wealth of Eiyoob (or Job), and afflicted him, 61and took away the kingdom from Suleymán (or Solomon), and on which the Jews killed the prophets; the sixteenth, on which God exterminated and buried the people of Looṭ (or Lot), and transformed three hundred Christians into swine, and Jews into apes, and on which the Jews sawed asunder Zekereeyà (or Zachariah); the twenty-first, on which Pharaoh was born, and on which he was drowned, and on which his nation was afflicted with the plagues; the twenty-fourth, on which Numrood136 (or Nimrod) killed seventy women, and cast El-Khaleel (or Abraham) into the fire, and on which was slaughtered the camel of Ṣáleḥ; and the twenty-fifth, on which the suffocating wind was sent upon the people of Hood.137

II. Natural magic, which is called "es-Seemiyà," is regarded by most persons of the more enlightened classes of Muslims as altogether a deceptive art, no more worthy of respect than legerdemain; but it seems to be nearly allied to enchantment; for it is said to effect, in appearance, the most wonderful transformations, and to cause the most extraordinary visions; affecting the senses and imagination in a manner similar to opium. This and other drugs are supposed, by some persons, to be the chief means by which such illusions are caused; and perfumes, which are generally burnt in these performances, may operate in a similar manner. As such things are employed in performances of the kind called "Ḍarb el-Mendel," before mentioned, these feats are regarded by many as effected by natural magic, notwithstanding what has been said above respecting the services of evil Jinn being procured by means of perfumes.—Alchymy ("el-Keemiyà") is a branch of natural magic. It is studied by many Muslims of the present day, and by some of considerable talents and attainments.

The most celebrated of the magicians who have gained notoriety in Egypt during the course of the last hundred years, was the sheykh Aḥmad Ṣádoomeh, who flourished somewhat more than sixty years ago—I write in 1837. Several persons of Cairo, men of intelligence and of good education, have related to me various most marvellous stories of his performances, on the authority of eye-witnesses whom they considered veracious; but a more credible account of this magician I have found in the work of an excellent historian of Modern Egypt. This author mentions the sheykh Ṣádoomeh as an aged man, of venerable appearance, who derived his origin from the town of Semennood, in the Delta, and who acquired a very great and extensive celebrity for his attainments in spiritual and natural magic, and for holding converse, face to face, with Jinn, and causing them to appear to other persons, even to the blind, as men acquainted with him informed the historian. His contemporaries, says this writer, entertained various opinions respecting him; but, among them, a famous grammarian and general scholar, the sheykh Ḥasan El-Kafráwee, regarded him as a first-rate saint, who performed evident miracles; this learned man pronouncing as such the effects of "his legerdemain and natural magic." His fame he describes as having increased until he was induced to try an unlucky experiment. A Memlook chief, Yoosuf Bey, saw some magic characters written on the body of one of his female slaves, and, exasperated by jealousy, commanded her, with a threat of instant death, to tell him who had done this. She confessed that a woman had taken her to the sheykh Ṣádoomeh, and that he had written this charm to attract to her the Bey's love. Upon hearing this, he instantly sent some attendants to seize the magician, and to put him to death, and throw him into the Nile; which was done.138 But the manner in which the seizure was made, as related to me by one of my friends, deserves to be mentioned. Several persons, one after another, endeavoured to lay hold upon him; but every arm that was stretched forth for this purpose was instantly paralyzed, through a spell muttered by the magician; until a man behind him thrust a gag into his mouth, and so stopped his enchantments.

Of the stories related to me of Ṣádoomeh's miracles, the following will serve as a 62specimen:—In order to give one of his friends a treat, he took him to the distance of about half an hour's walk into the desert on the north of Cairo; here they both sat down, upon the pebbly and sandy plain, and, the magician having uttered a spell, they suddenly found themselves in the midst of a garden, like one of the gardens of paradise, abounding with flowers and fruit-trees of every kind, springing up from a soil clothed with verdure brilliant as the emerald, and irrigated by numerous streamlets of the clearest water. A repast of the most delicious viands and fruits and wines was spread before them by invisible hands; and they both ate to satiety, taking copious draughts of the various wines. At length, the magician's guest sank into a deep sleep; and when he awoke, he found himself again in the pebbly and sandy plain, with Ṣádoomeh still by his side.—The reader will probably attribute this vision to a dose of opium or some similar drug; and such I suppose to have been the means employed; for I cannot doubt the integrity of the narrator, though he would not admit such an explanation; regarding the whole as an affair of magic, effected by the operation of Jinn, like similar relations in the present work.

It may be remarked that most of the enchantments described in this work are said to be performed by women; and reputed witches appear to have been much more numerous in all countries than wizards. This fact the Muslims readily explain by a saying of their Prophet:—That women are deficient in sense and religion:—whence they argue that they are more inclined than men to practise what is unlawful.

Note 16.—On the Two Grand Festivals. The Muslims observe two grand 'Eeds, or Festivals, in every year. The first of these immediately follows Ramaḍán, the month of abstinence, and lasts three days: it is called the Minor Festival. The other, which is called the Great Festival, commences on the tenth of Zu-l-Ḥejjeh, the day when the pilgrims, halting on their return from Mount 'Arafát to Mekkeh, in the Valley of Minè (vulgarly called Munà), perform their sacrifice: the observance of this festival also continues three days, or four.

Early in the first morning, on each of these festivals, the Muslim is required to perform a lustration of his whole person, as on the mornings of Friday; and on the first morning of the Minor Festival, he should break his fast with a few dates or some other light food; but on the Great Festival, he abstains from food until he has acquitted himself of the religious duties now to be mentioned. Soon after sunrise, on the first day of each festival, the men, dressed in new or in their best clothes, repair to the mosque, or to a particular place appointed for the performance of the prayers of the 'Eed. On going thither, they should repeat, frequently, "God is most great!"—this, on the Minor Festival, they should do inaudibly: on the other, aloud. The congregation, having assembled, repeat the prayers of two rek'ahs; after which, the Khaṭeeb recites a khuṭbeh; i. e. an exhortation and a prayer. On each of these festivals, in the mosque, or place of prayer, and in the street, and at each other's houses, friends congratulate and embrace one another; generally paying visits for this purpose; and the great receive visits from their dependants. The young, on these occasions, kiss the right hand of the aged; and servants or dependants do the same to their masters or superiors, unless the latter be of high rank, in which case they kiss the end of the hanging sleeve, or the skirt of the outer garment. Most of the shops are closed, excepting those at which eatables and sweet drinks are sold; but the streets are filled with people in their holiday clothes.

On the Minor Festival, which, as it terminates an arduous fast, is celebrated with more rejoicing than the other,139 servants and other dependants receive presents of new articles of clothing from their masters or patrons; and the servant receives presents of small sums of money from his master's friends, whom, if they do not visit his master, he goes to congratulate; as well as from any former master, to whom he often takes a 63plateful of kaḥks. These are sweet cakes, or biscuits, of an annular form, composed of flour and butter, with a little 'ajameeyeh (which is a thick paste consisting of butter, honey, a little flour, and some spices) inside. They are also often sent as presents on this occasion by other people. Another custom required of the faithful on this festival is the giving of alms.

On the Great Festival, after the prayers of the congregation, every one who can afford it performs, with his own hand, or by that of a deputy, a sacrifice of a ram, he-goat, cow or buffalo, or she-camel; part of the meat of which he eats, and part he gives to the poor, or to his friends or dependants. The ram or goat should be at least one year old; the cow or buffalo, two years; and the camel, five years; and the victim should not have any considerable mutilation or infirmity. A cow or buffalo, or a camel, is a sufficient sacrifice for seven persons. The clothes which were put on new at the former festival are generally worn on this occasion; and the presents which are given to servants and others are usually somewhat less.

On each of the two festivals it is also customary, especially with the women, to visit the tombs of relations. The party generally take with them a palm-branch, and place it, broken in several pieces, or merely its leaves, upon the tomb or monument; or some, instead of this, place sweet basil or other flowers. They also usually provide themselves with sweet cakes, bread, dates, or some other kind of food, to distribute to the poor. But their first duty, on arriving at the tomb, is to recite the Fáteḥah (the opening Chapter of the Ḳur-án), or to employ a person to recite previously a longer chapter; generally the thirty-sixth (or Soorat Yá-Seen); or even the whole of the book: or sometimes the visiters recite the Fáteḥah, and, after having hired a person to perform a longer recitation, go away before he commences. The women often stay all the days of the festival in the cemeteries, either in tents, or in houses of their own, erected there for their reception on these and other occasions. The tent of each party surrounds the tomb which is the object of their visit. In the outskirts of the cemeteries, swings and whirligigs are erected; and story-tellers, dancers, and jugglers, amuse the populace.

Note 17.—On the Mode of Slaughtering of Animals for Food. In the old translation, the sheykh is described as preparing to slaughter the cow with a mallet. This is a mistake of a serious nature; as the flesh of the victim, if so killed, would be legally unclean. The Muslims are required to slaughter animals for food in a particular manner. Sheep, goats, cows or bulls, and buffaloes, must be killed by cutting the throat, at the part next the head, or any other part; dividing the windpipe, gullet, and carotid arteries. The camel is to be slaughtered by stabbing the throat at the part next the breast. Poultry, also, must be killed by cutting the throat; and so must every tame animal of which the flesh is lawful food. The slaughterer, in every case, must be a Muslim, a Christian, or a Jew; of either sex. On commencing the operation, he must say, "In the name of God! God is most great!"—or at least, "In the name of God!"—but not add, "the Compassionate, the Merciful"—for an obvious reason. Birds or beasts of the chase may be killed by an arrow, a dog, a hawk, &c.; but the name of God must be uttered at the time of discharging the arrow, or slipping the dog, &c. When the beast or bird is not killed at once by the arrow, &c., it must be slaughtered as soon as possible, in the same manner as sheep and poultry: the law, as well as humanity, requires this.

Note 18.—On the Influence of Eloquence and Tales upon the Arabs. The main incident upon which this work is founded, the triumph of the fascination of the tongue over a cruel and unjust determination which nothing else could annul, might be regarded, by persons unacquainted with the character and literature of the Arabs, as a contrivance too improbable in its nature; but such is not the case. Perhaps there are no other people in the world who are such enthusiastic admirers of literature, and so excited by romantic tales, as those above named. Eloquence, with them, is lawful magic: it exercises over their minds an irresistible influence. "I swear by God," said their64 Prophet, "verily abuse of infidels in verse is worse to them than arrows."140 This, of course, alludes to Arab unbelievers.

In the purest, or Heroic Age of Arabic literature, which was anterior to the triumph of the Mohammadan religion, the conquest which the love of eloquence could achieve over the sanguinary and vindictive feelings of the Arabs was most remarkably exemplified in the annual twenty days' fair of 'Okáẓ, or 'Okáḍh. Respecting this fair, I shall here insert a few particulars borrowed from an author who is at present devoting talents of the very highest order to the study and illustration of the history and literature of the early Arabs, and to whose conversation and writings I must acknowledge myself indebted for most valuable information, which will often be of great utility to me in this undertaking, as well as in every branch of my Arabic studies.

The fair of 'Okáẓ "was not only a great mart opened annually to all the tribes of Arabia; but it was also a literary congress, or rather a general concourse of virtues, of glory and of poetry, whither the hero-poets resorted to celebrate their exploits in rhyming verse, and peacefully to contend for every kind of honour. This fair was held in the district of Mekkeh, between Eṭ-Ṭáïf and Nakhleh, and was opened at the new moon of Zu-l-Ḳaạdeh; that is to say, at the commencement of a period of three sacred months, during which all war was suspended, and homicide interdicted.... How is it possible to conceive that men whose wounds were always bleeding, who had always acts of vengeance to execute, vengeances to dread, could at a certain epoch impose silence upon their animosities, so as tranquilly to sit by a mortal enemy? How could the brave who required the blood of a father, a brother, or a son, according to the phraseology of the desert and of the Bible,141 who long, perhaps, had pursued in vain the murderer,—meet him, accost him peacefully at 'Okáẓ, and only assault with cadences and rhymes him whose presence alone seemed to accuse him of impotence or cowardice,—him whom he was bound to slay, under pain of infamy, after the expiration of the truce? In fine, how could he hear a panegyric celebrating a glory acquired at his own expense, and sustain the fire of a thousand looks, and yet appear unmoved? Had the Arabs no longer any blood in their veins during the continuance of the fair?—These questions, so embarrassing, ... were determined [to a great degree], during the age of Arab paganism, in a manner the most simple and most refined.—At the fair of 'Okáẓ, the heroes were masked [or veiled].—In the recitations and improvisations, the voice of the orator was aided by that of a rhapsodist or crier, who was stationed near him, and repeated his words. There is a similar office in the public prayers: it is that of the muballigh (transmitter), who is employed to repeat in a loud voice what is said in a lower tone by the Imám. These two facts have been revealed to me by the same manuscript which I am translating, and upon which I am commenting. The use of the mask [or veil] might, however, be either adopted or dispensed with, ad libitum; as is proved by the narratives of a great number of quarrels begun and ended at 'Okáẓ.... It was in this congress of the Arab poets (and almost every warriour was a poet at the age which I am considering) that the dialects of Arabia became fused into a magic language, the language of the Ḥejáz, which Moḥammad made use of to subvert the world; for the triumph of Moḥammad is nothing else than the triumph of speech."142—The Ḳur-án is regarded by the Arabs as an everlasting miracle, surpassing all others, appealing to the understanding of every generation by its inimitable eloquence. A stronger proof of the power of language over their minds could hardly be adduced; unless it be their being capable of receiving as a credible fact the tradition that both genii and men were attracted by the eloquent reading of David, when he recited the Psalms; that the wild beasts and the birds were alike fascinated; and that sometimes there were borne out from his assembly as many as four hundred corpses of men who died from the excessive delight with which he thus inspired them.143 It may be added 65that the recitation, or chanting, of the Ḳur-án is a favourite means of amusing the guests at modern private festivities.

In what may be termed the Middle Age of Arabic literature, commencing from the triumph of the Mohammadan religion, and extending to the foundation of the Empire of Baghdád, the power of eloquence over the educated classes of the Arabs probably increased in proportion as it became less familiar to them: for, early in this age, they began to simplify their spoken language in consequence of their intercourse with strangers, who could not generally acquire the difficult, old dialect of their conquerors: this, therefore, then began to be confined to literary compositions. That such a change took place at this period appears from several anecdotes interspersed in Arabic works. The Khaleefeh El-Weleed (who reigned near the close of the first century of the Flight), the son of 'Abd-El-Melik, spoke so corrupt a dialect that he often could not make himself understood by the Arabs of the desert. A ridiculous instance of the mistakes occasioned by his use of the simplified language which is now current is related by Abu-l-Fidà. The same author adds, that the father and predecessor of this prince was a man of eloquence, and that he was grieved by the corrupt speech of his son, which he considered as a defect that incapacitated him to be a future ruler of the Arabs, as they were still great admirers of purity of speech, though so large a proportion of them spoke a corrupt dialect; wherefore, he sent him to a house to be instructed by a grammarian; but after the youth had remained there a long time, he returned to his father more ignorant than before. Vulgarisms, however, would sometimes escape from the mouth of 'Abd-El-Melik himself; yet, so sensible was he to eloquence, that, when a learned man, with whom he was conversing, elegantly informed him of an error of this kind, he ordered his mouth to be filled with jewels. "These," said his courteous admonisher, "are things to be treasured up; not to be expended:"—and for this delicate hint, he was further rewarded with thirty thousand pieces of silver, and several costly articles of apparel.144—It may be aptly added, that this Khaleefeh was, in the beginning of his reign, an unjust monarch; and as he thus bore some slight resemblance to our Shahriyár, so was he reclaimed to a sense of his duty by means somewhat similar. Being, one night, unable to sleep, he called for a person to tell him a story for his amusement. "O Prince of the Faithful," said the man thus bidden, "there was an owl in El-Móṣil, and an owl in El-Baṣrah; and the owl of El-Móṣil demanded in marriage, for her son, the daughter of the owl of El-Baṣrah: but the owl of El-Baṣrah said, 'I will not, unless thou give me, as her dowry, a hundred desolate farms.' 'That I cannot do,' said the owl of El-Móṣil, 'at present; but if our sovereign (may God, whose name be exalted, preserve him!) live one year, I will give thee what thou desirest.'"—This simple fable sufficed to rouse the prince from his apathy, and he thenceforward applied himself to fulfil the duties of his station.145

In the most flourishing age of Arabic poetry and general literature and science, commencing from the foundation of the Empire of Baghdád, and extending to the conquest of Egypt by the 'Osmánlee Turks, the influence of eloquent and entertaining language upon the character of the Arab sovereigns was particularly exemplified. A few illustrative anecdotes may here be inserted.

It is related by El-Aṣma'ee, that Hároon Er-Rasheed, at a grand fête which he was giving, ordered the poet Abu-l-'Atáhiyeh to depict, in verse, the voluptuous enjoyments of his sovereign. The poet began thus:—

"Well said!" exclaimed Er-Rasheed: "and what next?"

"Well!" again said the Khaleefeh: "then what next?"

66—Er-Rasheed wept; and Faḍl, the son of Yaḥyà, said, "The Prince of the Faithful sent for thee to divert him, and thou hast plunged him into grief." "Suffer him," said the prince; "for he hath beheld us in blindness, and it displeased him to increase it."146

The family of the Barmekees (one of the most brilliant ornaments of which was the Wezeer Jaạfar, who has been rendered agreeably familiar to us by the many scenes in which he is introduced in the present work) earned a noble and enduring reputation by their attachment to literature, and the magnificent rewards they conferred on learned men. It was peculiarly hard, therefore, that literature contributed to their melancholy overthrow. Poets were employed by their enemies to compose songs artfully pointed against them, to be sung before the prince to whom they owed their power. Of one of these songs, the following lines formed a part:—

"Yea! By Allah! Imbecile!" exclaimed the Khaleefeh, on hearing these verses: his jealousy was roused; and his vengeance soon after fell heavily upon his former favourites.147

One of the Khaleefehs having invited the poets of his day to his palace, a Bedawee, carrying a water-jar to fill at the river, followed them, and entered with them. The Khaleefeh, seeing this poor man with the jar on his shoulder, asked him what brought him thither. He returned for answer these words:—

The Khaleefeh, delighted with his answer, gave orders to fill his jar with gold.148

In the present declining age of Arabian learning (which may be said to have commenced about the period of the conquest of Egypt by the 'Osmánlees), literary recreations still exert a magic influence upon the Arabs. Compositions of a similar nature to the tales of a Thousand and One Nights (though regarded by the learned as idle stories unworthy of being classed with their literature) enable numbers of professional story-tellers to attract crowds of delighted listeners to the coffee-shops of the East; and now that the original of the present work is printed, and to be purchased at a moderate price, it will probably soon, in a great measure, supersede the romances of Aboo-Zeyd, Eẓ-Ẓáhir, and 'Antar. As a proof of the powerful fascinations with which the tales of a Thousand and One Nights affect the mind of a highly-enlightened Muslim, it may be mentioned that the latest native historian of Modern Egypt, the sheykh 'Abd-Er-Raḥmán El-Jabartee, so delighted in their perusal that he took the trouble of refining the language of a copy of them which he possessed, expunging or altering whatever was grossly offensive to morality without the somewhat redeeming quality of wit, and adding many facetiæ of his own, and of other literati. What has become of this copy, I have been unable, though acquainted with several of his friends, to discover.

Note 19. It is a common custom among the Muslims to give a present to a person who brings good tidings. The word (bishárah) which I render "a reward for bringing good news," literally signifies merely "good news;" but it is often used, as in this case, in the former sense.

Note 20. A Mohammadan woman is not allowed to show her face to any men excepting certain near relations and others whom the law prohibits her from marrying. Who these are will be mentioned in a future note, descriptive of the general laws and ceremonies of marriage. Respectable females consider it a great disgrace to be seen unveiled by any men but those above alluded to.

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Note 21.—On the Deenár and Dirhem. The standards of gold and silver coin, among the Arabs, were the deenár and the dirhem: therefore, in this work, I call the former "a piece of gold," and the latter "a piece of silver." Their values have varied considerably at different periods; but in the present work, we shall sufficiently approximate to the truth, if we understand the average value of the former to be about ten shillings or half a guinea; and that of the latter, about sixpence.

Note 22.—Description of Shops. In Eastern cities, most of the great thoroughfare-streets, and many others, have a row of shops along each side, not communicating with the superstructures; which latter are divided into separate lodgings, inhabited by different families, and seldom by the persons who rent the shops beneath. These streets are called, in Arabic, "Sooḳs;" and are generally termed by us, "Bázárs." A whole street of this description, or a portion of such a street, commonly contains only or chiefly shops appropriated to a particular trade; and is called the Sooḳ of that trade. In general, the shop is a small recess or cell, about six or seven feet high, and between three and four feet wide, the floor of which is even with the top of a raised seat of stone or brick, called "maṣṭabah," between two and three feet high, and about the same in breadth; upon which the shopkeeper usually sits.149 The front of the shop is furnished with shutters; which, when closed, at night, are secured by a wooden lock. Several of the engravings in this work will convey a better notion of shops of different kinds than a more detailed description.

Note 23. Distrust in his governors and relations and acquaintance often induces an Arab to hide his money under the paved floor of a room, or in some other place, in his house.

Note 24. These words, "I give myself to thee," uttered by a woman to a man, even without the presence of witnesses, if they cannot be easily procured, render her his lawful wife, if he replies that he accepts her, and gives her a dowry.

Note 25. I have substituted "Jinneeyeh" (agreeably with the Calcutta edition of the first two hundred nights, and because the context requires it) for "'Efreeteh," which signifies a powerful and evil female genie.—The tale to which this note refers may be illustrated by the following anecdote, which was related to me by a Persian with whom I was acquainted in Cairo, named Abu-l-Ḳásim, a native of Geelán, then superintendent of the Báshà's Printing-office at Booláḳ.

One of this person's countrymen, whom he asserted to be a man of indubitable veracity, was sitting on the roof of a house which he had hired, overlooking the Ganges, and was passing the closing hour of the day, according to his usual custom, smoking his Persian pipe, and feasting his eyes by gazing at the beautiful forms of Indian maidens bathing in the river, when he beheld among them one so lovely that his heart was overpowered with desire to have her for his wife. At nightfall she came to him, and told him that she had observed his emotion, and would consent to become his wife; but on the condition that he should never admit another female to take or share her place, and that she should only be with him in the night-time. They took the marriage-vow to each other, with none for their witness but God; and great was his happiness, till, one evening, he saw again, among a group of girls in the river, another who excited in him still more powerful emotions. To his surprise, this very form stood before him at the approach of night. He withstood the temptation, mindful of his marriage-vow: she used every allurement; but he was resolute. His fair visiter then told him that she was his wife; that she was a Jinneeyeh; and that she would always thenceforward visit him in the form of any female whom he might chance to prefer.

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Note 26. This form of benediction is almost always added when the Prophet is mentioned in a book by any of his followers, and often also in conversation.

Note 27. Perhaps it is needless to explain this proverb by the words of the Bible—"Vengeance is mine; I will repay, saith the Lord." (Romans, xii. 19.) For the honour of the Muslims I must say that this maxim is often observed by them, excepting in cases to which the law of retaliation applies.

Note 28. The houses in Arabian countries generally have flat roofs, upon which, in the summer, some of the inhabitants often sleep: the interior, therefore, is as accessible from the roof as from the common entrance.

Note 29. I here steer a middle course between my usual standard copy—which gives the story of the third sheykh more fully than I have done—and the Calcutta edition of the first two hundred nights, which omits it altogether, as does also the copy from which the old translation was made, perhaps on account of its uninteresting nature.

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There was a certain fisherman, advanced in age, who had a wife and three children; and though he was in indigent circumstances, it was his custom to cast his net, every day, no more than four times. One day he went forth at the hour of noon to the shore of the sea, and put down his basket, and cast his net, and waited until it was motionless in the water, when he drew together its strings, and found it to be heavy: he pulled, but could not draw it up: so he took the end of the cord, and knocked a stake into the shore, and tied the cord to it. He then stripped himself, and dived round the net, and continued to pull until he drew it out: whereupon he rejoiced, and put on his clothes; but when he came to examine the net, he found in it the carcass of an ass. At the sight of this he mourned, and70 exclaimed, There is no strength nor power but in God, the High, the Great! This is a strange piece of fortune!—And he repeated the following verse:—

He then disencumbered his net of the dead ass, and wrung it out; after which he spread it, and descended into the sea, and—exclaiming, In the name of God!—cast it again, and waited till it had sunk and was still, when he pulled it, and found it more heavy and more difficult to raise than on the former occasion. He therefore concluded that it was full of fish: so he tied it, and stripped, and plunged and dived, and pulled until he raised it, and drew it upon the shore; when he found in it only a large jar, full of sand and mud; on seeing which, he was troubled in his heart, and repeated the following words of the poet:—

So saying, he threw aside the jar, and wrung out and cleansed his net; and, begging the forgiveness of God for his impatience, returned to the sea the third time, and threw the net, and waited till it had sunk and was motionless: he then drew it out, and found in it a quantity of broken jars and pots.

Upon this, he raised his head towards heaven, and said, O God, Thou knowest that I cast not my net more than four times; and I have now cast it three times! Then—exclaiming, In the name of God!—he cast the net again into the sea, and waited till it was still; when he attempted to draw it up, but could not, for it clung to the bottom. And he exclaimed, There is no strength nor power but in God!—and stripped himself again, and dived round the net, and pulled it until he raised it upon the shore; when he opened it, and found in it a bottle2 of brass, filled with something, and having its mouth closed with a stopper of lead, bearing the impression of the seal of our lord Suleymán.3 At the sight of this, the fisherman was rejoiced, and said, This I will sell in the copper-market; for it is worth ten pieces of gold. He then shook it, and found it to be heavy, and said, I must open it, and see what is in it, and store it in my bag; and then I will sell the bottle in the copper-market. So he took out a knife, and picked71 at the lead until he extracted it from the bottle. He then laid the bottle on the ground, and shook it, that its contents might pour out; but there came forth from it nothing but smoke, which ascended towards the sky, and spread over the face of the earth; at which he wondered excessively. And after a little while, the smoke collected together, and was condensed, and then became agitated, and was converted into an 'Efreet, whose head was in the clouds, while his feet rested upon the ground:4 his head was like a dome: his hands were like winnowing forks;5 and his legs, like masts: his mouth resembled a cavern: his teeth were like stones; his nostrils, like trumpets;6 and his eyes, like lamps; and he had dishevelled and dust-coloured hair.

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When the fisherman beheld this 'Efreet, the muscles of his sides quivered, his teeth were locked together, his spittle dried up, and he saw not his way. The 'Efreet, as soon as he perceived him, exclaimed, There is no deity but God: Suleymán is the Prophet of God. O Prophet of God, slay me not; for I will never again oppose thee in word, or rebel against thee in deed!—O Márid,7 said the fisherman, dost thou say, Suleymán is the Prophet of God? Suleymán hath been dead a thousand and eight hundred years; and we are now in the end of time. What is thy history, and what is thy tale, and what was the cause of thy entering this bottle? When the Márid heard these words of the fisherman, he said, There is no deity but God! Receive news, O fisherman!—Of what, said the fisherman, dost thou give me news? He answered, Of thy being instantly put to a most cruel death. The fisherman exclaimed, Thou deservest, for this news, O master of the 'Efreets, the withdrawal of protection from thee, O thou remote!8 Wherefore wouldst thou kill me? and what requires thy killing me, when I have liberated thee from the bottle, and rescued thee from the bottom of the sea, and brought thee up upon the dry land?—The 'Efreet answered, Choose what kind of death thou wilt die, and in what manner thou shalt be killed.—What is my offence, said the fisherman, that this should be my recompense from thee? The 'Efreet replied, Hear my story, O fisherman.—Tell it then, said the fisherman, and be short in thy words; for my soul hath sunk down to my feet.

Know then, said he, that I am one of the heretical Jinn: I rebelled against Suleymán the son of Dáood: I and Ṣakhr the Jinnee;9 and he sent to me his Wezeer, Áṣaf the son of Barkhiyà, who came upon me forcibly, and took me to him in bonds, and placed me before him: and when Suleymán saw me, he offered up a prayer for protection against me, and exhorted me to embrace the faith, and to submit to his authority; but I refused; upon which he called for this bottle, and confined me in it, and closed it upon me with the leaden stopper, which he stamped with the Most Great Name: he then gave orders to the Jinn, who carried me away, and threw me into the midst of the sea. There I remained a hundred years; and I said in my heart, Whosoever shall liberate me, I will enrich him for ever:—but the hundred years passed over me, and no one liberated me: and I entered upon another hundred years; and I said, Whosoever shall liberate me, I will open to him the treasures of the earth;—but no one did so: and four hundred years more passed over me, and I said,73 Whosoever shall liberate me, I will perform for him three wants:—but still no one liberated me. I then fell into a violent rage, and said within myself, Whosoever shall liberate me now, I will kill him; and only suffer him to choose in what manner he will die. And lo, now thou hast liberated me, and I have given thee thy choice of the manner in which thou wilt die.

When the fisherman had heard the story of the 'Efreet, he exclaimed, O Allah! that I should not have liberated thee but in such a time as this! Then said he to the 'Efreet, Pardon me, and kill me not, and so may God pardon thee; and destroy me not, lest God give power over thee to one who will destroy thee. The Márid answered, I must positively kill thee; therefore choose by what manner of death thou wilt die. The fisherman then felt assured of his death; but he again implored the 'Efreet, saying, Pardon me by way of gratitude for my liberating thee.—Why, answered the 'Efreet, I am not going to kill thee but for that very reason, because thou hast liberated me.—O Sheykh of the 'Efreets, said the fisherman, do I act kindly towards thee, and dost thou recompense me with baseness? But the proverb lieth not that saith,—

The 'Efreet, when he heard these words, answered by saying, Covet not life, for thy death is unavoidable. Then said the fisherman within himself, This is a Jinnee, and I am a man; and God hath given me sound reason; therefore, I will now plot his destruction with my art and reason, like as he hath plotted with his cunning and perfidy. So he said to the 'Efreet, Hast thou determined to kill me? He answered, Yes. Then said he, By the Most Great Name engraved upon the seal of Suleymán, I will ask thee one question; and wilt thou answer it to me truly? On hearing the mention of the Most Great Name, the 'Efreet was agitated, and trembled, and replied, Yes; ask, and be brief. The fisherman then said, How wast thou in this bottle? It will not contain thy hand or thy foot; how then can it contain thy whole body?—Dost thou not believe that I was in it? said the 'Efreet. The fisherman answered, I will never believe thee until I see thee in it. Upon this, the 'Efreet shook, and became converted again into smoke, which rose to the sky, and then became condensed, and entered the bottle by little and little, until it was all enclosed; when the fisherman74 hastily snatched the sealed leaden stopper, and, having replaced it in the mouth of the bottle, called out to the 'Efreet, and said, Choose in what manner of death thou wilt die. I will assuredly throw thee here into the sea, and build me a house on this spot; and whosoever shall come here, I will prevent his fishing in this place, and will say to him, Here is an 'Efreet, who, to any person that liberates him, will propose various kinds of death, and then give him his choice of one of them. On hearing these words of the fisherman, the 'Efreet endeavoured to escape; but could not, finding himself restrained by the impression of the seal of Suleymán, and thus imprisoned by the fisherman as the vilest and filthiest and least of 'Efreets. The fisherman then took the bottle to the brink of the sea. The 'Efreet exclaimed, Nay! nay!—to which the fisherman answered, Yea, without fail! yea, without fail! The Márid then addressing him with a soft voice and humble manner, said, What dost thou intend to do with me, O fisherman? He answered, I will throw thee into the sea; and if thou hast been there a thousand and eight hundred years, I will make thee to remain there until the hour of judgment. Did I not say to thee, Spare me, and so may God spare thee; and destroy me not, lest God destroy thee? But thou didst reject my petition, and wouldest nothing but75 treachery; therefore God hath caused thee to fall into my hand, and I have betrayed thee.—Open to me, said the 'Efreet, that I may confer benefits upon thee. The fisherman replied, Thou liest, thou accursed! I and thou are like the Wezeer of King Yoonán11 and the sage Doobán.12—What, said the 'Efreet, was the case of the Wezeer of King Yoonán and the sage Doobán, and what is their story? The fisherman answered as follows:—

Know, O 'Efreet, that there was, in former times, in the country of the Persians,13 a monarch who was called King Yoonán, possessing great treasures and numerous forces, valiant, and having troops of every description; but he was afflicted with leprosy, which the physicians and sages had failed to remove; neither their potions, nor powders, nor ointments were of any benefit to him; and none of the physicians was able to cure him. At length there arrived at the city of this king a great sage, stricken in years, who was called the sage Doobán: he was acquainted with ancient Greek, Persian, modern Greek, Arabic, and Syriac books, and with medicine and astrology, both with respect to their scientific principles and the rules of their practical applications for good and evil; as well as the properties of plants, dried and fresh, the injurious and the useful: he was versed in the wisdom of the philosophers, and embraced a knowledge of all the medical and other sciences.

After this sage had arrived in the city, and remained in it a few days, he heard of the case of the King, of the leprosy with which God had afflicted him, and that the physicians and men of science had failed to cure him. In consequence of this information, he passed the next night in deep study; and when the morning came, and diffused its light, and the sun saluted the Ornament of the Good,14 he attired himself in the richest of his apparel, and presented himself before the King. Having kissed the ground before him, and offered up a prayer for the continuance of his power and happiness, and greeted him in the best manner he was able, he informed him who he was, and said, O King, I have heard of the disease which hath attacked thy person, and that many of the physicians are unacquainted with the means of removing it; and I will cure thee without giving thee to drink any potion, or anointing thee with ointment. When King Yoonán heard76 his words, he wondered, and said to him, How wilt thou do this? By Allah, if thou cure me, I will enrich thee and thy children's children, and I will heap favours upon thee, and whatever thou shalt desire shall be thine, and thou shalt be my companion and my friend.—He then bestowed upon him a robe of honour,15 and other presents, and said to him, Wilt thou cure me of this disease without potion or ointment? He answered, Yes; I will cure thee without any discomfort to thy person. And the King was extremely astonished, and said, O Sage, at what time, and on what day, shall that which thou hast proposed to me be done? Hasten it, O my Son.—He answered, I hear and obey.

He then went out from the presence of the King, and hired a house, in which he deposited his books, and medicines, and drugs. Having done this, he selected certain of his medicines and drugs, and made a goff-stick, with a hollow handle, into which he introduced them; after which he made a ball for it, skilfully adapted; and on the following day, after he had finished these, he went again to the King, and kissed the ground before him, and directed him to repair to the horse-course, and to play with the ball and goff-stick. The King, attended by his Emeers and Chamberlains and Wezeers, went thither, and, as soon as he arrived there, the sage Doobán presented himself before him, and handed to him the goff-stick, saying, Take this goff-stick, and grasp it thus, and ride along the horse-course, and strike the ball with it with all thy force, until the palm of thy hand and thy whole body become moist with perspiration, when the medicine will penetrate into thy hand, and pervade thy whole body; and when thou hast done this, and the medicine remains in thee, return to77 thy palace, and enter the bath,16 and wash thyself, and sleep: then shalt thou find thyself cured: and peace be on thee. So King Yoonán took the goff-stick from the sage, and grasped it in his hand, and mounted his horse; and the ball was thrown before him, and he urged his horse after it until he overtook it, when he struck it with all his force; and when he had continued this exercise as long as was necessary, and bathed and slept, he looked upon his skin, and not a vestige of the leprosy remained: it was clear as white silver. Upon this he rejoiced exceedingly; his heart was dilated, and he was full of happiness.

On the following morning he entered the council-chamber, and sat upon his throne; and the Chamberlains and great officers of his court came before him. The sage Doobán also presented himself; and when the King saw him, he rose to him in haste, and seated him by his side. Services of food were then spread before them, and the sage ate with the King, and remained as his guest all the day;17 and when the night approached, the King gave him two thousand pieces of gold, besides dresses of honour and other presents, and mounted him on his own horse, and so the sage returned to his house.18 And the King was astonished at his skill; saying, This man hath cured me by an external process, without anointing me with ointment: by Allah, this is consummate science; and it is incumbent on me to bestow favours and honours upon him, and to make him my companion and familiar friend as long as I live. He passed the night happy and joyful on account of his recovery, and when he arose, he went forth again, and sat upon his throne; the officers of his court standing before him, and the Emeers and Wezeers sitting on his right hand and on his left; and he called for the sage Doobán, who came, and kissed the ground before him; and the King rose, and seated him by his side, and ate with him, and greeted him with compliments: he bestowed upon him again a robe of honour and other presents, and, after conversing with him till the approach of night, gave orders that five other robes of honour should be given to him, and a thousand pieces of gold; and the sage departed, and returned to his house.

Again, when the next morning came, the King went as usual to his council-chamber, and the Emeers and Wezeers and Chamberlains surrounded him. Now there was, among his Wezeers, one of ill aspect, and of evil star;19 sordid, avaricious, and of an envious and malicious disposition; and when he saw that the King had made the sage Doobán his friend, and bestowed upon him these favours, he78 envied him this distinction, and meditated evil against him; agreeably with the adage which saith, There is no one void of envy;20—and another, which saith, Tyranny lurketh in the soul: power manifesteth it, and weakness concealeth it. So he approached the King, and kissed the ground before him, and said, O King of the age, thou art he whose goodness extendeth to all men, and I have an important piece of advice to give thee: if I were to conceal it from thee, I should be a base-born wretch: therefore, if thou order me to impart it, I will do so. The King, disturbed by these words of the Wezeer, said, What is thy advice? He answered, O glorious King, it hath been said, by the ancients, He who looketh not to results, fortune will not attend him:—now I have seen the King in a way that is not right; since he hath bestowed favours upon his enemy, and upon him who desireth the downfall of his dominion: he hath treated him with kindness, and honoured him with the highest honours, and admitted him to the79 closest intimacy: I therefore fear, for the King, the consequence of this conduct.—At this the King was troubled, and his countenance changed; and he said, Who is he whom thou regardest as mine enemy, and to whom I shew kindness? He replied, O King, if thou hast been asleep, awake! I allude to the sage Doobán.—The King said, He is my intimate companion, and the dearest of men in my estimation; for he restored me by a thing that I merely held in my hand, and cured me of my disease which the physicians were unable to remove, and there is not now to be found one like to him in the whole world, from west to east. Wherefore, then, dost thou utter these words against him? I will, from this day, appoint him a regular salary and maintenance, and give him every month a thousand pieces of gold; and if I gave him a share of my kingdom it were but a small thing to do unto him. I do not think that thou hast said this from any other motive than that of envy. If I did what thou desirest, I should repent after it, as the man repented who killed his parrot.21

There was a certain merchant, of an excessively jealous disposition, having a wife endowed with perfect beauty, who had prevented him from leaving his home; but an event happened which obliged him to make a journey; and when he found his doing so to be indispensable, he went to the market in which birds were sold, and bought a parrot, which he placed in his house to act as a spy, that, on his return, she might inform him of what passed during his absence; for80 this parrot was cunning and intelligent, and remembered whatever she heard.22 So, when he had made his journey, and accomplished his business, he returned, and caused the parrot to be brought to him, and asked her respecting the conduct of his wife. She answered, Thy wife has a lover, who visited her every night during thy absence:—and when the man heard this, he fell into a violent rage, and went to his wife, and gave her a severe beating.

The woman imagined that one of the female slaves had informed him of what had passed between her and her paramour during his absence: she therefore called them together, and made them swear; and they all swore that they had not told their master anything of the matter; but confessed that they had heard the parrot relate to him what had passed. Having thus established, on the testimony of the slaves, the fact of the parrot's having informed her husband of her intrigue, she ordered one of these slaves to grind with a hand-mill under the cage, another to sprinkle water from above, and a third to move a mirror from side to side, during the next night on which her husband was absent; and on the following morning, when the man returned from an entertainment at which he had been present, and inquired again of the parrot what had passed that night during his absence, the bird answered, O my master, I could neither see nor hear anything, on account of the excessive darkness, and thunder, and lightning, and rain. Now this happened during summer: so he said to her, What strange words are these? It is now summer, when nothing of what thou hast described ever happens.—The parrot, however, swore by Allah the Great that what she had said was true; and that it had so happened: upon which the man, not understanding the case, nor knowing the plot, became violently enraged, and took out the bird from the cage, and threw her down upon the ground with such violence that he killed her.

But after some days, one of his female slaves informed him of the truth; yet he would not believe it, until he saw his wife's paramour going out from his house; when he drew his sword,23 and slew the traitor by a blow on the back of his neck: so also did he to his treacherous wife; and thus both of them went, laden with the sin which they had committed, to the fire; and the merchant discovered that the parrot had informed him truly of what she had seen; and he mourned grievously for her loss.

When the Wezeer heard these words of King Yoonán, he said, O King of great dignity, what hath this crafty sage—this man from81 whom nought but mischief proceedeth—done unto me, that I should be his enemy, and speak evil of him, and plot with thee to destroy him? I have informed thee respecting him in compassion for thee, and in fear of his despoiling thee of thy happiness; and if my words be not true, destroy me, as the Wezeer of Es-Sindibád was destroyed.—The King asked, How was that? And the Wezeer thus answered:—

The King above mentioned had a son who was ardently fond of the chase;24 and he had a Wezeer whom he charged to be always with this son wherever he went. One day the son went forth to hunt, and his father's Wezeer was with him; and as they rode together, they saw a great wild beast; upon which the Wezeer exclaimed to the Prince, Away after this wild beast! The King's son pursued it until he was out of the sight of his attendants, and the beast also escaped from before his eyes in the desert; and while the Prince wandered in perplexity, not knowing whither to direct his course, he met in his way a damsel, who was weeping. He said to her, Who art thou?—and she answered, I am a daughter of one of the kings of India; I was in the desert, and slumber overtook me, and I fell from my horse in a state of insensibility, and being thus separated from my attendants, I lost my way. The Prince, on hearing this, pitied her forlorn state, and placed her behind him on his horse; and as they proceeded, they passed by a ruin,25 and the damsel said to him, O my master, I would alight here for a little while. The Prince therefore lifted her from his horse at this ruin; but she delayed so long to return, that he wondered wherefore she had loitered so, and entering after her, without her knowledge, perceived that she was a Ghooleh,26 and heard her say, My children, I have brought you to-day a fat young man:—on which they exclaimed, Bring him in to us, O mother! that we may fill our stomachs with his flesh. When the Prince heard their words, he felt assured of destruction; the muscles of his sides quivered, and fear overcame him, and he retreated. The Ghooleh then came forth, and, seeing that he appeared alarmed and fearful, and that he was trembling, said to him, Wherefore dost thou fear? He answered, I have an enemy of whom I am in fear. The Ghooleh said, Thou assertest thyself to be the son of the King. He replied, Yes.—Then, said she, wherefore dost thou not82 give some money to thine enemy, and so conciliate him? He answered, He will not be appeased with money, nor with anything but life; and therefore do I fear him: I am an injured man. She then said to him, If thou be an injured man, as thou affirmest, beg aid of God against thine oppressor, and He will avert from thee his mischievous design, and that of every other person whom thou fearest. Upon this, therefore, the Prince raised his head towards heaven, and said, O thou who answerest the distressed when he prayeth to Thee, and dispellest evil, assist me, and cause mine enemy to depart from me; for Thou art able to do whatsoever Thou wilt!—and the Ghooleh no sooner heard his prayer, than she departed from him. The Prince then returned to his father, and informed him of the conduct of the Wezeer; upon which the King gave orders that the minister should be put to death.83

And thou, O King, continued the Wezeer of King Yoonán, if thou trust in this sage, he will kill thee in the foulest manner. If thou continue to bestow favours upon him, and to make him thine intimate companion, he will plot thy destruction. Dost thou not see that he hath cured thee of the disease by external means, by a thing that thou heldest in thy hand? Therefore thou art not secure against his killing thee by a thing that thou shalt hold in the same manner.—King Yoonán answered, Thou hast spoken truth: the case is as thou hast said, O faithful Wezeer: it is probable that this sage came as a spy to accomplish my death; and if he cured me by a thing I held in my hand, he may destroy me by a thing that I may smell: what then, O Wezeer, shall be done respecting him? The Wezeer answered, Send to him immediately, and desire him to come hither; and when he is come, strike off his head, and so shalt thou avert from thee his evil design, and be secure from him. Betray him before he betray thee.—The King said, Thou hast spoken right.

Immediately, therefore, he sent for the sage, who came, full of joy, not knowing what the Compassionate27 had decreed against him, and addressed the King with these words of the poet:—

Knowest thou, said the King, wherefore I have summoned thee? The sage answered, None knoweth what is secret but God, whose name be exalted! Then said the King, I have summoned thee that I may take away thy life. The sage, in the utmost astonishment at this announcement, said, O King, wherefore wouldst thou kill me, and what offence hath been committed by me? The King answered, It hath been told me that thou art a spy, and that thou hast come hither to kill me: but I will prevent thee by killing thee first:—and so saying, he called out to the executioner, Strike off the head of this traitor, and relieve me from his wickedness,—Spare me, said the sage, and so may84 God spare thee; and destroy me not, lest God destroy thee.—And he repeated these words several times, like as I did, O 'Efreet; but thou wouldst not let me go, desiring to destroy me.

King Yoonán then said to the sage Doobán, I shall not be secure unless I kill thee; for thou curedst me by a thing that I held in my hand, and I have no security against thy killing me by a thing that I may smell, or by some other means.—O King, said the sage, is this my recompense from thee? Dost thou return evil for good?—The King answered, Thou must be slain without delay. When the sage, therefore, was convinced that the King intended to put him to death, and that his fate was inevitable, he lamented the benefit that he had done to the undeserving. The executioner then advanced, and bandaged his eyes, and, having drawn his sword, said, Give permission. Upon this the sage wept, and said again, Spare me, and so may God spare thee; and destroy me not, lest God destroy thee! Wouldst thou return me the recompense of the crocodile?—What, said the King, is the story of the crocodile? The sage answered, I cannot relate it while in this condition;28 but I conjure thee by Allah to spare me, and so may He spare thee. And he wept bitterly. Then one of the chief officers of the King arose, and said, O King, give up to me the blood of this sage; for we have not seen him commit any offence against thee; nor have we seen him do aught but cure thee of thy disease, which wearied the other physicians and sages. The King answered, Ye know not the reason wherefore I would kill the sage: it is this, that if I suffered him to live, I should myself inevitably perish; for he who cured me of the disease under which I suffered by a thing that I held in my85 hand, may kill me by a thing that I may smell; and I fear that he would do so, and would receive an appointment on account of it; seeing that it is probable he is a spy who hath come hither to kill me; I must therefore kill him, and then shall I feel myself safe.—The sage then said again, Spare me, and so may God spare thee; and destroy me not, lest God destroy thee.

But he now felt certain, O 'Efreet, that the King would put him to death, and that there was no escape for him; so he said, O King, if my death is indispensable, grant me some respite, that I may return to my house, and acquit myself of my duties, and give directions to my family and neighbours to bury me, and dispose of my medical books; and among my books is one of most especial value, which I offer as a present to thee, that thou mayest treasure it in thy library.—And what, said the King, is this book? He answered, It contains things not to be enumerated; and the smallest of the secret virtues that it possesses is this; that, when thou hast cut off my head, if thou open this book, and count three leaves, and then read three lines on the page to the left, the head will speak to thee, and answer whatever thou shalt ask. At this the King was excessively astonished, and shook with delight, and said to him, O Sage, when I have cut off thy head will it speak? He answered, Yes, O King; and this is a wonderful thing.

The King then sent him in the custody of guards; and the sage descended to his house, and settled all his affairs on that day; and on the following day he went up to the court: and the Emeers and Wezeers, and Chamberlains and Deputies, and all the great officers of the state, went thither also: and the court resembled a flower-garden.29 And when the sage had entered, he presented himself before the King, bearing an old book, and a small pot containing a powder: and he sat down, and said, Bring me a tray. So they brought him one; and he poured out the powder into it, and spread it. He then said, O King, take this book, and do nothing with it until thou hast cut off my head; and when thou hast done so, place it upon this tray, and order some one to press it down upon the powder; and when this is done, the blood will be stanched: then open the book. As soon as the sage had said this, the King gave orders to strike off his head; and it was done. The King then opened the book, and found that its leaves were stuck together; so he put his finger to his mouth, and moistened it with his spittle, and opened the first leaf, and the second, and the third; but the leaves were not opened without difficulty. He86 opened six leaves, and looked at them; but found upon them no writing. So he said, O Sage, there is nothing written in it. The head of the sage answered, Turn over more leaves. The King did so; and in a little while, the poison penetrated into his system; for the book was poisoned; and the King fell back, and cried out, The poison hath penetrated into me!—and upon this, the head of the sage Doobán repeated these verses:—

And when the head of the sage Doobán had uttered these words, the King immediately fell down dead.30

Now, O 'Efreet, continued the fisherman, know that if King Yoonán had spared the sage Doobán, God had spared him; but he refused, and desired his destruction; therefore God destroyed him: and thou, O 'Efreet, if thou hadst spared me, God had spared thee, and I had spared thee; but thou desiredst my death; therefore will I put thee to death imprisoned in this bottle, and will throw thee here into the sea. The Márid, upon this, cried out, and said, I conjure thee by Allah, O fisherman, that thou do it not: spare me in generosity, and be not angry with me for what I did; but if I have done evil, do thou87 good, according to the proverb,—O thou benefactor of him who hath done evil, the action that he hath done is sufficient for him:—do not therefore as Umámeh did to 'Átikeh.—And what, said the fisherman, was their case? The 'Efreet answered, This is not a time for telling stories, when I am in this prison; but when thou liberatest me, I will relate to thee their case.31 The fisherman said, Thou must be thrown into the sea, and there shall be no way of escape for thee from it; for I endeavoured to propitiate thee, and humbled myself before thee, yet thou wouldest nothing but my destruction, though I had committed no offence to deserve it, and had done no evil to thee whatever, but only good, delivering thee from thy confinement; and when thou didst thus unto me, I perceived that thou wast radically corrupt: and I would have thee know, that my motive for throwing thee into this sea, is, that I may acquaint with thy story every one that shall take thee out, and caution him against thee, that he may cast thee in again: thus shalt thou remain in this sea to the end of time, and experience varieties of torment.—The 'Efreet then said, Liberate me, for this is an opportunity for thee to display humanity; and I vow to thee that I will never do thee harm; but, on the contrary, will do thee a service that shall enrich thee for ever.

Upon this the fisherman accepted his covenant that he would not hurt him, but that he would do him good; and when he had bound him by oaths and vows, and made him swear by the Most Great Name of God, he opened to him; and the smoke ascended until it had all come forth, and then collected together, and became, as before, an 'Efreet of hideous form. The 'Efreet then kicked the bottle into the sea. When the fisherman saw him do this, he made sure of destruction, and said, This is no sign of good:—but afterwards he fortified his heart, and said, O 'Efreet, God, whose name be exalted, hath said, Perform the covenant, for the covenant shall be inquired into:32—and thou has covenanted with me, and sworn that thou wilt not act treacherously towards me; therefore, if thou so act, God will recompense thee; for He is jealous; He respiteth, but suffereth not to escape; and remember that I said to thee as said the sage Doobán to King Yoonán, Spare me, and so may God spare thee.

The 'Efreet laughed, and, walking on before him, said, O fisherman, follow me. The fisherman did so, not believing in his escape, until they had quitted the neighbourhood of the city, and ascended a mountain, and descended into a wide desert tract, in the midst of which was a lake of water. Here the 'Efreet stopped, and ordered88 the fisherman to cast his net and take some fish; and the fisherman, looking into the lake, saw in it fish of different colours, white and red and blue and yellow; at which he was astonished; and he cast his net, and drew it in, and found in it four fish, each fish of a different colour from the others, at the sight of which he rejoiced. The 'Efreet then said to him, Take them to the Sulṭán,33 and present them to him, and he will give thee what will enrich thee; and for the sake of God accept my excuse, for, at present, I know no other way of rewarding thee, having been in the sea a thousand and eight hundred years, and not seen the surface of the earth until now: but take not fish from the lake more than once each day: and now I commend thee to the care of God.—Having thus said, he struck the earth with his feet, and it clove asunder, and swallowed him.

The fisherman then went back to the city, wondering at all that had befallen him with the 'Efreet, and carried the fish to his house; and he took an earthen bowl, and, having filled it with water, put the fish into it; and they struggled in the water: and when he had done this, he placed the bowl upon his head, and repaired to the King's palace, as the 'Efreet had commanded him, and, going up unto the King, presented to him the fish; and the King was excessively astonished at them, for he had never seen any like them in the course of his life; and he said, Give these fish to the slave cook-maid. This maid had been sent as a present to him by the King of the Greeks, three days before; and he had not yet tried her skill. The Wezeer, therefore, ordered her to fry the fish, and said to her, O maid, the King saith unto thee, I have not reserved my tear but for the time of my difficulty:—to-day, then, gratify us by a specimen of thy excellent cookery, for a person hath brought these fish as a present to the Sulṭán. After having thus charged her, the Wezeer returned, and the King ordered him to give the fisherman four hundred pieces of89 gold: so the Wezeer gave them to him; and he took them in his lap, and returned to his home and his wife, joyful and happy, and bought what was needful for his family.

Such were the events that befell the fisherman: now we must relate what happened to the maid.—She took the fish, and cleaned them, and arranged them in the frying-pan, and left them until one side was cooked, when she turned them upon the other side; and lo, the wall of the kitchen clove asunder, and there came forth from it a damsel of tall stature, smooth-cheeked, of perfect form, with eyes adorned with koḥl,34 beautiful in countenance, and with heavy, swelling hips; wearing a koofeeyeh35 interwoven with blue silk; with rings in her ears, and bracelets on her wrists, and rings set with precious jewels on her fingers; and in her hand was a rod of Indian cane: and she dipped the end of the rod in the frying-pan, and said, O fish, are ye remaining faithful to your covenant? At the sight of this, the cook-maid fainted. The damsel then repeated the same words a second and a third time; after which the fish raised their heads from the frying-pan, and answered, Yes, yes. They then repeated the following verse:—

And upon this the damsel overturned the frying-pan, and departed by the way she had entered, and the wall of the kitchen closed up again. The cook-maid then arose, and beheld the four fish burnt like charcoal; and she exclaimed, In his first encounter his staff broke!—and as she sat reproaching herself, she beheld the Wezeer standing at her head; and he said to her, Bring the fish to the Sulṭán:—and she wept, and informed him of what had happened.3690

The Wezeer was astonished at her words, and exclaimed, This is indeed a wonderful event;—and he sent for the fisherman, and when he was brought, he said to him, O fisherman, thou must bring to us four fish like those which thou broughtest before. The fisherman accordingly went forth to the lake, and threw his net, and when he had drawn it in he found in it four fish as before; and he took them to the Wezeer, who went with them to the maid, and said to her, Rise, and fry them in my presence, that I may witness this occurrence. The maid, therefore, prepared the fish, and put them in the frying-pan, and they had remained but a little while, when the wall clove asunder, and the damsel appeared, clad as before, and holding the rod; and she dipped the end of the rod in the frying-pan, and said, O fish, O fish, are ye remaining faithful to your old covenant? Upon which they raised their heads, and answered as before; and the damsel overturned the frying-pan with the rod, and returned by the way she had entered, and the wall closed up again.

The Wezeer then said, This is an event which cannot be concealed91 from the King:—so he went to him, and informed him of what had happened in his presence; and the King said, I must see this with my own eyes. He sent, therefore, to the fisherman, and commanded him to bring four fish like the former; granting him a delay of three days. And the fisherman repaired to the lake, and brought the fish thence to the King, who ordered again that four hundred pieces of gold should be given to him; and then, turning to the Wezeer, said to him, Cook the fish thyself here before me. The Wezeer answered, I hear and obey. He brought the frying-pan, and, after he had cleaned the fish, threw them into it; and as soon as he had turned them, the wall clove asunder, and there came forth from it a negro, in size like a bull, or like one of the tribe of 'Ád,37 having in his hand a branch of a green tree; and he said, with a clear but terrifying voice, O fish, O fish, are ye remaining faithful to your old covenant? Upon which they raised their heads, and answered as before, Yes, yes:

The black then approached the frying-pan, and overturned it with the branch, and the fish became like charcoal, and he went away as he had come.

When he had thus disappeared from before their eyes, the King said, This is an event respecting which it is impossible to keep silence, and there must, undoubtedly, be some strange circumstance connected with these fish. He then ordered that the fisherman should be brought before him, and when he had come, he said to him, Whence came these fish? The fisherman answered, From a lake between four mountains behind this mountain which is without thy city. The King said to him, How many days' journey38 distant? He answered, O our lord the Sulṭán, a journey of half-an-hour. And the Sulṭán was astonished, and ordered his troops to go out immediately with him and the fisherman, who began to curse the 'Efreet. They proceeded until they had ascended the mountain, and descended into a wide desert tract which they had never before seen in their whole lives; and the Sulṭán and all the troops wondered at the sight of this desert, which was between four mountains, and at the fish, which were of four colours, red and white and yellow and blue. The King paused in astonishment, and said to the troops, and to the other attendants who were with him, Hath any one of you before seen this lake in this place? They all answered, No. Then said the King, By Allah, I will not enter my city, nor will I sit upon my throne, until I know the true history of92 this lake, and of its fish. And upon this he ordered his people to encamp around these mountains; and they did so. He then called for the Wezeer, who was a well-informed, sensible, prudent, and learned man; and when he had presented himself before him, he said to him, I desire to do a thing with which I will acquaint thee; and it is this:—I have resolved to depart alone this night, to seek for information respecting this lake and its fish: therefore, sit thou at the door of my pavilion, and say to the Emeers and Wezeers and Chamberlains, The Sulṭán is sick, and hath commanded me not to allow any person to go in unto him:—and acquaint no one with my intention.

The Wezeer was unable to oppose his design; so the King disguised himself, and slung on his sword, and withdrew himself from the midst of his troops. He journeyed the whole of the night, until the morning, and proceeded until the heat became oppressive to him: he then paused to rest; after which he again proceeded the remainder of the day and the second night until the morning, when there appeared before him, in the distance, something black, at the sight of which he rejoiced, and said, Perhaps I shall there find some person who will inform me of the history of the lake and its fish. And when he approached this black object, he found it to be a palace built of black stones, and overlaid with iron; and one of the leaves of its doors was open, and the other shut. The King was glad, and he stood at the door, and knocked gently, but heard no answer; he knocked a second and a third time, but again heard no answer: then he knocked a fourth time, and with violence; but no one answered. So he said, It is doubtless empty:—and he took courage, and entered from the door into the passage, and cried out, saying, O inhabitants of the palace, I am a stranger and a traveller! have ye any provision? And he repeated these words a second and a third time; but heard no answer.93 And upon this he fortified his heart, and emboldened himself, and proceeded from the passage into the midst of the palace; but he found no one there, and only saw that it was furnished, and that there was, in the centre of it, a fountain with four lions of red gold, which poured forth the water from their mouths, like pearls and jewels: around this were birds; and over the top of the palace was extended a net which prevented their flying out. At the sight of these objects he was astonished, and he was grieved that he saw no person there whom he could ask for information respecting the lake, and the fish, and the mountains, and the palace. He then sat down between the doors,39 reflecting upon these things; and as he thus sat, he heard a voice of lamentation from a sorrowful heart, chanting these verses:—

When the Sulṭán heard this lamentation, he sprang upon his feet, and, seeking the direction whence it proceeded, found a curtain suspended before the door of a chamber; and he raised it, and beheld behind it a young man sitting on a couch raised to the height of a cubit from the floor. He was a handsome youth, well-shaped, and of eloquent speech, with shining forehead, and rosy cheek, marked with a mole resembling ambergris. The King was rejoiced at seeing him, and saluted him; and the young man (who remained sitting, and was clad with a vest of silk, embroidered with gold, but who exhibited traces of grief) returned his salutation, and said to him, O my master, excuse my not rising.—O youth! said the King, inform me respecting the lake, and its fish of various colours, and respecting this palace, and the reason of thy being alone in it, and of thy lamentation. When the young man heard these words, tears trickled down his cheeks, and he wept bitterly.41 And the King was astonished, and said to him, What causeth thee to weep, O youth? He answered, How can I refrain from weeping, when this is my state?—and so saying, he stretched forth his hand, and lifted up the skirts of his clothing; and lo, half of him, from his waist to the soles of his feet, was stone; and from94 his waist to the hair of his head, he was like other men. He then said, Know, O King, that the story of the fish is extraordinary; if it were engraved upon the intellect, it would be a lesson to him who would be admonished:—and he related as follows:—

My father was king of the city which was here situate: his name was Maḥmood, and he was lord of the Black Islands, and of the four mountains. After a reign of seventy years, he died, and I succeeded to his throne; whereupon I took as my wife the daughter of my uncle; and she loved me excessively, so that when I absented myself from her, she would neither eat nor drink till she saw me again. She remained under my protection five years. After this, she went one day to the bath; and I had commanded the cook to prepare the supper, and entered this palace, and slept in my usual place.42 I had ordered two maids to fan me;43 and one of them sat at my head, and the other at my feet; but I was restless, because my wife was not with me; and I could not sleep. My eyes were closed, but my spirit95 was awake; and I heard the maid at my head say to her at my feet, O Mes'oodeh,44 verily our lord is unfortunate in his youth, and what a pity is it that it should be passed with our depraved, wicked mistress!—Perdition to unfaithful wives! replied the other: but (added she) such a person as our lord, so endowed by nature, is not suited to this profligate woman, who passes every night absent from his bed.—Verily, rejoined she at my head, our lord is careless in not making any inquiry respecting her.—Wo to thee! said the other: hath our lord any knowledge of her conduct, or doth she leave him to his choice? Nay, on the contrary, she contriveth to defraud him by means of the cup of wine45 which he drinketh every night before he sleepeth, putting benj46 into it; in consequence of which he sleepeth so soundly that he knoweth not what happeneth, nor whither she goeth, nor what she doeth; for, after she hath given him the wine to drink, she dresseth herself, and goeth out from him, and is absent until daybreak, when she returneth to him, and burneth a perfume under his nose, upon which he awaketh from his sleep.

When I heard this conversation of the maids, the light became darkness before my face, and I was hardly conscious of the approach of night, when my cousin returned from the bath. The table was prepared, and we ate, and sat a while drinking our wine as usual. I then called for the wine which I was accustomed to drink before I lay down to sleep, and she handed to me the cup; but I turned away, and, pretending to drink it as I was wont to do, poured it into my bosom, and immediately lay down: upon which she said, Sleep on; I wish96 that thou wouldst never wake again! By Allah, I abhor thee, and abhor thy person, and my soul is weary of thy company!—She then arose, and attired herself in the most magnificent of her apparel, and, having perfumed herself, and slung on a sword, opened the door of the palace, and went out. I got up immediately, and followed her until she had quitted the palace, and passed through the streets of the city, and arrived at the city-gates, when she pronounced some words that I understood not; whereupon the locks fell off, and the gates opened, and she went out, I still following her, without her knowledge. Thence she proceeded to a space among the mounds,47 and arrived at a strong edifice, in which was a ḳubbeh48 constructed of mud, with a door, which she entered. I then climbed upon the roof of the ḳubbeh, and, looking down upon her through an aperture, saw that she was visiting a black slave, whose large lips, one of which overlapped the other, gathered up the sand from the pebbly floor, while he lay, in a filthy and wet condition, upon a few stalks of sugar-cane.

She kissed the ground before this slave; and he raised his head towards her, and said, Wo to thee! Wherefore hast thou remained away until this hour? The other blacks have been here drinking wine, and each of them has gone away with his mistress; and I refused to drink on thy account.—She answered, O my master, and beloved of my heart, knowest thou not that I am married to my cousin, and that I abhor every man who resembles him, and hate myself while I am in his company? If I did not fear to displease thee, I would reduce the city to ruins, so that the owl and the raven should cry in it, and would transport its stones beyond Mount Ḳáf.49—Thou liest, thou infamous woman, replied the slave; and I swear by the generosity of the blacks (and if I speak not truth, may our valour be as the valour of the whites), that if thou loiter as thou hast now done till this hour, I will no longer give thee my company, nor approach thy person, thou faithless one! Dost thou inconvenience me for the sake of thine own pleasure, thou filthy wretch, and vilest of the whites?—When I heard (continued the King) their words, and witnessed what passed between them, the world became dark before my face, and I knew not where I was.—My cousin still stood weeping, and abasing herself before him, and said, O my beloved, and treasure of my heart, there remaineth to me none but thee for whom I care, and if thou cast me off, alas for me! O my beloved! O light of mine eye!—Thus she continued to weep, and to humble herself before him, until he became pacified towards her; upon which she rejoiced, and arose, and, having dis97robed herself, said to him, O my master, hast thou here anything that thy maid may eat? He answered, Uncover the dough-pan; it contains some cooked rats' bones:50 eat of them, and pick them; and take this earthen pot: thou wilt find in it some booẓah51 to drink. So she arose, and ate and drank, and washed her hands; after which she lay down by the side of the slave, upon the stalks of sugar-cane, and covered herself with his tattered clothes and rags.

When I saw her do this, I became unconscious of my existence, and, descending from the roof of the ḳubbeh, entered, and took the sword from the side of my cousin, with the intention of killing them both. I struck the slave upon his neck, and thought that he was killed; but the blow, which I gave with the view of severing his head, only cut the gullet and skin and flesh; and when I thought that I had killed him, he uttered a loud snore, upon which my cousin started up, and as soon as I had gone, took the sword, and returned it to its98 scabbard, and came back to the city and to the palace, and lay down again in my bed, in which she remained until the morning.

On the following day, I observed that my cousin had cut off her hair, and put on the apparel of mourning;52 and she said to me, O my cousin, blame me not for what I do; for I have received news that my mother is dead, and that my father hath been slain in a holy war, and that one of my two brothers hath died of a poisonous sting, and the other by the fall of a house: it is natural, therefore, that I should weep and mourn. On hearing these words, I abstained from upbraiding her, and said, Do what seemeth fit to thee; for I will not oppose thee. Accordingly, she continued mourning and weeping and wailing a whole year; after which she said to me, I have a desire to build for myself, in thy palace, a tomb, with a ḳubbeh, that I may repair thither alone to mourn, and I will call it the House of Lamentations.53 I replied, Do what thou seest fit. So she built for herself a house for mourning, with a ḳubbeh in the middle of it, like the tomb of a saint;54 after which she removed thither the slave, and there she lodged him. He was in a state of excessive weakness, and unable to render her any service, though he drank wine; and from the day on which I had wounded him, he had never spoken; yet he remained alive, because the appointed term of his life had not expired. My cousin every day visited him in this tomb early and late, to weep and mourn over him, and took to him wine to drink, and boiled meats; and thus she continued to do, morning and evening, until the expiration of the second year, while I patiently suffered her, till one day, I entered her apartment unawares, and found her weeping, and slapping her face, and repeating these verses:—

As soon as she had finished the recitation of these verses, I said to her, holding my drawn sword in my hand, This is the language of those faithless women who renounce the ties of affinity, and regard not lawful fellowship!—and I was about to strike her with the sword, and had lifted up my arm to do so, when she rose—for she knew that it was I who had wounded the slave—and, standing before me, pronounced some words which I understood not, and said, May God, by means of my enchantment, make thee to be half of stone, and half of99 the substance of man!—whereupon I became as thou seest, unable to move, neither dead nor alive; and when I had been reduced to this state, she enchanted the city and its markets and fields. The inhabitants of our city were of four classes; Muslims, and Christians, and Jews, and Magians; and she transformed them into fish: the white are the Muslims; the red, the Magians; the blue, the Christians; and the yellow, the Jews.55 She transformed, also, the four islands into four mountains, and placed them around the lake; and from that time she has continued every day to torture me, inflicting upon me a hundred lashes with a leathern whip, until the blood flows from my wounds; after which she puts on my upper half a vest of hair-cloth, beneath these garments.—Having said thus, the young man wept, and ejaculating the following verses:—

Upon this, the King, looking towards the young man, said to him, O youth, thou hast increased my anxiety. And where (he added) is this woman?—The young man answered, She is in the tomb where the slave is lying, in the ḳubbeh; and every day, before she visits him, she strips me of my clothing, and inflicts upon me a hundred lashes with the whip, while I weep and cry out, unable to move so as to repulse her. After thus torturing me, she repairs early to the slave, with the wine and boiled meat.—By Allah, O youth, said the King, I will do thee an act of kindness for which I shall be remembered, and a favour which historians shall record in a biography after me.

He then sat and conversed with him until the approach of night, upon which he arose, and waited till the first dawn of day, when he took off his clothes, and slung on his sword, and went to the place where the slave lay. After remarking the candles and lamps, and perfumes and ointments, he approached the slave, and with a blow of his sword slew him: he then carried him on his back, and threw him into a well which he found in the palace, and, returning to the ḳubbeh, clad himself with the slave's clothes, and lay down with the drawn sword by his side. Soon after, the vile enchantress went to her cousin, and, having pulled off his clothes, took the whip, and beat him, while he cried, Ah! it is enough for me to be in this state! Have pity on me then!—Didst thou shew pity to me, she exclaimed, and didst thou100 spare my lover?—She then put on him the hair-cloth vest and his outer garments, and repaired to the slave with a cup of wine, and a bowl of boiled meat. Entering the tomb, she wept and wailed, exclaiming, O my master, answer me! O my master, speak to me!—and poured forth her lamentation in the words of this verse:—

Then, weeping as before, she exclaimed again, O my master, answer me, and speak to me! Upon this the King, speaking in a low voice, and adapting his tongue to the pronunciation of the blacks, ejaculated, Ah! Ah! there is no strength nor power but in God! On hearing these words, she screamed with joy, and fell down in a swoon; and when she recovered, she exclaimed, Possibly my master is restored to health! The King, again lowering his voice, as if from weakness, replied, Thou profligate wretch, thou deservest not that I should address thee.—Wherefore? said she. He answered, Because all the day long thou tormentest thy husband, while he calleth out, and imploreth the aid of God, so that thou hast prevented my sleeping from the commencement of darkness until morning: thy husband hath not ceased to humble himself, and to imprecate vengeance upon thee, till he hath distracted me; and had it not been for this, I had recovered my strength: this it is which hath prevented my answering thee.—Then, with thy permission, she replied, I will liberate him from his present sufferings.—Liberate him, said the King, and give us ease.

She replied, I hear and obey;—and immediately arose, and went out from the ḳubbeh to the palace, and, taking a cup, filled it with water, and pronounced certain words over it, upon which it began to boil like a cauldron. She then sprinkled some of it upon her cousin, saying, By virtue of what I have uttered, be changed from thy present state to that in which thou wast at first!—and instantly he shook, and stood upon his feet, rejoicing in his liberation, and exclaimed, I testify101 that there is no deity but God, and that Moḥammad is God's Apostle; God bless and save him! She then said to him, Depart, and return not hither, or I will kill thee:—and she cried out in his face: so he departed from before her, and she returned to the ḳubbeh, and said, O my master, come forth to me that I may behold thee. He replied, with a weak voice, What hast thou done? Thou hast relieved me from the branch, but hast not relieved me from the root.—O my beloved, she said, and what is the root? He answered, The people of this city, and of the four islands: every night, at the middle hour, the fish raise their heads, and imprecate vengeance upon me and upon thee; and this is the cause that preventeth the return of vigour to my body; therefore, liberate them, and come, and take my hand, and raise me; for vigour hath already in part returned to me.

On hearing these words of the King, whom she imagined to be the slave, she said to him with joy, O my master, on my head and my eye! In the name of Allah!58—and she sprang up, full of happiness, and hastened to the lake, where, taking a little of its water, she pronounced over it some unintelligible words, whereupon the fish became agitated, and raised their heads, and immediately became converted into men as before. Thus was the enchantment removed from the inhabitants of the city, and the city became repeopled, and the market-streets re-erected, and every one returned to his occupation: the mountains also became changed into islands as they were at the102 first. The enchantress then returned immediately to the King, whom she still imagined to be the slave, and said to him, O my beloved, stretch forth thy honoured hand, that I may kiss it.—Approach me, said the King in a low voice. So she drew near to him; and he, having his keen-edged sword ready in his hand, thrust it into her bosom, and the point protruded from her back: he then struck her again, and clove her in twain, and went forth.

He found the young man who had been enchanted waiting his return, and congratulated him on his safety; and the young prince kissed his hand, and thanked him. The King then said to him, Wilt thou remain in thy city, or come with me to my capital?—O King of the age, said the young man, dost thou know the distance that is between thee and thy city? The King answered, Two days and a half.—O King, replied the young man, if thou hast been asleep, awake: between thee and thy city is a distance of a year's journey to him who travelleth with diligence; and thou camest in two days and a half only because the city was enchanted: but, O King, I will never quit thee for the twinkling of an eye. The King rejoiced at his words, and said, Praise be to God, who hath in his beneficence given thee to me: thou art my son; for during my whole life, I have never been blest with a son:—and they embraced each other, and rejoiced exceedingly. They then went together into the palace, where the King who had been enchanted informed the officers of his court that he was about to perform the holy pilgrimage: so they prepared for him everything that he required; and he departed with the Sulṭán; his heart burning with reflections upon his city, because he had been deprived of the sight of it for the space of a year.

He set forth, accompanied by fifty memlooks,59 and provided with presents, and they continued their journey night and day for a whole year, after which they drew near to the city of the Sulṭán, and the Wezeer and the troops, who had lost all hope of his return, came forth to meet him. The troops, approaching him, kissed the ground before him, and congratulated him on his safe return; and he entered the city, and sat upon the throne. He then acquainted the Wezeer with all that had happened to the young King; on hearing which, the Wezeer congratulated the latter, also, on his safety; and when all things were restored to order, the Sulṭán bestowed presents upon a number of his subjects, and said to the Wezeer, Bring to me the fisherman who presented to me the fish. So he sent to this fisherman, who had been the cause of the restoration of the inhabitants of the enchanted city,103 and brought him; and the King invested him with a dress of honour, and inquired of him respecting his circumstances, and whether he had any children. The fisherman informed him that he had a son and two daughters; and the King, on hearing this, took as his wife one of the daughters, and the young prince married the other.60 The King also conferred upon the son the office of treasurer. He then sent the Wezeer to the city of the young prince, the capital of the Black Islands, and invested him with its sovereignty, despatching with him the fifty memlooks who had accompanied him thence, with numerous robes of honour to all the Emeers: and the Wezeer kissed his hands, and set forth on his journey; while the Sulṭán and the young prince remained. And as to the fisherman, he became the wealthiest of the people of his age; and his daughters continued to be the wives of the Kings until they died.

But this (added Shahrazád) is not more wonderful than what happened to the porter.

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Note 1. The sentiment expressed in this verse is one which is often heard from the mouth of a Muslim; but generally when, his toil is ended, and its result seen; though not unfrequently as an excuse for indolence.

Note 2. The bottle is here described (by the term "ḳumḳum") as of a kind commonly used for sprinkling rose-water, &c., having a spherical or wide body, with a long and narrow neck. I remember seeing a gilt brass bottle of this kind, of very beautiful workmanship, for which nearly as much as ten pieces of gold was demanded.

Note 3. The seal of Suleymán, or Solomon, has twice been mentioned in former notes; in No. 21 of the notes appended to the Introduction, and in No. 15 of those to the first chapter.

Note 4. It is necessary to remark, that this and many other descriptions in the present work are not designed to be understood in their literal sense. The reader will often be required to make some allowance for Oriental hyperbole, and to distinguish between expressions characterised by this figure, and such as are purely accordant with Eastern grandeur and magnificence, or with Muslim superstition.

Note 5. The end of the winnowing-fork bears a rude resemblance to a gigantic hand; having several long prongs of wood.

Note 6. Instead of "ibreeḳ" (a ewer), in the Cairo edition, I read "abwáḳ" (trumpets), as in other editions.

Note 7. This appellation has been mentioned in a former note, as signifying an evil Jinnee of the most powerful class.

Note 8. It is a rule observed in decent society, by the Arabs, to avoid, as much as possible, the mention of opprobrious epithets, lest any person present should imagine such epithets to be addressed insidiously to himself. For this reason, when any malediction or offensive language is repeated in a story, it is usual with them to designate the object of such language by this term, which signifies both remote or absent from the person or persons in whose presence the words are repeated, and remote from virtue or good. In the present instance, "remote" is an epithet substituted by Shahrazád for some other of a gross nature, from respect to the king to whom she is relating the story.

Note 9. I read "Ṣakhr el-Jinnee" for "Ṣakhr el-Jinn."—Ṣakhr was an evil Jinnee, and a terrible enemy of Solomon. His last act of treachery to that monarch, and105 his fate, are thus related by commentators on the Ḳur-án.—Solomon having, through negligence, suffered one of his women to practise idolatry under his roof, God saw fit to punish him. It was the custom of this King, on certain occasions, "to intrust his signet, on which his kingdom depended, with a concubine of his, named El-Emeeneh. One day, therefore, when she had the ring in her custody, a devil [or evil Jinnee], named Ṣakhr, came to her in the shape of Solomon, and received the ring from her; by virtue of which he became possessed of the kingdom, and sat on the throne in the shape which he had borrowed, making what alterations in the law he pleased. Solomon, in the meantime, being changed in his outward appearance, and known to none of his subjects, was obliged to wander about, and beg alms for his subsistence; till at length, after the space of forty days, which was the time the image had been worshipped in his house, the devil flew away, and threw the signet into the sea. The signet was immediately swallowed by a fish, which being taken and given to Solomon, he found the ring in its belly; and having by this means recovered the kingdom, he took Ṣakhr, and, tying a great stone to his neck, threw him into the Lake of Tiberias."150