Chapter iii., I have shewn that the state of manners and morals

described in many of these tales agrees, in a most important point of

view, with the manners and morals of the Arabs at the commencement of

the tenth century of the Flight. This I regard as an argument of great

weight, and especially satisfactory as agreeing with the inference just

before drawn. Fifthly, from what I have stated in the note immediately

preceding, I incline to the opinion that few of the copies of this work

now known to us, if any, were written until after the conquest of Egypt

by the Turks, in the year 1517 of our era. This opinion, it should be

remarked, respects especially the _early_ portion of the work, which is

the least likely to have been interpolated, as later parts evidently

have been. At the last-mentioned period, a native of Cairo (in which

city I believe the principal portion of the work to have been written)

might, if about forty years of age, retain a sufficient recollection of

the later Memlook Sulṭáns and of their ministers to describe his kings

and courts without the necessity of consulting the writings of

historians; deriving his knowledge of early times not from the perusal

of any regular record, but only from traditions or from works like the

present.--I should have delayed the insertion of the foregoing remarks,

had I not considered it a point of some importance to suggest to the

reader, as early as possible, that the manners and customs, and in

general even the dresses and dwellings, described in most of the present

tales, are those of a very late period. The lax state of morals which

appears to have prevailed among the Arabs in the time of the writer or

writers probably continued at least until the period when coffee became

a common beverage, about the middle of the tenth century of the Flight

(or near the middle of the sixteenth century of our era), and perhaps

considerably later, until some years after the introduction of tobacco

into the East. The researches of Von Hammer have satisfactorily shewn

that the Thousand and One Nights, in the states in which it is known to

us, is based upon a very old work, in Persian; an Arabic translation of

which bore a similar, or perhaps the same, title as that which we are

considering; but I believe the last to be, in its best features, a very

late production.

NOTE 14. "Shems-ed-Deen" signifies "the Sun of the Religion;" and

"Noor-ed-Deen," "the Light of the Religion."

NOTE 15.--_Customs observed after a Death._ Though the men, in Arabian

countries, make no change in their dress in indication of mourning, they

observe other customs after the death of a relation. By the term here

used in the original for "mourning" ("'azá," the primary signification

of which is "consolation" or "condolence"), an allusion is made to

receiving the visits of condoling friends. On the night immediately

following the burial, several persons are employed to perform

recitations of portions of the Ḳur-án, &c. The most remarkable of these

ceremonies consists in repeating thrice one thousand times, "There is no

deity but God:" one of the performers having a string of a thousand

large beads by means of which to count these repetitions. Some persons

are also hired to perform a recitation of the whole of the Ḳur-án in the

afternoon or evening of the first Thursday after the funeral, and often

on other days; and the merit of these and the former religious acts is

transferred to the soul of the deceased.--These customs I have fully

described in my work on the Modern Egyptians, vol. ii. ch. xv.

NOTE 16. The island here alluded to is that called "Er-Róḍah," or "The

Garden."

NOTE 17. The prayer-carpet, which resembles a wide hearth-rug, is seldom

used as a covering for the saddle except when the rider is a person of

the learned profession. It is probably mentioned here to shew that

Noor-ed-Deen was an officer of the pen, which was generally the case

with the Wezeers of the Sulṭáns of Egypt.

NOTE 18. Jerusalem is called in the original, and by the modern Arabs,

"El-Ḳuds," which signifies "Holiness."

NOTE 19. The Arabic name of Aleppo is "Ḥalab."

NOTE 20. An Arab of rank is seldom seen on foot outside the threshold of

his own house, unless it be merely to cross the street.

NOTE 21. The decoration here alluded to consists in furnishing the

apartment with costly carpets, handsome cushions, rich coverings for the

deewáns, and coloured lamps, &c.

NOTE 22. This, to some readers, may appear odd: it should therefore be

explained that most articles of Arab clothing are equally suitable to

young and old, thin and stout.

NOTE 23. "Ḥasan" signifies "Beautiful" or "Handsome."

NOTE 24.--_On Infancy and Education._ I may avoid an unnecessary

multiplication of notes on the same, or nearly the same, subject, by

availing myself of this occasion to insert here the following

illustrations of numerous passages, in the preceding and subsequent

tales, relating to infancy and education.

In few cases are the Mohammadans so much fettered by the directions of

their Prophet and other religious institutors as in the rearing and

educating of their children. In matters of the most trivial nature,

religious precedents direct their management of the young. One of the

first duties is, to wrap the new-born child in clean white linen, or in

linen of some other colour; but not yellow. After this, some person [not

a female] should pronounce the adán[278] in the ear of the infant,

because the Prophet did so in the ear of El-Ḥasan when Fátimeh gave

birth to him; or he should pronounce the adán in the right ear, and the

iḳameh (which is nearly the same) in the left.[279]

It was formerly a custom of many of the Arabs, and perhaps is still

among some, for the father to give a feast to his friends on seven

successive days after the birth of a son; but that of a daughter was

observed with less rejoicing. The general modern custom is, to give an

entertainment only on the seventh day, which is called "Yóm es-Subooạ."

On this occasion, the mother, having left her bed, receives her guests;

the child is exhibited to them; and they give presents of gold or silver

coins, which are generally used to decorate the infant's head-dress. The

father entertains his friends in the evening.

On this day, or on the fourteenth, twenty-first, twenty-eighth, or

thirty-fifth day after the birth, several religious ceremonies are

required to be performed; but they are most approved if observed on the

seventh day. One of these is the naming. I believe, however, that it is

a more common custom to give the name almost immediately after the

birth, or about three hours after. Astrologers were often consulted on

this occasion; but the following directions are given on higher

authority, and are generally observed.--"The father should give his son

a good name, ... not a name of self-praise, as Rasheed [Orthodox], Emeen

[Faithful], &c.... The prophet said, 'The names most approved by God are

'Abd-Allah [Servant of God] and 'Abd-Er-Raḥmán [Servant of the

Compassionate], and such like.' He also said, 'Give my name, but do not

distinguish by my surname of relationship:' but this precept, they say,

respects his own life-time, ... because he was addressed, 'O

Abu-l-Ḳásim!' and now it is not disapproved; but some disapprove of

uniting the name and surname, so as to call a person Mohammad and

Abu-l-Ḳásim. And if a son be called by the name of a prophet it is not

allowable to abuse or vilify him, unless the person so named be facing

his reproacher, who should say, 'Thou' [without mentioning his name]:

and a child named Moḥammad or Aḥmad should be [especially] honoured....

The Prophet said, 'There is no people holding a consultation at which

there is present one whose name is Moḥammad or Aḥmad, but God blesseth

all that assembly:' and again he said, 'Whoever nameth his child by my

name, or by that of any of my children or my companions, from affection

to me or to them, God (whose name be exalted!) will give him in Paradise

what eye hath not seen nor ear heard.' And a son should not be named

King of kings, or Lord of lords; nor should a man take a surname of

relationship from the name of the eldest of his children; nor take any

such surname before a child is born to him."[280]--The custom of naming

children after prophets, or after relations or companions of Moḥammad,

is very common. No ceremony is observed on account of the naming.

On the same day, however, two practices which I am about to mention are

prescribed to be observed; though, as far as my observations and

inquiries allow me to judge, they are generally neglected by the modern

Muslims. The first of these is a sacrifice. The victim is called

'aḳeeḳah. It should be a ram or goat; or two such animals should be

sacrificed for a son, and one for a daughter. This rite is regarded by

Ibn-Ḥambal as absolutely obligatory: he said, "If a father sacrifice not

for his son, and he [the son] die, that son will not intercede for him

on the day of judgment." The founders of the three other principal sects

regard it in different and less important lights, though Mohammad slew

an 'aḳeeḳah for himself after his prophetic mission. The person should

say, on slaying the victim, "O God, verily this aḳeeḳah is a ransom

for my son such a one; its blood for his blood, and its flesh for his

flesh, and its bone for his bone, and its skin for his skin, and its

hair for his hair. O God, make it a ransom for my son from Hell-fire." A

bone of the victim should not be broken.[281] The midwife should receive

a leg of it. It should be cooked without previously cutting off any

portion of it; and part of it should be given in alms.--After this

should be performed the other ceremony above alluded to, which is this.

It is a sunneh ordinance, incumbent on the father, to shave, or cause to

be shaved, the head of his child, and to give, in alms to the poor, the

weight of the hair in gold or silver. This should also be done for a

proselyte.[282] On the subsequent occasions of shaving the head of a

male child (for the head of the male is frequently shaven), a tuft of

hair is generally left on the crown, and commonly, for several years,

another also over the forehead.

Circumcision is most approved if performed on the same day:[283] but the

observance of this rite is generally delayed until the child has

attained the age of five or six years, and sometimes several years

later. I shall therefore delay mentioning the ceremonies with which it

is celebrated.

The Muslims rightly regard a child as a trust committed by God to its

parents, who, they hold, are responsible for the manner in which they

bring it up, and will be examined on this subject on the day of

judgment. But they further venture to say, that "the first who will lay

hold of a man on the day of judgment will be his wife and children, who

[if he have been deficient in his duty to them] will present themselves

before God, and say, 'O our Lord, take for us our due from him; for he

taught us not that of which we were ignorant, and he fed us with

forbidden food, and we knew not:' and their due will be taken from

him."[284] By this is meant, that a certain proportion of the good works

which the man may have done, and his children and wife neglected, will

be set down to their account; or that a similar proportion of their evil

works will be transferred to _his_ account.

The mother is enjoined by the law to give suck to her child two full

years, unless she have her husband's consent to shorten the period, or

to employ another nurse. "For suckling the child, a virtuous woman, who

eateth only what is lawful, should be chosen; for the unlawful [food]

will manifest its evil in the child: as the Prophet ... said, 'Giving

suck altereth the tempers.' But it is recommended by the sunneh that the

mother herself suckle the child; for it is said in a tradition, 'There

is nothing better for a child than its mother's milk.' 'If thou wouldst

try,' it is added,'whether a child be of an ingenuous disposition in its

infancy, or not, order a woman who is not its mother to suckle it after

its mother has done so; and if it drink of the milk of the woman who is

not its mother, it is not of an ingenuous disposition.'"[285]

Children, being regarded by Muslim parents as enviable blessings, are,

to them, objects of the most anxious solicitude. To guard them from the

supposed influence of the envious or evil eye, they have recourse to

various expedients. When they are taken abroad, they are usually clad in

the most slovenly manner, and left unwashed, or even purposely smeared

with dirt; and as a further precaution, a fantastic cap is often put

upon the child's head, or its head-dress is decorated with one or more

coins, a feather, a gay tassel, or a written charm or two sewed up in

leather or encased in gold or silver, or some other appendage to attract

the eye, that so the infant itself may pass unnoticed. If a person

express his admiration of another's child otherwise than by some pious

ejaculation, as, for instance, by praising its Creator (with the

exclamation of "Subḥána-lláh!" or, "Má sháa-lláh!" &c.) or invoking a

blessing on the Prophet, he fills the mind of the parent with

apprehension; and recourse is had to some superstitious ceremony to

counteract the dreaded influence of his envious glance. The children of

the poor are less exposed to this imaginary danger from their

unattractive appearance: they generally have little clothing, or none

whatever, and are extremely dirty. It is partly with the view of

protecting them from the evil eye, that those of the rich are so long

confined to the ḥareem: there they are petted and pampered for several

years; at least until they are of age to go to school; but most of them

are instructed at home.

The children of the Muslims are taught to shew to their fathers a degree

of respect which might be deemed incompatible with the existence of a

tender mutual affection; but I believe that this is not the case. The

child greets the father in the morning by kissing his hand, and then

usually stands before him in a respectful attitude, with the left hand

covered by the right, to receive any order or to await his permission to

depart; but after the respectful kiss, is often taken on the lap. After

the period of infancy, the well-bred son seldom sits in the presence of

his father; but during that period he is generally allowed much

familiarity. A Syrian merchant, who was one of my near neighbours in

Cairo, had a child of exquisite beauty, commonly supposed to be his

daughter, whom, though he was a most bigoted Muslim, he daily took with

him from his private house to his shop. The child followed him, seated

upon an ass, before a black slave; and, until about six years old, was

dressed like most young ladies, but without a face-veil. The father then

thinking that the appearance of taking about with him a daughter of that

age was scandalous, dressed his pet as a boy, and told his friends that

the female attire had been employed as a protection against the evil

eye; girls being less coveted than boys. This indeed is sometimes done;

and it is possible that such might have been the case in this instance;

but I was led to believe that it was not so. A year after, I left

Cairo: while I remained there, I continued to see the child pass my

house as before; but always in boy's clothing.

It is not surprising that the natives of Arabian countries, where a very

trifling expense is required to rear the young, should be generally

desirous of a numerous offspring. A motive of self-interest conduces

forcibly to cherish this feeling in a wife, for she is commonly esteemed

by her husband in proportion to her fruitfulness; and a man is seldom

willing to divorce a wife, or to sell a slave, who has borne him a

child. A similar feeling also induces in both parents a desire to obtain

offspring, and renders them at the same time resigned to the loss of

such of their children as die in tender age. This feeling arises from

their belief of certain services, of greater moment than the richest

blessings this world can bestow, which children who die in infancy are

to render to their parents. The Prophet is related to have said, "The

infant children [of the Muslims] shall assemble at the scene of judgment

on the day of the general resurrection, when all creatures shall appear

for the reckoning, and it will be said to the angels, 'Go ye with these

into Paradise:' and they will halt at the gate of Paradise, and it will

be said to them, 'Welcome to the offspring of the Muslims! enter ye

Paradise: there is no reckoning to be made with you:' and they will

reply, 'Yea, and our fathers and our mothers:' but the guardians of

Paradise will say, 'Verily your fathers and your mothers are not with

you because they have committed faults and sins for which they must be

reckoned with and inquired of.' Then they will shriek and cry at the

gate of Paradise with a great cry; and God (whose name be exalted!) and

who is all-knowing respecting them) will say, 'What is this cry?' It

will be answered, 'O our Lord, the children of the Muslims say, We will

not enter Paradise but with our fathers and our mothers.' Whereupon God

(whose name be exalted!) will say 'Pass among them all, and take the

hands of your parents, and introduce them into Paradise.'" The children

who are to have this power are such as are born of believers, and die

without having attained to the knowledge of sin; and according to one

tradition, one such child will introduce his parents into Paradise.

[Such infants only are to enter Paradise; for, of the children who die

in infancy, those of believers alone are they who would believe if they

grew to years of discretion.] On the same authority it is said, "When a

child of the servant [of God] dies, God (whose name be exalted!) saith

to the angels, 'Have ye taken the child of my servant?' They answer,

'Yea.' He saith, 'Have ye taken the child of his heart?' They reply,

'Yea.' He asketh them, 'What did my servant say?' They answer, 'He

praised thee, and said, Verily to God we belong, and verily unto Him we

return!' Then God will say, 'Build for my servant a house in Paradise,

and name it the House of Praise.'" To these traditions, which I find

related as proofs of the advantages of marriage, the following anecdote,

which is of a similar nature, is added. A certain man, who would not

take a wife, awoke one day from his sleep, and demanded to be married,

saying, as his reason, "I dreamt that the resurrection had taken place,

and that I was among the beings collected at the scene of judgment, but

was suffering a thirst that stopped up the passage of my stomach; and

lo, there were youths passing through the assembly, having in their

hands ewers of silver, and cups of gold, and giving drink to one person

after another; so I stretched forth my hand to one of them, and said,

'Give me to drink; for thirst overpowereth me:' but they answered, 'Thou

hast no child among us: we give drink only to our fathers.' I asked

them, 'Who are ye?' They replied, 'We are the deceased infant children

of the Muslims.'"[286] Especial rewards in heaven are promised to

mothers. "When a woman conceives by her husband," said the Prophet, "she

is called in heaven a martyr [_i.e._ she is ranked as a martyr in

dignity]; and her labour in child-bed, and her care for her children,

protect her from Hell-fire.'"[287]

"When the child begins to speak, the father should teach him first the

kelimeh [or profession of faith], 'There is no deity but God: [Moḥammad

is God's apostle:]'--he should dictate this to him seven times. Then he

should instruct him to say, 'Wherefore, exalted be God, the King, the

Truth! There is no deity but He, the Lord of the honourable

throne.'[288] He should teach him also the Throne-verse,[289] and the

closing words of the Ḥashr, 'He is God, beside whom there is no deity,

the King, the Holy,'" &c.[290]

As soon as a son is old enough, his father should teach him the most

important rules of decent behaviour: placing some food before him, he

should order him to take it with the right hand (the left being employed

for unclean purposes), and to say, on commencing, "In the name of God;"

to eat what is next to him, and not to hurry, nor spill any of the food

upon his person or dress. He should teach him that it is disgusting to

eat much. He should particularly condemn to him the love of gold and

silver, and caution him against covetousness as he would against

serpents and scorpions; and forbid his spitting in an assembly, and

committing any similar breach of good manners, talking much, turning his

back upon another, standing in an indolent attitude, and speaking ill of

any person to another. He should keep him from bad companions, teach him

the Ḳur-án and all requisite divine and prophetic ordinances, and

instruct him in the arts of swimming and archery, and in some virtuous

trade; for trade is a security from poverty. He should also command him

to endure patiently the chastisements of his teacher. In one tradition

it is said, "When a boy attains the age of six years he should be

disciplined; and when he attains to nine years he should be put in a

separate bed; and when he attains to ten years he should be beaten for

[neglecting] prayer:" in another tradition, "Order your children to pray

at seven [years], and beat them for [neglecting] it at ten, and put them

in separate beds."[291]

Circumcision, which has before been mentioned, is generally performed

before the boy is submitted to the instruction of the schoolmaster.[292]

Previously to the performance of this rite, he is, if belonging to the

higher or middle rank of society, usually paraded about the

neighbourhood of his parents' dwelling, gaily attired, chiefly with

female habits and ornaments, but with a boy's turban on his head,

mounted on a horse, preceded by musicians, and followed by a group of

his female relations and friends. This ceremony is observed by the great

with much pomp and with sumptuous feasts. El-Jabartee mentions a fête

celebrated on the occasion of the circumcision of a son of the Ḳáḍee of

Cairo, in the year of the Flight 1179 (A.D. 1766), when the grandees and

chief merchants and 'ulamà of the city sent him such abundance of

presents that the magazines of his mansion were filled with rice and

butter and honey and sugar; the great hall, with coffee; and the middle

of the court, with firewood: the public were amused for many days by

players and performers of various kinds; and when the youth was paraded

through the streets he was attended by numerous memlooks with their

richly-caparisoned horses and splendid arms and armour and military

band, and by a number of other youths who, from compliment to him, were

circumcised afterwards with him. This latter custom is usual on such

occasions; and so also is the sending of presents, such as those above

mentioned, by friends, acquaintances, and tradespeople.' At a fête of

this kind, when the Khaleefeh El-Muḳtedir circumcised five of his sons,

the money that was scattered in presents amounted to six hundred

thousand pieces of gold, or about £300,000. Many orphans were also

circumcised on the same day, and were presented with clothes and pieces

of gold.[293] The Khaleefeh above mentioned was famous for his

magnificence, a proof of which I have given in a former note. At the

more approved entertainments which are given in celebration of a

circumcision, a recital of the whole of the Ḳur-án, or a zikr, is

performed: at some others, male or female public dancers perform in the

court of the house, or in the street before the door.

Few of the children of the Arabs receive much instruction in literature,

and still fewer are taught even the rudiments of any of the higher

sciences; but there are numerous schools in their towns, and one at

least in almost every moderately large village. The former are mostly

attached to mosques and other public buildings, and, together with those

buildings, endowed by princes or other men of rank, or wealthy

tradesmen. In these, the children are instructed either gratis or for a

very trifling weekly payment, which all parents, except those in

indigent circumstances, can easily afford. The schoolmaster generally

teaches nothing more than to read, and to recite by heart the whole of

the Ḳur-án. After committing to memory the first chapter of the sacred

volume, the boy learns the rest in the inverse order of their

arrangement, as they generally decrease in length. Writing and

arithmetic are usually taught by another master; and grammar, rhetoric,

versification, logic, the interpretation of the Ḳur-án, and the whole

system of religion and law, with all other knowledge deemed useful,

which seldom includes the mere elements of mathematics, are attained by

studying at a collegiate mosque, and at no expense; for the professors

receive no pay either from the students, who are mostly of the poorer

classes, or from the funds of the mosque.

The wealthy often employ for their sons a private tutor; and, when he

has taught them to read, and to recite the Ḳur-án, engage for them a

writing-master, and then send them to the college. But among this class,

polite literature is more considered than any other branch of knowledge,

after religion. Such an acquaintance with the works of some of their

favourite poets as enables a man to quote them occasionally in society,

is regarded by the Arabs as essential to a son who is to mix in genteel

company; and to this acquirement is often added some skill in the art of

versification, which is rendered peculiarly easy by the copiousness of

the Arabic language, and by its system of inflection. These

characteristics of their noble tongue (which are remarkably exhibited by

the custom, common among the Arabs, of preserving the same rhyme

throughout a whole poem), while on the one hand they have given an

admirable freedom to the compositions of men of true poetic genius, have

on the other hand mainly contributed to the degradation of Arabic

poetry. To an Arab of some little learning it is almost as easy to speak

in verse as in prose; and hence he often intersperses his prose

writings, and not unfrequently his conversation, with indifferent

verses, of which the chief merit often consists in puns, or in an

ingenious use of several words nearly the same in sound, but differing

in sense. To a reader unacquainted with the Arabic language it is

necessary to explain this custom; otherwise he would imagine that the

author of the present work is merely indulging in a dramatic licence

inconsistent with a true delineation of manners, when he makes a person

suddenly change the style of his speech from prose to verse, and then

revert to the former.

One more duty of a father to a son I should here mention: it is, to

procure for him a wife as soon as he has arrived at a proper age. This

age is decided by some to be twenty years; though many young men marry

at an earlier period. It is said, "When a son has attained the age of

twenty years, his father, if able, should marry him, and then take his

hand, and say, 'I have disciplined thee, and taught thee, and married

thee: I now seek refuge with God from thy mischief in the present world

and the next.'" To enforce this duty, the following tradition is urged:

"When a son attains to the age of puberty, and his father does not marry

him, and yet is able to do so, if the youth commit an improper act in

consequence, the sin of it is between the two,"--or, as in another

report,--"on the father."[294] The same is held to be the case with

respect to a daughter who has attained the age of twelve years.[295]

The female children of the Arabs are seldom taught even to read. Though

they are admissible at the daily schools in which the boys are

instructed, very few parents allow them the benefit of this privilege;

preferring, if they give them any instruction of a literary kind, to

employ a sheykhah (or learned woman) to teach them at home. She

instructs them in the forms of prayer, and teaches them to repeat by

heart a few chapters of the Ḳur-án; very rarely the whole book. Parents

are indeed recommended to withhold from their daughters some portions of

the Ḳur-án; to "teach them the Soorat en-Noor [or 24th chapter], and

keep from them the Soorat-Yoosuf [12th chapter]; on account of the story

of Zeleekhà and Yoosuf in the latter, and the prohibitions and threats

and mention of punishments contained in the former."[296]

Needlework is not so rarely, but yet not generally, taught to Arab

girls: the spindle frequently employs those of the poorer classes; and

some of them learn to weave. The daughters of persons of the middle and

higher ranks are often instructed in the art of embroidery, and in other

ornamental work, which are taught in schools and in private houses.

Singing, and playing upon the lute, which were formerly not uncommon

female accomplishments among the wealthy Arabs, are now almost

exclusively confined, like dancing, to professional performers and a few

of the slaves in the ḥareems of the great: it is very seldom now that

any musical instrument is seen in the hand of an Arab lady, except a

kind of drum called darabukkeh, and a ṭár (or tambourine), which are

found in many ḥareems, and are beaten with the fingers.[297] Some care,

however, is bestowed by the ladies in teaching their daughters what they

consider an elegant gait and carriage, as well as various alluring and

voluptuous arts with which to increase the attachment of their future

husbands.

NOTE 25.--_Water-wheels._ The water-wheels here mentioned are machines

commonly used for the purpose of irrigating fields and gardens. They are

generally turned by a pair of cows or bulls. They raise the water from a

river or well in a series of earthen pots attached to cords which pass

over a vertical wheel, and pour it into a trough, from which it flows in

narrow channels through the space of ground to be irrigated. A cogged

vertical wheel is attached to the same axis as the former; and this, and

consequently the other also, are turned by means of a larger,

horizontal, cogged wheel. The ground is divided into hollow squares, or

furrows, into each of which in succession the water is admitted.

NOTE 26. "Bedr-ed-Deen" signifies "the Full Moon of the Religion."

NOTE 27. I have here omitted the name of Shems-ed-Deen, and his office;

as Ḥasan's knowledge of them would render the sequel of the story too

improbable even to an Arab.

NOTE 28. In the original, this paper is here said to have been written

by Ḥasan in accordance with the dictation of his father; but afterwards

it is said to have been written by the latter; and this is more

consistent with the rest of the tale.

NOTE 29. Papers of importance are often wrapped in waxed cloth to

preserve them from wet, which would efface the writing, as the Arab ink

is chiefly composed of smoke-black and gum and water.

NOTE 30. In the original, the cap is not here mentioned; but it is

afterwards.

NOTE 31. This paragraph and the verses interspersed in it are translated

from the Calcutta edition of the first two hundred nights.

NOTE 32. The poet here alluded to is El-Mutanebbee.

NOTE 33. It is a common custom of Eastern kings and governors to avail

themselves of any pretext for seizing upon the property of a deceased

officer who has accumulated much wealth.

NOTE 34. It is implied that he was sitting at the door, or in the court,

of his house.

NOTE 35. His taking a copy is mentioned afterwards in the original; but

not in this place.

NOTE 36. I have designated by the appellation of "dye-women" (from

want-of a better) those females who are employed to apply the ḥennà,

which imparts a deep orange-red dye, to the nails or tips of the

fingers, the palms of the hands, the soles of the feet, &c. Some Arab

ladies, especially on such an occasion as that here described, are

ornamented with this dye in a more fanciful manner. The woman who

applies it is called in Arabic "munaḳḳisheh."

NOTE 37. The chief office of the tire-woman (in Arabic, "máshiṭáh") is

to comb and plait the hair. She attends the ladies in the bath; and

hence is also called "belláneh."

NOTE 38. A "maṣṭabah" is a bench of stone or brick, generally between

two and three feet in height, and about the same in width, built against

the front of a shop, and sometimes along the front of a private house.

[See Note 22 to Chapter i.--ED.]

NOTE 39.--_On Marriage._ Previously to the perusal of the first

description of a nuptial fête that occurs in this work, the reader may

perhaps desire some introductory information, which I shall here

endeavour to convey in such a manner as to make the present note serve

to illustrate many future allusions in these pages, and not merely the

foregoing tale.

Marriage is regarded by the Muslims in general as a positive duty; and

to neglect it, without a sufficient excuse, subjects a man to severe

reproach. "When a servant [of God]," said the Prophet, "marries, verily

he perfects half his religion."[298] He once asked a man, "Art thou

married?" The man answered, "No." "And art thou," said he, "sound and

healthy?" The answer was, "Yes." "Then," said Moḥammad, "thou art one of

the brothers of the devils; for the most wicked among you are the

unmarried; and the most vile among your dead are the unmarried; moreover

the married are those who are acquitted of filthy conversation; and by

Him in whose hand is my soul, the devil hath not a weapon more effective

against the virtuous, both men and women, than the neglect of

marriage."[299] Some remarks on this subject, and on the advantages of

marriage, have been made in a preceding note on infancy and education.

The number of wives whom a Muslim may have at the same time is four. He

may marry free women, or take concubine slaves, or have of both these

classes. It is the opinion of most persons, I believe, among the more

strictly religious, that a man may not have more than four women,

whether they be wives alone, or concubine slaves alone, or of both

classes together; but the practice of some of the Companions of the

Prophet, who cannot be accused of violating his precepts, affords a

strong argument to the contrary. 'Alee, it is said, "was the most devout

of the Companions; but he had four wives and seventeen concubines

besides, and married, after Fáṭimeh (may God be well pleased with her!),

among all that he married and divorced, more than two hundred women: and

sometimes he included four wives in one contract, and sometimes divorced

four at one time, taking other four in their stead."[300] This may

perhaps be an exaggerated statement: but it is certain that the custom

of keeping an unlimited number of concubines was common among wealthy

Muslims in the first century of the Mohammadan era, and has so

continued. The famous author of the work above quoted urges the example

of Solomon to prove that the possession of numerous concubines is not

inconsistent with piety and good morals; not considering that God made

but one wife for Adam.

It has been mentioned in the first of the notes to this work, that a

Muslim may divorce his wife twice, and each time take her back. This he

may do, even against her wish, during a fixed period, which cannot

extend beyond three months, unless she be _enceinte_, in which latter

case she must wait until the birth of her child before she will be at

liberty to contract a new marriage. During this period the husband is

obliged to maintain her. If he divorce her a third time, or by a triple

sentence, he cannot take her again unless with her own consent, and by a

new contract, and after another marriage has been consummated between

her and another husband, and this husband also has divorced her.

It is not a common custom, especially among the middle ranks, for an

Arab to have more than one wife at the same time; but there are few of

middle age who have not had several different wives at different

periods, tempted to change by the facility of divorce. The case of 'Alee

has been mentioned above. Mugheyreh Ibn-Sheạbeh married eighty women in

the course of his life;[301] and several more remarkable instances of

the love of change are recorded by Arab writers: the most extraordinary

case of this kind that I have met with was that of Moḥammad

Ibn-Eṭ-Ṭeiyib, the Dyer, of Baghdád, who died in the year of the Flight

423, aged eighty-five years; of whom it is related, on most respectable

authority, that he married more than nine hundred women![302]--Supposing,

therefore, that he married his first wife when he was fifteen years of

age, he must have had, on the average, nearly thirteen wives _per

annum_. The women, in general, cannot of course marry so many successive

husbands, not only because a woman cannot have more than one husband at

a time, but also because she cannot divorce her husband. There have

been, however, many instances of Arab women who have married a

surprising number of men in rapid succession. Among these may be

mentioned Umm-Khárijeh, who gave occasion to a proverb on this subject.

This woman, who was of the tribe of Bejeeleh, in El-Yemen, married

upwards of forty husbands; and her son Khárijeh knew not who was his

father. She used to contract a marriage in the quickest possible manner:

a man saying to her, "Khiṭbun" (betrothal), she replied, "Nik-ḥun"

(marriage), and thus became his lawful wife. She had a very numerous

progeny; several tribes originating from her.[303]

For the choice of a wife, a man generally relies on his mother, or some

other near female relation, or a professional female betrother (who is

called "kháṭibeh"); for there are many women who perform this office for

hire. The law allows him to see the face of the female whom he proposes

to marry, previously to his making the contract; but in the present day

this liberty is seldom obtained, except among the lower orders. Unless

in this case, a man is not allowed to see unveiled any woman but his own

wife or slave, and those women to whom the law prohibits his uniting

himself in marriage: nay, according to some, he is not allowed to "see"

his own niece unveiled, though he may not marry her. It should be added,

that a slave may lawfully see the face of his own mistress; but this

privilege is seldom granted in the present day to any slave but a

eunuch. An infringement of the law above mentioned is held to be

extremely sinful in both parties: "The curse of God," said the Prophet,

"is on the seer and the seen:" yet it is very often disregarded in the

case of women of the lower orders.

A man is forbidden, by the Ḳur-án[304] and the Sunneh, to marry his

mother, or other ascendant; daughter, or other descendant; his sister,

or half-sister; the sister of his father or mother or other ascendant;

his niece, or any of her descendants; his foster-mother who has suckled

him five times in the course of the first two years, or a woman related

to him by milk in any of the degrees which would preclude his marriage

with her if she were similarly related to him by consanguinity; the

mother of his wife, even if he has not consummated his marriage with

this wife; the daughter of his wife, if he has consummated his marriage

with the latter (but if he has not done so, and this wife is divorced

from him, or dead, he may marry her daughter); his father's wife, and

his son's wife; and to have at the same time two wives who are sisters,

or aunt and niece: he is forbidden also to marry his unemancipated

slave, or another man's slave if he has already a free wife; and to

marry any woman but one of his own faith, or a Christian, or a Jewess. A

Mohammadan woman, however, may only marry a man of her own faith. An

unlawful intercourse with any woman prevents a man from marrying any of

her relations who would be forbidden to him if she were his wife.

The reader has already seen that 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. Parity of rank is generally much

regarded; and a man is often unable to obtain as his wife the daughter

of one of a different profession or trade, unless an inferior; or a

younger daughter when an elder remains unmarried. A girl is often

married at the age of twelve years, and sometimes at ten, or even nine:

the usual period is between twelve and sixteen years. At the age of

thirteen or fourteen she may be a mother. The young men marry a few

years later.

The most important requisite in a wife is religion. The Prophet said, "A

virtuous wife is better than the world and all that it contains." "A

virtuous wife," said Luḳmán, "is like a crown on the head of a king; and

a wicked wife is like a heavy burden on the back of an old man." Among

the other chief requisites are agreeableness of temper, and beauty of

form (undiminished by any defect or irregularity of features or

members), moderation in the amount of dowry required, and good birth. It

is said, "if thou marry not a virgin, [which is most desirable,] marry a

divorced woman, and not a widow; for the divorced woman will respect thy

words when thou sayest, 'If there were any good in thee thou hadst not

been divorced;' whereas the widow will say, 'May God have mercy on such

a one! he hath left me to one unsuited to me.'" But according to another

selfish maxim, the woman most to be avoided is she who is divorced from

a man by whom she has had a child; for her heart is with him, and she is

an enemy to the man who marries her after.[305]--Modesty is a requisite

upon which too much stress cannot be laid; but this, to an English

reader, requires some explanation. 'Alee asked his wife Fáṭimeh, "Who is

the best of women?" She answered, "She who sees not men, and whom they

see not."[306] Modesty, therefore, in the opinion of the Muslims, is

most eminently shown by a woman's concealing her person, and restraining

her eyes, from men. "The best rank of men [in a mosque]," said the

Prophet, "is the front; and the best rank of women is the rear:"[307]

that is, those most distant from the men: but better than even these are

the women who pray at home.[308]--Fruitfulness is also a desirable

qualification to be considered in the choice of a wife: "it may be known

in maidens," says the Prophet, "from their relations; because, generally

speaking, kindred are similar in disposition, &c."[309] Lastly,

contentment is to be enumerated among the requisites. It is said, on the

same authority, "Verily the best of women are those that are most

content with little."[310] To obtain a contented and submissive wife,

many men make their selection from among the classes inferior to them in

rank. Others, with a similar view, prefer a concubine slave in the place

of a wife.

The consent of a girl not arrived at the age of puberty is not required:

her father, or, if he is dead, her nearest adult male relation, or a

guardian appointed by will or by the Ḳáḍee, acts as her wekeel, or

deputy, to effect the marriage-contract for her. If of age, she appoints

her own deputy. A dowry is required to legalize the marriage; and the

least dowry allowed by the law is ten dirhems, or drachms of silver;

about five shillings of our money. Moḥammad married certain of his wives

for a dowry of ten dirhems and the household necessaries, which were a

handmill to grind the corn, a water-jar, and a pillow of skin or leather

stuffed with the fibres of the palm-tree, which are called "leef:" but

some he married for a dowry of five hundred dirhems.[311] With the

increase of wealth and luxury, dowries have increased in amount; but, to

our ideas, they are still trifling; a sum equivalent to about twenty

pounds sterling being a common dowry among Arabs of the middle classes

for a virgin, and half or a third or quarter of that sum for a divorced

woman or a widow. Two-thirds of the sum is usually paid before making

the contract, and the remaining portion held in reserve to be paid to

the woman in case of her divorce or in case of the husband's death. The

father or guardian of a girl under age receives the former portion of

her dowry; but it is considered as her property, and he generally

expends it, with an additional sum from his own purse, in the purchase

of necessary furniture, dress, &c., for her, which the husband can never

take from her against her own wish.

The marriage-contract is generally, in the present day, merely verbal;

but sometimes a certificate is written, and sealed by the Ḳáḍee. The

most approved or propitious period for this act is the month of Showwál:

the most unpropitious, Moḥarram. The only persons whose presence is

required to perform it are the bridegroom (or his deputy), the bride's

deputy (who is the betrother), two male witnesses, if such can be easily

procured, and the Ḳáḍee or a schoolmaster or some other person to recite

a khuṭbeh, which consists of a few words in praise of God, a form of

blessing on the Prophet, and some passages of the Ḳur-án, respecting

marriage. They all recite the Fát'ḥah (or opening chapter of the

Ḳur-án), after which the bridegroom pays the money. The latter and the

bride's deputy then seat themselves on the ground, face to face, and

grasp each other's right hand, raising the thumbs, and pressing them

against each other. Previously to the khuṭbeh, the person who recites

this formula places a handkerchief over the two joined hands; and after

the khuṭbeh he dictates to the two contracting parties what they are to

say. The betrother generally uses the following or a similar form of

words: "I betroth to thee my daughter [or her for whom I act as deputy]

such a one [naming the bride], the virgin, [or the adult virgin, &c.,]

for a dowry of such an amount." The bridegroom answers, "I accept from

thee her betrothal to myself." This is all that is absolutely necessary;

but the address and reply are usually repeated a second and third time,

and are often expressed in fuller forms of words. The contract is

concluded with the recital of the Fát'ḥah by all persons present.

This betrothal, or marriage-contract, is often performed several years

before the consummation, when the two parties are yet children; or

during the infancy of the girl; but generally not more than about eight

or ten days before the former event. The household furniture and dress

prepared for the bride are sent by her family to the bridegroom's house,

usually conveyed by a train of camels, two or three or more days before

she is conducted thither.

The feasts and processions which are now to be mentioned are only

observed in the case of a virgin bride; a widow or divorced woman being

remarried in a private manner. I describe them chiefly in accordance

with the usages of Cairo, which appear to me most agreeable, in general,

with the descriptions and allusions in the present work.--The period

most commonly approved for the consummation of marriage is the eve of

Friday, or that of Monday. Previously to this event, the bridegroom once

or twice or more frequently gives a feast to his friends; and for

several nights, his house and the houses of his near neighbours are

usually illuminated by numerous clusters of lamps, or by lanterns,

suspended in front of them; some, to cords drawn across the street. To

these or other cords are also suspended small flags, or square pieces of

silk, each of two different colours, generally red and green. Some say

that the feast or feasts should be given on the occasion of the

contract; others, on the consummation; others, again, on both these

occasions.[312] The usual custom of the people of Cairo is to give a

feast on the night immediately preceding that of the consummation, and

another on the latter night; but some commence their feasts earlier.

Respecting marriage-feasts, the Prophet said, "The first day's feast is

an incumbent duty; and the second day's, a sunneh ordinance; and the

third day's, for ostentation and notoriety:" and he forbade eating at

the feast of the ostentatious.[313] It is a positive duty to accept an

invitation to a marriage-feast or other lawful entertainment; but the

guest is not obliged to eat.[314] The persons invited, and all intimate

friends, generally send presents of provisions of some kind a day or two

before. The Prophet taught that marriage-feasts should be frugal: the

best that _he_ gave was with one goat.[315] He approved of

demonstrations of joy at the celebration of a marriage with songs, and,

according to one tradition, by the beating of deffs (or tambourines);

but in another tradition the latter practice is condemned.[316] The

preferable mode of entertaining the guests is by the performance of a

zikr.

The bride is conducted to the bridegroom's house in the afternoon

immediately preceding the night of consummation. On the day next

preceding that on which she is conducted thither, she goes to the public

bath, accompanied by a number of her female relations and friends. The

procession generally pursues a circuitous route, for the sake of greater

display; and on leaving the house, turns to the right. In Cairo, the

bride walks under a canopy of silk borne by four men, with one of her

near female relations on each side of her. Young unmarried girls walk

before her; these are preceded by the married ladies; and the procession

is headed and closed by a few musicians with drums and hautboys. The

bride wears a kind of pasteboard crown, or cap; and is completely veiled

from the view of spectators by a Kashmeer shawl placed over her crown

and whole person; but some handsome ornaments of the head are attached

externally. The other women are dressed in the best of their

walking-attire. In the case, however, of a bride of high rank, or of

wealth, and often in the case of one belonging to a family of the middle

class, the ladies ride upon high-saddled asses, without music or canopy;

and the bride is only distinguished by a Kashmeer shawl instead of the

usual black silk covering; one or more eunuchs sometimes riding at the

head. In the bath, after the ordinary operations of washing, &c., a

feast is made, and the party are often entertained by female singers.

Having returned in the same manner to her home, the bride's friends

there partake of a similar entertainment with her. Her hands and feet

are then stained with ḥennà, and her eyes ornamented with koḥl; and her

friends give her small presents of money, and take their leave. "It is a

sunneh ordinance that the bride wash her feet in a clean vessel, and

sprinkle the water in the corners of the chamber, that a blessing may

result from this. She should also brighten her face, and put on the best

of her apparel, and adorn her eyes with koḥl, and stain [her hands and

feet] with ḥennà [as above mentioned]; and she should abstain, during

the first week, from eating anything that contains mustard, and from

vinegar, and sour apples."[317]

The bride is conducted to the house of the bridegroom (on the following

day) in the same manner as to the bath, or with more pomp. In Cairo, the

bridal processions of persons of very high rank are conducted with

singular display. The train is usually headed by buffoons and musicians,

and a water-carrier loaded with a goat's-skin filled with sand and

water, of very great weight, which is often borne for many hours before,

as well as during, the procession, merely to amuse the spectators by

this feat of strength. Then follow (interrupted by groups of male or

female dancers, jugglers, &c.) numerous decorated open waggons, or cars,

each of which contains several members of some particular trade or art

engaged in their ordinary occupations, or one such person with

attendants: in one, for instance, a ḳahwejee (or ḳahvejee), with his

assistants and pots and cups and fire, making coffee for the

spectators: in a second, makers of sweetmeats: in a third, makers of

pancakes (faṭeerehs): in a fourth, silk-lace manufacturers: in a fifth,

a silk-weaver, with his loom: in a sixth, tinners of copper vessels, at

their work: in a seventh, white-washers, whitening over and over again a

wall: in short, almost every manufacture, &c., has its representatives

in a different waggon. El-Jabartee describes a procession of this kind

in which there were upwards of seventy parties of different trades and

arts, each party in a separate waggon, besides buffoons, wrestlers,

dancers, and others; followed by various officers, the eunuchs of the

bride's family, ladies of the ḥareem with their attendants, then the

bride, in a European carriage, a troop of memlooks clad in armour, and a

Turkish band of music. It was a procession of which the like had not

before been seen.[318]

The bride and her party, having arrived at the house, sit down to a

repast. The bridegroom does not yet see her. He has already been to the

bath, and at nightfall he goes in procession with a number of his

friends to a mosque, to perform the night-prayers; he is accompanied by

musicians and singers, or by chanters of lyric odes in praise of the

Prophet; and by men bearing cressets (poles with cylindrical frames of

iron at the top filled with flaming wood); and on his return, most of

his other attendants bear lighted wax candles, and bunches of flowers.

Returned to his house, he leaves his friends in a lower apartment, and

goes up to the bride, whom he finds seated, with a shawl thrown over her

head, so as to conceal her face completely, and attended by one or two

females. The latter he induces to retire, by means of a small present.

He then gives a present of money to the bride, as "the price of

uncovering the face," and having removed the covering (saying, as he

does so, "In the name of God, the Compassionate, the Merciful"), he

beholds her, generally, for the first time. On the occasion of this

first visit, which is called the "dukhool," or "dukhleh," he is

recommended "to perfume himself, and to sprinkle some sugar and almonds

on the head of the bride and on that of each woman with her; this

practice being established by existing usage and by traditions: also,

when he approaches her, he should perform the prayers of two rek'ahs;

and she should do the same if able: then he should take hold of the hair

over her forehead, and say, 'O God, bless me in my wife, and bless my

wife in me! O God, bestow upon me [offspring] by her, and bestow upon

her [offspring] by me! O God, unite us, as Thou hast united, happily;

and separate us, when Thou separatest, happily!'"[319]

NOTE 40. The ṭarboosh is a woollen skull-cap, of a deep blood-red

colour, having a tassel of dark blue silk attached to the crown. It is

now worn by most Arabs of the higher and middle classes, and by many

others, except in Arabia, where it is not so common. Round it is wound

the muslin or shawl which forms the turban. Within it is worn a cotton

cap. The Turks call it "fes," and "fés."

NOTE 41. The farajeeyeh is a loose robe or coat, now generally made of

cloth, with full and long sleeves extending a little beyond the

extremities of the fingers and without any slit. It is worn chiefly by

persons of the learned professions.

NOTE 42. This is the usual mode in which money is collected for the

singing-women in the present day.

NOTE 43. "Ḥooreeyeh" is the appellation commonly given by the Arabs to a

virgin of Paradise, by French and English writers, termed "Houri;" which

term, in Arabic, converts a female into a male, but is agreeable with

the Persian equivalent of the Arabic "Ḥooreeyeh."

NOTE 44.--_On the Evil Eye._ Some remarks on the "evil eye" have been

made in a former note (No. 24 in the present series), with respect to

children, and the means of counteracting its supposed influence; but I

mention this subject again partly with the view of suggesting to the

reader the necessity of bearing it in mind, as it explains many usages

described, or alluded to, in this work, which would otherwise appear

unaccountable. He may remember a well-known line of Virgil--

"Nescio quis teneros oculus mihi fascinat agnos,"

which, like many other allusions in works of ancient authors, shews how

long and how extensively this superstition has been entertained. How

deeply it is rooted in the minds of Arabs, even the most religious and

learned, may be inferred from this saying of their Prophet: "The eye has

a complete influence; because verily, if there were a thing to overcome

fate, it most certainly would be a malignant eye."[320] Hence he

permitted charms (which he disallowed in almost every other case) to be

employed for the purpose of counteracting its influence.[321] The

following observation, selected from several of a similar nature in my

work on the Modern Egyptians, aptly illustrates the passage to which

this note immediately refers. "It is a custom among the higher and

middle classes in Cairo, on the occasion of a marriage, to hang

chandeliers in the street before the bridegroom's house; and it often

happens that a crowd is collected to see a very large and handsome

chandelier suspended: in this case, it is a common practice to divert

the attention of the spectators by throwing down and breaking a large

jar, or by some other artifice, lest an envious eye should cause the

chandelier to fall."

NOTE 45. The closet here alluded to, being one in which ablution is

performed, always contains a small trough of water, or a ewer.

NOTE 46. This epithet, "unlucky," is often applied to an 'Efreet. I have

frequently heard it thus used by Arabs.

NOTE 47. "Aboo-Shiháb" (literally, Father of a Shooting Star) is a

nickname often given to a devil, and is so employed because devils, or

evil jinnees, are sometimes destroyed by shooting stars hurled at them

by angels; an instance of which occurs in the tale under consideration.

NOTE 48. "Sitt-el-Ḥosn" signifies "the Lady of Beauty."

NOTE 49. "Ḥasheesh" is the intoxicating hemp, which has been mentioned

in former notes.

NOTE 50. Thus in the Breslau edition, and in the Calcutta edition of the

first two hundred nights; but in the edition of Cairo, the cook is

merely termed a prodigal.

NOTE 51.--_On Adoption._ The Mohammadan law allows the adoption of sons,

provided that the person to be adopted consents to the act, if of age to

judge for himself; also, that he has been deprived of his parents by

death or other means; and that there be such a difference of age between

the two parties as might subsist between a natural father and his son.

The adopted son enjoys the same right of inheritance as the natural son;

but the adoptive father is not prevented by this act from marrying any

relation of his adopted son.

NOTE 52. In the houses of Arabs of the more wealthy classes, there is

usually a chair upon which the turban is placed at night. It is of a

large size, but slight make; the bottom and back being generally of

cane-work; and sometimes it has a kind of canopy constructed over it.

The turban, when placed upon it, is covered with a kerchief of thick

silk stuff, often embroidered or interwoven with gold thread.

NOTE 53. "Móṣilee" may be understood as meaning either "of the fashion

of El-Móṣil," or "of muslin:" but the former, according to my sheykh, is

the signification here intended. I think there is nothing peculiar in

the common modern turban of El-Móṣil.

NOTE 54. This is done under the idea that it strengthens the infant's

eyes.

NOTE 55. "'Ajeeb" signifies "Wonderful."

NOTE 56. The meaning of this is, that he grew in a day as other children

in a month; and in a month, as others in a year.

NOTE 57. The death of the cook is mentioned in the edition of Breslau;

but not in that of Cairo.

NOTE 58. This ejaculation is generally uttered at the mention of a

deceased Muslim.

NOTE 59. "Ṣáḥeb" is a title given to Wezeers, as mentioned in Note 8 to

the Introduction.

NOTE 60. In the original, fifteen. The age of 'Ajeeb has been shewn to

have been little more than eleven at this period; therefore I have

substituted twelve for fifteen. In page 243 I have made a similar

correction, substituting fifteen for eighteen.

NOTE 61. This alludes to a custom common in the East,--that of giving a

present of a dress, or some article of clothing, to a person who has

brought good news.

NOTE 62. The term "boy" is not used here to imply that the eunuch was a

youth; but in the sense in which it is often employed by us; as

synonymous with "servant."

NOTE 63. "Er-Reydáneeyeh" is the name of a tract on the north of Cairo,

where travellers arriving from Syria generally halted. In the original,

by errors in the diacritical points, this name is converted into

"Ez-Zebedáneeyeh."

NOTE 64. The word which I translate "a cross," literally signifies "an

effigy;" but I suppose this term to be employed merely because a cross

bears a rude resemblance to a man with extended arms.

NOTE 65. "The name of Allah encompass thee!" (or, literally, "--be

around thee!") is an ejaculation often used, especially by women,

agreeing exactly with the expression in the first verse of the twentieth

Psalm,--"The name of the God of Jacob defend thee!"--the "name" of God

here signifying his power. "The name of the Lord is a strong tower: the

righteous runneth into it, and is safe." (Proverbs xviii. 10.)

NOTE 66. Here, for a reason given above, I have substituted "twelve" for

"ten."

NOTE 67. In the original, the last of these verses is here omitted, but

my sheykh has supplied it in the margin of my copy, and it occurs

afterwards, in the 75th night, in which the preceding verses, with some

slight variations, are repeated.

NOTE 68.--_On the Expiation of Oaths._ The law clearly allows expiation

for an inconsiderate oath, and, according to vulgar opinion, for the

violation of a deliberate oath.[322] The expiation consists in once

feeding or clothing ten poor men, liberating a Muslim slave or captive,

or fasting three days. An unintentional oath requires no expiation; but

the swearing to a falsehood can only be expiated by deep repentance.

NOTE 69. Hole observes (page 222), that "the discovery of Bedreddin in

the Arabian Nights by the tarts he had made, bears internal evidence of

having been copied from Nella Raja's detection by the same means:" and

he refers to Kindersley's "Specimens of Indian Literature."

[Illustration]

[Illustration]

[276] Mir-át ez-Zemán, events of the year 289.

[277] Sale's Preliminary Discourse, sect. iv.

[278] The call to prayer, which is chanted from the mád'nehs

(or menarets) of the mosques. It is as follows:--"God is most

great!" (four times). "I testify that there is no deity but

God!" (twice). "I testify that Moḥammad is God's Apostle!"

(twice). "Come to prayer!" (twice). "Come to security!"

(twice). "God is most great!" (twice). "There is no deity but

God!"

[279] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, sect. 9.

[280] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, sect. 9.

[281] Compare Exodus xiii. 13; and xii. 46.

[282] Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát

el-Maṣabeeḥ, vol. ii. pp. 315, 316.

[283] Nuzhet el-Mutaämmil, &c., _loco laudato_.

[284] Nuzhet el-Mutaämmil, &c., sect. 9.

[285] Ibid.

[286] Nuzhet el-Mutaämmil, &c., sect. 2.

[287] Idem, sect 7.

[288] Ḳur-án, ch. xxiii. v. 117.

[289] "God! there is no deity but He," &c., to the words, "He

is the High, the Great."--Idem, ch. ii. v. 256.

[290] Nuzhet el-Mutaämmil, &c., sect. 9.

[291] Nuzhet el-Mutaämmil, &c., sect. 9.

[292] A similar custom is mentioned in a note appended to the

account of circumcision in vol. i. ch. ii. of my work on the

Modern Egyptians.

[293] Mir-át ez-Zemán, events of the year 302.

[294] Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát

el-Maṣábeeḥ, vol. ii. p. 86.

[295] Mishkát el-Maṣábeeḥ, ibid.

[296] Nuzhet el-Mutaämmil, &c., sect. 6.

[297] See my work on the Modern Egyptians, vol. ii. ch. v.

[298] Mishkát el-Maṣábeeḥ, vol. ii. p. 79.

[299] Nuzhet el-Mutaämmil, &c., sect. 1.

[300] Ibid.

[301] Nuzhet el-Mutaämmil, &c., sect. 1.

[302] Mir-át ez-Zemán, events of the year above mentioned.

[303] Idem, Proverbs of the Arabs: and Ḳámoos, _voce_

"kharaja."

[304] Ch. iv. vv. 26, 27.

[305] Nuzhet el-Mutaämmil, &c., sect. 4.

[306] Idem, sect. 6.

[307] Mishkát el-Maṣábeeḥ, vol. i. p. 229.

[308] Idem, vol. i. p. 223.

[309] Idem, vol. ii. p. 78.

[310] Idem, vol. ii. p. 79.

[311] Nuzhet El-Mutaämmil, &c., sect. 4.

[312] Idem, sect. 8.

[313] Nuzhet el-Mutaämmil, &c., sect. 8.

[314] Ibid.; and Mishkát el-Maṣábeeḥ, vol. ii. p. 105.

[315] Mishkát el-Maṣábeeḥ vol. ii. p. 104.

[316] Nuzhet el-Mutaämmil, &c., _loco laudato_; and Mishkát

el-Maṣábeeḥ, vol. ii. p. 89.

[317] Nuzhet el-Mutaämmil, &c., _loco laudato_.

[318] Account of the Emeer Moḥammad Ágha El-Bároodee, obituary,

year 1205.

[319] Nuzhet el-Mutaämmil, &c., sect. 8.

[320] Mishkát el-Maṣábeeḥ, vol. ii. p. 377.

[321] Ibid.

[322] Ḳur-án, ch. v. v. 9.