CHAPTER VIII.
Story of Táj-el-Mulook and the Lady Dunyà 469
Story of 'Azeez and 'Azeezeh 480
Continuation of the Story of Táj-el-Mulook and the
Lady Dunyà 512
Notes 544
[Illustration]
[Illustration]
LIST OF ILLUSTRATIONS IN VOLUME I.
Engraver's Names. Page
Ornamental Title.--At the foot is the
Title in Arabic JACKSON.
Head-piece to Preface.--The Vase is formed
of the Arabic words signifying "In the
name of God, the Compassionate, the
Merciful" (always placed at the head of a
Muslim work), written doubly, and
contrarily MARY CLINT vii
Tail-piece to Preface LANDELLS xxii
Head-piece to Table of Contents LANDELLS xxiii
Tail-piece to Table of Contents WILLIAMSON xxv
Head-piece to List of Illustrations LANDELLS xxvi
Shahriyár going out to hunt, and Ornamental
Border JACKSON 1
The Wezeer presenting the letter to Sháh-Zemán O. SMITH 3
Sháh-Zemán, after having killed his Wife O. SMITH 4
Meeting of Shahriyár and Sháh-Zemán O. SMITH 5
Shahriyár's return from the Chase GRAY 6
Garden of Shahriyár's Palace THOMPSON 7
'Efreet and Lady T. WILLIAMS 8
The Wezeer and his two Daughters O. SMITH 11
The Ass at Plough LANDELLS 12
The Dog and the Cock LANDELLS 13
Shahriyár unveiling Shahrazád THOMPSON 14
Head-piece to Notes to Introduction.--The Arabic
inscription is the subject of the first
paragraph of the first Note LANDELLS 15
Tail-piece to Notes to Introduction.--Morning LANDELLS 37
Head-piece to Chapter I.--Shahrazád narrating
her Stories MISS WILLIAMS 38
Merchant and Jinnee S. WILLIAMS 39
Meeting of the Merchant and the Sheykh with
the Gazelle O. SMITH 41
Return of the Jinnee O. SMITH 42
Transformation of the Concubine into a Cow THOMPSON 43
The Herdsman introducing his Daughter to
the Sheykh BENNEWORTH 45
The Second Sheykh receiving his poor Brother GRAY 47
The Second Sheykh finding the Maiden on
the Sea-shore GRAY 48
The Second Sheykh saved from drowning LINTON 49
The Second Sheykh and the two Black Hounds GRAY 50
Tail-piece to Chapter I.--The Jinnee listening
to the Tales of the Sheykhs F. W. BRANSTON 51
Head-piece to Notes to Chapter I.--The Merchant
eating in the Garden LANDELLS 52
Tail-piece to Notes to Chapter I. MASON JACKSON 68
Head-piece to Chapter II.--The Fisherman.--Motto,
"Small things stir up great" JACKSON 69
The 'Efreet liberated from the Bottle ORRIN SMITH 71
The Fisherman enclosing the 'Efreet in
the Bottle GREEN 74
King Yoonán playing at Goff LANDELLS 76
Doobán in his Dress of Honour THOMPSON 78
The Intelligent Parrot GRAY 79
The Prince Meeting the Ghooleh LANDELLS 82
Doobán and the Executioner GRAY 84
The Death of King Yoonán THOMPSON 86
The Fish of Four Colours GRAY 88
The Fisherman shewing the Fish to the Sulṭán THOMPSON 89
The Cook-maid dressing the Fish KIRCHNER 90
The Black Palace LANDELLS 92
The Sulṭán discovering the Young King of
the Black Islands ORRIN SMITH 94
The Young King on his Bed, attended by
Two Maids T. WILLIAMS 95
The Black Slave wounded by the Young King GRAY 97
The Ḳubbeh, or Tomb MISS WILLIAMS 100
The Sulṭán killing the Enchantress S. WILLIAMS 101
Tail-piece to Chapter II.--The Journey home LANDELLS 103
Head-piece to Notes to Chapter II.--The Fisherman
and the dead Ass LANDELLS 104
Head-piece to Chapter III.--The Porter,
&c.--The Motto is the Inscription upon
the Door, in Koofee Characters MASON JACKSON 120
The Porter pleading with the Three Ladies SMITH 123
The Porter and Ladies carousing T. WILLIAMS 124
The Three Royal Mendicants VASEY 126
The Concert of the Mendicants SMITH 127
The Ladies preparing to whip the Bitches GRAY 129
The Portress fainting T. WILLIAMS 130
The Porter seized GRAY 132
First Prince (afterwards a Mendicant) leading
the Lady to the Tomb SMITH 135
Second Prince (afterwards a Mendicant)
meeting the Robbers GREEN 140
Second Prince as a Wood-cutter T. WILLIAMS 142
Second Prince discovering the Trap-door LANDELLS 143
Second Prince ascending the Steps LANDELLS 145
Second Prince carried off by the 'Efreet THOMPSON 146
Second Prince begging his life of the 'Efreet THOMPSON 148
The Envied Sheykh and the Jinn in the Well T. WILLIAMS 150
Second Prince transformed into an Ape S. WILLIAMS 152
The Ape recognised by the Princess GRAY 155
The Combat with the Lion (Head-piece) S. WILLIAMS, Jun. 156
Transformations WRIGHT & FOLKARD 156
Ditto WRIGHT & FOLKARD 157
Disenchantment of the Ape SMITH 158
The Mountain of Loadstone WHIMPER 162
The Prince thrown ashore M. JACKSON 163
Death of the Youth in the Cave GREEN 166
Garden M. JACKSON 171
First Lady recognising her Sisters GREEN 174
The Prince in the Oratory SMITH 177
First Lady after killing the Serpent LANDELLS 180
Bázár, or Market-Street M. JACKSON 184
Old Woman interceding for the Second Lady THOMPSON 186
Palace GREEN 189
Head-piece to Notes to Chapter III.--The Porter J. JACKSON 190
Persian Harps LANDELLS 205
Tail-piece to Notes to Chapter III. T. WILLIAMS 221
Head-piece to Chapter IV.--Fisherman drawing
his Nets THOMPSON 222
The Young Man presenting the Apples to
his Wife F. BRANSTON 226
The Wezeer finding the Apple GREEN 229
The Pyramids J. JACKSON 232
The Mule of Noor-ed-Deen LANDELLS 233
Noor-ed-Deen after the Bath M. JACKSON 235
The Old Wezeer instructing his Grandchild THOMPSON 238
Noor-ed-Deen and his Son LINTON 241
Bedr-ed-Deen at his Father's Tomb J. JACKSON 243
The 'Efreet, attended by the Jinneeyeh,
carrying off Bedr-ed-Deen THOMPSON 245
Transformations WRIGHT & FOLKARD 248
Ditto WRIGHT & FOLKARD 249
Bedr-ed-Deen and his Bride WRIGHT & FOLKARD 249
Gate of Damascus M. JACKSON 251
The Wezeer Shems-ed-Deen recovering from
a Swoon SLADER 255
The School GRAY 257
Damascus SMITH 260
The Widow of Noor-ed-Deen kissing the feet
of his Brother T. WILLIAMS 263
Bedr-ed-Deen waiting upon his Son and
the Eunuch GREEN 265
Bedr-ed-Deen bound SMITH 267
Bedr-ed-Deen's perplexity J. JACKSON 270
Head-piece to Notes to Chapter IV.--The Old
Fisherman MISS WILLIAMS 273
Tail-piece to Notes to Chapter IV. WRIGHT & FOLKARD 290
Head-piece to Chapter V.--The Humpback, &c. T. WILLIAMS 291
The Humpback Dead WRIGHT & FOLKARD 296
Báb en-Naṣr (from a Sketch by
Mr. E.W. Lane), &c. J. JACKSON 297
Money-Changer and Scrivener, &c. WRIGHT & FOLKARD 300
Saloon THOMPSON 303
Interior of Báb Zuweyleh (from a Sketch
by M. Coste) LANDELLS 306
Head-piece to the Story told by the Sulṭán's
Steward LANDELLS 310
Arrival of the Lady on the Mule M. JACKSON 313
Mosque on the Bank of the Tigris J. JACKSON 315
Displaying of the Bride THOMPSON 317
Portrait of the Jew SLADER 319
Head-piece to the Story told by the Jewish
Physician SMITH 320
Aleppo SMITH 322
The Arrest GRAY 325
The Lady confessing her Crime GRAY 327
Head-piece to the Story told by the Tailor SMITH 328
Young Man sitting on a Maṣṭabah SMITH 330
The Barber and the Young Man LANDELLS 332
The Barber and Servants with Dishes LANDELLS 336
The Barber rending his Clothes J. JACKSON 339
Portrait of the Barber VASEY 341
Head-piece to the Barber's Story of Himself J. JACKSON 342
Head-piece to the Barber's Story of his First
Brother.--The Motto, "How different is
to-night from yesterday!" LANDELLS 344
Tail-piece to the same WILLIAMSON 347
Head-piece to the Barber's Story of his
Second Brother T. WILLIAMS 348
Head-piece to the Barber's Story of his
Third Brother S. WILLIAMS 351
Tail-piece to the same JENNINGS 354
Head-piece to the Barber's Story of his
Fourth Brother JACKSON 355
Tail-piece to the same GRAY 358
Head-piece to the Barber's Story of his Fifth
Brother.--The Motto, "The emulous desire
of increase employeth you until ye visit
the graves."
(Ḳur-án, ch. cii. vv. 1 and 2.) JACKSON 359
The Reverie of the Barber's Fifth Brother THOMPSON 360
Ditto S. WILLIAMS 361
Ditto T. WILLIAMS 362
Ditto GRAY 363
The Result LEE 363
The Second Misfortune of the Barber's
Fifth Brother THOMPSON 366
Tail-piece to the Barber's Story of his
Fifth Brother WILLIAMSON 368
Head-piece to the Barber's Story of his
Sixth Brother LANDELLS 369
The Barber's Sixth Brother taken by
Bedawees GREEN 373
Tail-piece to the Story of the Humpback SLADER 376
Head-piece to Notes to Chapter V. LANDELLS 377
Tail-piece to Notes to Chapter V. VASEY 389
Head-piece to Chapter VI. SMITH 390
Noor-ed-Deen embracing the Slave THOMPSON 394
The Funeral of the Wezeer El-Faḍl WRIGHT & FOLKARD 397
The Wezeer El-Mo'een in the Slave-Market J. JACKSON 402
El-Mo'een in his Abasement MISS H. CLARKE 404
The Lane leading to "The Garden of Delight" GREEN 408
Bower in "The Garden of Delight" T. WILLIAMS 410
Enees-el-Jelees offering the Wine WRIGHT & FOLKARD 412
The Khaleefeh and the Wezeer in the Tree S. WILLIAMS 415
Kereem, the Fisherman JENNINGS 418
Enees-el-Jelees playing on the Lute S. WILLIAMS 421
Enees-el-Jelees and the Khaleefeh
and Jaạfar SLADER 427
Tail-piece to Chapter VI. BASTIN 429
Head-piece to Notes to Chapter VI. LANDELLS 430
Tail-piece to Notes to Chapter VI. BRANSTON 435
Head-piece to Chapter VII. LANDELLS 436
Ghánim in the Palm-tree SMITH 439
The Merchant meeting his Family JACKSON 443
Ḳoot-el-Ḳuloob awaking GRAY 446
Pretended Tomb of Ḳoot-el-Ḳuloob WILLIAMSON 451
Ghánim sick in a Mosque M. JACKSON 455
Ghánim's Mother and Sister as Beggars WRIGHT & FOLKARD 459
Tail-piece to Chapter VII. LANDELLS 462
Head-piece to Notes to Chapter
VII.--Damascus LANDELLS 463
Tail-piece to Notes to Chapter
VII.--The Decision M. JACKSON 468
Head-piece to Chapter VIII.--Suleymán Sháh
and his Wezeer J. JACKSON 469
Zahr Sháh on his Throne VASEY 473
The Troops of Suleymán Sháh meeting
his Bride WRIGHT & FOLKARD 475
Táj-el-Mulook hunting GREEN 477
Descent of the Handkerchief S. WILLIAMS 482
'Azeez and 'Azeezeh SLADER 485
The Maḳ'ad O. SMITH 490
'Azeez returned with the Knife and Dirhem LANDELLS 495
'Azeezeh weeping over the Design of
the Gazelles SLADER 497
'Azeezeh dead LANDELLS 499
'Azeez and his Mistress at the Grave
of 'Azeezeh WILLIAMSON 502
The future Wife of 'Azeez JENNINGS 505
The Punishment of 'Azeez GRAY 508
The Lady Dunyà THOMPSON 512
Halt on the Journey WHIMPER 514
Táj-el-Mulook receiving the Old Woman VASEY 519
The Lady Dunyà writing HARRIET CLARKE 523
The Lady Dunyà untwisting the Old Woman's
Hair T. WILLIAMS 526
The Old Woman beaten by Female Slaves S. WILLIAMS 528
Illustrations of the Stratagem in the Lady
Dunyá's Garden LANDELLS 532
Táj-el-Mulook and the Lady Dunyà LANDELLS 535
Scene on the Arrival of the Troops of
Suleymán Sháh WHIMPER 538
The Horses sent to Suleymán Sháh GRAY 541
Tail-piece to Chapter VIII. WRIGHT & FOLKARD 543
Head-piece to Notes to Chapter VIII. LANDELLS 544
Tail-piece to Notes to Chapter VIII. GREEN 555
[Illustration]
INTRODUCTION.
_In the name of God, the Compassionate, the Merciful._[i_1]
Praise be to God, the Beneficent King, the Creator of the universe, who
hath raised the heavens without pillars, and spread out the earth as a
bed;[i_2] and blessing and peace be on the lord of apostles, our
lord and our master Moḥammad, and his Family; blessing and peace,
enduring and constant, unto the day of judgment.
To proceed:--The lives of former generations are a lesson to posterity;
that a man may review the remarkable events 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,[i_3] as well as
all-wise, and almighty, and all-bountiful,) that there was, in ancient
times, a King[i_4] 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:[i_5] his younger
brother was named Sháh-Zemán,[i_6] and was King of Samarḳand.[i_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
Wezeer[i_8] to repair to him and bring him.
[Illustration]
Having taken the advice of the Wezeer on this subject,[i_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.[i_10] He then wrote a letter to his
brother, expressive of his great desire to see him;[i_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,[i_12] with costly presents, and gifts of gold and silver, and
entertained him three days;[i_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 of his approach.
The messenger entered the city, inquired the way to the palace, and,
introducing himself to the King, kissed the ground before
him,[i_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;[i_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 for 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,[i_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.
[Illustration]
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,[i_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 or 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.[i_18]
[Illustration]
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,[i_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![i_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 had 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.
[Illustration]
Shahriyár, upon this, immediately announced that it was his intention to
make another excursion. The troops went out of the city 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.
[Illustration]
[Illustration]
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 troubled 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,[i_21] of gigantic stature, broad-fronted
and bulky, bearing on his head a chest.[i_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 then 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.[i_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;[i_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,[i_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:--
Never trust in women; nor rely upon their vows;
For their pleasure and displeasure depend upon their passions.
They offer a false affection; for perfidy lurks within their clothing.
By the tale of Yoosuf[i_26] be admonished, and guard against their
stratagems.
Dost thou not consider that Iblees ejected Adam by means of woman?
And another poet says:--
Abstain from censure; for it will strengthen the censured, and increase
desire into violent passion.
If I suffer such passion, my case is but the same as that of many a man
before me:
For greatly indeed to be wondered at is he who hath kept himself safe
from women's artifice.[i_27]
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; 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.[i_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:--
Tell him who is oppressed with anxiety, that anxiety will not last:
As happiness passeth away, so passeth away anxiety.
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.[i_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.
[Illustration]
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.[i_30] The abode of this merchant was
in the country; and he had, in his house, an ass and a bull.[i_31]
When the bull came to the place where the ass was tied, he found it
swept and sprinkled;[i_32] in his manger were sifted barley and
sifted cut straw,[i_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, one day, that the
merchant overheard the bull saying to the ass, May thy food benefit
thee![i_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.[i_35]--The
ass answered,[i_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 the 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 naṭạ[i_37] 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.
[Illustration]
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 Ḳáḍee[i_38] 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.[i_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, 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.[i_40]
[Illustration]
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:[i_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, when 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.
[Illustration]
[Illustration]
NOTES TO THE INTRODUCTION.
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, 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 days, 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.
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]
Some 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 green[16] 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, describes[17] 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 expanse. 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 beyond 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 fails 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 strength); 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 whom 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 may 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 is 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. "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 apparently 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] invisible[60] 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, Worship[63] 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 he 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 are 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 musical 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,
or 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 creatures 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.
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 in 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.
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:--
I occupy myself every day and night in anxious service of him in
whose prosperity I have no enjoyment;
Like the bleacher who blackens his face in the sun, while he watches
the whitening of the clothes of others.
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 was 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.
[Illustration]
[Illustration]
[12] An Apostle is distinguished from a mere Prophet by his
having a _book_ revealed to him.
[13] In quoting the Ḳur-án, I distinguish the verses in
accordance with the numbers in Fluegel's excellent edition of
the original text: 4to Lipsiæ 1834. These numbers agree
(excepting in a few cases, where a disagreement was found
absolutely necessary) with those in Hinckelmann's edition,
which is that most commonly quoted by the learned. I am sorry
to see that Marracci's numbers have been adopted in a late
edition of Sale's translation, and that the distinction between
the words of the text and the explanatory interpolations has
there been neglected. Its utility to Arabic scholars, and its
general fidelity, have been thus greatly lessened; and it
appears to me very desirable that it should be superseded as
soon as possible by another edition.
[14] Moḥammad's answers to 'Abd-Allah Ibn-Selám, quoted by
Ibn-El-Wardee (MS. in my possession); and Mek-ḥool, quoted by
the same author, and Mishkát el-Maṣabeeḥ, vol. ii. pp. 652 and
653.
[15] Ibn-Esh-Sheḥneh (MS. in my possession).
[16] In another MS. of the same author in my possession,
"yellow."
[17] In his "Khiṭaṭ" (MS. in my possession).
[18] Ḳur-án, ch. xiii. v. 3, and several other places.
[19] Idem, ch. ii. v. 20, and ch. lxxviii. v. 6.
[20] Idem, ch. lxxi. v. 18.
[21] Mek-ḥool, quoted by Ibn-El-Wardee.
[22] Wahb Ibn-Munebbih, quoted by El-Maḳreezee, is his
"Khiṭaṭ."
[23] Ibn-El-Wardee, however, says that its name is derived from
its terrors and difficulties.
[24] These are monsters who will be described in a subsequent
note.
[25] History of El-Khiḍr in the "Mir-át ez-Zemán" (MS. in my
possession), a great history, whose author died in the year of
the Flight 656.
[26] El-Ḳazweenee (MS. in my possession).
[27] Moḥammad's answers to 'Abd-Allah Ibn-Selám, quoted by
Ibn-El-Wardee.
[28] Ibid.
[29] El-Ḳazweenee.
[30] Ḳur-án, ch. ii. v. 22, and ch. lxvi. v. 6.
[31] Mir-át ez-Zemán.
[32] Tradition from the Prophet, recorded by Ibn-'Abbás, and
quoted by Ibn-El-Wardee; and by El-Is-ḥáḳee, in describing an
earthquake that happened in his life-time.--On the subject of
earthquakes, see also the next foot-note.
[33] In Ibn-Esh-Sheḥneh, "Kuyoothán:" the orthography of this
word is doubtful, as the vowel-points are not written. As the
tradition is related in Ibn-El-Wardee, this bull takes a breath
twice in the course of every day (or twenty-four hours); when
he exhales, the sea flows; and when he inhales, it ebbs. But it
must not be imagined that none of the Arabs have any notion of
the true theory of the tides: the more learned among them
explain this phenomenon by the influence of the moon.--Many of
the Arabs attribute earthquakes to the shaking of this bull.
[34] In Ibn-El-Wardee, a quantity of sand is introduced between
the bull and the fish.
[35] Ed-Demeeree, on the authority of Walib Ibn-Munebbih,
quoted by El-Is-ḥáḳce, _loco laudato_.
[36] Ibn-El-Wardee.
[37] Ḳur-án, ch. xxxix. v. 67.
[38] Idem, ch. xiv. v. 49.
[39] Idem, ch. lxxxix. v. 24.
[40] Khaleel Eẓ-Ẓáhiree, in De Sacy's Chrestomathie Arabe, 2nde
ed. tome ii. pp. 10 and 11 of Ar. text.
[41] Ibid.
[42] El-Maḳreezee, quoted by De Sacy, _ubi supra_, pp. 58-62.
[43] Ibn-Khaldoon, in the same, pp. 168 and 169.
[44] Ch. xxxii. v. 13.
[45] Mishḳát el-Maṣábeeḥ, vol. ii. p. 329.
[46] Burckhardt's "Notes on the Bedouins and Wahábys," 8vo ed.
vol. i. pp. 178 and 179.
[47] This tree is called, in Arabic, "bán" and "khiláf" or
"khaláf."
[48] The Anacreon of Persia affected to prize the mole upon the
cheek of his beloved above the cities of Samarḳand and Bukhára.
[49] Lawsonia inermis.
[50] In another analysis of the same kind, it is said that four
should be _short_; the hands, the feet, the tongue, and the
teeth; but this is metaphorically speaking; the meaning is,
that these members should be kept within their proper bounds.
(Kitáb el-'Onwán fee Mekáid en-Niswán. MS. in my possession.)
[51] An unnamed author quoted by El-Is-ḥáḳee, in his account of
the 'Abbásee Khaleefeh El-Mutawekkil.
[52] Mir-át ez-Zemán. See also, Ḳur-án, ch. v. v. 65.
[53] The term "'Efreet" is sometimes improperly applied to a
_good_ Jinnee [and also, in Egypt, to the ghost of a dead
person. See "Modern Egyptians," vol. 1. ch. x. Ed.].
[54] Mir-át ez-Zemán.
[55] Ch. xv. v. 27; and Commentary of the Jeláleyn. Also,
Ḳur-án, ch. lv. v. 14.
[56] Ch. xxvii. v. 10 and ch. xxviii. v. 31; and Commentary of
the Jeláleyn.
[57] Ch. lv. vv. 39 and 74; and same Commentary.
[58] 'Ekrimeh, from Ibn-'Abbás, in the Mir-át ez-Zemán.
[59] Mujáhid, from the same, ibid.
[60] Hence the appellations of "Jinn" and "Jánn."
[61] Tradition from the Prophet, in the Mir-át ez-Zemán.
[62] Mir-át ez-Zemán.
[63] The worship here spoken of is prostration, as an act of
obeisance to a superior being.
[64] Ḳur-án, ch. xviii. v. 48.
[65] Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán.
[66] Mir-át ez-Zemán.
[67] Ch. vii. v. 11; and chap. xxxviii. v. 77.
[68] Mir-át ez-Zemán.
[69] El-Ḥasan El-Baṣree, in the Mir-át ez-Zemán.--My
interpolation of the word "other" is required by his opinion
before stated.
[70] Mujáhid, quoted by El-Ḳazweenee.
[71] The same, from Ibn-'Abbás, in the Mir-át ez-Zemán.
[72] El-Ḥasan El-Baṣree, ibid.
[73] 'Ekrimeh, from Ibn-'Abbás, ibid.
[74] Mishkát el-Maṣábeeḥ, vol. ii. p. 314.
[75] Ibid. vol. ii. pp. 311 and 312.
[76] Mir-át ez-Zemán.
[77] "Modern Egyptians," vol. i. ch. x.
[78] Ibid.
[79] Sale, in a note on chap. xv. of the Ḳur-án.
[80] So I translate the word "khaṭṭ;" but in a work by
Es-Suyootee, (a MS. in my possession, entitled "Nuzhet
el-Mutaämmil wa-Murshid el-Mutaähhil," section 7,) I find, in
its place, the word "weshm," or "tattooing;" and there are some
other slight variations and omissions in this tradition as
there quoted.
[81] El-Ḳazweenee.
[82] Ch. lxxii. v 6.
[83] "Modern Egyptians," vol. i. ch. x.
[84] Idem, vol. ii. ch. xi.
[85] Ḳur-án, ch. xxvii. v. 17; and ch. xxxviii. v. 35.
[86] "Modern Egyptians," vol. i. ch. x.
[87] Ibid.
[88] Ibid.
[89] El-Ḳazweenee.
[90] El-Jáḥeẓ ('Amr Ibn-Baḥr).
[91] Ṣeḥáḥ and Ḳámoos.
[92] Tradition for the Whab Ibn-Munebbih, quoted in the account
of the early Arabs in the Mir-át ez-Zemán.
[93] Ibid.
[94] El-Ḳazweenee.
[95] Ibn-El-Wardee.
[96] El-Ḳazweenee, and Mir-át ez-Zemán.
[97] El-Ḳazweenee.
[98] El-Ḳazweenee, in the khátimeh of his work.
[99] Mir-át ez-Zemán.
[100] Ibn-El-Wardee.
[101] Idem.
[102] In a great collection of Indian tales, the "Kathá Sarit
Ságara," is a story which may have been the original of that to
which this note refers. "Two young Brahmans travelling are
benighted in a forest, and take up their lodging in a tree near
a lake. Early in the night a number of people come from the
water, and having made preparation for an entertainment,
retire; a Yaksha, a genie, then comes out of the lake with his
two wives, and spends the night there: when he and one of his
wives are asleep, the other, seeing the youths, invites them to
approach her, and to encourage them, shews them a hundred rings
received from former gallants, notwithstanding her husband's
precautions, who keeps her locked up in a chest at the bottom
of the lake. The Hindu story-teller is more moral than the
Arab. The youths reject her advances; she wakes the genie, who
is going to put them to death, but the rings are produced in
evidence against the unfaithful wife, and she is turned away
with the loss of her nose. The story is repeated in the next
section with some variation; the lady has ninety and nine
rings, and is about to complete the hundredth, when her
husband, who is here a Naga, a snake-god, wakes, and consumes
the guilty pair with fire from his mouth."--British and Foreign
Review, No. xxi. page 266.
[103] Kitáb el-'Onwán fee Mekáid en-Niswán: a work on the
strategems of women (MS. in my possession).
[104] El-Imám El-Jara'ee, in his book entitled "Shir'at
el-Islám," ibid.
[105] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, section 2.
[106] Es-Suyooṭee, History of Egypt, account of the strange
events that have happened in Egypt during the time of El-Islám.
[107] Ch. xxvii. v. 16.
[108] Manṭiḳ eṭ-ṭeyr.
[109] Of the family _Pteroclidæ_. (Pr. Bon.) ED.
[110] Ibn-'Arab-Sháh, however, has given an account of a man
called the sheykh El-'Oryán, an inhabitant of Samarḳand, and a
devotee, who was said to have attained the age of 350 [lunar]
years [or nearly 340 solar years], and yet preserved an erect
stature, a comely appearance, and such strength that it seemed
as if he had not attained to mature years. The old men of the
place asserted that they remembered him to have had the same
appearance when they were children, and that their fathers and
grandfathers had said the same.--History of Teemoor, p. 470,
Calcutta edition.