Literature · Romance

The Book of the Thousand Nights and a Night 2

Tale of the Trader and the Jinni

BurtonEnglish

It is related, O auspicious King, that there was a merchant of the merchants who had much wealth, and business in various cities. Now on a day he mounted horse and went forth to recover monies in certain towns, and the heat sore oppressed him; so he sat beneath a tree and, putting his hand into his saddle-bags, took thence some broken bread and dry dates and began to break his fast. When he had ended eating the dates he threw away the stones with force and lo! an Ifrit appeared, huge of stature and brandishing a drawn sword, wherewith he approached the merchant and said, "Stand up that I may slay thee, even as thou slewest my son!" Asked the merchant, "How have I slain thy son?" and he answered, "When thou atest dates and threwest away the stones they struck my son full in the breast as he was walking by, so that he died forthwith." Quoth the merchant, "Verily from Allah we proceeded and unto Allah are we returning. There is no Majesty, and there is no Might save in Allah, the Glorious, the Great! If I slew thy son, I slew him by chance medley. I pray thee now pardon me." Rejoined the Jinni, "There is no help but I must slay thee." Then he seized him and dragged him along and, casting him to the earth, raised the sword to strike him; whereupon the merchant wept, and said, "I commit my case to Allah," and began repeating these couplets:—

Containeth Time a twain of days, this of blessing that of bane ✿ And holdeth Life a twain of halves, this of pleasure that of pain. See'st not when blows the hurricane, sweeping stark and striking strong ✿ None save the forest giant feels the suffering of the strain? How many trees earth nourisheth of the dry and of the green ✿ Yet none but those which bear the fruits for cast of stone complain. See'st not how corpses rise and float on the surface of the tide ✿ While pearls o' price lie hidden in the deepest of the main! In Heaven are unnumberèd the many of the stars ✿ Yet ne'er a star but Sun and Moon by eclipse is overta'en. Well judgest thou the days that saw thy faring sound and well ✿ And countedst not the pangs and pain whereof Fate is ever fain. The nights have kept thee safe and the safety brought thee pride ✿ But bliss and blessings of the night are 'genderers of bane!

When the merchant ceased repeating his verses the Jinni said to him, "Cut thy words short, by Allah! needs must I slay thee." But the merchant spake him thus, "Know, O thou Ifrit, that I have debts due to me and much wealth and children and a wife and many pledges in hand; so permit me to go home and discharge to every claimant his claim; and I will come back to thee at the head of the new year. Allah be my testimony and surety that I will return to thee; and then thou mayest do with me as thou wilt and Allah is witness to what I say." The Jinni took sure promise of him and let him go; so he returned to his own city and transacted his business and rendered to all men their dues and after informing his wife and children of what had betided him, he appointed a guardian and dwelt with them for a full year. Then he arose, and made the Wuzu-ablution to purify himself before death and took his shroud under his arm and bade farewell to his people, his neighbours and all his kith and kin, and went forth despite his own nose. They then began weeping and wailing and beating their breasts over him; but he travelled until he arrived at the same garden, and the day of his arrival was the head of the New Year. As he sat weeping over what had befallen him, behold, a Shaykh, a very ancient man, drew near leading a chained gazelle; and he saluted that merchant and wishing him long life said, "What is the cause of thy sitting in this place and thou alone and this be a resort of evil spirits?" The merchant related to him what had come to pass with the Ifrit, and the old man, the owner of the gazelle, wondered and said, "By Allah, O brother, thy faith is none other than exceeding faith and thy story right strange; were it graven with gravers on the eye-corners, it were a warner to whoso would be warned." Then seating himself near the merchant he said, "By Allah, O my brother, I will not leave thee until I see what may come to pass with thee and this Ifrit." And presently as he sat and the two were at talk the merchant began to feel fear and terror and exceeding grief and sorrow beyond relief and ever-growing care and extreme despair. And the owner of the gazelle was hard by his side; when behold, a second Shaykh approached them, and with him were two dogs both of greyhound breed and both black. The second old man after saluting them with the salam, also asked them of their tidings and said "What causeth you to sit in this place, a dwelling of the Jánn?" So they told him the tale from beginning to end, and their stay there had not lasted long before there came up a third Shaykh, and with him a she-mule of bright bay coat; and he saluted them and asked them why they were seated in that place. So they told him the story from first to last: and of no avail, O my master, is a twice-told tale! There he sat down with them, and lo! a dust-cloud advanced and a mighty sand-devil appeared amidmost of the waste. Presently the cloud opened and behold, within it was that Jinni hending in hand a drawn sword, while his eyes were shooting fire-sparks of rage. He came up to them and, haling away the merchant from among them, cried to him, "Arise that I may slay thee, as thou slewest my son, the life-stuff of my liver." The merchant wailed and wept, and the three old men began sighing and crying and weeping and wailing with their companion. Presently the first old man (the owner of the gazelle) came out from among them and kissed the hand of the Ifrit and said, "O Jinni, thou Crown of the Kings of the Jann! were I to tell thee the story of me and this gazelle and thou shouldst consider it wondrous wouldst thou give me a third part of this merchant's blood?" Then quoth the Jinni "Even so, O Shaykh! if thou tell me this tale, and I hold it a marvellous, then will I give thee a third of his blood." Thereupon the old man began to tell

THE FIRST SHAYKH'S STORY.

Know O Jinni! that this gazelle is the daughter of my paternal uncle, my own flesh and blood, and I married her when she was a young maid, and I lived with her well-nigh thirty years, yet was I not blessed with issue by her. So I took me a concubine, who brought to me the boon of a male child fair as the full moon, with eyes of lovely shine and eyebrows which formed one line, and limbs of perfect design. Little by little he grew in stature and waxed tall; and when he was a lad fifteen years old, it became needful I should journey to certain cities and I travelled with great store of goods. But the daughter of my uncle (this gazelle) had learned gramarye and egromancy and clerkly craft from her childhood; so she bewitched that son of mine to a calf, and my handmaid (his mother) to a heifer, and made them over to the herdsman's care. Now when I returned after a long time from my journey and asked for my son and his mother, she answered me, saying "Thy slave-girl is dead, and thy son hath fled and I know not whither he is sped." So I remained for a whole year with grieving heart, and streaming eyes until the time came for the Great Festival of Allah. Then sent I to my herdsman bidding him choose for me a fat heifer; and he brought me one which was the damsel, my handmaid, whom this gazelle had ensorcelled. I tucked up my sleeves and skirt and, taking a knife, proceeded to cut her throat, but she lowed aloud and wept bitter tears. Thereat I marvelled and pity seized me and I held my hand, saying to the herd, "Bring me other than this." Then cried my cousin, "Slay her, for I have not a fatter nor a fairer!" Once more I went forward to sacrifice her, but she again lowed aloud, upon which in ruth I refrained and commanded the herdsmen to slay her and flay her. He killed her and skinned her but found in her neither fat nor flesh, only hide and bone; and I repented when penitence availed me naught. I gave her to the herdsman and said to him, "Fetch me a fat calf;" so he brought my son ensorcelled. When the calf saw me, he brake his tether and ran to me, and fawned upon me and wailed and shed tears; so that I took pity on him and said to the herdsman, "Bring me a heifer and let this calf go!" Thereupon my cousin (this gazelle) called aloud at me, saying, "Needs must thou kill this calf; this is a holy day and a blessed, whereon naught is slain save what be perfect-pure; and we have not amongst our calves any fatter or fairer than this!" Quoth I, "Look thou upon the condition of the heifer which I slaughtered at thy bidding and how we turn from her in disappointment and she profited us on no wise; and I repent with an exceeding repentance of having killed her: so this time I will not obey thy bidding for the sacrifice of this calf." Quoth she, "By Allah the Most Great, the Compassionating, the Compassionate! there is no help for it; thou must kill him on this holy day, and if thou kill him not to me thou art no man and I to thee am no wife." Now when I heard those hard words, not knowing her object I went up to the calf, knife in hand——And Shahrazad perceived the dawn of day and ceased to say her permitted say. Then quoth her sister to her, "How fair is thy tale, and how grateful, and how sweet and how tasteful!" And Shahrazad answered her, "What is this to that I could tell thee on the coming night, were I to live and the King would spare me?" Then said the King in himself, "By Allah, I will not slay her, until I shall have heard the rest of her tale." So they slept the rest of that night in mutual embrace till day fully brake. Then the King went forth to his audience-hall and the Wazir went up with his daughter's shroud under his arm. The King issued his orders, and promoted this and deposed that, until the end of the day; and he told the Wazir no whit of what had happened. But the Minister wondered thereat with exceeding wonder; and when the Court broke up King Shahryar entered his palace.

Now when it was the Second Night,

said Dunyazad to her sister Shahrazad, "O my sister, finish for us that story of the Merchant and the Jinni;" and she answered, "With joy and goodly gree, if the King permit me." Then quoth the King, "Tell thy tale;" and Shahrazad began in these words: It hath reached me, O auspicious King and Heaven-directed Ruler! that when the merchant purposed the sacrifice of the calf but saw it weeping, his heart relented and he said to the herdsman, "Keep the calf among my cattle." All this the old Shaykh told the Jinni who marvelled much at these strange words. Then the owner of the gazelle continued:—O Lord of the Kings of the Jann, this much took place and my uncle's daughter, this gazelle, looked on and saw it, and said, "Butcher me this calf, for surely it is a fat one;" but I bade the herdsman take it away and he took it and turned his face homewards. On the next day as I was sitting in my own house, lo! the herdsman came and, standing before me said, "O my master, I will tell thee a thing which shall gladden thy soul, and shall gain me the gift of good tidings." I answered, "Even so." Then said he, "O merchant, I have a daughter, and she learned magic in her childhood from an old woman who lived with us. Yesterday when thou gavest me the calf, I went into the house to her, and she looked upon it and veiled her face; then she wept and laughed alternately and at last she said:—O my father, hath mine honour become so cheap to thee that thou bringest in to me strange men? I asked her:—Where be these strange men and why wast thou laughing, and crying?; and she answered, Of a truth this calf which is with thee is the son of our master, the merchant; but he is ensorcelled by his stepdame who bewitched both him and his mother: such is the cause of my laughing; now the reason of his weeping is his mother, for that his father slew her unawares. Then I marvelled at this with exceeding marvel and hardly made sure that day had dawned before I came to tell thee." When I heard, O Jinni, my herdsman's words, I went out with him, and I was drunken without wine, from the excess of joy and gladness which came upon me, until I reached his house.

There his daughter welcomed me and kissed my hand, and forthwith the calf came and fawned upon me as before. Quoth I to the herdsman's daughter, "Is this true that thou sayest of this calf?" Quoth she, "Yea, O my master, he is thy son, the very core of thy heart." I rejoiced and said to her, "O maiden, if thou wilt release him thine shall be whatever cattle and property of mine are under thy father's hand." She smiled and answered, "O my master, I have no greed for the goods nor will I take them save on two conditions; the first that thou marry me to thy son and the second that I may bewitch her who bewitched him and imprison her, otherwise I cannot be safe from her malice and malpractices." Now when I heard, O Jinni, these, the words of the herdsman's daughter, I replied, "Beside what thou askest all the cattle and the household stuff in thy father's charge are thine and, as for the daughter of my uncle, her blood is lawful to thee." When I had spoken, she took a cup and filled it with water: then she recited a spell over it and sprinkled it upon the calf, saying, "If Almighty Allah created thee a calf, remain so shaped, and change not; but if thou be enchanted, return to thy whilom form, by command of Allah Most Highest!" and lo! he trembled and became a man. Then I fell on his neck and said, "Allah upon thee, tell me all that the daughter of my uncle did by thee and by thy mother." And when he told me what had come to pass between them I said, "O my son, Allah favoured thee with one to restore thee, and thy right hath returned to thee." Then, O Jinni, I married the herdsman's daughter to him, and she transformed my wife into this gazelle, saying:—Her shape is a comely and by no means loathsome. After this she abode with us night and day, day and night, till the Almighty took her to Himself. When she deceased, my son fared forth to the cities of Hind, even to the city of this man who hath done to thee what hath been done; and I also took this gazelle (my cousin) and wandered with her from town to town seeking tidings of my son, till Destiny drove me to this place where I saw the merchant sitting in tears. Such is my tale!

Quoth the Jinni, "This story is indeed strange, and therefore I grant thee the third part of his blood." Thereupon the second old man, who owned the two greyhounds, came up and said, "O Jinni, if I recount to thee what befel me from my brothers, these two hounds, and thou see that it is a tale even more wondrous and marvellous than what thou hast heard, wilt thou grant to me also the third of this man's blood?" Replied the Jinni, "Thou hast my word for it, if thine adventures be more marvellous and wondrous." Thereupon he thus began

THE SECOND SHAYKH'S STORY.

Know, O lord of the Kings of the Jann! that these two dogs are my brothers and I am the third. Now when our father died and left us a capital of three thousand gold pieces, I opened a shop with my share, and bought and sold therein, and in like guise did my two brothers, each setting up a shop. But I had been in business no long while before the elder sold his stock for a thousand dinars, and after buying outfit and merchandise, went his ways to foreign parts. He was absent one whole year with the caravan; but one day as I sat in my shop, behold, a beggar stood before me asking alms, and I said to him, "Allah open thee another door!" Whereupon he answered, weeping the while, "Am I so changed that thou knowest me not?" Then I looked at him narrowly, and lo! it was my brother, so I rose to him and welcomed him; then I seated him in my shop and put questions concerning his case. "Ask me not," answered he; "my wealth is awaste and my state hath waxed un-stated!" So I took him to the Hammám-bath and clad him in a suit of my own and gave him lodging in my house. Moreover, after looking over the accounts of my stock-in-trade and the profits of my business, I found that industry had gained me one thousand dinars, while my principal, the head of my wealth, amounted to two thousand. So I shared the whole with him, saying, "Assume that thou hast made no journey abroad but hast remained at home; and be not cast down by thine ill-luck." He took the share in great glee and opened for himself a shop; and matters went on quietly for a few nights and days. But presently my second brother (yon other dog), also setting his heart upon travel, sold off what goods and stock-in-trade he had, and albeit we tried to stay him he would not be stayed: he laid in an outfit for the journey, and fared forth with certain wayfarers. After an absence of a whole year he came back to me, even as my elder brother had come back; and when I said to him, "O my brother, did I not dissuade thee from travel?" he shed tears and cried, "O my brother, this be destiny's decree: here I am a mere beggar, penniless and without a shirt to my back."

So I led him to the bath, O Jinni, and clothing him in new clothes of my own wear, I went with him to my shop and served him with meat and drink. Furthermore I said to him, "O my brother, I am wont to cast up my shop-accounts at the head of every year, and whatso I shall find of surplusage is between me and thee." So I proceeded, O Ifrit, to strike a balance and, finding two thousand dinars of profit, I returned praises to the Creator (be He extolled and exalted!) and made over one half to my brother, keeping the other to myself. Thereupon he busied himself with opening a shop and on this wise we abode many days. After a time my brothers began pressing me to travel with them; but I refused, saying, "What gained ye by your voyage that I should gain thereby?" As I would not give ear to them we went back each to his own shop where we bought and sold as before. They kept urging me to travel for a whole twelvemonth, but I refused to do so till full six years were past and gone when I consented with these words, "O my brothers, here am I, your companion of travel: now let me see what monies you have by you." I found, however, that they had not a doit, having squandered their substance in high diet and drinking and carnal delights. Yet I spoke not a word of reproach; so far from it I looked over my shop accounts once more, and sold what goods and stock-in trade were mine; and, finding myself the owner of six thousand ducats, I gladly proceeded to divide that sum into halves, saying to my brothers, "These three thousand gold pieces are for me and for you to trade withal," adding, "Let us bury the other moiety underground that it may be of service in case any harm befal us, in which case each shall take a thousand wherewith to open shops." Both replied, "Right is thy recking;" and I gave to each one his thousand gold pieces, keeping the same sum for myself, to wit, a thousand dinars. We then got ready suitable goods and hired a ship and, having embarked our merchandise, proceeded on our voyage, day following day, a full month, after which we arrived at a city, where we sold our venture; and for every piece of gold we gained ten.

And as we turned again to our voyage we found on the shore of the sea a maiden clad in worn and ragged gear, and she kissed my hand and said, "O master, is there kindness in thee and charity? I can make thee a fitting return for them." I answered, "Even so; truly in me are benevolence and good works, even though thou render me no return." Then she said, "Take me to wife, O my master, and carry me to thy city, for I have given myself to thee; so do me a kindness and I am of those who be meet for good works and charity: I will make thee a fitting return for these and be thou not shamed by my condition." When I heard her words, my heart yearned towards her, in such sort as willed it Allah (be He extolled and exalted!); and took her and clothed her and made ready for her a fair resting-place in the vessel, and honourably entreated her. So we voyaged on, and my heart became attached to her with exceeding attachment, and I was separated from her neither night nor day, and I paid more regard to her than to my brothers. Then they were estranged from me, and waxed jealous of my wealth and the quantity of merchandise I had, and their eyes were opened covetously upon all my property. So they took counsel to murder me and seize my wealth, saying, "Let us slay our brother and all his monies will be ours;" and Satan made this deed seem fair in their sight; so when they found me in privacy (and I sleeping by my wife's side) they took us both up and cast us into the sea. My wife awoke startled from her sleep and, forthright becoming an Ifritah, she bore me up and carried me to an island and disappeared for a short time; but she returned in the morning and said "Here am I, thy faithful slave, who hath made thee due recompense; for I bore thee up in the waters and saved thee from death by command of the Almighty. Know that I am a Jinniyah, and as I saw thee my heart loved thee by will of the Lord, for I am a believer in Allah and in His Apostle (whom Heaven bless and preserve!) Thereupon I came to thee conditioned as thou sawest me and thou didst marry me, and see now I have saved thee from sinking. But I am angered against thy brothers and assuredly I must slay them."

When I heard her story I was surprised and, thanking her for all she had done, I said, "But as to slaying my brothers this must not be." Then I told her the tale of what had come to pass with them from the beginning of our lives to the end, and on hearing it quoth she, "This night will I fly as a bird over them and will sink their ship and slay them." Quoth I, "Allah upon thee, do not thus, for the proverb saith, O thou who doest good to him that doth evil, leave the evil doer to his evil deeds. Moreover they are still my brothers." But she rejoined, "By Allah, there is no help for it but I slay them." I humbled myself before her for their pardon, whereupon she bore me up and flew away with me till at last she set me down on the terrace-roof of my own house. I opened the doors and took up what I had hidden in the ground; and after I had saluted the folk I opened my shop and bought me merchandise. Now when night came on I went home, and there I saw these two hounds tied up; and, when they sighted me, they arose and whined and fawned upon me; but ere I knew what happened my wife said, "These two dogs be thy brothers!" I answered, "And who hath done this thing by them?" and she rejoined, "I sent a message to my sister and she entreated them on this wise, nor shall these two be released from their present shape till ten years shall have passed." And now I have arrived at this place on my way to my wife's sister that she may deliver them from this condition, after their having endured it for half a score of years. As I was wending onwards I saw this young man, who acquainted me with what had befallen him, and I determined not to fare hence until I should see what might occur between thee and him. Such is my tale! Then said the Jinni, "Surely this is a strange story and therefor I give thee the third portion of his blood and his crime." Thereupon quoth the third Shaykh, the master of the mare-mule, to the Jinni, "I can tell thee a tale more wondrous than these two, so thou grant me the remainder of his blood and of his offence," and the Jinni answered, "So be it!" Then the old man began

THE THIRD SHAYKH'S STORY.

Know, O Sultan and head of the Jann, that this mule was my wife. Now it so happened that I went forth and was absent one whole year; and when I returned from my journey I came to her by night, and saw a black slave lying with her on the carpet-bed, and they were talking, and dallying, and laughing, and kissing and playing the close-buttock game. When she saw me, she rose and came hurriedly at me with a gugglet of water; and, muttering spells over it, she besprinkled me and said, "Come forth from this thy shape into the shape of a dog;" and I became on the instant a dog. She drove me out of the house, and I ran through the doorway nor ceased running until I came to a butcher's stall, where I stopped and began to eat what bones were there. When the stall-owner saw me, he took me and led me into his house, but as soon as his daughter had sight of me she veiled her face from me, crying out, "Dost thou bring men to me and dost thou come in with them to me?" Her father asked, "Where is the man?"; and she answered, "This dog is a man whom his wife hath ensorcelled and I am able to release him." When her father heard her words, he said, "Allah upon thee, O my daughter, release him." So she took a gugglet of water and, after uttering words over it, sprinkled upon me a few drops, saying, "Come forth from that form into thy former form." And I returned to my natural shape. Then I kissed her hand and said, "I wish thou wouldest transform my wife even as she transformed me." Thereupon she gave me some water, saying, "As soon as thou see her asleep, sprinkle this liquid upon her and speak what words thou heardest me utter, so shall she become whatsoever thou desirest." I went to my wife and found her fast asleep; and, while sprinkling the water upon her, I said, "Come forth from that form into the form of a mare-mule." So she became on the instant a she-mule, and she it is whom thou seest with thine eyes, O Sultan and head of the Kings of the Jann! Then the Jinni turned towards her and said, "Is this sooth?" And she nodded her head and replied by signs, "Indeed, 'tis the truth: for such is my tale and this is what hath befallen me." Now when the old man had ceased speaking the Jinni shook with pleasure and gave him the third of the merchant's blood.——And Shahrazad perceived the dawn of day and ceased saying her permitted say. Then quoth Dunyazad, "O, my sister, how pleasant is thy tale, and how tasteful; how sweet and how grateful!" She replied, "And what is this compared with that I could tell thee, the night to come, if I live and the King spare me?" Then thought the King, "By Allah, I will not slay her until I hear the rest of her tale, for truly it is wondrous." So they rested that night in mutual embrace until the dawn. After this the King went forth to his Hall of Estate, and the Wazir and the troops came in and the court was crowded, and the King gave orders and judged and appointed and deposed, bidding and forbidding during the rest of the day. Then the Divan broke up, and King Shahryar entered his palace.

Now when it was the Third Night,

And the King had had his will of the Wazir's daughter, Dunyazad, her sister, said to her, "Finish for us that tale of thine;" and she replied, "With joy and goodly gree! It hath reached me, O auspicious King, that when the third old man told a tale to the Jinni more wondrous than the two preceding, the Jinni marvelled with exceeding marvel; and, shaking with delight, cried, "Lo! I have given thee the remainder of the merchant's punishment and for thy sake have I released him." Thereupon the merchant embraced the old men and thanked them, and these Shaykhs wished him joy on being saved and fared forth each one for his own city. Yet this tale is not more wondrous than the fisherman's story." Asked the King, "What is the fisherman?s story?" And she answered by relating the tale of

Travellers tell of a peculiar knack of jerking the date-stone, which makes it strike with great force: I never saw this "Inwá" practised, but it reminds me of the water-splashing with one hand in the German baths.

i.e., sorely against his will.

Arab. "Shaykh"=an old man (primarily), an elder, a chief (of the tribe, guild, etc.); and honourably addressed to any man. Comp. among the neo-Latins "Sieur," "Signore," "Señor," "Senhor," etc. from Lat. "Senior," which gave our "Sire" and "Sir." Like many in Arabic the word has a host of different meanings and most of them will occur in the course of The Nights. Ibrahim (Abraham) was the first Shaykh or man who became grey. Seeing his hairs whiten he cried, "O Allah what is this?" and the answer came that it was a sign of dignified gravity. Hereupon he exclaimed, "O Lord increase this to me!" and so it happened till his locks waxed snowy white at the age of one hundred and fifty. He was the first who parted his hair, trimmed his mustachios, cleaned his teeth with the Miswák (tooth-stick), pared his nails, shaved his pecten, snuffed up water, used ablution after stool and wore a shirt (Tabari).

The word is mostly plural=Jinnís: it is also singular=a demon; and Ján bin Ján has been noticed.

With us moderns "liver" suggests nothing but malady: in Arabic and Persian as in the classic literature of Europe it is the seat of passion, the heart being that of affection. Of this more presently.

Originally in Al-Islam the concubine (Surriyat, etc.) was a captive taken in war and the Koran says nothing about buying slave-girls. But if the captives were true believers the Moslem was ordered to marry not to keep them. In modern days concubinage has become an extensive subject. Practically the disadvantage is that the slave-girls, knowing themselves to be the master's property, consider him bound to sleep with them; which is by no means the mistress's view. Some wives, however, when old and childless, insist, after the fashion of Sarah, upon the husband taking a young concubine and treat her like a daughter—which is rare. The Nights abound in tales of concubines, but these are chiefly owned by the Caliphs and high officials who did much as they pleased. The only redeeming point in the system is that it obviated the necessity of prostitution which is, perhaps, the greatest evil known to modern society.

Arab. "Al-Kahánah"=the craft of a "Káhin" (Heb. Cohen) a diviner, soothsayer, etc.

Arab. "Id al-kabír"=The Great Festival; the Turkish Bayrám and Indian Bakar-eed (Kine-fête), the pilgrimage-time, also termed "Festival of the Kurbán" (sacrifice) because victims are slain; Al-Zuha (of Undurn or forenoon), Al-Azhá (of serene night) and Al-Nahr (of throat-cutting). For full details I must refer readers to my "Personal Narrative of a Pilgrimage to El-Medinah and Meccah" (3 vols. 8vo. London, Longmans, 1855). I shall have often to refer to it.

Arab. "Kalám al-mubáh," i.e., that allowed or permitted to her by the King, her husband.

Moslem Kings are expected, like the old Guebre Monarchs, to hold "Darbar" (i.e., give public audience) at least twice a day, morning and evening. Neglect of this practice caused the ruin of the Caliphate and of the Persian and Moghul Empires: the great lords were left uncontrolled and the lieges revolted to obtain justice. The Guebre Kings had two levée places, the Rozistan (day station) and the Shabistan (night-station—istán or stán being a nominal form of istádan, to stand, as Hindo-stán). Moreover one day in the week the sovereign acted as "Mufti" or Supreme Judge.

Arab. "Al-Bashárah," the gift everywhere claimed in the East and in Boccaccio's Italy by one who brings good news. Those who do the reverse expose themselves to a sound strappado.

A euphemistic formula, to avoid mentioning unpleasant matters. I shall note these for the benefit of students who would honestly prepare for the public service in Moslem lands.

Arab. "Dinár," from the Latin denarius (a silver coin worth ten ounces of brass) through the Greek δηνάριον: it is a Koranic word (chapt. iii.) though its Arab equivalent is "Miskál." It also occurs in the Kathá before quoted, clearly showing the derivation. In the "Book of Kalilah and Dimnah" it is represented by the Daric or Persian Dinár, δαρεικός, from Dárá=a King (whence Darius). The Dinar, sequin or ducat, contained at different times from 10 and 12 (Abu Hanifah's day) to 20 and even 25 dirhams or drachmas; and, as a weight, represented a drachma and a half. Its value greatly varied, but we may assume it here at nine shillings or ten francs to half a sovereign. For an elaborate article on the Dinar see Yule's "Cathay and the Way Thither" (ii., pp. 439-443).

The formula used in refusing alms to an "asker" or in rejecting an insufficient offer: "Allah will open to thee!" (some door of gain—not mine)! Another favourite ejaculation is "Allah Karim" (which Turks pronounce "Kyereem")=Allah is All-beneficent: meaning Ask Him, not me.

The public bath. London knows the word through "The Hummums."

Arab. "Dirham" (Plur. diráhim, also used in the sense of money, "siller"), the Gr. δραχμή and the drachuma of Plautus (Trin. 2, 4, 23). The word occurs in the Panchatantra also showing the derivation; and in the Syriac Kalilah wa Dimnah it is "Zúz." This silver piece was=6 obols (9¾d.) and as a weight=66½ grains. The Dirham of The Nights was worth six "Dánik," each of these being a fraction over a penny. The modern Greek Drachma is=one franc.

In Arabic the speaker always puts himself first, even if he address the King, without intending incivility.

A she-Ifrit, not necessarily an evil spirit.

Arab. "Kullah" (in Egypt pron. "gulleh"), the wide-mouthed jug, called in the Hijaz "baradiyah;" "daurak" being the narrow. They are used either for water or sherbet and, being made of porous clay, "sweat," and keep the contents cool; hence all old Anglo-Egyptians drink from them, not from bottles. Sometimes they are perfumed with smoke of incense, mastich or Kafal (Amyris Kafal). For their graceful shapes See Lane's "Account of the Manners and Customs of the Modern Egyptians" (chapt. v). I quote, here and elsewhere, from the fifth edition, London, Murray, 1860.

"And what is?" etc. A popular way of expressing great difference. So in India:—"Where is Rajah Bhoj (the great King) and where is Gangá the oilman?"

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