he swooned away; then recovering himself he said in his mind, “To me
death were pleasanter than life without my love!” and turning to the
closets which lay right and left he opened them all and gazed upon the
hillocks of gold and silver and upon the heaps and bales of rubies and
unions and precious stones and strings of pearls, wondering at all he
espied, and quoth he to himself, “Were but a single magazine of these
treasures revealed, wealthy were all the peoples who on earth do dwell.”
Then he walked up to the curtain whereupon Jinns and Ifrits appeared
from every site and side, and voices and shrieks so loudened in his ears
that his wits well-nigh flew from his head. So he took patience for a
full-told hour when behold, a smoke which spired in air thickened and
brooded low, and the sound ceased and the Jinns departed. Hereat,
calling to mind the charge of Al-Abbus, he took out the cotton he had by
him and after quilting the golden hooks he withdrew the curtain and
sighted the portal which the Jinni had described to him. So he fitted in
the key and opened it, after which, oblivious of the warning, he
slammed-to the door noisily in his fear and forgetfulness, but he did
not venture to look behind him. At this the Jinns flocked to him from
every side and site crying, “O thou foulest of mankind, wherefore dost
thou provoke us and disturb us from our stead? and, but for thy wearing
the gear of the Jann, we had slain thee forthright.” But Habib answered
not and, arming himself with patience and piety, he tarried awhile until
the hubbub was stilled, nor did the Jann cry at him any more: and, when
the storm was followed by calm, he paced forward to the shore and looked
upon the ocean crashing with billows dashing. He marvelled at the waves
and said to himself, “Verily none may know the secrets of the sea and
the mysteries of the main save only Allah!” Presently, he beheld a ship
passing along shore, so he took seat on the strand until Night let down
her pall of sables upon him; and he was an-hungered with exceeding
hunger and athirst with excessive thirst. But when morrowed the morn and
day showed her sheen and shone serene, he awoke in his sore distress and
behold, he saw two Mermaidens of the daughters of the deep (and both
were as moons) issue forth hard by him. And ere long quoth one of the
twain, “Say me, wottest thou the mortal who sitteth yonder?” “I know him
not,” quoth the other, whereat her companion resumed, “This be the
Sultan Habib who cometh in search of Durrat al-Ghawwas, our Queen and
liege lady.” Hearing these words the youth considered them straitly and
marvelling at their beauty and loveliness he presently rejoiced and
increased in pleasure and delight. Then said one to other, “Indeed the
Sultan Habib is in this matter somewhat scant and short of wits; how can
he love Durrat al-Ghawwas when between him and her is a distance only to
be covered by the sea-voyage of a full year over most dangerous depths?
And, after all this woe hath befallen him, why doth he not hie him home
and why not save himself from these horrors which promise to endure
through all his days and to cast his life at last into the pit of
destruction?” Asked the other, “Would heaven I knew whether he will ever
attain to her or not!” and her companion answered, “Yes, he will attain
to her, but after a time and a long time and much sadness of soul.” But
when Habib heard this promise of success given by the Maidens of the
Main his sorrow was solaced and he lost all that troubled him of hunger
and thirst. Now while he pondered these matters there suddenly issued
from out the ocean a third Mermaid, which asked her fellows, “Of what
are you prattling?” and they answered, “Indeed the Sultan Habib sitteth
here upon the sea-shore during this the fourth successive night.” Quoth
she, “I have a cousin the daughter of my paternal uncle and when she
came to visit me last night I enquired of her if any ship had passed by
her and she replied:—Yea verily, one did sail driven towards us by a
violent gale, and its sole object was to seek you.” And the others
rejoined, “Allah send thee tidings of welfare!” The youth hearing these
words was gladdened and joyed with exceeding joy; and presently the
three Mermaidens called to one another and dove into the depths leaving
the listener standing upon the strand. After a short time he heard the
cries of the crew from the craft announced and he shouted to them and
they, noting his summons, ran alongside the shore and took him up and
bore him aboard: and, when he complained of hunger and thirst, they gave
him meat and drink and questioned him saying, “Thou! who art thou? Say
us, art of the traderfolk?” “I am the merchant Such-and-such,” quoth he,
“and my ship foundered albe ’twas a mighty great vessel; but one chance
day of the days as we were sailing along there burst upon us a furious
gale which shivered our timbers and my companions all perished while I
floated upon a plank of the ship’s planks and was carried ashore by the
send of the sea. Indeed I have been floating for three days and this be
my fourth night.” Hearing this adventure from him the traders cried,
“Grieve no more in heart but be thou of good cheer and of eyes cool and
clear: the sea voyage is ever exposed to such chances and so is the gain
thereby we obtain; and if Allah deign preserve us and keep for us the
livelihood He vouchsafed to us we will bestow upon thee a portion
thereof.” After this they ceased not sailing until a tempest assailed
them and blew their vessel to starboard and larboard and she lost her
course and went astray at sea. Hereat the pilot cried aloud, saying, “Ho
ye company aboard, take your leave one of other for we be driven into
unknown depths of ocean, nor may we keep our course, because the wind
bloweth full in our faces.” Hereupon the voyagers fell to beweeping the
loss of their lives and their goods, and the Sultan Habib shed tears
which trickled adown his cheeks and exclaimed, “Would Heaven I had died
before seeing such torment: indeed this is naught save a matter of
marvel.” But when the merchants saw the youth thus saddened and troubled
of soul, and weeping withal, they said to him, “O Monarch of the
Merchants, let not thy breast be straitened or thy heart be
disheartened: haply Allah shall vouchsafe joy to us and to thee:
moreover, can vain regret and sorrow of soul and shedding of tears avail
aught? Do thou rather ask of the Almighty that He deign relieve us and
further our voyage.” But as the vessel ran through the middle of the
main, she suddenly ceased her course and came to a stop without tacking
to the right or the left, and the pilot cried out, “O folk, is there any
of you who conneth this ocean?” But they made answer, “We know thereof
naught, neither in all our voyage did we see aught resembling it.” The
pilot continued, “O folk, this main is hight ‘The Azure’;[421] nor did
any trader at any time therein enter but he found destruction; for that
it is the home of Jinns and the house of Ifrits, and he who now
withholdeth our vessel from its course is known as Al-Ghashamsham,[422]
and our lord Solomon son of David (upon the twain be The Peace!) deputed
him to snatch up and carry off from every craft passing through these
forbidden depths whatever human beings, and especially merchants he
might find a-voyaging, and to eat them alive.” “Woe to thee!” cried
Habib. “Wherefore bid us take counsel together when thou tellest us that
here dwelleth a Demon over whom we have no power to prevail, and thou
terrifiest us with the thoughts of being devoured by him? However, feel
ye no affright; I will fend off from you the mischief of this Ifrit.”
They replied, “We fear for thy life, O Monarch of the Merchants,” and he
rejoined, “To you there is no danger.” Thereupon he donned a closely
woven mail-coat and armed himself with the magical scymitar and spear;
then, taking the skins of animals freshly slain,[423] he made a hood and
vizor thereof and wrapped strips of the same around his arms and legs
that no harm from the sea might enter his frame. After this he bade his
shipmates bind him with cords under his armpits and let him down
amiddlemost the main. And as soon as he touched bottom he was confronted
by the Ifrit, who rushed forward to make a mouthful of him, when the
Sultan Habib raised his forearm and with the scymitar smote him a stroke
which fell upon his neck and hewed him into two halves. So he died in
the depths; and the youth, seeing the foeman slain, jerked the cord and
his mates drew him up and took him in, after which the ship sprang
forward like a shaft outshot from the belly[424] of the bow. Seeing this
all the traders wondered with excessive wonderment and hastened up to
the youth, kissing his feet and crying, “O Monarch of the Merchants, how
didst thou prevail against him and do him die?” “When I dropped into the
depths,” replied he, “in order to slay him, I asked against him the
aidance of Allah, who vouchsafed His assistance, and on such wise I
slaughtered him.” Hearing these good tidings and being certified of
their enemy’s death the traders offered to him their good and gains
whereof he refused to accept aught, even a single mustard seed. Now,
amongst the number was a Shaykh well shotten in years and sagacious in
all affairs needing direction; and this oldster drew near the youth, and
making lowly obeisance said to him, “By the right of Who sent thee
uswards and sent us theewards, what art thou and what may be thy name
and the cause of thy falling upon this ocean?” The Sultan Habib began by
refusing to disclose aught of his errand, but when the Shaykh persisted
in questioning he ended by disclosing all that had betided him first and
last, and as they sailed on suddenly the Pilot cried out to them,
“Rejoice ye with great joy and make ye merry and be ye gladdened with
good news, O ye folk, for that ye are saved from the dangers of these
terrible depths and ye are drawing near the city of Sábúr, the King who
overruleth the Isles Crystalline; and his capital (which be populous and
prosperous) ranketh first among the cities of Al-Hind, and his reign is
foremost of the Isles of the Sea.” Then the ship inclined thither, and
drawing nearer little by little entered the harbour[425] and cast anchor
therein, when the canoes[426] appeared and the porters came on board and
bore away the luggage of the voyagers and the crew, who were freed from
all sorrow and anxiety. Such was their case; but as regards Durrat
al-Ghawwas, when she parted from her lover, the Sultan Habib, severance
weighed sore and stark upon her, and she found no pleasure in meat and
drink and slumber and sleep. And presently whilst in this condition and
sitting upon her throne of estate, an Ifrit appeared to her and coming
forwards between her hands said, “The Peace of Allah be upon thee, O
Queen of the Age and Empress of the Time and the Tide!” whereto she made
reply, “And upon thee be The Peace and the ruth of Allah and His
blessings. What seekest thou O Ifrit?” Quoth he, “There lately hath come
to us a shipful of merchants and I have heard talk of the Sultan Habib
being amongst them.” As these words reached her ear she largessed the
Ifrit and said to him, “An thou speak sooth I will bestow upon thee
whatso thou wishest.” Then, having certified herself of the news, she
bade decorate the city with the finest of decorations and let beat the
kettledrums of glad tidings and bespread the way leading to the Palace
with a carpeting of sendal,[427] and they obeyed her behest. Anon she
summoned her pages and commanded them to bring her lover before her; so
they repaired to him and ordered him to accompany them. Accordingly, he
followed them and they ceased not faring until they had escorted him to
the Palace, when the Queen bade all her pages gang their gait and none
remained therein save the two lovers; to wit, the Sultan Habib and
Durrat al-Ghawwas. And after the goodly reunion she sent for the Kazi
and his assessors and bade them write out her marriage-writ[428] with
Habib. He did as he was bidden and the witnesses bore testimony thereto
and to the dowry being duly paid; and the tie was formally tied and the
wedding banquets were dispread. Then the bride donned her choicest of
dresses and the marriage procession was formed and the union was
consummated and both joyed with joy exceeding. Now this state of things
endured for a long while until the Sultan Habib fell to longing after
his parents and his family and his native country; and at length, on a
day of the days, when a banquet was served up to him by his bride he
refused to taste thereof, and she, noting and understanding his
condition, said to him, “Be of good cheer, this very night thou shalt
find thee amongst thine own folk.” Accordingly she summoned her Wazir of
the Jann, and when he came she made proclamation amongst the nobles and
commons of the capital saying, “This my Wazir shall be my Viceregent
over you and whoso shall gainsay him that man I will slay.” They replied
with “Hearkening to and obeying Allah and thyself and the Minister.”
Then turning to her newly-established deputy she said, “I desire that
thou guide me to the garden wherein was the Sultan Habib;” and he
replied, “Upon my head be it and on my eyes!” So an Ifrit was summoned,
and Habib mounting him pick-a-back together with the Princess Durrat
al-Ghawwas bade him repair to the garden appointed, and the Jinni took
flight, and in less than the twinkling of an eye bore the couple to
their destination. Such was the reunion of the Sultan Habib with Durrat
al-Ghawwas and his joyous conjunction;[429] but as regards the Emir
Salamah and his wife, as they were sitting and recalling to memory their
only child and wondering in converse at what fate might have betided
him, lo and behold! the Sultan Habib stood before them and by his side
was Durrat al-Ghawwas his bride, and as they looked upon him and her,
weeping prevailed over them for excess of their joyance and delight and
both his parents threw themselves upon him and fell fainting to the
ground. As soon as they recovered the youth told them all that had
betided him, first and last, whereupon one congratulated other and the
kettledrums of glad tidings were sounded, and a world of folk from all
the Badawi tribes and the burghers gathered about them and offered
hearty compliments on the reunion of each with other. Then the
encampment was decorated in whole and in part, and festivities were
appointed for a term of seven days full-told, in token of joy and
gladness; and banquets were arrayed and trays were dispread, and all sat
down to them in the pleasantest of life eating and drinking; and the
hungry were filled, and the mean and the miserable and the mendicants
were feasted until the end of the seventh day. After this they applied
them to the punishment of the ten Knights whom the Emir Salamah had
despatched to escort his son; and the Sultan Habib gave order that
retribution be required from them, and restitution of all the coin and
the good and the horses and the camels entrusted to them by his sire.
When these had been recovered he commanded that there be set up for them
as many stakes in the garden wherein he sat with his bride, and there in
their presence he let impale[430] each upon his own pale. And
thenceforward the united household ceased not living the most joyous of
lives and the most delectable until the old Emir Salamah paid the debt
of nature, and they mourned him with excessive mourning for seven days.
When these were ended his son, the Sultan Habib, became ruler in his
stead and received the homage of all the tribes and clans who came
before him and prayed for his victory and his length of life; and the
necks of his subjects, even the most stubborn, were bowed in abasement
before him. On this wise he reigned over the Crystalline Isles of Sabur,
his sire-in-law, with justice and equity, and his Queen, Durrat
al-Ghawwas, bare to him children in numbers who in due time followed in
their father’s steps. And here is terminated the tale of Sultan Habib
and Durrat al-Ghawwas with all perfection and completion and good omen.
_NOTE ON THE HISTORY OF HABIB._
The older translators of this “New Arabian Night” have made wild work
with this Novel at least as the original is given by my text and the
edition of Gauttier (vii. 60–90): in their desire to gallicise it they
have invested it with a toilette purely European and in the worst
possible style. Amongst the insipid details are the division of the
Crystalline Islands into the White, Yellow, Green and Blue; with the
Genies Abarikaff, the monstrous Racachik, Ilbaccaras and Mokilras; and
the terrible journey of Habib to Mount Kaf with his absurd reflections:
even the “Roc” cannot come to his aid without “a damask cushion
suspended between its feet by silken cords” for the greater comfort of
the “Arabian Knight.” The Treasury of Solomon, “who fixed the principles
of knowledge by 366 hieroglyphics (_sic_) each of which required a day’s
application from even the ablest understanding, before its mysterious
sense could be understood,” is spun out as if the episode were copy
intended for the daily press. In my text the “Maidens of the Main” are
introduced to say a few words and speed the action. In the French
version Ilzaide the elder becomes a “leading lady,” whose rôle is that
of the naïve _ingénue_, famous for “smartness” and “vivacity:” “one
cannot refrain from smiling at the lively sallies of her good nature and
simplicity of heart.” I find this young person the model of a pert,
pretty, prattling little French _soubrette_ who, moreover, makes open
love to “the master.” Habib calls the “good old lady,” his governess
“Esek! Esek!” which in Turk. means donkey, ass. I need hardly enlarge
upon these ineptitudes; those who wish to pursue the subject have only
to compare the two versions.
At the end of the Frenchified tale we find a note
entitled:—“Observations by the French Editor, on the History of Habib
and Dorathil-goase, or the Arabian Knight,” and these are founded not
upon the Oriental text but upon the Occidental perversion. It is
described “from a moral plane rather as a poem than a simple tale,” and
it must be regarded as “a Romance of Chivalry which unites the two chief
characteristics of works of that sort,—amusement and instruction.”
Habib’s education is compared with that of Telemachus, and his being
inured to fatigue is according to the advice of Rousseau “in his
Emilius” and the practice of Robinson Crusoe. Lastly “Grandison is a
hero already formed: Habib is one who needs to be instructed.” I cannot
but suspect when reading all this Western travesty of an Eastern work
that M. Cazotte, a typical _littérateur_, had prepared for caricaturing
the unfortunate Habib by carefully writing up Fénélon, Rousseau, and
Richardson; and had grafted his own ideas of _morale_ upon the wild stem
of the Arabian novel.
INDEX.
“A King and no army,” 10.
’Abbús Al-, an intensive word meaning “Very stern faced,” 232.
Abd al-Malik bin Marwán (not to be confounded with the Caliph, the
tenth of the series), 179.
Abdullah Chelebi, called in old translation “Scheffander-Hassan,” 177.
Abíkám = “Abicam,” a Chaldæan Astrologer (Chavis) and Abimacam
(Gauttier), 26.
Abraham, the “Friend of Allah,” 104.
Abú Sahíh = (flight to) a sure and safe place, 149.
Abu Sumayk = “Father of the Fishlet” (in old ver. “Yapousmek”), 16.
Abú Sumayk the Pauper, _i.e._, “The Father of the little Fish,” 15.
Addíki = I will give thee (in the language of Fellahs), 189.
“Ahádís” esp. referred to the sayings of Mahommed, 41.
Ahádís al-Kudus = sentences attributed to Archangel Gabriel, 41.
Ahádís al-Nabawí = the actual words pron. by Mahommed, 41.
“Ahy Tys” for which read “Tuhà Tays” a general feast (Houdas), 187.
Ajdár = Malady, 162.
Ajíjíyah, possibly Ajínniyah = a dish of dough, 160.
Akbá’ _pl._ of “Kub’” = in pop. language, any part of garment covering
head (ST.), 48.
“Akbá’ wa Zarábíl” _tr._ “Caps and slippers,” 48
Akhyash Abná Sháh (Second name may be “Shah of the Ebna” or Persian
incolæ of Al-Yaman), 12.
“Akkál bula’hu” = commit all manner of abominations, 70.
Akyál, _pl._ of “Kayl” = Kings of the Himyarite peoples, 232.
’Álamína (’Awálim) = the (three) worlds, 249.
“Al-’iddah” in case of divorcée, widow, pregnant woman, 178.
“’Alái al-Din” = Aláeddin, 50.
’Alakah khárijah = an extraordinary drubbing, 84.
“Al bin Imrán” probably the name of some Prince of the Jinns, 126.
“Alfi Hájatan” meaning “What dost thou want (in the way of amusement)?
I am at thy disposal,” 178.
Ali, son-in-law of the Prophet (supposed author of Al-Jafr), 168.
“Alif, bá, tá, sá” (A.B.C.D.). The latter written with a Sin instead of
a Thá, showing vulg. use which extend from Alex. to Meccah, 37.
Alkermes, _i.e._, “Al-Kirm” (_Arab._ and _Pers._) = a worm, cochineal,
5.
Allah’s path (a Martyr on) = a Martyr of love, 131.
Almond-Tree “Be not like unto the,” (a _lieu commun_ in the East), 7.
Almond-Tree = the _Heb._ “Sháked” and the fruit is “Loz” (_Arab._ Lauz)
= _Amygdalus communis_, 7.
Alms-gift = whatso exceedeth Viaticum (“Jáizah”), or the three-days’
guest hospitality, 26.
Alwán, _pl._ of Laun, meats of all kinds and colours, 122.
Amírala (wife of Emir-Ben-Hilac-Salamis) meaning, if anything,
“Colonel” or Captain, R.N., 225.
Ammál (_Arab._), vulg. written with initial Hamzah = “Verily”, “I
believe you my boy” (_tr._ “Assuredly”), 11.
’Ammál (_Arab._) With the Ayn may mean “he intended,” or “he was about
to,” 11.
“—And the Peace!” = “There is an end of the matter,” 105.
Ant, Koranic legend of the, 99.
Antum fí Kháshin wa básh (an error for Khásh-másh) = a miserable
condition, 137.
Anushirwán (in full Anúshínrawán) = sweet of soul, P.N. of Pers. King,
44.
’Arafát, fête of; the day of the Sermon, when pilgrims sleep at
Muzdalifah, 41.
’Arakiyah = Skull-cap, 48.
’Aramramí = flocking and crowding, 195.
Arz (_Arab._), from the _Heb._ “Arz” or “Razah” (✓ raz = to vibrate) =
Cedar (of Lebanon), 5.
’As’as = to complicate a matter, 174.
“’Asá Fír,” _i.e._, “Fír is rebellious,” 102.
Asáfír, _pl._ of “’Usfúr” = a bird, a sparrow, 102.
Ashur, four sons of (according to Arabs), 3.
Ashghaftíní (_see_ Shaghaftíní), 15.
Aská hu ’alakah = gave him a sound drubbing (’alakah), 58.
Asshúr = Assyria, 3.
Assyrian correspondence, the simplicity of, 12.
Asúr, in the text, “Atúr,” the scriptural
“Asshur” = Assyria, 3.
’Atrús, King (? Heron’s “Illabousatrous”), 234.
Attaf (named by Heron Chebib, also “Xakem Tai-Chebib” = Hátim Tayy
Habib), 169.
Attáf, Tale of (Cotheal MS.), 196.
Attáf, Tale of, title compared with Gauttier and Heron, 167.
“Atúr,” scriptural “Asshur” = Assyria, 3.
“’Ayyik” or “Ayyuk” = a hinderer (of disease), 174.
’Ayyúk = Capella, a bright star, 174.
Azm = Koranic versets, which avert evil, 19.
Azzamín = Charmers, _i.e._, men who recite the Azm, 19.
Bábúk, or “Bábúnak” (_Pers._) = the white Camomile flower, 27.
Bahlúl Al- = the “Bahalul” of D’Herbelot, 155.
Bahr al-Azrak = the Blue Sea (Mediterranean), 256.
Bak’ah (=“a hollow where water collects”) and “Buk’ah” (=“a patch of
ground”) compared, 12.
Bakar = black cattle, whether bull, cow, or ox, 136.
Banú Hilál, a famous tribe, 225.
Bardawán, the well-known city in Hindostan whose iron was famous, 71.
“Bashákhín,” _pl._ of “Bashkhánah” = hangings, arras, 44.
Basíl, son of “Ashur,” 3.
Baybúnah (_prop._ “Bábúnaj” in _Arab._, and “Bábúk” in _Pers._) = the
white Camomile flower, 27.
Bel the idol (or Ba’al or Belus, the Phœnician and Canaanite head-god),
26.
Bell as a fringe to the Ephod of High Priest, 100.
Bghb (evidently for “Baght,” or preferably “Baghtatan”), 78.
“Bi Asri-hi” (_Arab._) _lit._ “rope and all;” metaphorically used =
altogether, entirely (_tr._ “the World universal”), 108.
“Bí, Bí, Bí” (compare the French “Brr”), 77.
Birkat Far’aun = Pharaoh’s Pool, 98.
Bisáta-hum = their carpets (_tr._ “warehouses”), 124.
Buk’ah (=“a piece of low ground”) and Bak’ah (=“a hollow where water
collects”) compared, 12.
Bundukáni (Al-) = the cross-bow man, 53.
Buyúrdi, Al- (_cler. error_ for “Buyúruldi”) = the written order of a
Governor, 180.
Bye Names, 84.
“Camaralzaman” (olden versions) = “Complete Time,” for “Moon of the
Age,” 233.
Camels made drunk with Bhang, or Indian hemp, to make extended marches,
244.
Camomile flower (white), 27.
Cat, a sacred animal amongst the Egyptians, 31.
Cedar of Lebanon, 5.
Census of the Exodus (Exposition by Mr. Thayer), 113.
“Changul” (with three dotted Chím) = red gold, 251.
Chavis quoted, 12, _ib._ 15, 16, 53, 54, 56, 59, 63, 68, 72.
Chenery quoted, 7, 54, 73, 84, 89, 94, 97, 124, 159, 183, 225, 241.
“Chifte,” from _Pers._ “Juft” = a pair, any two things coupled together
(ST.), 67.
Cock and the Fox (Fable of whose moral is that the biter is often bit),
145.
Cohen = a priest either of the true God or of false gods, 109.
Conjuration, a specimen of Islamised Mantra (in Sanskrit “Stambhaná”)
intended to procure illicit intercourse, 126.
Conundrum or riddle, 97.
Cotheal MS. quoted, 167, 168, 169, 173, 174, 175, 176, 177, 179, 181,
184, 186, 192.
Court of Baghdad was, like the Urdú (Horde or Court) of “Grand Mogul,”
organised after the ordinance of an army in the field, 81.
“Cousin” more polite than “wife,” 188.
Crucifixion, 261.
Crystalline Isles, 234.
Dabbús bazdaghání (trans. as if from _Pers._ “Bazdagh” = a file) _tr._
a “file-wrought mace,” 71.
Dabdihkán, a physician (Cotheal MS.), 174.
Dabshalímat = the Dabshalíms, the dynastic title of the Kings of
Somanáth in Western India, 23.
Dahn (_Arab._) = oil, ointment (_tr._ “sweetest unguent”), 10.
Dajlah River (Tigris), 122.
Damascus City (_der._ from Dimishk) called Shám (Cotheal MS.), 167.
Dán (with dual Dánayn) and “Wudn” (with plural “Audán”) are pop. forms
for literary “Uzn” (ST.), 245.
Dán Al- (cler. error for Al-Uzn = ear), 245.
Darb al-Záji = the street of the copperas-maker, 60.
“Darbisí al-báb” (from the _Pers._ “Darbastan” = to tie up, to shut),
_tr._ “Do thou bar,” 69.
Dastúr! = by your leave (_Pers._), 58.
Dáúd = David, 229.
Death and Life are states, not things, 103.
De Sacy quoted, 65, 160.
Drachms, Ten = 475 to 478 Eng. grains avoir., 163.
Drinking customs, 47.
Drinking wine before the meal, still a custom in Syria and Egypt, 192.
Dukhn (_Arab._) = _Holcus dochna_, a well-known grain (_tr._ “millet”),
130.
Durà for “Zurà” or for “Zurrah,” pop. pron. “Durrah” = the _Holcus
sativus_, 146.
Durrat al Ghawwas = Pearl of the diver, 225.
Eastern despots never blame their own culpable folly in misfortune, 22.
Eglantine (or Narcissus), The lowland of, 12.
Elias, Elijah, or Khizr, a marvellous legendary figure, 100.
Emir-Ben-Hilac-Salamis (Heron), 225.
Emir Yúnas (old trans. = Hamir Youmis), 70.
“Enlarge the Turband” = to assume rank of an ’Álim or learned man, 42.
Entertainment of Guest, three days, 26.
Escarlate, a woollen cloth dyed red (probably French of the xii.
century), 5.
Exodus of the Hebrews, Census of the (Exposition by Mr. Thayer), 113.
Exodus, Story of the, 98.
Falsafah (_Arab._) = philosophy, 29.
“Fa min tumma,” for “thumma” (“Anon.”), 91.
Fa-sáha (for “Maksah”) = and cried out, 158.
Fatimé (Ja’afar’s wife, according to Heron), 169.
“Fa-yatrahúna” masc. for fem. (_tr._ “miscarry”), 31.
Fir’aun (_Arab._), the dynastic name of Egyptian Kings = Pharaoh (Holy
Writ), 12.
“First Footsteps” quoted, 65.
Flogging as punishment, 9.
Furát River (Euphrates), 122.
Gauttier quoted, 3, 7, 8, 10, 11, 12, _ib._ 15, _ib._ 33, 34, 41, 59,
68, 89, 167, 225, _ib._ 226, 234.
Gharím = debtor or creditor, 77.
Ghashamsham Al- = the Stubborn, the Obstinate, 256.
“Ghaush” for “Ghaushah” = noise, row, 69.
Ghayth al-hátil = incessant rain of small drops, 241.
Ghilmán (in text “Wuldán”), the boys of Paradise, 128.
Ghiyár (_Arab._) = any piece of dress or uniform which distinguishes a
class, 52
Ghiyár in Pers. = a strip of yellow cloth worn by Jews subject to the
Shah, 52.
Golden Calf of Al-Sámiri, 160.
Guest-rite = three days, 26.
“Há Káhi Ptáh” (_O. Egypt._) = “the Land of the great God, Ptah,” 12.
Habbah (_Arab._) = a grain (of barley), an obolus, a mite, 53.
Habíb = the Beloved, 226.
Habib, Note on History of, 262.
“Habib, Prince, and Dorathil-goase” (_Eng. trans._), 225.
Hammam, necessary to enter after Car. Cop., 171.
Hanút means either “Vintner” or “Vintner’s shop,” 124.
Harísah = meat pudding, 159.
Hasá Al = the Plain of Pebbles, 169.
Hasan, the Handsome (in the old trans. “The Hazen”) (Kházin =
treasurer?), 68.
“Háshimí,” _i.e._, a descendant of Al-Háshim, great grandfather of the
Prophet, 191.
Hásil (Al-) (_Arab._) = government stores, also the taxes, the revenue,
60.
Hátim of the Tayy-tribe, proverbial for liberality, 167.
Haudaj = camel-litter, 181.
“Hawánít” _pl._ of “Hanút” = the shop or vault of a Vintner (_tr._
“taverns”), 124.
Hawar, many meanings of, 73.
Hayy = either serpent, or living, alive (_tr._ “living branch”), 99.
“He mounted his father and clothed himself with his mother” = he sold
his father for a horse and his mother for a fine dress, 105.
“He readeth it off (readily) as one drinketh water,” 5.
He sat upon ashes (may be figurative or literal), 19.
Head placed at a distance from the body (by way of insult), 15.
Headsman paces round convict three times preparatory to execution; a
custom at the Courts of Caliphs generally, 52.
“Health to you and healing,” usual formulæ when a respectable person is
seen drinking, 47.
Hebrews and their Exodus (Exposition by Mr. Thayer), 113.
Helios (Apollo), Worship of, not extinct in mod. Greece, 100.
Heron quoted, 41, _ib._ 50, 52, 68, 72, 167, 168, 169, 170, 173, 178,
225, 234, 242, 245, 247.
“Hicar was a native of the country of Haram (Harrán), and had brought
from thence the knowledge of the true God,” 4.
Himyarite (in text “Akyál,” _pl._ of “Kayl” = “Kings of the Himyarite
peoples”) here = the heroes, 232.
Hisában tawíl = a long punishment, 157.
“History of Chec Chahabeddin” (Shaykh Shiháb al-Dín) in “Turkish Tales”
of Petis de la Croix = here, “The Tale of the Warlock and the Young
Cook of Baghdad,” 121.
“Hizà (حظى in MS. حضى) bi-Zaijati-há” = _le bonheur de ses
aventures_, 260.
Hms = Vetchling, 74.
Hobal, the biggest idol in the Meccan Pantheon, 26.
Horseman of the horsemen, _i.e._, not a well-known or distinguished
horseman, but a chance rider, 92.
Houdas quoted, 7, 36, 48, 57, 62, 66, 67, 72, 84, _ib._ 104, _ib._ 125,
126, 147, 178, _ib._ 187, 188, 189, 191, 243, 247, 251, 257.
Houri, 73.
“How was it thou honouredst us, and what was the cause of thy coming,
etc.” the address of well-bred man to a stranger, 170.
Húr (Al-Ayn) feminine counterparts of the “Boys of Paradise” (Ghilmán),
128.
Húr al-Ayn = our vulgar “Houri,” 73.
“I bade her be the owner of herself,” one of the formulas of divorce,
178.
“I have accepted,” the normal idiom “I accept,” 81.
“Ij’alní fí Kll,” (the latter word a cler. error for “Kal-a” or “Kiláa”
= safety, protection) = Set me in a place of safety, 84.
Illicit intercourse, (method intended to procure), 126.
Inbasata ’l-Layl al-Asá = “when the night of offence was dispread,”
243.
Irán (father of the Furs = Persians, etc.) son of “Ashur,” 3.
Isá, according to Moslems, was not begotten in the normal way, 100.
Is’hák = Isaac (Abraham and Isaac), 104.
Is’háku kána ’l-Zabíh = Isaac was the victim, 104.
Ishmael not Isaac made the hero by mod. Moslems of the story “Abraham,
and Isaac,” 104.
Islam Al- is based upon the fundamental idea of a Republic, 194.
Israel, history of the name, 100.
Israelite, now polite synonym for Jew, 100.
Ittikà (viiith of ✓ wakà); the form Takwà gen. used = fearing God, 96.
Jabal Ka’ka’án, the highest parts of Meccah, inhabited by the Jurham
tribe (so called from their clashing armour and arms), 131.
Jafr, supposed to mean a skin (camel’s or dog’s) prepared as parchment
for writing, 168.
Jafr Al-, a cabalistic book, prognosticating all that will ever happen
to Moslems, 168.
Jafr-Al-, confused with “Ja’afar bin Tayyár” the Jinni, 168.
Jaftáwát (_Arab._) _pl._ of _Turk._ “Chifút” = a Jew, or mean fellow,
67.
Jáizah (viaticum) = a day and night, 26.
Jalak, the older name of Damascus, the “Smile of the Prophet,” 167.
“Jamarát of the Arabs” = Banú Numayr, Banú Háris, and Banú Dabbah, 7.
Jámí al-Amawí (_Arab._) Cathedral Mosque of the Ommiades, one of the
Wonders of the Moslem World, 172.
“Jamrah” (_Arab._) a word of doubtful origin, applied to a self
dependent tribe (_tr._ “live coal”), 7.
Janánan may also read “Jinánan” (ST.), 138.
Janánan (? _vulg._ form of “Jannatan” = the garden (of Paradise)) _tr._
“the garths of Paradise,” 138.
Jarazat Kuzbán (_pl._ of Kazíb) = long and slender sticks, 76.
Jarír bin ’Abd al-Masíh (Mutalammis, a poet of The Ignorance), 94.
Jarmúk, son of “Ashur,” 3.
Jawádit Al- = animals freshly slain, 257.
Jawákín (_Arab._) _pl._ of Arab. Jaukán for _Pers._ “Chaugán,” a
crooked stick (used in Polo), 125.
“Jayb” = the breast of a gown, also used in sense of a pocket, 42.
Jayyid, _der._ from root “Jaud” = to excel. (ST.), 5.
Jehovah, the tribal deity of the Jews, 4.
Jerusalem, Temple of, a _fac simile_ of the orig. built by Jehovah in
the lowest heaven, _i.e._, that of the moon, 105.