Karazdan to his Ministers and high lords, “He who healed me of my
sickness is none other than Hasib Karim al-Din here present. Therefore I
make him my Chief Wazir in the stead of the Wazir Shamhur; and whoso
loveth him loveth me, and whoso honoureth him honoureth me, and he who
obeyeth him obeyeth me.” “Hearkening and obedience,” answered they and
all rising flocked to kiss Hasib’s hand and salute him and give him joy
of the Wazirate. Then the King bestowed on him a splendid dress of gold
brocade, set with pearls and gems, the least of which was worth five
thousand gold pieces. Moreover, he presented to him three hundred male
white slaves and the like number of concubines, in loveliness like
moons, and three hundred Abyssinian[577] slave-girls, beside five
hundred mules laden with treasure and sheep and oxen and buffaloes and
bulls and other cattle beyond count; and he commanded all his Wazirs and
Emirs and Grandees and Notables and Mamelukes and his subjects in
general to bring him gifts. Presently Hasib took horse and rode,
followed by the Wazirs and Emirs and lords and all the troops, to the
house which the King had set apart for him, where he sat down on a
chair; and the Wazirs and Emirs came up to him and kissed hands and gave
him joy of his Ministership, vying with one another in suit and service.
When his mother and his household knew what had happened, they rejoiced
with exceeding joy and congratulated him on his good fortune; and his
quondam comrades the woodcutters also came and gave him joy. Then he
mounted again and, riding to the house of the late Wazir Shamhur, laid
hands on all that was therein and transported it to his own abode. On
this wise did Hasib, from a dunsical know-nothing, unskilled to read
writing, become, by the decree of Allah Almighty, an adept in every
science and versed in all manner of knowledge, so that the fame of his
learning was blazed abroad over the land and he became renowned as an
ocean of lore and skill in medicine and astronomy and geometry and
astrology and alchemy and natural magic and the Cabbala and Spiritualism
and all other arts and sciences. One day, he said to his mother, “My
father Daniel was exceeding wise and learned; tell me what he left by
way of books or what not!” So his mother brought him the chest and,
taking out the five leaves which had been saved when the library was
lost, gave them to him saying, “These five scrolls are all thy father
left thee.” So he read them and said to her, “O my mother, these leaves
are part of a book: where is the rest?” Quoth she, “Thy father made a
voyage taking with him all his library and, when he was shipwrecked,
every book was lost save only these five leaves. And when he was
returned to me by Almighty Allah he found me with child and said to
me:—Haply thou wilt bear a boy; so take these scrolls and keep them by
thee and whenas thy son shall grow up and ask what his father left him,
give these leaves to him and say, Thy father left these as thine only
heritance. And lo! here they are.” And Hasib, now the most learned of
his age, abode in all pleasure and solace and delight of life, till
there came to him the Destroyer of delights and the Severer of
societies.[578] And yet, O King, is not this tale of Bulukiya and
Janshah more wondrous than the adventures of
-----
Footnote 507:
This long story, containing sundry episodes and occupying fifty-three
Nights, is wholly omitted by Lane (ii. 643) because “it is a compound
of the most extravagant absurdities.” He should have enabled his
readers to form their own judgment.
Footnote 508:
Called Jamasp (brother and minister of the ancient Persian King
Gushtasp) in the translations of Trebutien and others from Von Hammer.
Footnote 509:
The usual term of lactation in the East, prolonged to two years and
a-half, which is considered the rule laid down by the Shara’ or
precepts of the Prophet. But it is not unusual to see children of
three and even four years hanging to their mothers’ breasts. During
this period the mother does not cohabit with her husband; the
separation beginning with her pregnancy. Such is the habit, not only
of the “lower animals,” but of all ancient peoples, the Egyptians
(from whom the Hebrews borrowed it), the Assyrians and the Chinese. I
have discussed its bearing upon pregnancy in my “City of the Saints”:
the Mormons insist upon this law of purity being observed; and the
beauty, strength and good health of the younger generation are proofs
of their wisdom.
Footnote 510:
Thus distinguishing it from “Asal-kasab,” cane honey or sugar. See
vol. i., 271.
Footnote 511:
The student of Hinduism will remember the Nága-Kings and Queens
(Melusines and Echidnæ) who guard the earth-treasures in Naga-land.
The first appearance of the snake in literature is in Egyptian
hieroglyphs, where he forms the letters f and t, and acts as a
determinative in the shape of a Cobra di Capello (Coluber Naja) with
expanded hood.
Footnote 512:
In token that he was safe.
Footnote 513:
“Akhir al-Zamán.” As old men praise past times, so prophets prefer to
represent themselves as the last. The early Christians caused much
scandal amongst the orderly law-loving Romans by their wild and
mistaken predictions of the end of the world being at hand. The
catastrophe is a fact for each man under the form of death; but the
world has endured for untold ages and there is no apparent cause why
it should not endure as many more. The “latter days,” as the religious
dicta of most “revelations” assure us, will be richer in sinners than
in sanctity: hence “End of Time” is a facetious Arab title for a
villain of superior quality. My Somali escort applied it to one thus
distinguished: in 1875, I heard at Aden that he ended life by the
spear as we had all predicted.
Footnote 514:
Jahannam and the other six Hells are personified as feminine; and
(woman-like) they are somewhat addicted to prolix speechification.
Footnote 515:
These puerile exaggerations are fondly intended to act as nurses
frighten naughty children.
Footnote 516:
Alluding to an oft-quoted saying “Lau lá-ka, etc. Without thee (O
Mohammed) We (Allah) had not created the spheres,” which may have been
suggested by “Before Abraham was, I am” (John viii. 58); and by Gate
xci. of Zoroastrianism “O Zardusht, for thy sake I have created the
world” (Dabistan i. 344). The sentiment is by no means “Shi’ah,” as my
learned friend Prof. Aloys Springer supposes. In his Mohammed (p. 220)
we find an extract from a sectarian poet, “For thee we dispread the
earth; for thee we caused the waters to flow; for thee we vaulted the
heavens.” As Baron Alfred von Kremer, another learned and experienced
Orientalist, reminds me the “Shi’ahs” have always shown a decided
tendency to this kind of apotheosis and have deified or quasi-deified
Ali and the Imams. But the formula is first found in the highly
orthodox Burdah-poem of Al-Busiri:—
“But for him (Lau lá-hu) the world had never come out of nothingness.”
Hence it has been widely diffused. See Les Aventures de Kamrup (pp.
146–7) and Les Œuvres de Wali (pp. 51–52), by M. Garcin de Tassy and
the Dabistan (vol. i. pp. 2–3).
Footnote 517:
Arab. “Símiyá” from the Pers., a word apparently built on the model of
“Kímiyá” = alchemy, and applied, I have said, to fascination, minor
miracles and white magic generally like the Hindu “Indrajal.” The
common term for Alchemy is Ilm al-Káf (the K-science) because it is
not safe to speak of it openly as alchemy.
Footnote 518:
Mare Tenebrarum = Sea of Darknesses; usually applied to the “mournful
and misty Atlantic.”
Footnote 519:
Some Moslems hold that Solomon and David were buried in Jerusalem;
others on the shore of Lake Tiberias. Mohammed, according to the
history of Al-Tabari (p. 56, vol. i. Duleux’s “Chronique de Tabari”)
declares that the Jinni bore Solomon’s corpse to a palace hewn in the
rock upon an island surrounded by a branch of the “Great Sea” and set
him on a throne, with his ring still on his finger, under a guard of
twelve Jinns. “None hath looked upon the tomb save only two, Affan who
took Bulukiya as his companion: with extreme pains they arrived at the
spot, and Affan was about to carry off the ring when a thunderbolt
consumed him. So Bulukiya returned.”
Footnote 520:
Koran xxxviii. 34; or, “art the liberal giver.”
Footnote 521:
_i.e._ of the last trumpet blown by the Archangel Israfil: an idea
borrowed from the Christians. Hence the title of certain churches—_ad
Tubam_.
Footnote 522:
This may mean that the fruits were fresh and dried like dates or
tamarinds (a notable wonder), or soft and hard of skin like grapes and
pomegranates.
Footnote 523:
Arab. “Al-Iksír” meaning lit. an essence; also the philosopher’s
stone.
Footnote 524:
Name of the Jinni whom Solomon imprisoned in Lake Tiberias (See vol.
i, 41).
Footnote 525:
Vulgarly pronounced “Jahannum.” The second hell is usually assigned to
Christians. As there are seven Heavens (the planetary orbits) so, to
satisfy Moslem love of symmetry, there must be as many earths and
hells under the earth. The Egyptians invented these grim abodes, and
the marvellous Persian fancy worked them into poem.
Footnote 526:
Arab. “Yájúj and Majuj,” first named in Gen. x. 2, which gives the
ethnology of Asia Minor, circ. B.C. 800. “Gomer” is the Gimri or
Cymmerians, “Magog” the original Magi, a division of the Medes;
“Javan” the Ionian Greeks; “Meshesh” the Moschi; and “Tiras” the
Turusha, or primitive Cymmerians. In subsequent times, “Magog” was
applied to the Scythians, and modern Moslems determine from the Koran
(chapt. xviii. and xxi.) that Yajuj and Majuj are the Russians, whom
they call Moska or Moskoff from the Moskwa River.
Footnote 527:
I attempt to preserve the original pun; “Mukarrabin” (those near
Allah) being the Cherubim, and the Creator causing Iblis to draw near
Him (karraba).
Footnote 528:
A vulgar version of the Koran (chapt. vii.), which seems to have
borrowed from the Gospel of Barnabas. Hence Adam becomes a manner of
God-man.
Footnote 529:
These wild fables are caricatures of Rabbinical legends which began
with “Lilith,” the Spirit-wife of Adam: Nature and her counterpart,
Physis and Antiphysis, supply a solid basis for folk-lore. Amongst the
Hindus we have Brahma (the Creator) and Viswakarmá, the anti-Creator:
the former makes a horse and a bull and the latter caricatures them
with an ass and a buffalo, and so forth.
Footnote 530:
This is the “Lauh al-Mahfúz,” the Preserved Tablet, upon which are
written all Allah’s decrees and the actions of mankind good (white)
and evil (black). This is the “perspicuous Book” of the _Koran_,
chapt. vi. 59. The idea again is Guebre.
Footnote 531:
_i.e._ the night before Friday which in Moslem parlance would be
Friday night.
Footnote 532:
Again Persian “Gáw-i-Zamín” = the Bull of the Earth. “The cosmogony of
the world,” etc., as we read in the Vicar of Wakefield.
Footnote 533:
The Calc. Edit. ii. 614, here reads by a clerical error “bull.”
Footnote 534:
_i.e._ lakes and rivers.
Footnote 535:
Here some abridgement is necessary, for we have another recital of
what has been told more than once.
Footnote 536:
This name, “King of Life” is Persian: “Tegh” or “Tigh” means a
scymitar and “Bahrwán,” is, I conceive, a mistake for “Bihrún,” the
Persian name of Alexander the Great.
Footnote 537:
Arab. “Mulákát” or meeting the guest which, I have said, is an
essential part of Eastern ceremony; the distance from the divan, room,
house or town being proportioned to his rank or consideration.
Footnote 538:
Arab. “Sifr”: whistling is held by the Badawi to be the speech of
devils; and the excellent explorer Burckhardt got a bad name by the
ugly habit.
Footnote 539:
The Arabs call “Shikk” (split man) and the Persians “Nímchahrah”
(half-face) a kind of demon like a man divided longitudinally: this
gruesome creature runs with amazing speed and is very cruel and
dangerous. For the celebrated soothsayers Shikk and Sátih see
Chenery’s Al-Hariri, p. 371.
Footnote 540:
Arab. “Takht” (Persian) = a throne or a capital.
Footnote 541:
Arab. Wady al Naml; a reminiscence of the Koranic Wady (chapt.
xxvii.), which some place in Syria and others in Táif.
Footnote 542:
This is the old, old fable of the River Sabbation which Pliny (xxxi.
18) reports as “drying up every Sabbath-day” (Saturday): and which
Josephus reports as breaking the Sabbath by flowing only on the Day of
Rest.
Footnote 543:
They were keeping the Sabbath. When lodging with my Israelite friends
Tiberias and Safet, I made a point of never speaking to them (after
the morning salutation) till the Saturday was over.
Footnote 544:
Arab. “La’al” and “Yákút,” the latter also applied to the garnet and
to a variety of inferior stones. The ruby is supposed by Moslems to be
a common mineral thoroughly “cooked” by the sun, and produced only on
the summits of mountains inaccessible even to Alpinists. The idea may
have originated from exaggerated legends of the Badakhshán country
(supposed to be the home of the ruby) and its terrors of break-neck
foot-paths, jagged peaks and horrid ravines: hence our “_balass_-ruby”
through the Spanish corruption “Balaxe.” Epiphanius, archbishop of
Salamis in Cyprus, who died A.D. 403, gives, in a little treatise (De
duodecim gemmis rationalis summi sacerdotis Hebræorum Liber, opera
Fogginii, Romæ, 1743, p. 30), a precisely similar description of the
mode of finding jacinths in Scythia. “In a wilderness in the interior
of Great Scythia,” he writes, “there is a valley begirt with stony
mountains as with walls. It is inaccessible to man, and so excessively
deep that the bottom of the valley is invisible from the top of the
surrounding mountains. So great is the darkness that it has the effect
of a kind of chaos. To this place certain criminals are condemned,
whose task it is to throw down into the valley slaughtered lambs, from
which the skin has been first taken off. The little stones adhere to
these pieces of flesh. Thereupon the eagles, which live on the summits
of the mountains, fly down following the scent of the flesh, and carry
away the lambs with the stones adhering to them. They, then, who are
condemned to this place, watch until the eagles have finished their
meal, and run and take away the stones.” Epiphanius, who wrote this,
is spoken of in terms of great respect by many ecclesiastical writers,
and St. Jerome styles the treatise here quoted, “Egregium volumen,
quod si legere volueris, plenissimam scientiam consequeris;” and,
indeed, it is by no means improbable that it was from the account of
Epiphanius that this story was first translated into Arabic. A similar
account is given by Marco Polo and by Nicolò de Conti, as of a usage
which they had heard was practised in India, and the position ascribed
to the mountain by Conti, namely, fifteen days’ journey north of
Vijanagar, renders it highly probable that Golconda was alluded to. He
calls the mountain Albenigaras, and says that it was infested with
serpents. Marco Polo also speaks of these serpents, and while his
account agrees with that of Sindbad, inasmuch as the serpents, which
are the prey of Sindbad’s Rukh, are devoured by the Venetian’s eagles,
that of Conti makes the vultures and eagles fly away with the meat to
places where they may be safe from the serpents. (Introd. p. xlii.,
India in the Fifteenth Century, etc., R. H. Major, London, Hakluyt
Soc. MDCCCLVII.)
Footnote 545:
Elder Victory: “Nasr” is a favourite name with Moslems.
Footnote 546:
These are the “Swan-maidens” of whom Europe in late years has heard
more than enough. It appears to me that we go much too far for an
explanation of the legend; a high-bred girl is so like a swan in many
points that the idea readily suggests itself. And it is also aided by
the old Egyptian (and Platonic) belief in pre-existence and by the
Rabbinic and Buddhistic doctrine of ante-natal sin, to say nothing of
metempsychosis (Joseph Ant. xvii. 153).
Footnote 547:
The lines have occurred before. I quote Mr. Payne for variety.
Footnote 548:
Arab. “Al-Khayál”: it is a synonym of “al-Tayf” and the nearest
approach to our “ghost,” as has been explained. In poetry it is the
figure of the beloved seen when dreaming.
Footnote 549:
He does not kiss her mouth because he intends to marry her.
Footnote 550:
It should be “manifest” excellence (Koran xxvii. 16).
Footnote 551:
The phrase is Koranic used to describe Paradise, and Damascus is a
familiar specimen of a city under which a river, the Baradah, passes,
distributed into a multitude of canals.
Footnote 552:
It maybe noted that rose-water is sprinkled on the faces of the
“nobility and gentry,” common water being good enough for the
commonalty. I have had to drink tea made in compliment with rose-water
and did not enjoy it.
Footnote 553:
The Valley Flowery: Zahrán is the name of a place near Al-Medinah.
Footnote 554:
The Proud or Petulant.
Footnote 555:
_i.e._ Lion, Son of (?).
Footnote 556:
_i.e._ Many were slain.
Footnote 557:
I venture to draw attention to this battle-picture which is at once
simple and highly effective.
Footnote 558:
Anglicè a quibble, evidently evasive.
Footnote 559:
In text “Aná A’amil,” etc., a true Egypto-Syrian vulgarism.
Footnote 560:
_i.e._ magical formulæ. The context is purposely left vague.
Footnote 561:
The repetition is a condescension, a token of kindness.
Footnote 562:
This is the common cubit of 18 inches: the modern vary from 22 to 26.
Footnote 563:
I have noticed the two-humped Bactrian camel which the Syrians and
Egyptians compare with an elephant. See p. 221 (the neo-Syrian) Book
of Kalilah and Dimnah.
Footnote 564:
The Noachian dispensation revived the Islam or true religion first
revealed to Adam, and was itself revived and reformed by Moses.
Footnote 565:
Probably a corruption of the Turkish “Kara Tásh” = black stone, in
Arab. “Hájar Jahannam” (hell-stone), lava, basalt.
Footnote 566:
A variant of lines in Night xx., vol. i., 211.
Footnote 567:
_i.e._ Daughter of Pride: the proud.
Footnote 568:
In the Calc. Edit. by misprint “Maktab.” Jabal Mukattam is the old
sea-cliff where the Mediterranean once beat and upon whose North
Western slopes Cairo is built.
Footnote 569:
Arab. “Kutb”; lit. an axle, a pole; next a prince; a high order or
doyen in Sainthood; especially amongst the Sufi-gnostics.
Footnote 570:
Lit. “The Green” (Prophet), a mysterious personage confounded with
Elijah, St. George and others. He was a Moslem, _i.e._ a true believer
in the Islam of his day and Wazir to Kaykobad, founder of the Kayanian
dynasty, sixth century B.C. We have before seen him as a contemporary
of Moses. My learned friend Ch. Clermont-Ganneau traces him back, with
a multitude of his similars (Proteus, Perseus, etc.), to the son of
Osiris (p. 45, Horus et Saint Georges).
Footnote 571:
Arab. “Walad,” more ceremonious than “ibn.” It is, by the by, the
origin of our “valet” in its sense of boy or servant who is popularly
addressed Yá walad. Hence I have seen in a French book of travels “un
petit lavelet.”
Footnote 572:
Arab. “Azal” = Eternity (without beginning); “Abad” = Infinity
(eternity without end).
Footnote 573:
The Moslem ritual for slaughtering (by cutting the throat) is not so
strict as that of the Jews; but it requires some practice; and any
failure in the conditions renders the meat impure, mere carrion
(fatís).
Footnote 574:
The Wazir repeats all the words spoken by the Queen—but “in iteration
there is no recreation.”
Footnote 575:
A phrase always in the Moslem’s mouth: the slang meaning of “we put
our trust in Allah” is “let’s cut our stick.”
Footnote 576:
Koran liii. 14. This “Sidrat al-Muntahá” (Zizyphus lotus) stands in
the seventh heaven on the right hand of Allah’s throne: and even the
angels may not pass beyond it.
Footnote 577:
Arab. “Habash”: the word means more than “Abyssinia” as it includes
the Dankali Country and the sea-board, a fact unknown to the late Lord
Stratford de Redcliffe when he disputed with the Porte. I ventured to
set him right and suffered accordingly.
Footnote 578:
Here ends vol. ii. of the Mac. Edit.
END OF VOLUME V.
[Illustration: والسلام]
INDEX.
A’aráf (Al-) = partition-wall (chapter of the Koran), 217
Aaron’s Rod (becomes with Moslems Moses’ Staff), 238
A’amash (Al-), traditionist, 81
A’araj (Al-), traditionist, _ib._
Abdallah (a neutral name), 141
Abdallah bin Mas’úd (traditionist), 81
Abdallah bin Salim (traditionist), _ib._
Abjad (Hebrew-Arabic alphabet), 229
Ablution (difference of fashion in performing it), 112
Abraham (the friend of God), 205
Abrogating and abrogated (versets), 194
Abú al-Abbás al-Mubarrad (grammarian), 138
Abú al-Abbás al-Rakáshi (poet), 77
Abú al-Ayná, 164
Abu al-Husn = Father of Beauty (a fancy name), 189
Abú Ali, _see_ Di’ibil al-Khuzá’i.
Abu Bakr (Caliph), 235
Abu Bakr Mohammed al-Anbári (grammarian), 141
Abú Háris = Father of spoils (lion), 40
Abú Horayrah (uncle of Mohammed), 81
Abu Tammám (poet), 157
Abú Zanád (traditionist), 81
Abú Zarr (Companion of the Apostle), 102
Adi bin Zayd (poet), 124
Adil (Al-) = the Just (Caliph Omar), 103
Adnán (Arab genealogy begins with), 100
Adultery (etc. to be proved by four witnesses), 97
Adulteress (none without an adulterer), 90
Ahrám (Al-) = the Pyramids, 105
Akabah (mountain pass near Meccah), 295
Akásirah = sons of the royal Chosroës, 10
Akhír al-Zamán = the latter days, 304
Alam = way-mark, etc., 191
Alcove (corruption of al-Kubbah), 18
Aleppo (noted for debauchery), 64
Ali bin Mohammed bin Abdallah bin Táhir (Governor), 163
Ali ibn Abí Tálib, 213; 225
Alish takish (acting woman and man alternately), 65
Allah (desire unto), 164
—— (corporeality of?), _ib._
—— requite you abundantly =, 171
—— (seeking refuge with), 200
—— (names of), 214
Allaho Akbar of prohibition, 196
Alhamdolillah (pronounced to avert the evil eye), 7
Almá = brown- (not “damask-”) lipped, 66
Ambiguity, 44
Amín (Al-), Caliph, 93; 152
Amru bin Ma’di Karib (poet), 147
Amru bin Masa’dah (Pr. N.), 145
‘Amúriyah = the classical Amorium, 141
“Ana” (from Night ccclxxxi.-ccccxxiv.), 64
Aná a’amil = I will do it (Egypto-Syrian vulgarism), 367
Ant (chapter ix. of the Koran), 213
Anthropophagy (allowed when it saves life), 186
Anúshirwán = Anúshín-rawán = Sweet of Soul, 87
‘Ar (Al-) = shame, 138
Arab al-Arabá = Arab of pure and genuine blood, 101
Arab horses (breeds of), 246
Arab-land and Ajam = all the world over, 136
Arafat (mount where the victims are _not_ slaughtered), 295
Arithmetic (not mastered by Moslems), 236
Arsh = the ninth Heaven, 167
Asháb al-Suffah, 102
Atbák = trays, 264
Ayishah bint Talhah (granddaughter of Abu Bakr), 79
Ayn = eye, for helper, 60
Ayns (verset of the 140), 217
Azal = eternity without beginning (opposed to Abad = infinity), 390
Azán = call to prayer, 201
Ba’albak = Ba’al’s-city, 51
Bactrian camel, 371
Badal = substitute, 249
Badawi (truth-telling and blunt in speech), 98
Badinján = Solanum pomiferum, or S. Melongena, 4
Bahak = white leprosy, 294
Bahr al-Kunúz = Sea of Treasures, 37
Bahrwán (Pr. N. for Bihrún?), 329
Balábil, pl. of bulbul (nightingale) and ballalah (grief), 244
Baldrick (Hamáil), 158
Banú Ozrah (tribe renowned as lovers), 70
Baras = white leprosy, 294
Barmahát (seventh Coptic month), 231
Barmúdah (eighth Coptic month), 232
Basmalah = pronouncing the formula Bismillah, 206
—— (commonly pronounced “Bismalah”), 213
Bat (has seed like a man’s), 85
—— (Arab. Khuffásh, Watwát), 226
Baydak = pawn in chess, 243
Bayt (Al-) = the house (cage), 269
BE! and IT BECOMETH, 240; 286
Beard combed by the fingers in the Wuzú, 198; 209
Bida’ah = Innovation, 167
Biká’a = convents (pilgrimages to), 125
Bint Shumúkh (Pr. N. = daughter of pride), 382
Bird (created by Jesus), 211
—— (seen by Abu Bakr in the cave), 235
Birds (songs and cries of), 50
Bismilláh = in the name of Allah, 206
Bizá’at = capital, business-concern, 81
Blast (of the last trumpet), 310
Brain (_fons veneris_ in man), 46
Brasier (Kánún, Mankal), 273
Breast-bone (Taráib), 132
Breath (healing by the), 29
Bridal couch (attitudinising thereon), 75
Brotherhood (sworn in Allah Almighty), 43
Bulbul (departed with Tommy Moore. Englished by “nightingale”), 48
Bull (of the Earth = Gáw-i-Zamín), 324
Caliphate (defective title to), 116
Camel (-colts roasted whole), 135
—— (feeding on and vindictiveness), 135
—— (Bactrian), 371
Carat = 1/24 of a dinar or miskal something under 5d., 277
Chess, 243
Circumcision (how practised), 209
—— (female), 279
Cities (two-mosqued for large and consequently vicious ones), 66
Clitoris (Zambúr) and its excision, 279
Coffee (first mention of), 169
Coloquintida (Hanzal), 19
Commune (Jamá’at), 205
Covered (the, chapter of the Koran), 215
Cow (chapter ii. of the Koran), 211
Creation (is it and its Empire not His?), 266
Crepitus ventris and Ethnology, 137
Cubit (the Háshimi = 18 inches), 371
Damon and Pythias, 104
Dáni wa gharíb = friend and foe, 42
Dánik = sixth part of a dirham, 112
Dead (buried at once), 190
Death (from love), 134
—— (every soul shall taste of it), 166
—— (of a good Moslem), 167
Devil (stoned at Mina), 203, 212
Devotees (address Allah as a lover would his beloved), 263
Dí’ibil al-Khuzá’i (poet), 127
Dimyat (vulg. Dumíyat) = Damietta, 171
Dissection (practised on Simiads), 220
Diyár-i-Bakr = maid-land, 66
Doggrel (royal), 55
—— (phenomenal), 288
—— (sad), 297
Door (behind it the door-keeper’s seat), 173
Dreams (lovers meet in), 47
Eatables (their exchange must be equal), 204
Eating (how it should be done), 206