one Night,” etc., etc. London and Westminster Review Art. iii.,
No. lxiv. mentioned in Lane, iii., 746.
[FN#206] Edition of 1856 vol. xv.
[FN#207] To France England also owes her first translation of the
Koran, a poor and mean version by Andrew Ross of that made from
the Arabic (No. iv.) by André du Reyer, Consul de France for
Egypt. It kept the field till ousted in 1734 by the learned
lawyer George Sale whose conscientious work, including
Preliminary Discourse and Notes (4to London), brought him the
ill-fame of having “turned Turk.”
[FN#208] Catalogue of Printed Books, 1884, p. 159, col. i. I am
ashamed to state this default in the British Museum, concerning
which Englishmen are apt to boast and which so carefully mulcts
modern authors in unpaid copies. But it is only a slight
specimen of the sad state of art and literature in England,
neglected equally by Conservatives, Liberals and Radicals. What
has been done for the endowment of research? What is our
equivalent for the Prix de Rome? Since the death of Dr. Birch,
who can fairly deal with a Demotic papyrus? Contrast the Société
Anthropologique and its palace and professors in Paris with our
“Institute” au second in a corner of Hanover Square and its
skulls in the cellar!
[FN#209] Art. vii. pp. 139–168, “On the Arabian Nights and
translators, Weil, Torrens and Lane (vol. i.) with the Essai of
A. Loisseleur Deslongchamps.” The Foreign Quarterly Review, vol.
xxiv., Oct. 1839–Jan. 1840. London, Black and Armstrong, 1840.
[FN#210] Introduction to his Collection “Tales of the East,” 3
vols. Edinburgh, 1812. He was the first to point out the
resemblance between the introductory adventures of Shahryar and
Shah Zaman and those of Astolfo and Giacondo in the Orlando
Furioso (Canto xxviii.). M. E. Lévêque in Les Mythes et les
Légendes de l’Inde et la Perse (Paris, 1880) gives French
versions of the Arabian and Italian narratives, side by side in
p. 543 ff. (Clouston).
[FN#211] Notitiæ Codicis MI. Noctium. Dr. Pusey studied Arabic
to familiarise himself with Hebrew, and was very different from
his predecessor at Oxford in my day, who, when applied to for
instruction in Arabic, refused to lecture except to a class.
[FN#212] This nephew was the author of “Recueil des Rits et
Cérémonies des Pilgrimages de La Mecque,” etc. etc. Paris and
Amsterdam, 1754, in 12mo.
[FN#213] The concluding part did not appear, I have said, till
1717: his “Comes et Fables Indiennes de Bidpaï et de Lokman,”
were first printed in 1724, 2 vols. in 12mo. Hence, I presume,
Lowndes’ mistake.
[FN#214] M. Caussin (de Perceval), Professeur of Arabic at the
Imperial Library, who edited Galland in 1806, tells us that he
found there only two MSS., both imperfect. The first (Galland’s)
is in three small vols. 4to. each of about pp. 140. The stories
are more detailed and the style, more correct than that of other
MS., is hardly intelligible to many Arabs, whence he presumes
that it contains the original (an early?) text which has been
altered and vitiated. The date is supposed to be circa A.D.
1600. The second Parisian copy is a single folio of some 800
pages, and is divided into 29 sections and cmv. Nights, the last
two sections being reversed. The MS. is very imperfect, the
12th, 15th, 16th, 18th, 20th, 21st–23rd, 25th and 27th parts are
wanting; the sections which follow the 17th contain sundry
stories repeated, there are anecdotes from Bidpai, the Ten Wazirs
and other popular works, and lacunæ everywhere abound.
[FN#215] Mr. Payne (ix. 264) makes eleven, including the Histoire
du Dormeur éveillé = The Sleeper and the Waker, which he
afterwards translated from the Bresl. Edit. in his “Tales from
the Arabic” (vol. i. 5, etc.)
[FN#216] Mr. E. J. W. Gibb informs me that he has come upon this
tale in a Turkish storybook, the same from which he drew his
“Jewád.”
[FN#217] A littérateur lately assured me that Nos. ix. and x.
have been found in the Bibliothèque Nationale (du Roi) Paris; but
two friends were kind enough to enquire and ascertained that it
was a mistake. Such Persianisms as Codadad (Khudadad), Baba
Cogia (Khwájah) and Peri (fairy) suggest a Persic MS.
[FN#218] Vol. vi. 212. “The Arabian Nights’ Entertainments
(London: Longmans, 1811) by Jonathan Scott, with the Collection
of New Tales from the Wortley Montagu MS. in the Bodleian.” I
regret to see that Messieurs Nimmo in reprinting Scott have
omitted his sixth Volume.
[FN#219] Dr. Scott who uses Fitnah (iv. 42) makes it worse by
adding “Alcolom (Al-Kulúb?) signifying Ravisher of Hearts” and
his names for the six slave-girls (vol. iv. 37) such as “Zohorob
Bostan” (Zahr al-Bústán), which Galland rightly renders by “Fleur
du Jardin,” serve only to heap blunder upon blunder. Indeed the
Anglo-French translations are below criticism: it would be waste
of time to notice them. The characteristic is a servile suit
paid to the original e.g. rendering hair “accomodé en boucles” by
“hair festooned in buckles” (Night ccxiv.), and Île d’Ébène
(Jazírat al-Abnús, Night xliii.) by “the Isle of Ebene.” A
certain surly old littérateur tells me that he prefers these
wretched versions to Mr. Payne’s. Padrone! as the Italians say:
I cannot envy his taste or his temper.
[FN#220] De Sacy (Mémoire p. 52) notes that in some MSS., the
Sultan, ennuyé by the last tales of Shahrázad, proposes to put
her to death, when she produces her three children and all ends
merrily without marriage-bells. Von Hammer prefers this version
as the more dramatic, the Frenchman rejects it on account of the
difficulties of the accouchements. Here he strains at the gnat—
a common process.
[FN#221] See Journ. Asiatique, iii. série, vol. viii., Paris,
1839.
[FN#222] “Tausend und Eine Nacht: Arabische Erzählungen. Zum
ersten mal aus einer Tunisischen Handschrift ergänzt und
vollstandig übersetzt,” Von Max Habicht, F. H. von der Hagen und
Karl Schatte (the offenders?).
[FN#223] Dr. Habicht informs us (Vorwort iii., vol. ix. 7) that
he obtained his MS. with other valuable works from Tunis, through
a personal acquaintance, a learned Arab, Herr M. Annagar
(Mohammed Al-Najjár?) and was aided by Baron de Sacy, Langlès and
other savants in filling up the lacunæ by means of sundry MSS.
The editing was a prodigy of negligence: the corrigenda (of which
brief lists are given) would fill a volume; and, as before
noticed, the indices of the first four tomes were printed in the
fifth, as if the necessity of a list of tales had just struck the
dense editor. After Habicht’s death in 1839 his work was
completed in four vols. (ix.-xii.) by the well-known Prof. H. J.
Fleischer who had shown some tartness in his “Dissertatio Critica
de Glossis Habichtianis.” He carefully imitated all the
shortcomings of his predecessor and even omitted the Verzeichniss
etc., the Varianten and the Glossary of Arabic words not found in
Golius, which formed the only useful part of the first eight
volumes.
[FN#224] Die in Tausend und Eine Nacht noch nicht übersetzten
Nächte, Erzählungen und Anekdoten, zum erstenmal aus dem
Arabischen in das Französische übersetzt von J. von Hammer, und
aus dem Französischen in das Deutsche von A. E. Zinserling,
Professor, Stuttgart und Tubingen, 1823. Drei Bde. 80 .
Trébutien’s, therefore, is the translation of a translation of a
translation.
[FN#225] Tausend und Eine Nacht Arabische Erzählungen. Zum
erstenmale aus dem Urtexte vollständig und treu uebersetze von
Dr. Gustav Weil. He began his work on return from Egypt in 1836
and completed his first version of the Arabische Meisterwerk in
1838–42 (3 vols. roy. oct.). I have the Zweiter Abdruck der
dritten (2d reprint of 3d) in 4 vols. 8vo., Stuttgart, 1872. It
has more than a hundred woodcuts.
[FN#226] My learned friend Dr. Wilhelm Storck, to whose admirable
translations of Camoens I have often borne witness, notes that
this Vorhalle, or Porch to the first edition, a rhetorical
introduction addressed to the general public, is held in Germany
to be valueless and that it was noticed only for the Bemerkung
concerning the offensive passages which Professor Weil had toned
down in his translation. In the Vorwort of the succeeding
editions (Stuttgart) it is wholly omitted.
[FN#227] The most popular are now “Mille ed una notte. Novelle
Arabe.” Napoli, 1867, 8vo illustrated, 4 francs; and “Mille ed
une notte. Novelle Arabe, versione italiana nuovamente emendata
e corredata di note”; 4 vols. in 32 (dateless) Milano, 8vo, 4
francs.
[FN#228] These are; (l) by M. Caussin (de Perceval), Paris, 1806,
9 vols. 8vo. (2) Edouard Gauttier, Paris, 1822–24: 7 vols. 12mo;
(3) M. Destain, Paris, 1823–25, 6 vols. 8vo, and (4) Baron de
Sacy, Paris. 1838 (?) 3 vols. large 8vo, illustrated (and vilely
illustrated).
[FN#229] The number of fables and anecdotes varies in the
different texts, but may be assumed to be upwards of four
hundred, about half of which were translated by Lane.
[FN#230] I have noticed these points more fully in the beginning
of chapt. iii. “The Book of the Sword.”
[FN#231] A notable instance of Roman superficiality,
incuriousness and ignorance. Every old Egyptian city had its
idols (images of metal, stone or wood), in which the Deity became
incarnate as in the Catholic host; besides its own symbolic
animal used as a Kiblah or prayer-direction (Jerusalem or
Meccah), the visible means of fixing and concentrating the
thoughts of the vulgar, like the crystal of the hypnotist or the
disk of the electro-biologist. And goddess Diana was in no way
better than goddess Pasht. For the true view of idolatry see
Koran xxxix. 4. I am deeply grateful to Mr. P. le Page Renouf
(Soc. of Biblic. Archæology, April 6, 1886) for identifying the
Manibogh, Michabo or Great Hare of the American indigenes with
Osiris Unnefer (“Hare God”). These are the lines upon which
investigation should run. And of late years there is a notable
improvement of tone in treating of symbolism or idolatry: the
Lingam and the Yoni are now described as “mystical
representations, and perhaps the best possible impersonal
representatives of the abstract expressions paternity and
maternity” (Prof. Monier Williams in “Folk-lore Record” vol. iii.
part i. p. 118).
[FN#232] See Jotham’s fable of the Trees and King Bramble
(Judges lxi. 8) and Nathan’s parable of the Poor Man and his
little ewe Lamb (2 Sam. ix. 1).
[FN#233] Herodotus (ii. c. 134) notes that “Æsop the fable-writer
( ) was one of her (Rhodopis) fellow slaves”.
Aristophanes (Vespæ, 1446) refers to his murder by the Delphians
and his fable beginning, “Once upon a time there was a fight;”
while the Scholiast finds an allusion to The Serpent and the Crab
in Pax 1084; and others in Vespæ 1401, and Aves 651.
[FN#234] There are three distinct Lokmans who are carefully
confounded in Sale (Koran chapt. xxxi.) and in Smith’s Dict. of
Biography etc. art. Æsopus. The first or eldest Lokman, entitled
Al-Hakim (the Sage) and the hero of the Koranic chapter which
bears his name, was son of Bá’úrá of the Children of Azar,
sister’s son of Job or son of Job’s maternal aunt; he witnessed
David’s miracles of mail-making and when the tribe of ’Ád was
destroyed, he became King of the country. The second, also called
the Sage, was a slave, an Abyssinian negro, sold to the
Israelites during the reign of David or Solomon, synchronous with
the Persian Kay Káús and Kay Khusrau, also Pythagoras the Greek
(!) His physique is alluded to in the saying, “Thou resemblest
Lokman (in black ugliness) but not in wisdom” (Ibn Khallikan i.
145). This negro or negroid, after a godly and edifying life,
left a volume of “Amsál,” proverbs and exempla (not fables or
apologues); and Easterns still say, “One should not pretend to
teach Lokmán”—in Persian, “Hikmat ba Lokman ámokhtan.” Three of
his apothegms dwell in the public memory: “The heart and the
tongue are the best and worst parts of the human body.” “I
learned wisdom from the blind who make sure of things by touching
them” (as did St. Thomas); and when he ate the colocynth offered
by his owner, “I have received from thee so many a sweet that
’twould be surprising if I refused this one bitter.” He was
buried (says the Tárikh Muntakhab) at Ramlah in Judæa, with the
seventy Prophets stoned in one day by the Jews. The youngest
Lokman “of the vultures” was a prince of the tribe of Ad who
lived 3,500 years, the age of seven vultures (Tabari). He could
dig a well with his nails; hence the saying, “Stronger than
Lokman” (A. P. i. 701); and he loved the arrow-game, hence, “More
gambling than Lokman” (ibid. ii. 938). “More voracious than
Lokman” (ibid i. 134) alludes to his eating one camel for
breakfast and another for supper. His wife Barákish also appears
in proverb, e.g. “Camel us and camel thyself” (ibid. i. 295) i.e.
give us camel flesh to eat, said when her son by a former husband
brought her a fine joint which she and her husband relished.
Also, “Barákish hath sinned against her kin” (ibid. ii. 89). More
of this in Chenery’s Al-Hariri p. 422; but the three Lokmans are
there reduced to two.
[FN#235] I have noticed them in vol. ii. 47–49. “To the Gold
Coast for Gold.”
[FN#236] I can hardly accept the dictum that the Katha Sarit
Sagara, of which more presently, is the “earliest representation
of the first collection.”
[FN#237] The Pehlevi version of the days of King Anushirwan (A.D.
531–72) became the Humáyun-námeh (“August Book”) turned into
Persian for Bahram Shah the Ghaznavite: the Hitopadesa
(“Friendship-boon”) of Prakrit, avowedly compiled from the
“Panchatantra,” became the Hindu Panchopakhyan, the Hindostani
Akhlák-i-Hindi (“Moralities of Ind”) and in Persia and Turkey the
Anvar-i-Suhayli (“Lights of Canopus”). Arabic, Hebrew and Syriac
writers entitle their version Kalilah wa Damnah, or Kalilaj wa
Damnaj, from the name of the two jackal-heroes, and Europe knows
the recueil as the Fables of Pilpay or Bidpay (Bidyá-pati, Lord
of learning?) a learned Brahman reported to have been Premier at
the Court of the Indian King Dabishlím.
[FN#238] Diet. Philosoph. S. V. Apocrypha.
[FN#239] The older Arab writers, I repeat, do not ascribe fables
or beast-apologues to Lokman; they record only “dictes” and
proverbial sayings.
[FN#240] Professor Taylor Lewis: Preface to Pilpay.
[FN#241] In the Katha Sarit Sagara the beast-apologues are more
numerous, but they can be reduced to two great nuclei; the first
in chapter lx. (Lib. x.) and the second in the same book chapters
lxii-lxv. Here too they are mixed up with anecdotes and acroamata
after the fashion of The Nights, suggesting great antiquity for
this style of composition.
[FN#242] Brugsch, History of Egypt, vol. i. 266 et seq. The
fabliau is interesting in more ways than one. Anepu the elder
(Potiphar) understands the language of cattle, an idea ever
cropping up in Folk-lore; and Bata (Joseph), his “little
brother,” who becomes a “panther of the South (Nubia) for rage”
at the wife’s impudique proposal, takes the form of a bull—
metamorphosis full blown. It is not, as some have called it, the
“oldest book in the world;” that name was given by M. Chabas to a
MS. of Proverbs, dating from B.C. 2200. See also the “Story of
Saneha,” a novel earlier than the popular date of Moses, in the
Contes Populaires of Egypt.
[FN#243] The fox and the jackal are confounded by the Arabic
dialects not by the Persian, whose “Rubáh” can never be mistaken
for “Shaghál.” “Sa’lab” among the Semites is locally applied to
either beast and we can distinguish the two only by the fox being
solitary and rapacious, and the jackal gregarious and a
carrion-eater. In all Hindu tales the jackal seems to be an
awkward substitute for the Grecian and classical fox, the Giddar
or Kolá (Cants aureus) being by no means sly and wily as the
Lomri (Vulpes vulgaris). This is remarked by Weber (Indische
Studien) and Prof. Benfey’s retort about “King Nobel” the lion is
by no means to the point. See Katha Sarit Sagara, ii. 28.
I may add that in Northern Africa jackal’s gall, like jackal’s
grape (Solanum nigrum = black nightshade), ass’s milk and melted
camel-hump, is used aphrodisiacally as an unguent by both sexes.
See. p. 239, etc., of Le Jardin parfumé du Cheikh Nefzaoui, of
whom more presently.
[FN#244] Rambler, No. lxvii.
[FN#245] Some years ago I was asked by my old landlady if ever in
the course of my travels I had come across Captain Gulliver.
[FN#246] In “The Adventurer” quoted by Mr. Heron, “Translator’s
Preface to the Arabian Tales of Chaves and Cazotte.”
[FN#247] “Life in a Levantine Family” chapt. xi. Since the able
author found his “family” firmly believing in The Nights, much
has been changed in Alexandria; but the faith in Jinn and Ifrit,
ghost and vampire is lively as ever.
[FN#248] The name dates from the second century A. H. or before
A. D. 815.
[FN#249] Dabistan i. 231 etc.
[FN#250] Because Si = thirty and Murgh = bird. In McClenachan’s
Addendum to Mackay’s Encyclopæedia of Freemasonry we find the
following definition: “Simorgh. A monstrous griffin, guardian of
the Persian mysteries.”
[FN#251] For a poor and inadequate description of the festivals
commemorating this “Architect of the Gods” see vol. iii. 177,
“View of the History etc. of the Hindus” by the learned Dr. Ward,
who could see in them only the “low and sordid nature of
idolatry.” But we can hardly expect better things from a
missionary in 1822, when no one took the trouble to understand
what “idolatry” means.
[FN#252] Rawlinson (ii. 491) on Herod. iii. c. 102. Nearchus saw
the skins of these formicæ Indicæ, by some rationalists explained
as “jackals,” whose stature corresponds with the text, and by
others as “pengolens” or ant-eaters (manis pentedactyla). The
learned Sanskritist, H. H. Wilson, quotes the name Pippilika =
ant-gold, given by the people of Little Thibet to the precious
dust thrown up in the emmet heaps.
[FN#253] A writer in the Edinburgh Review (July, ’86), of whom
more presently, suggests that The Nights assumed essentially
their present shape during the general revival of letters, arts
and requirements which accompanied the Kurdish and Tartar
irruptions into the Nile Valley, a golden age which embraced the
whole of the thirteenth, fourteenth and fifteenth centuries and
ended with the Ottoman Conquest in A. D. 1527.
[FN#254] Let us humbly hope not again to hear of the golden prime
of
“The good (fellow?) Haroun Alrasch’id,”
a mispronunciation which suggests only a rasher of bacon. Why
will not poets mind their quantities, in lieu of stultifying
their lines by childish ignorance? What can be more painful than
Byron’s
“They laid his dust in Ar’qua (for Arqua) where he
died?”
[FN#255] See De Sacy’s Chrestomathie Arabe (Paris, 1826), vol. i.
[FN#256] See Le Jardin Parfumé du Cheikh Nefzaoui Manuel
d’Erotologie Arabe Traduction revue et corrigée Edition privée,
imprimé à deux cent.-vingt exemplaires, par Isidore Liseux et ses
Amis, Paris, 1866. The editor has forgotten to note that the
celebrated Sidi Mohammed copied some of the tales from The Nights
and borrowed others (I am assured by a friend) from Tunisian MSS.
of the same work. The book has not been fairly edited: the notes
abound in mistakes, the volume lacks an index, &c., &c. Since
this was written the Jardin Parfumé has been twice translated
into English as “The Perfumed Garden of the Cheikh Nefzaoui, a
Manual of Arabian Erotology (sixteenth century). Revised and
corrected translation, Cosmopoli: mdccclxxxvi.: for the Kama
Shastra Society of London and Benares and for private circulation
only.” A rival version will be brought out by a bookseller whose
Committee, as he calls it, appears to be the model of literary
pirates, robbing the author as boldly and as openly as if they
picked his pocket before his face.
[FN#257] Translated by a well-known Turkish scholar, Mr. E. J. W.
Gibb (Glasgow, Wilson and McCormick, 1884).
[FN#258] D’Herbelot (s. v. “Asmai”): I am reproached by a dabbler
in Orientalism for using this admirable writer who shows more
knowledge in one page than my critic does in a whole volume.
[FN#259] For specimens see Al-Siyuti, pp. 301 and 304, and the
Shaykh al Nafzawi, pp. 134–35
[FN#260] The word “nakh” (to make a camel kneel) is explained in
vol. ii. 139.
[FN#261] The present of the famous horologium-clepsydra-cuckoo
clock, the dog Becerillo and the elephant Abu Lubabah sent by
Harun to Charlemagne is not mentioned by Eastern authorities and
consequently no reference to it will be found in my late friend
Professor Palmer’s little volume “Haroun Alraschid,” London,
Marcus Ward, 1881. We have allusions to many presents, the clock
and elephant, tent and linen hangings, silken dresses, perfumes,
and candelabra of auricalch brought by the Legati (Abdalla
Georgius Abba et Felix) of Aaron Amiralmumminim Regis Persarum
who entered the Port of Pisa (A. D. 801) in (vol. v. 178) Recueil
des Histor. des Gaules et de la France, etc., par Dom Martin
Bouquet, Paris, mdccxliv. The author also quotes the lines:—
Persarum Princeps illi devinctus amore
Præcipuo fuerat, nomen habens Aaron.
Gratia cui Caroli præ cunctis Regibus atque
Illis Principibus tempora cara funit.
[FN#262] Many have remarked that the actual date of the decease
is unknown.
[FN#263] See Al-Siyuti (p. 305) and Dr. Jonathan Scott’s “Tales,
Anecdotes, and Letters,” (p. 296).
[FN#264] I have given (vol. i. 188) the vulgar derivation of the
name; and D’Herbelot (s. v. Barmakian) quotes some Persian lines
alluding to the “supping up.” Al-Mas’udi’s account of the
family’s early history is unfortunately lost. This Khálid
succeeded Abu Salámah, first entitled Wazir under Al-Saffah (Ibn
Khallikan i. 468).
[FN#265] For his poetry see Ibn Khallikan iv. 103.
[FN#266] Their flatterers compared them with the four elements.
[FN#267] Al-Mas’udi, chapt. cxii.
[FN#268] Ibn Khallikan (i. 310) says the eunuch Abu Háshim
Masrúr, the Sworder of Vengeance, who is so pleasantly associated
with Ja’afar in many nightly disguises; but the Eunuch survived
the Caliph. Fakhr al-Din (p. 27) adds that Masrur was an enemy of
Ja’afar; and gives further details concerning the execution.
[FN#269] Bresl. Edit., Night dlxvii. vol. vii. pp. 258–260;
translated in the Mr. Payne’s “Tales from the Arabic,” vol. i.
189 and headed “Al-Rashid and the Barmecides.” It is far less
lively and dramatic than the account of the same event given by
Al-Mas’udi, chapt. cxii., by Ibn Khallikan and by Fakhr al-Din.
[FN#270] Al-Mas’udi, chapt. cxi.
[FN#271] See Dr. Jonathan Scott’s extracts from Major Ouseley’s
“Tarikh-i-Barmaki.”
[FN#272] Al-Mas’udi, chapt. cxii. For the liberties Ja’afar took
see Ibn Khallikan, i. 303.
[FN#273] Ibid. chapt. xxiv. In vol. ii. 29 of The Nights, I find
signs of Ja’afar’s suspected heresy. For Al-Rashid’s hatred of
the Zindiks see Al-Siyuti, pp. 292, 301; and as regards the
religious troubles ibid. p. 362 and passim.
[FN#274] Biogr. Dict. i. 309.
[FN#275] This accomplished princess had a practice that suggests
the Dame aux Camélias.
[FN#276] i.e. Perdition to your fathers, Allah’s curse on your
ancestors.
[FN#277] See vol. iv. 159, “Ja’afar and the Bean-seller;” where
the great Wazir is said to have been “crucified;” and vol. iv.
pp. 179, 181. Also Roebuck’s Persian Proverbs, i. 2, 346, “This
also is through the munificence of the Barmecides.”
[FN#278] I especially allude to my friend Mr. Payne’s admirably
written account of it in his concluding Essay (vol. ix.). From
his views of the Great Caliph and the Lady Zubaydah I must differ
in every point except the destruction of the Barmecides.
[FN#279] Bresl. Edit., vol. vii. 261–62.
[FN#280] Mr. Grattan Geary, in a work previously noticed, informs
us (i. 212) “The Sitt al-Zobeide, or the Lady Zobeide, was so
named from the great Zobeide tribe of Arabs occupying the country
East and West of the Euphrates near the Hindi’ah Canal; she was
the daughter of a powerful Sheik of that Tribe.” Can this explain
the “Kásim”?
[FN#281] Vol. viii. 296.
[FN#282] Burckhardt, “Travels in Arabia” vol. i. 185.