The Book of the Thousand Nights and a Night (volume 10)  

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This page features the full text of The Book of the Thousand Nights and a Night (volume 10), minus the "Terminal Essay".


Contents

Full text[1] volume 10 of The Book of the Thousand Nights and a Night

Front matter

PEOPLE Full text of "Book Of The Thousand Nights And A Night Vol.10" See other formats GOVERNMENT OF INDIA

DEPARTMENT OF ARCHAEOLOGY

CENTRAL ARCHAEOLOGICAL LIBRARY


D.G A 79.




THE • BOOK • OF • THE THOUSAND -NIGHTS AND -A- NIGHT


A • PLAIN * AND * LITERAL • TRANSLATION OF - THE - ARABIAN • NIGHTS ENTERTAINMENTS


TRANSLATED - AND - ANNOTATED • BY

• »

V V *

RICHARD.* F * BURTON


VOLUME

TEN


PRIVATELY * PRINTED- BY • THE • BURTON • CLUB


DELHI.


LI^> .

Acc. No

Date

Call No...


3>6f53

L .


MUHTED IS THE UHITED STATES Or AUEXICA.

Dedication

TO

HIS EXCELLENCY YACOUB ARTIN PASHA,

MINISTER OF INSTRUCTION, ETC. ETC. ETC. CAIRO.


My Dear Pasha,

During the last dozen years, since we first met at Cairo, you have done much for Egyptian folklore and you can do much more. This volume is inscribed to you with a double purpose; first it is intended as a public expression of gratitude for your friendly assistance; and, secondly, as a memento that the samples which you have given us imply a promise of further gift. With this lively sense of favours to come I subscribe myself

Ever your friend and fellow worker,

RICHARD F. BURTON.


London, July 12, 1886.


Table of contents

CONTENTS OF THE TENTH VOLUME.


4


PAGE

169. MA’ARUF THE COBBLER AND HIS WIFE FATIMAH .... 1

{Lane, The Story of Maaroof, III. 671-732.)

CONCLUSION 54

TERMINAL ESSAY 63

INDEX OF THE TENTH VOLUME 261

APPENDIX I.—

i. Index to the Tales and Proper Names 267

n. Alphabetical Table of the Notes (Anthropological, &c.) . . 278

hi. Alphabetical Table of First Lines—

a. English 348

b. Arabic 374

iv. Table of Contents of the various Arabic Texts —

a. The Unfinished Calcutta Edition (1814-1818) 399

b. The Breslau Text 401

c. The Macnaghten Text and the Bulak Edition 407

d. The same with Mr. Lane’s and my Version 413

APPENDIX II.—


Contributions to the Bibliography of the Thousand and One Nights and their Imitations, by W. F. Kirby 414



THE BOOK OF THE


THOUSAND NIGHTS AND A NIGHT


MA’ARUF THE COBBLER AND HIS WIFE

There dwelt once upon a time in the God'guarded city of Cairo a cobbler who lived by patching old shoes . 1 His name was Ma’aruf 2 and he had a wife called Fatimah, whom the folk had nicknamed “The Dung ;” 3 for that she was a whorish, worthless wretch, scanty of shame and mickle of mischief. She ruled her spouse and abused him; and he feared her malice and dreaded her misdoings; for that he was a sensible man but poor-conditioned. When he earned much, he spent it on her, and when he gained little, she revenged herself on his body that night, leaving him no peace and making his night black as her book ; 4 for she was even as of one like her saith the poet: —


How manifold nights have I passed with my wife * In the saddest plight with all misery rife:

Would Heaven when first I went in to her * With a cup of cold poison I’d ta’en her life.


1 Arab. "Zarabln” (pi. of zarbun), lit. slaves’ shoes or sandals (see vol. iii. p. 336) the chaussure worn by Mamelukes. Here the word is used in its modern sense of stout shoes or walking boots.

J The popular word means goodness, etc.

  • Dozy translates “ ’Urrah” — Une Megere: Lane terms it a “vulgar word signifying

a wicked, mischievous shrew.” But it is the fem. form of ’Urr = dung; not a bad name for a daughter of Billingsgate.

4 i.e. black like the book of her actions which would be shown to her on Doomsday.

VOL. X.


1


Alf Laylah wa Laylah.


One day she said to him, “O Ma’aruf, I wish thee to bring me this night a vermicelli-cake dressed with bees’ honey .” 1 He replied, “So Allah Almighty aid me to its price, I will bring it thee. By Allah, I have no dirhams to-day, but our Lord will make things easy .” 2 Rejoined she, — And Shahrazad perceived the dawn of day and ceased to say her permitted say.


$®fien it teas: tfje iBttne Hunhreb attb .^tnettetf) MisbU

She resumed. It hath reached me, O auspicious King, that Ma’aruf the Cobbler said to his spouse, “By Allah, I have no dirhams to-day, but our Lord will make things easy to me!” She rejoined, “I wot naught of these words; look thou come not to me save with the vermicelli and bees’ honey; else will I make thy night black as thy fortune whenas thou fellest into my hand.” Quoth he, “Allah is bountiful!” and going out with grief scattering itself from his body, prayed the dawn-prayer and opened his shop. After which he sat till noon, but no work came to him and his fear of his wife redoubled. Then he arose and went out perplexed as to how he should do in the matter of the vermicelli-cake, seeing he had not even the wherewithal to buy bread. Presently he came to the shop of the Kunafah-seller and stood before it, whilst his eyes brimmed with tears. The pastry-cook glanced at him and said, “O Master Ma’aruf, why dost thou weep? Tell me what hath befallen thee.” So he acquainted him with his case, saying, “My wife would have me bring her a Kunafah; but I have sat in my shop till past mid-day and have not gained even the price of bread; wherefore I am in fear of her.” The cook laughed and said, “No harm shall come to thee. How many pounds wilt thou have?” “Five pounds,” answered Ma’aruf. So the man weighed him out five pounds of vermicelli-cake and said to him, “I have clarified butter, but no bees’ honey. Here is drip-honey , 3 however, which is better


1 The Kunafah (vermicelli-cake) is a favourite dish of wheaten hour, worked some- what finer than our vermicelli, fried with samn (butter melted and clarified) and sweetened with honey or sugar. See vol. v. 300.

2 i.e. Will send us aid. The Shrew’s rejoinder is highly impious in Moslem opinion.

5 Arab. Asal Katr; “a fine kind of black honey, treacle” says Lane; but it is after- wards called cane-honey (’Asal Kasab). I have never heard it applied to “the syrup which exudes from ripe dates, when hung up.”


Ma’aruf the Cobbler and his Wife Fatimah.


3


than bees’ honey; and what harm will there be, if it be with drip- honey?” Ma’aruf was ashamed to object, because the pastry- cook was to have patience with him for the price, and said, “Give it me with drip-honey.” So he fried a vermicelli-cake for him with butter and drenched it with drip-honey, till it was fit to present to Kings. Then he asked him, “Dost thou want bread 1 and cheese?”; and Ma’aruf answered, “Yes.” So he gave him four half dirhams worth of bread and one of cheese, and the vermicelli was ten nusfs. Then said he, “Know, O Ma’aruf, that thou owest me fifteen nusfs; so go to thy wife and make merry and take this nusf for the Hammam ; 2 and thou shalt have credit for a day or two or three till Allah provide thee with thy daily bread. And straiten not thy wife, for I will have patience with thee till such time as thou shalt have dirhams to spare.” So Ma’aruf took the vermicelli-cake and bread and cheese and went away, with a heart at ease, blessing the pastry-cook and saying, “Extolled be Thy perfection, O my Lord ! How bountiful art Thou !” When he came home, his wife enquired of him, “Hast thou brought the vermicelli-cake?”; and, replying “Yes,” he set it before her. She looked at it and seeing that it was dressed with cane-honey , 3 * 5 said to him, “Did I not bid thee bring it with bees’ honey? Wilt thou contrary my wish and have it dressed with cane-honey?” He excused himself to her, saying, “I bought it not save on credit;” but said she, “This talk is idle; I will not eat Kunafah save with bees’ honey.” And she was wroth with it and threw it in his face, saying, “Begone, thou pimp, and bring me other than this!” Then she dealt him a buffet on the cheek and knocked out one of his teeth. The blood ran down upon his breast and for stress of anger he smote her on the head a single blow and a slight; whereupon she clutched his beard and fell to shouting out and saying, “Help, O Moslems!” So the neighbours came in and freed his beard from her grip ; then they reproved and reproached her, saying, “We are all content to eat Kunafah with cane-honey. Why, then, wilt thou oppress this poor man thus? Verily, this is

1 Arab. “ ’Avsh,” Iit.= that on which man lives: “Khubz” being the more popular

term. “Hubz and Joobn” is well known at Malta.

s Insinuating that he had better make peace with his wife by knowing her carnally. It suggests the story of the Irishman who brought over to the holy Catholic Church

three several Protestant wives, but failed with the fourth on account of the decline of hL> “Convarter.”

5 Arab. “Asal Kasab,” i.e. Sugar, possibly made from sorgho-stalks Holcus sorghum of which I made syrup in Central Africa.


4


Alf Laylah wa Laylah.


disgraceful in thee !” And they went on to soothe her till they made peace between her and him. But, when the folk were gone, she sware that she would not eat of the vermicelli, and Ma’aruf, burning with hunger, said in himself, “She sweareth that she will not eat; so I will e’en eat.” Then he ate, and when she saw him eating, she said, “Inshallah, may the eating of it be poison to destroy the far one’s body .” 1 Quoth he, “It shall not be at thy bidding,” and went on eating, laughing and saying, “Thou swarest that thou wouldst not eat of this; but Allah is bountiful, and to-morrow night, an the Lord decree, I will bring thee Kunafah dressed with bees’ honey, and thou shalt eat it alone.” And he applied himself to appeasing her, whilst she called down curses upon him ; and she ceased not to rail at him and revile him with gross abuse till the morning, when she bared her forearm to beat him . Quoth he, “Give me time and I will bring thee other vermicelli-cake.” Then he went out to the mosque and prayed, after which he betook himself to his shop and opening it, sat down; but hardly had he done this when up came two runners from the Kami’s court and said to him, “Up with thee, speak with the Kazi, for thy wife hath complained of thee to him and her favour is thus and thus.” He recognised her by their description; and saying, “May Allah Almighty torment her!” walked with them till he came to the Kami’s presence, where he found Fatimah standing with her arm bound up and her face-veil besmeared with blood; and she was weeping and wiping away her tears. Quoth the Kazi, “Ho man, hast thou no fear of Allah the Most High? Why hast thou beaten this good woman and broken her forearm and knocked out her tooth and entreated her thus?” And quoth Ma’aruf, “If I beat her or put out her tooth, sentence me to what thou wilt; but in truth the case was thus and thus and the neighbours made peace between me and her.” And he told him the story from first to last. Now this Kazi was a benevolent man; so he brought out to him a quarter dinar, saying, “O man , take this and get her Kunafah with bees’ honey and do ye make peace, thou and she.” Quoth Ma’aruf, “Give it to her.” So she took it and the Kazi made peace between them, saying, “O wife, obey thy husband; and thou, O man, deal kindly with her. 2 ”


1 For this unpleasant euphemy see vol. iv. 21S.

2 This is a true picture of the leniency with which women were treated in the Kazi’s court at Cairo; and the effect was simply deplorable. I have noted that matters have


Ma’aruf the Cobbler and his Wife Fatimah.


5


Then they left the court, reconciled at the Kami’s hands, and the woman went one way, whilst her husband returned by another way to his shop and sat there, when, behold, the runners came up to him and said, “Give us our fee.” Quoth he, “The Kazi took not of me aught; on the contrary, he gave me a quarter dinar.” But quoth they, “ ’Tis no concern of ours whether the Kazi took of thee or gave to thee, and if thou give us not our fee, we will exact it in despite of thee.” And they fell to dragging him about the market; so he sold his tools and gave them half a dinar, whereupon they let him go and went away, whilst he put his hand to his cheek and sat sorrowful, for that he had no tools wherewith to work. Presently, up came two ilbfavoured fellows and said to him, “Come, O man, and speak with the Kazi; for thy wife hath com' plained of thee to him.” Said he, “He made peace between us just now.” But said they, “We come from another Kazi, and thy wife hath complained of thee to our Kazi.” So he arose and went with them to their Kan, calling on Allah for aid against her; and when he saw her, he said to her, “Did we not make peace, good woman?” Whereupon she cried, “There abideth no peace be' tween me and thee.” Accordingly he came forward and told the Ka2;i his story, adding, “And indeed the Kazi Such'an'one made peace between us this very hour.” Whereupon the Kan said to her, “O strumpet, since ye two have made peace with each other, why comest thou to me complaining?” Quoth she, “He beat me after that;” but quoth the Kazi, “Make peace each with other, and beat her not again, and she will cross thee no more.” So they made peace and the Kazi said to Ma’aruf, “Give the runners their fee.” So he gave them their fee and going back to his shop, opened it and sat down, as he were a drunken man for excess of the chagrin which befel him. Presently, while he was still sitting, behold, a man came up to him and said, “O Ma’aruf, rise and hide thyself, for thy wife hath complained of thee to the High Court 1 and Abu Tabak 2 is after thee.” So he shut his shop and


grown even worse since the English occupation, for history repeats herself; and the same was the case in Afghanistan and in Sind. We govern too much in these matters, which should be directed not changed, and too little in other things, especially in exacting respect for the conquerors from the conquered.

1 Arab. “Bab al-’Ali” = the high gate or Sublime Porte; here used of the Chief Kazi’s court: the phrase is a descendant of the Coptic “Per-ao” whence “Pharaoh.”

2 “Abu Tabak,” in Cairene slang, is an officer who arrests by order of the Kazi and


6


Alf Laylah wa Laylah.


fled towards the Gate of Victory . 1 He had five nusfs of silver left of the price of the lasts and gear; and therewith he bought four worth of bread and one of cheese, as he fled from her. Now it was the winter season and the hour of mid-afternoon prayer; so, when he came out among the rubbish-mounds the rain descended upon him, like water from the mouths of water-skins, and his clothes were drenched. He therefore entered the ’Adiliyah , 2 where he saw a ruined place and therein a deserted cell without a door; and in it he took refuge and found shelter from the rain. The tears streamed from his eyelids, and he fell to complaining of what had betided him and saying, “Whither shall I flee from this whore? I beseech Thee, O Lord, to vouchsafe me one who shall conduct me to a far country, where she shall not know the way to me!” Now while he sat weeping, behold, the wall clave and there came forth to him therefrom one of tall stature, whose aspect caused his body-pile to bristle and his flesh to creep, and said to him, “O man, what aileth thee that thou disturbest me this night? These two hundred years have I dwelt here and have never seen any enter this place and do as thou dost. Tell me what thou wishest and I will accomplish thy need, as ruth for thee hath got hold upon my heart.” Quoth Ma’aruf, “Who and what art thou?”; and quoth he, “I am the Haunter 3 of this place.” So Ma’aruf told him all that had befallen him with his wife and he said, “Wilt thou have me convey thee to a country, where thy wife shall know no way to thee?” “Yes,” said Ma’aruf; and the other, “Then mount my back.” So he mounted on his back and he flew with him from after supper-tide till daybreak, when he set him down on the top of a high mountain And Shahrazad per-

ceived the dawn of day and ceased saying her permitted say.


means “Father of whipping” ( = tabaka, a low word for beating, thrashing, whopping) because he does his duty with all possible violence in terrorem.

1 Bab al-Nasr the Eastern or Desert Gate: see vol. vi. 234.

5 This is a mosque outside the great gate built by Al-Malik al-’Adil Tuman Bey in A.H. 906 ( = 1501). The date is not worthy of much remark for these names are often inserted by the scribe — for which see Terminal Essay.

5 Arab. “ ’Amir” lit.= one who inhabiteth, a peopler; here used in technical sense. As has been seen, ruins and impure places such as privies and Hammam-baths are the favourite homes of the Jinn. The fire-drake in the text was summoned by the Cobbler’s exclamation and even Marids at times do a kindly action.



Ma’aruf the Cobbler and his Wife Fatimah. 7


$0ben it teas tfje i^tine Hmnbreb anb J8Unetj>=ftrst

She said, It hath reached me, O auspicious King, that the Marid having taken up Ma’aruf the Cobbler, flew off with him and set him down upon a high mountain and said to him, “O mortal, descend this mountain and thou wilt see the gate of a city. Enter it, for therein thy wife cannot come at thee.” He then left him and went his way, whilst Ma’aruf abode in amazement and perplexity till the sun rose, when he said to himself, “I will up with me and go down into the city: indeed there is no profit in my abiding upon this highland.” So he descended to the mountain-foot and saw a city girt by towering walls, full of lofty palaces and gold-adorned build' ings which was a delight to beholders. He entered in at the gate and found it a place such as lightened the grieving heart; but, as he walked through the streets the townsfolk stared at him as a curiosity and gathered about him, marvelling at his dress, for it was unlike theirs. Presently, one of them said to him, “O man, art thou a stranger?” “'Yes.” “What countryman art thou?” “I am from the city of Cairo the Auspicious.” “And when didst thou leave Cairo?” “I left it yesterday, at the hour of afternoon- prayer.” Whereupon the man laughed at him and cried out, saying, “Come look, O folk, at this man and hear what he saith!” Quoth they, “What doeth he say?”; and quoth the townsman, “He pretendeth that he cometh from Cairo and left it yesterday at the hour of afternoon-prayer !” At this they all laughed and gathering round Ma’aruf, said to him, “O man, art thou mad to talk thus? How canst thou pretend that thou leftest Cairo at mid-afternoon yesterday and foundedst thyself this morning here, when the truth is that between our city and Cairo lieth a full year’s journey?” Quoth he, “None is mad but you. As for me, I speak sooth, for here is bread which I brought with me from Cairo, and see, ’tis yet new.” Then he showed them the bread and they stared at it, for it was unlike their country bread. So the crowd increased about him and they said to one another, “This is Cairo bread: look at it;” and he became a gazing- stock in the city and some believed him, whilst others gave him the lie and made mock of him. Whilst this was going on, behold, up came a merchant riding on a she-mule and followed by two black slaves, and brake a way through the people, saying, “O folk, are ve not ashamed to mob this stranger and make mock of


8


Alf Laylah wa Laylah.


him and scoff at him?” And he went on to rate them, till he drave them away from Ma’aruf, and none could make him any answer. Then he said to the stranger, “Come, O my brother, no harm shall betide thee from these folk. Verily they have no shame .” 1 So he took him and carrying him to a spacious and richly-adorned house, seated him in a speak-room fit for a King, whilst he gave an order to his slaves, who opened a chest and brought out to him a dress such as might be worn by a merchant worth a thousand . 2 He clad him therewith and Ma’aruf, being a seemly man, became as he were consul of the merchants. Then his host called for food and they set before them a tray of all manner exquisite viands. The twain ate and drank and the merchant said to Ma’aruf, “O my brother, what is thy name?” “My name is Ma’aruf and I am a cobbler by trade and patch old shoes.” “What countryman art thou?” “I am from Cairo.” “What quarter?” “Dost thou know Cairo?” “I am of its children . 3 I come from the Red Street. 4 ” “And whom dost thou know in the Red Street?” “I know such an one and such an one,” answered Ma’aruf and named several people to him. Quoth the other, “Knowest thou Shaykh Ahmad the druggist? 5 ” “He was my next neighbour, wall to wall.” “Is he well?” “Yes.” “How many sons hath he?” “Three, Mustafa, Mohammed and Ali.” “And what hath Allah done with them?” “As for Mustafa, he is well and he is a learned man, a professor 6 : Mohammed is a druggist and opened him a shop beside that of his father, after he had married, and his wife hath borne him a son named Hasan.” “Allah gladden thee with good news!” said the merchant; and Ma’aruf continued, “As for Ali, he was my friend, when we were boys, and we always played together, I and he. We used to go in the guise of the children of the Nazarenes and enter the church and steal the books of the Christians and sell them and buy food with the


1 The style is modern Cairene jargon.

2 Purses or gold pieces see vol. ix. 313.

3 i.e. I am a C airene.

4 Arab. “Darb al-Ahmar,” a street still existing near to and outside the noble Bab Zuwaylah, for which see vol. i. 269.

5 Arab. “’Attar,” perfume-seller and druggist; the word is connected with our “Ottar” (’Atr).

6 Arab. “Mudarris” Iit.= one who gives lessons or lectures (dars) and pop. applied to a professor in a collegiate mosque like Al-Azhar of Cairo.


Ma’aruf the Cobbler and his Wife Fatimah.


9


price. It chanced once that the Nazarenes caught us with a book; whereupon they complained of us to our folk and said to Ali’s father : — An thou hinder not thy son from troubling us, we will complain of thee to the King. So he appeased them and gave Ali a thrashing; wherefore he ran away none knew whither and he hath now been absent twenty years and no man hath brought news of him.” Quoth the host, “I am that very Ali, son of Shaykh Ahmad the druggist, and thou art my playmate Ma’aruf .” 1 So they saluted each other and after the salam Ali said, “Tell me why, O Ma’aruf, thou earnest from Cairo to this city.” Then he told him all that had befallen him of ilbdoing with his wife Fatimah the Dung and said, “So, when her annoy waxed on me, I fled from her towards the Gate of Victory and went forth the city. Presently, the rain fell heavy on me; so I entered a ruined cell in the Adiliyah and sat there, weeping; whereupon there came forth to me the Haunter of the place, which was an Ifrit of the Jinn, and questioned me. I acquainted him with my case and he took me on his back and flew with me all night between heaven and earth, till he set me down on yonder mountain and gave me to know of this city. So I came down from the mountain and entered the city, when the people crowded about me and questioned me. I told them that I had left Cairo yesterday, but they believed me not, and presently thou earnest up and driving the folk away from me, carriedst me to this house. Such, then, is the cause of my quitting Cairo; and thou, what ob- ject brought thee hither?” Quoth Ali, “The giddiness 2 of folly turned my head when I was seven years old, from which time I wandered from land to land and city to city, till I came to this city, the name whereof is Ikhtiyan abKhatan . 3 I found its people an hospitable folk and a kindly, compassionate for the poor man and selling to him on credit and believing all he said. So quoth I to them: — I am a merchant and have preceded my packs and I need a place wherein to bestow my baggage. And they believed me and assigned me a lodging. Then quoth I to them : — Is there any of you will lend me a thousand dinars, till my loads arrive.


1 This thoroughly dramatic scene is told with a charming naivete. No wonder that The Nights has been made the basis of a national theatre amongst the Turks.

2 Arab. “Taysh” lit. — vertigo, swimming of head.

3 Here Trebutien (iii. 265) reads “la vilie de Khaitan (so the Mac. Edit. iv. 708) capital du royaume de Sohatan.” Ikhtiyan Lane suggests to be fictitious: Khatan is a district of Tartary east of Kashgar, so called by Sadik al-Isfahani p. 24.


10


Alf Laylah wa Laylah.


when I will repay it to him; for I am in want of certain things before my goods come? They gave me what I asked and I went to the merchants’ bazar, where, seeing goods, I bought them and sold them next day at a profit of fifty gold pieces and bought others . 1 And I consorted with the folk and entreated them liberally, so that they loved me, and I continued to sell and buy, till I grew rich. Know, O my brother, that the proverb saith, The world is show and trickery: and the land where none wotteth thee, there do whatso liketh thee. Thou too, an thou say to all who ask thee, I’m a cobbler by trade and poor withal, and I fled from my wife and left Cairo yesterday, they will not believe thee and thou wilt be a laughingstock among them as long as thou abidest in the city; whilst, an thou tell them, An Ifrit brought me hither, they will take fright at thee and none will come near thee; for they will say, This man is possessed of an Ifrit and harm will betide whoso approacheth him. And such public report will be dishonouring both to thee and to me, because they ken I come from Cairo.” Ma’aruf asked : — “How then shall I do?”; and Ali answered, “I will tell thee how thou shalt do, Inshallah ! To- morrow I will give thee a thousand dinars and a she-mule to ride and a black slave, who shall walk before thee and guide thee to the gate of the merchants’ bazar; and do thou go into them. I will be there sitting amongst them, and when I see thee, I will rise to thee and salute thee with the salam and kiss thy hand and make a great man of thee. Whenever I ask thee of any kind of stuff, saying. Hast thou brought with thee aught of such a kind? do thou answer, “Plenty. 2 ” And if they question me of thee, I will praise thee and magnify thee in their eyes and say to them, Get him a store-house and a shop. I also will give thee out for a man of great wealth and generosity; and if a beggar come to thee, bestow upon him what thou mayst; so will they put faith in what I say and believe in thy greatness and generosity and love thee. Then will I invite thee to my house and invite all the merchants


1 This is a true picture of the tact and s avoir faire of the Cairenes. It was a study to see how, under the late Khedive they managed to take precedence of Europeans who found themselves in the background before they knew it. For instance, every Bey, whose degree is that of a Colonel was made an “Excellency” and ranked accordingly at Court whilst his father, some poor Fellah, was ploughing the ground. Tanfik Pasha began his ill-omened rule by always placing natives close to him in the place of honour, addressing them first and otherwise snubbing Europeans who, when English, were often too obtuse to notice the petty insults lavished upon them.

  • Arab. “Kathlr” (pron. Katir) — much: here used in its slang sense, “no end."



Ma’aruf the Cobbler and his Wife Fatimah. ii


on thy account and bring together thee and them, so that all may

know thee and thou know them,” And Shahrazad perceived

the dawn of day and ceased to say her permitted say.


iBfjen it fcuafi the i^ttne ^unbreb anb j3tnetp=seconb Jltgfjt,

She continued, It hath reached me, O auspicious King, that the merchant Ali said to Ma’aruf, “I will invite thee to my house and inviteall themerchantsonthyaccount and bring together thee and them, so that all may know thee and thou know them, whereby thou shalt sell and buy and take and give with them; nor will it be long ere thou become a man of money.” Accordingly, on the morrow he gave hi m a thousand dinars and a suit of clothes and a black slave and mounting him on a she-mule, said to him, “Allah give thee quittance of responsibility for all this , 1 inasmuch as thou art my friend and it behoveth me to deal generously with thee. Have no care; but put away from thee the thought of thy wife’s misways and name her not to any.” “Allah requite thee with good !” replied Ma’aruf and rode on, preceded by his blackamoor till the slave brought him to the gate of the merchants’ bazar, where they were all seated, and amongst them Ali, who when he saw him, rose and threw himself upon him, crying, “A blessed day, O Merchant Ma’aruf, O man of good works and kindness 2 !” And he kissed his hand before the merchants and said to them, “Our brothers, ye are honoured by knowing 3 the merchant Ma’aruf.” So they saluted him, and Ali signed to them to make much of him, wherefore he was magnified in their eyes. Then Ali helped him to dismount from his she-mule and saluted him with the salam; after which he took the merchants apart, one after other, and vaunted Ma’aruf to them. They asked, “Is this man a merchant?;” and he answered, “Yes; and indeed he is the chiefest of merchants, there liveth not a wealthier than he; for his wealth and the riches of his father and forefathers are famous among the merchants of Cairo. He hath partners in Hind and Sind ana Al-


1 i.e. “May the Lord soon make thee able to repay me; but meanwhile I give it to thee for thy own free use.”

2 Punning upon his name. Much might be written upon the significance of names as ominous of good and evil; but the subject is far too extensive for a footnote.

3 Lane translates “Anisa-kum” by “he hath delighted you by his arrival”; 'Mr. Payne “I commend him to you.”



Alf Laylah wa Laylah.


12

Yaman and is high in repute for generosity. So know ye his rank and exalt ye his degree and do him service, and wot also that his coming to your city is not for the sake of traffic, and none other save to divert himself with the sight of folk’s countries: in- deed, he hath no need of strangerhood for the sake of gain and profit, having wealth that fires cannot consume, and I am one of his servants.” And he ceased not to extol him, till they set him above their heads and began to tell one another of his qualities. Then they gathered round him and offered hi m junkets 1 and sherbets, and even the Consul of the Merchants came to him and saluted him; whilst AH proceeded to ask him, in the presence of the traders, “O my lord, haply thou hast brought with thee some- what of such and such a stuff?”; and Ma’aruf answered, ’’Plenty.” Now Ali had that day shown him various kinds of costly clothes and had taught him the names of the different stuffs, dear and cheap. Then said one of the merchants, “O my lord, hast thou brought with thee yellow broad cloth?”: and Ma’aruf said, “■Plenty”! Quoth another, “And gazelles’ blood red 2 ?”; and quoth the Cobbler, “Plenty”; and as often as he asked him of aught, he made him the same answer. So the other said, “O Merchant Ali had thy countryman a mind to transport a thousand loads of costly stuffs, he could do so”; and AH said, “He would take them from a single one of his store-houses, and miss naught thereof.” Now whilst they were sitting, behold, up came a beggar and went the round of the merchants. One gave him a half dirham and another a copper , 3 but most of them gave him nothing, till he came to Ma’aruf who pulled out a handful of gold and gave it to him, whereupon he blessed him and went his ways. The merchants marvelled at this and said, “Verily, this is a King’s bestowal for he gave the beggar gold without count, and were he not a man of vast wealth and money without end, he had not given a beggar a handful of gold.” After a while, there came to him a poor woman and he gave her a handful of gold; whereupon she went away, blessing him, and told the other beggars, who came to him, one after other, and he gave them each a handful of gold, till he disbursed the thousand dinars. Then he struck hand upon hand

1 Arab. “Faturat,” — light food for the early breakfast of which the “Fatlrah”- cake was a favourite item. See vol. i. 300.

s A dark red dye (Lane).

8 Arab. “Jadid,” see vol. viii. 121.


Ma’aruf the Cobbler and his Wife Fatimah. 13


and said, “Allah is our sufficient aid and excellent is the Agent!” Quoth the Consul,"' What aileth thee, O Merchant Ma’aruf?”; and quoth he, “It seemeth that the most part of the people of this city are poor and needy; had I known their misery I would have brought with me a large sum of money in my saddlebags and given largesse thereof to the poor. I fear me I may be long abroad 1 and ’tis not in my nature to baulk a beggar; and I have no gold left: so, if a pauper come to me, what shall I say to him?” Quoth the Consul, “Say, Allah will send thee thy daily bread 2 !”; but Ma’aruf replied, “That is not my practice and I am care-ridden because of this. Would I had other thousand dinars, wherewith to give alms till my baggage come !” “Have no care for that,” quoth the Consul and sending one of his dependents fora thousand dinars, handed them to Ma’aruf, who went on giving them to every beggar who passed till the call to noon-prayer. Then they entered the Cathedral-mosque and prayed the noon-prayers, and what was left him of the thousand gold pieces he scattered on the heads of the worshippers. This drew the people’s attention to him and they blessed him, whilst the merchants marvelled at the abundance of his generosity and openhandedness. Then he turned to another trader and borrowing of him other thousand ducats, gave these also away, whilst Merchant Ali looked on at what he did, but could not speak. He ceased not to do thus till the call to mid-afternoon prayer, when he entered the mosque and prayed and distributed the rest of the money. On this wise, by the time they locked the doors of the bazar , 3 he had borrowed five thousand sequins and given them away, saying to every one of whom he took aught, “Wait till my baggage come when, if thou desire gold I will give thee gold, and if thou desire stuffs, thou shalt have stuffs; for I have no end of them.” At eventide Merchant Ali invited Ma’aruf and the rest of the traders to an entertainment and seated him in the upper end, the place of honour, where he talked of nothing but cloths and jewels, and whenever they made mention to him of aught, he said, “I have plenty of it.” Next day, he again repaired to the market-street where he showed a


1 Both the texts read thus, but the reading has little sense. Ma’aruf probably would say, “I fear that my loads will be long coming.”

2 One of the many formulas of polite refusal.

3 Each bazar, in a large city like Damascus, has its tall and heavy wooden doors which are locked every evening and opened in the morning by the Ghafir or guard. The “silver key,” however, always lets one in.


14


Alf Laylah wa Laylah.


friendly bias towards the merchants and borrowed of them more money, which he distributed to the poor: nor did he leave doing thus twenty days, till he had borrowed threescore thousand dinars, and still there came no baggage, no, nor a burning plague . 1 At last folk began to clamour for their money and say, “The merchant Ma’aruf s baggage cometh not. How long will he take people’s monies and give them to the poor?” And quoth one of them, “My rede is that we speak to Merchant All.” So they went to him and said, “O Merchant Ali, Merchant Ma’aruf’s baggage cometh not.” Said he, “Have patience, it cannot fail to come soon.” Then he took Ma’aruf aside and said to him, “O Ma’aruf, what fashion is this? Did I bid thee brown 2 the bread or burn it? The merchants clamour for their coin and tell me that thou owest them sixty thousand dinars, which thou hast borrowed and given away to the poor. How wilt thou satisfy the folk, seeing that thou neither sellest nor buyest?” Said Ma’aruf, “What matters it 3 ; and what are threescore thousand dinars? When my baggage shall come, I will pay them in stuffs or in gold and silver, as they will.” Quoth Merchant Ali, “Allah is Most Great! Hast thou then any baggage?”; and he said, “Plenty.” Cried the other, “Allah and the Hallows 4 requite thee thine impudence! Did I teach thee this saying, that thou shouldst repeat it to me? But I will acquaint the folk with thee.” Ma’aruf rejoined, “Begone and prate no more! Am I a poor man? I have endless wealth in my baggage and as soon as it cometh, they shall have their money’s worth, two for one. I have no need of them.” At this Merchant Ali waxed wroth and said, “Unmannerly wight that thou art, I will teach thee to lie to me and be not ashamed !” Said Ma’aruf, “E’en work the worst thy hand can do! They must wait till my baggage come, when they shall have their due and more.” So Ali left him and went away, saying in himself, “I praised him whilome and if I blame him now, I make myself out a liar and become of those of whom it is


1 Arab. “Wa la Kabbata hamiyah,” a Cairene vulgarism meaning, "There came nothing to profit him nor to rid the people of him.’’

  • Arab. “Kammir,” i.e. brown it before the fire, toast it.
  • It is insinuated that he had lied till he himself believed the lie to be truth — not an

uncommon process, I may remark.

4 Arab. “Rijal” = the Men, equivalent to the Walis, Saints or Santons; with per- haps an allusion to the Rijal al-Ghayb, the Invisible Controls concerning whom I have quoted Herklots in vol. ii. 211.



Ma'aruf the Cobbler and his Wife Fatimah. 15


said: — Whoso praiseth and then blameth lieth twice .” 1 And he knew not what to do. Presently, the traders came to him and said, “O Merchant Ali, hast thou spoken to him?” Said he, “O folk, I am ashamed and, though he owe me a thousand dinars, I cannot speak to him. When ye lent him your money ye consulted me not; so ye have no claim on me. Dun him yourselves, and if he pay you not, complain of him to the King of the city, saying: - — He is an impostor who hath imposed upon us. And he will deliver you from the plague of him.” Accordingly, they repaired to the King and told him what had passed, saying, “O King of the age, we are perplexed anent this merchant, whose generosity is excessive; for he doeth thus and thus, and all he borroweth, he

S 'veth away to the poor by handsful. Were he a man of naught, s sense would not suffer him to lavish gold on this wise; and were he a man of wealth, his good faith had been made manifest to us by the coming of his baggage; but we see none of his luggage, although he avoucheth that he hath a baggage-train and hath preceded it. Now some time hath past, but there appeareth no sign of his baggage-train, and he oweth us sixty thousand gold pieces, all of which he hath given away in alms.” And they went on to praise him and extol his generosity. Now this King was a very covetous man, a more covetous than Ash’ab 2 ; and when he heard tell of Ma’aruf’s generosity and openhandedness, greed of gain got the better of him and he said to his Wasir, “Were not this merchant a man of immense wealth, he had not shown all this munificence. His baggage-train will assuredly come, where- upon these merchants will flock to him and he will scatter amongst them riches galore. Now I have more right to this money than they; wherefore I have a mind to make friends with him and


1 A saying attributed to Al-Hariri (Lane). It is good enough to be his: the Persians say. Cut not down the tree thou plantedst,” and the idea is universal throughout the East.

5 A quotation from Al-Hariri (Ass. of the Badawin). Ash’ab (ob. A.H. 54), a Medinite servant of Caliph Osman, was proverbial for greed and sanguine, Micawber- like expectation of “windfalls.” The Scholiast Al-Sharishi (of Xeres) describes him in Theophrastic style. He never saw a man put hand to pocket without expecting a present, or a funeral go by without hoping for a legacy, or a bridal procession without preparing his own house, hoping they might bring the bride to him by mistake. * * *

When asked if he knew aught greedier than himself he said “Yes; a sheep I once kept upon my terrace-roof seeing a rainbow mistook it for a rope of hay and jumping to seize it broke its neck!” Hence “Ash’ab’s sheep” became a by-word (Preston tells the tale in full, p. 288).


i6


Alf Laylah wa Laylah.


profess affection for him, so that, when his baggage cometh whatso the merchants would have had I shall get of him; and I will give him my daughter to wife and join his wealth to my wealth.” Replied the Wazir, “O King of the age, methinks he is naught but an impostor, and ’tis the impostor who ruineth the house of

the covetous;” And Shahrazad perceived the dawn of day

and ceased saying her permitted say.


Hfjen it tarns tfje Mine Jlmnbrtb anb i^inet|»=tf)irb Jtigfjt,

She pursued, It hath reached me, O auspicious King, that when the Wazir said to the King, “Methinks he is naught but an impostor, and ’tis the impostor who ruineth the house of the covetous;” the King said, “O Wazir, I will prove him and soon know if he be an impostor or a true man and whether he be a rearling of Fortune or not.” The Wazir asked, “And how wilt thou prove him?”; and the King answered, “I will send for him to the presence and entreat him with honour and give him a jewel which I have. An he know it and wot its price, he is a man of worth and wealth; but an he know it not, he is an impostor and an upstart and I will do him die by the foulest fashion of deaths.” So he sent for Ma’aruf, who came and saluted him. The King returned his salam and seating him beside himself, said to him, “Art thou the merchant Ma’aruf?” and said he, “Yes.” Quoth the King, “The merchants declare that thou owest them sixty thousand ducats. Is this true?” “Yes,” quoth he. Asked the King, “Then why dost thou not give them their money?”; and he answered, “Let them wait till my baggage come and I will repay them twofold. An they wish for gold, they shall have gold; and should they wish for silver, they shall have silver; or an they prefer for merchandise, I will give them merchandise ; and to whom I owe a thousand I will give two thousand in requital of that wherewith he hath veiled my face before the poor; for I have plenty.” Then said the King, “O merchant, take this and look what is its kind and value.” And he gave him a jewel the bigness of a hazel-nut, which he had bought for a thousand sequins and not having its fellow, prized it highly. Ma’aruf took it and press- ing it between his thumb and forefinger brake it, for it was brittle and would not brook the squeeze. Quoth the King, “Why hast thou broken the jewel?”; and Ma’aruf laughed and said, “O King


Ma’aruf the Cobbler and his Wife Fatimah. 17


of the age, this is no jewel. This is but a bittock of mineral worth a thousand dinars; why dost thou style it a jewel? A jewel I call such as is worth threescore and ten thousand gold pieces and this is called but a piece of stone. A jewel that is not of the bigness of a walnut hath no worth in my eyes and I take no account thereof. How cometh it, then, that thou, who art King, stylest this thing a jewel, when ’tis but a bit of mineral worth a thousand dinars? But ye are excusable, for that ye are poor folk and have not in your possession things of price.” The King asked, “O merchant, hast thou jewels such as those whereof thou speakest?” ; and he answered, “Plenty.” Whereupon avarice overcame the King and he said, “Wilt thou give me real jewels?” Said Ma’aruf, “When my baggage-train shall come, I will give thee no end of jewels; and all that thou canst desire I have in plenty and will give thee, without price.” At this the King rejoiced and said to the traders, “Wend your ways and have patience with him, till his baggage arrive, when do ye come to me and receive your monies from me.” So they fared forth and the King turned to his Wazir and said to him, “Pay court to Merchant Ma’aruf and take and give with him in talk and bespeak him of my daughter, Princess Dunya, that he may wed her and so we gain these riches he hath.” Said the Wazir, “O King of the age, this man’s fashion misliketh me and methinks he is an impostor and a liar: so leave this whereof thou speakest lest thou lose thy daughter for naught.” Now this Minister had sued the King aforetime to give him his daughter to wife and he was willing to do so, but when she heard of it she consented not to marry him. Accordingly, the King said to him, “O traitor, thou desirest no good for me, because in past time thou sough test my daughter in wedlock, but she would none of thee; so now thou wouldst cut off the way of her marriage and wouldst have the Princess lie fallow, that thou mayst take her; but hear from me one word. Thou hast no concern in this matter. How can he be an impostor and a liar, seeing that he knew the price of the jewel, even that for which I bought it, and brake it because it pleased him not? He hath jewels in plenty, and when he goeth in to my daughter and seeth her to be beautiful she will captivate his reason and he will love her and give her jewels and things of price : but, as for thee, thou wouldst forbid my daughter and myself these good things.” So the Minister was silent, for fear of the King’s anger, and said to himself, “Set the curs on the


Alp Laylah wa Laylah.


18

cattle 1 !” Then with show of friendly bias he betook himself to Ma’aruf and said to him, “His Highness the King loveth thee and hath a daughter, a winsome lady and a lovesome, to whom he is minded to marry thee. What sayst thou?” Said he, “No harm in that; but let him wait till my baggage come, for marriage- settlements on Kings’ daughters are large and their rank de- mandeth that they be not endowed save with a dowry befitting their degree. At this present I have no money with me till the coming of my baggage, for I have wealth in plenty and needs must I make her marriage-portion five thousand purses. Then I shall need a thousand purses to distribute amongst the poor and needy on my wedding-night, and other thousand to give to those who walk in the bridal procession and yet other thousand where- with to provide provaunt for the troops and others 2 ; and I shall want an hundred jewels to give to the Princess on the wedding- morning 3 and other hundred gems to distribute among the slave- girls and eunuchs, for I must give each of them a jewel in honour of the bride; and I need wherewithal to clothe a thousand naked paupers, and alms too needs must be given. All this cannot be done till my baggage come; but I have plenty and, once it is here, I shall make no account of all this outlay.” The Wazir returned to the King and told him what Ma’aruf said, whereupon quoth he, “Since this is his wish, how canst thou style him im- postor and liar?” Replied the Minister, “And I cease not to say this.” But the King chid him angrily and threatened him, saying, “By the life of my head, an thou cease not this talk, I will slay thee! Go back to him and fetch him to me and I will manage matters with him myself.” So the Wazir returned to Ma’aruf and said to him, “Come and speak with the King.” “I hear and I obey,” said Ma’aruf and went in to the King, who said to him, “Thou shalt not put me off with these excuses, for my treasury is full; so take the keys and spend all thou needest and give what thou wilt and clothe the poor and do thy desire and have no care for the girl and the handmaids. When the baggage shall come, do what thou wilt with thy wife, by way of generosity, and we will have patience with thee anent the marriage-portion till then, for there is no manner of difference betwixt me and thee; none at


1 i.e, “Show a miser money and hold him back, if you can.”

3 He wants £40,000 to begin with.

  • i.e. Arab. “Sabihat al-'urs” the morning after the wedding. See vol. i. 269.


Ma’aruf the Gobbler and his Wife Fatimah. 19


all.” Then he sent for the Shaykh Al- Islam 1 and bade him write out the marriage-contract between his daughter and Merchant Ma’aruf, and he did so; after which the King gave the signal for beginning the wedding festivities and bade decorate the city. The kettle drums beat and the tables were spread with meats of all kinds and there came performers who paraded their tricks. Merchant Ma’aruf sat upon a throne in a parlour and the players and gymnasts and effeminates 2 and dancing-men of wondrous movements and posture-makers of marvellous cunning came before him, whilst he called out to the treasurer and said to him, ‘‘'’Bring gold and silver.” So he brought gold and silver and Ma’aruf went round among the spectators and largessed each performer by the handful; and he gave alms to the poor and needy and clothes to the naked and it was a clamorous festival and a right merry. The treasurer couldnotbringmoneyfast enough from the treasury, and the Wazir’s heart was like to burst for rage; but he dared not say a word, whilst Merchant Ali marvelled at this waste of wealth and said to Merchant Ma’aruf, “‘Allah and the Hallows visit this upon thy head-sides 3 ! Doth it not suffice thee to squander the traders’ money, but thou must squander that of the King to boot?” Replied Ma’aruf, ” ’Tis none of thy concern : whenas my baggage shall come, I will requite the King manifold.” And he went on lavishing money and saying in himself, “A burning plague ! What will happen will happen and there is no flying from that which is fore-ordained.” The festivities ceased not for the space of forty days, and on the one- and-fortieth day, they made the bride’s cortege and all the Emirs and troops walked before her. When they brought her in before Ma’aruf, he began scattering gold on the people’s heads, and they made her a mighty fine procession, whilst Ma’aruf expended in her honour vast sums of money. Then they brought him in to Princess Dunya and he sat down on the high divan; after which


1 Another sign of modern composition as in Kamar al-Zaman II.

1 Arab. “Al-Jink” (from Turk.) are boys and youths mostly Jews, Armenians, Greeks and Turks, who dress in woman’s dress with long hair braided. Lane (M. E. chapts. xix. and xxv.) gives same account of the customs of the “Gink” (as the Egyptians call them) but cannot enter into details concerning these catamites. Respectable Moslems often employ them to dance at festivals in preference to the Ghawazi-women, a freak of Mohammedan decorum. When they grow old they often preserve their cos- tume, and a glance at them makes a European's blood run cold.

  • Lane translates this, “May Allah and the Rijal retaliate upon thy temple!”



Alf Laylah wa Laylah.


ao

they let fall the curtains and shut the doors and withdrew, leaving him alone w T ith his bride; whereupon he smote hand upon hand and sat awhile sorrowful and saying, “There is no Majesty and there is no Might save in Allah, the Glorious, the Great!” Quoth the Princess, “O my lord, Allah preserve thee! What aileth thee that thou art troubled?” Quoth he, “And how should I be other than troubled, seeing that thy father hath embarrassed me and done with me a deed which is like the burn' ing of green corn?” She asked, “And what hath my father done with thee? Tell me !”; and he answered, “He hath brought me in to thee before the coming of my baggage, and I want at very least an hundred jewels to distribute among thy handmaids, to each a jewel, so she might rejoice therein and say. My lord gave me a jewel on the night of his going in to my lady. This good deed would I have done in honour of thy station and for the increase of thy dignity; and I have no need to stint myself in lavishing jewels, for I have of them great plenty.” Rejoined she, “Be not concerned for that. As for me, trouble not thyself about me, for I will have patience with thee till thy baggage shall come, and as for my women have no care for them. Rise, doff thy clothes and take thy pleasure; and when the baggage cometh we shall get the jewels and the rest.” So he arose and putting off his clothes sat down on the bed and sought lovediesse and they fell to toying with each other. He laid his hand on her knee and she sat down in his lap and thrust her lip like a tit'bit of meat into his mouth, and that hour was such as maketh a man to forget his father and his mother. So he clasped her in his arms and strained her fast to his breast and sucked her lip, till the honey'dew ran out into his mouth; and he laid his hand under her left'armpit, whereupon his vitals and her vitals yearned for coition. Then he clapped her between the breasts and his hand slipped down between her thighs and she girded him with her legs, whereupon he made of the two parts proof amain and crying out, “O sire of the chinweils twain 1 !” applied the priming and kindled the match and set it to the touch' hole and gave fire and breached the citadel in its four corners; so


1 Arab. “Ya aba ’1-lithamayn,” addressed to his member. Lathm the root means kissing or breaking; so he would say, “O thou who canst take her maidenhead whilst my tongue does away with the virginity of her mouth.” ‘‘He breached the citadel” (which is usually square) “in its four corners” signifying that he utterly broke it down.



Ma’aruf the Cobbler and his Wife Fatimah. 2,1


there befel the mystery 1 concerning which there is no enquiry:

and she cried the cry that needs must be cried . 2 And Shahrazad

perceived the dawn of day and ceased to say her permitted say.

©fjen it teas! tfje Mint ^unbreb anb JlmetpTourtf) MisbU

She resumed. It hath reached me, O auspicious King, that while the Princess Dunya cried the cry which must be cried. Merchant Ma’aruf abated her maidenhead and that night was one not to be counted among lives for that -which it comprised of the enjoyment of the fair, clipping and dallying langue fourree and futtering till the dawn of day, when he arose and entered the Hammam whence, after donning a suit for sovrans suitable he betook himself to the King’s Divan. All who were there rose to him and received him with honour and worship, giving him joy and invoking blessings upon him; and he sat down by the King’s side and asked, “Where is the treasurer?” They answered, “Here he is, before thee,” and he said to him, “Bring robes of honour for all the Wazirs and Emirs and dignitaries and clothe them therewith.” The treasurer brought him all he sought and he sat giving to all who came to him and lavishing largesse upon every man according to his station. On this wise he abode twenty days, whilst no baggage appeared for him nor aught else, till the treasurer was straitened by him to the uttermost and going in to the King, as he sat alone with the Wazir in Ma’aruf’s absence, kissed ground between his hands and said, “O King of the age, I must tell thee somewhat, lest haply thou blame me for not acquainting thee therewith. Know that the treasury is being exhausted; there is none but a little money left in it and in ten days more we shall shut it upon emptiness.” Quoth the King, “O Wazir, verily my son-in-law's baggage-train tarrieth long and there appeareth no news thereof.” The Minister laughed and said, “Allah be gracious to thee, O King of the age ! Thou art none other but heedless with respect


l A mystery to the Author of Proverbs (xxx. 18-19),

There be three things which are too wondrous for me,

The way of an eagle in the air;

The way of a snake upon a rock;

And the way of a man with a maid.

s Several women have described the pain to me as much resembling the drawing of a tooth.


22


Alf Laylah wa Laylah.


to this impostor, this liar. As thy head liveth, there is no baggage for him, no, nor a burning plague to rid us of him! Nay, he hath but imposed on thee without surcease, so that he hath wasted thy treasures and married thy daughter for naught. How long therefore wilt thou be heedless of this liar?” Then quoth the King, “O Wazir, how shall we do to learn the truth of his case?”; and quoth the Wazir, “O King of the age, none may come at a man’s secret but his wife; so send for thy daughter and let her come behind the curtain, that I may question her of the truth of his estate, to the intent that she may make question of him and acquaint us with his case.” Cried the King, “There is no harm in that; and as my head liveth, if it be proved that he is a liar and an impostor, I will verily do him die by the foulest of deaths!” Then he carried the Wazir into the sitting-chamber and sent for his daughter, who came behind the curtain, her husband being absent, and said, “What wouldst thou, O my father?” Said he “Speak with the Wazir.” So she asked, “Ho thou, the Wazir, what is thy will?”; and he answered, “O my lady, thou must know that thy husband hath squandered thy father’s substance and married thee without a dower; and he ceaseth not to promise us and break his promises, nor cometh there any tidings of his baggage; in short we would have thee inform us concerning him.” Quoth she, “Indeed his words be many, and he still cometh and promiseth me jewels and treasures and costly stuffs; but I see nothing.” Quoth the Wazir, “O my lady, canst thou this night take and give with him in talk and whisper to him : — Say me sooth and fear from me naught, for thou art become my husband and I will not transgress against thee. So tell me the truth of the matter and I will devise thee a device whereby thou shalt be set at rest. And do thou play near and far 1 with him in words and profess love to him and win him to confess and after tell us the facts of his case.” And she answered, “O my papa, I know how I will make proof of him.” Then she went away and after supper her husband came in to her, according to his wont, whereupon Princess Dunya rose to him and took him under the armpit and wheedled him with winsomest wheedling (and all-sufficient 2 are woman’s wiles whenas she would aught of men); and she ceased not


1 As we should say, “play fast and loose.”

2 Arab. “Nahl-ka” lit. = thy prohibition but idiomatically used = let it suffice thee!


Ma'aruf the Cobbler and his Wife Fatimah. 23


to caress him and beguile him with speech sweeter than the honey till she stole his reason; and when she saw that he alto- gether inclined to her, she said to him, “O my beloved, O coolth of my eyes and fruit of my vitals, Allah never desolate me by less of thee nor Time sunder us twain me and thee! Indeed, the love of thee hath homed in my heart and the fire of passion hath con- sumed my liver, nor will I ever forsake thee or transgress against thee. But I would have thee tell me the truth, for that the sleights of falsehood profit not, nor do they secure credit at all seasons. How long wilt thou impose upon my father and lie to him? I fear lest t hin e affair be discovered to him, ere we can devise some device and he lay violent hands upon thee? So acquaint me with the facts of the case for naught shall befal thee save that which shall begladden thee; and, when thou shalt have spoken sooth, fear not harm shall betide thee. How often wilt thou declare that thou art a merchant and a man of money and hast a luggage-train? This long while past thou sayest. My baggage! my baggage! but there appeareth no sign of thy baggage, and visible in thy face is anxiety on this account. So an there be no worth in thy words, tell me and I will contrive thee a contrivance whereby thou shalt come off safe, Inshallah !” He replied, “I will tell thee the truth, and then do thou whatso thou wilt.” Rejoined she, ‘‘‘'Speak and look thou speak soothly; for sooth is the ark of safety, and beware of lying, for it dishonoureth the liar and God-gifted is he who said : —

’Ware that truth thou speak, albe sooth when said * Shall cause thee in threatened fire to fall:

And seek Allah’s approof, for most foolish he * Who shall anger his Lord to make friends with thrall.”

He said, “Know, then, O my lady, that I am no merchant and have no baggage, no, nor a burning plague; nay, I was but a cobbler in my own country and had a wife called Fatimah the Dung, with whom there befel me this and that.” And he told her his story from beginning to end; whereat she laughed and said, “Verily, thou art clever in the practice of lying and im- posture!” Whereto he answered, “O my lady, may Allah Almighty preserve thee to veil sins and countervail chagrins!” Rejoined she, “Know, that thou imposedst upon my sire and deceivedst him by dint of thy deluding vaunts, so that of his greed for gain he married me to thee. Then thou squanderedst


24


Alf Laylah wa Laylah.


his wealth and the Wacir beareth thee a grudge for this. How many a time hath he spoken against thee to my father, saying. Indeed, he is an impostor, a liar! But my sire hearkened not to his say, for that he had sought me in wedlock and I consented not that he be baron and I femme. However, the time grew long- some upon my sire and he became straitened and said to me. Make him confess. So I have made thee confessand that which was covered is discovered. Now my father purposeth thee a mischief because of this; but thou art become my husband and I will never transgress against thee. An I told my father what I have learnt from thee, he would be certified of thy falsehood and imposture and that thou imposest upon Kings’ daughters and squanderest royal wealth : so would thine offence find with him no pardon and he would slay thee sans a doubt : wherefore it would be bruited among the folk that I married a man who was a liar, an impostor, and this would smirch mine honour. Furthermore an he kill thee, most like he will require me to wed another, and to such thing I will never consent; no, not though I die ! 1 So rise now and don a Mameluke’s dress and take these fifty thousand dinars of my monies, and mount a swift steed and get thee to a land whither the rule of my father doth not reach. Then make thee a merchant and send me a letter by a courier who shall bring it privily to me, that I may know in what land thou art, so I may send thee all my hand can attain. Thus shall thy wealth wax great and if my father die, I will send for thee, and thou shalt return in respect and honour; and if we die, thou or I and go to the mercy of God the Most Great, the Resurrection shall unite us. This, then, is the rede that is right : and while we both abide alive and well, I will not cease to send thee letters and monies. Arise ere the day wax bright and thou be in perplexed plight and perdition upon thy head alight!” Quoth he, “O my lady, I beseech thee of thy favour to bid me farewell with thine embracement;” and quoth she, “No harm in that .” 2 So he embraced her and knew her carnally; after which he made the Ghusl-ablution; then, donning the dress of a white slave, he bade the syces saddle him a thoroughbred steed. Accordingly, they


1 A character-sketch like that of Princess Dunya makes ample amends for a book full of abuse of women. And yet the superficial say that none of the characters have much personal individuality.

2 This is indeed or.e of the touches of nature .v h:ch makes all the world km.


Ma’aruf the Cobbler and his Wife Fatimah. 25


saddled him a courser and he mounted and farewelling his wife, rode forth the city at the last of the night, whilst all who saw him deemed him one of the Mamelukes of the Sultan going abroad on some business. Next morning, the King and his Wazir repaired to the sitting-chamber and sent for Princess Dunya who came behind the curtain: and her father said to her, “O my daughter, what sayst thou?” Said she, “I say, Allah blacken thy Wasir’s face, because he would have blackened my face in my husband’s eyes!” Asked the King, “How so?”: and she answered, “He came in to me yesterday; but, before I could name the matter to him , behold, in walked Faraj the Chief Eunuch, letter in hand, and said:— Ten white slaves stand under the palace window and have given me this letter, saying : — Kiss for us the hands of our lord, Merchant Ma’aruf, and give him this letter, for we are of his Mamelukes with the baggage, and it hath reached us that he hath wedded the King’s daughter, so we are come to acquaint him with that which befel us by the way. Accordingly I took the letter and read as follows : — From the five hundred Mamelukes to his highness our lord Merchant Ma’aruf. But further. We give thee to know that, after thou quittedst us, the Arabs 1 came out upon us and attacked us. They were two thousand horse and we five hundred mounted slaves and there befel a mighty sore fight between us and them. They hindered us from the road thirty days doing battle with them and this is the cause of our tarrying

from thee.” And Shahrazad perceived the dawn of day and

ceased saying her permitted say.


fflfjen it toaS tfje i^tne iiuttbreb anb Jf mttpTiftf) Jlisfjt,

She said, It hath reached me, O auspicious King, that Princess Dunya said to her sire, “My husband received a letter from his dependents ending with : — The Arabs hindered us from the road thirty days which is the cause of our being behind time. They also took from us of the luggage two hundred loads of cloth and slew of us fifty Mamelukes. When the news reached my husband, he cried, Allah disappoint them ! What ailed them to wage war with the Arabs for the sake of two hundred loads of merchandise?


1 As we are in Tartary “Arabs” here means plundering nomades, like the Persian ‘Iliyat” and other shepherd races.


26 Alf Laylah wa Laylah.

What are two hundred loads? It behoved them not to tarry on that account, for verily the value of the two hundred loads is only some seven thousand dinars. But needs must I go to them and hasten them. As for that which the Arabs have taken, ’twill not be missed from the baggage, nor doth it weigh with me a whit, for I reckon it as if I had given it to them by way of an alms. Then he went down from me, laughing and taking no concern for the wastage of his wealth nor the slaughter of his slaves. As soon as he was gone, I looked out from the lattice and saw the ten Mame- lukes who had brought him the letter, as they were moons, each clad in a suit of clothes worth two thousand dinars, there is not with my father a chattel to match one of them. He went forth with them to bring up his baggage and hallowed be Allah who hindered me from saying to him aught of that thou badest me, for he would have made mock of me and thee, and haply he would have eyed me with the eye of disparagement and hated me. But the fault is all with thy Wazir, 1 who speaketh against my husband words that besit him not.” Replied the King, “O my daughter, thy husband’s wealth is indeed endless and he recketh not of it; for, from the day he entered our city, he hath done naught but give alms to the poor. Inshallah, he will speedily return with the baggage, and good in plenty shall betide us from him.” And he went on to appease her and menace the Wazir, being duped by her device. So fared it with the King; but as regards Merchant Ma’aruf he rode on into waste lands, perplexed and knowing not to what quarter he should betake him; and for the anguish of parting he lamented and in the pangs of passion and love-longing he recited these couplets : —

Time falsed our Union and divided who were one in tway; * And the sore tyranny of Time doth melt my heart away:

Mine eyes ne’er cease to drop the tear for parting with my dear; * When shall Disunion come to end and dawn the Union-day?

O favour like the full moon’s face of sheen, indeed I’m he * Whom thou didst leave with vitals torn when faring on thy way.

Would I had never seen thy sight, or met thee for an hour; * Since after sweetest taste of thee to bitters I’m a prey.


1 The very cruelty of love which hates nothing so much as a rejected lover. The Princess, be it noted, is not supposed to be merely romancing, but speaking with the second sight, the clairvoyance, of perfect affection. Men seem to know very little upon this subject, though every one has at times been more or less startled by the abnormal introvision and divination of things hidden which are the property and prerogative of perfect love.



Ma’aruf the Cobbler and his Wife Fatimah. 27


Ma’aruf will never cease to be enthralled by Dunya's 1 charms * And long live she albe he die whom love and longing slay,

O brilliance, like resplendent sun of noontide, deign them heal * His heart for kindness 2 and the fire of longing love allay !

Would Heaven I wot an e’er the days shall deign conjoin our lots, * Join us in pleasant talk o’ nights, in Union glad and gay:

Shall my love’s palace hold two hearts that savour joy, and I * Strain to my breast the branch I saw upon the sand'hill 3 sway?

O favour of full moon in sheen, never may sun o’ thee * Surcease to rise from Eastern rim with alhenlightening ray!

I’m well content with passioivpine and all its bane and bate * For luck in love is evermore the butt of jealous Fate.

And when he ended his verses, he wept with sore weeping, for indeed the ways were walled up before his face and death seemed to him better than dreeing life, and he walked on like a drunken man for stress of distraction, and stayed not till noontide, when he came to a little town and saw a plougher hard by, ploughing with a yoke of bulls. Now hunger was sore upon him; and he went up to the ploughman and said to him, “Peace be with thee!”; and he returned his salam and said to him, “Welcome, O my lord! Art thou one of the Sultan’s Mamelukes?” Quoth Ma’aruf, “Yes;” and the other said, “Alight with me for a guest' meal.” Whereupon Ma’aruf knew him to be of the liberal and said to him, “O my brother, I see with thee naught with which thou mayst feed me: how is it, then, that thou in vitest me?” Answered the husbandman, “O my lord, weal is well nigh . 4 Dismount thee here : the town is near hand and I will go and fetch thee dinner and fodder for thy stallion.” Rejoined Ma’aruf, “Since the town is near at hand, I can go thither as quickly as thou canst and buy me what I have a mind to in the bazar and eat.” The peasant replied, “O my lord, the place is but a little village 5 and there is no bazar there, neither selling nor buying. So I conjure thee by Allah, alight here with me and hearten my heart, and I will run thither and return to thee in haste.” Accordingly he dismounted


1 The name of the Princess meaning “The World,” not unusual amongst Moslem women.

2 Another pun upon his name, “Ma’aruf.”

3 Arab. “Naka,” the mound of pure sand which delights the eye of the Badawi leaving a town. See vol. i. 217, for the lines and explanation in Night cmlxiv. vol. ix. p. 250.

  • Euphemistic: “I will soon fetch thee food.” To say this bluntly might have brought

misfortune.

5 Arab. "Kafr” = a village in Egypt and Syria t.g. Capernaum (Kafr Nahum).


28


Alf Laylah wa Laylah.


and the Fellah left him and went off to the village, to fetch dinner for him whilst Ma’aruf sat awaiting him. Presently he said in himself, “I have taken this poor man away from his work; but I will arise and plough in his stead, till he come back, to make up for having hindered him from his work. 1 ” Then he took the plough and starting the bulls, ploughed a little, till the share struckagainstsomething and the beasts stopped. He goaded them on, but they could not move the plough; so he looked at the share and finding it caught in a ring of gold, cleared away the soil and saw that it was set centre-most a slab of alabaster, the siz;e of the nether millstone. He strave at the stone till he pulled it from its place, when there appeared beneath it a souterrain with a stair. Presently he descended the flight of steps and came to a place like aHammam,with four daises, the first full of gold, from floor to roof, the second full of emeralds and pearls and coral also from ground to ceiling; the third of jacinths and rubies and turquoises and the fourth of diamonds and all manner other preciousest stones. At the upper end of the place stood a coffer of clearest crystal, full of union-gems each the size of a walnut, and upon the coffer lay a casket of gold, the bigness of a lemon. When he saw this, he marvelled and rejoiced with joy exceeding and said to himself, “I wonder what is in this casket?” So he opened it and found therein a seal-ring of gold, whereon were graven names and talismans, as they were the tracks of creeping ants. He rubbed the ring and behold, a voice said, “Adsum! Here am I, at thy service, O my lord ! Ask and it shall be given unto thee. Wilt thou raise a city or ruin a capital or kill a king or dig a river- channel or aught of the kind? Whatso thou seekest, it shall come to pass, by leave of the King of All-might, Creator of day and night.” Ma’aruf asked, “O creature of my lord, who and what art thou?”; and the other answered, “I am the slave of this seal-ring standing in the service of him who possesseth it. Whatsoever he seeketh, that I accomplish for him, and I have no excuse in neglecting that he biddeth me do; because I am Sultan over two-and-seventy tribes of the Jinn, each two-and-seventy thousand in number every one of which thousand ruleth over a thousand Marids, each Marid over a thousand Ifrits, each Ifrit over a thousand Satans and each Satan over a thousand Jinn: and they are all under command of me and may not gainsay me. As


1 He has all the bonhomie of the Cairene and will do a kindness whenever he can.


Ma’aruf the Cobbler and his Wife Fatimah.


29


for me, I am spelled to this seal-ring and may not thwart whoso holdeth it. Lo ! thou hast gotten hold of it and I am become thy slave; so ask what thou wilt, for I hearken to thy word and obey thy bidding; and if thou have need of me at any time, by land or by sea rub the signet-ring and thou wilt find me with thee. But beware of rubbing it twice in succession, or thou wilt con- sume me with the fire of the names graven thereon; and thus wouldst thou lose me and after regret me. Now I have ac- quainted thee with my case and — the Peace !” — ■ — -And Shahrazad perceived the dawn of day and ceased to say her permitted say.


OTjen it teas! tfie i^tne Hunbreb anb Jltgfih

She continued, It hath reached me, O auspicious King, that when the Slave of the Signet-ring acquainted Ma’aruf with his case, the Merchant asked him, “What is thy name?” and the Jinni answered, “My name is Abu al-Sa’adat. 1 ” Quoth Ma’aruf, “O Abu al-Sa’adat what is this place and who enchanted thee in this casket?”; and quoth he, “O my lord, this is a treasure called the Hoard of Shaddad son of Ad, him who the base of ‘Many- columned Iram laid, the like of which in the lands was never made. 2 ’ I was his slave in his lifetime and this is his seal-ring, which he laid up in his treasure; but it hath fallen to thy lot.” Ma’aruf enquired, “Canst thou transport that which is in this hoard to the surface of the earth?”; and the Jinni replied, “Yes! Nothing were easier.” Said Ma’aruf, “Bring it forth and leave naught.” So the jinni signed with his hand to the ground, which clave asunder, and he sank and was absent a little while. Presently, there came forth young boys full of grace, and fair of face bearing golden baskets filled with gold which they emptied out and going away, returned with more; nor did they cease to transport the gold and jewels, till ere an hour had sped they said, “Naught is left in the hoard.” Thereupon out came Abu al-Sa’adat and said to Ma’aruf, “O my lord, thou seest that we have brought forth all that was in the hoard.” Ma’arufasked, “Who be these beautiful


1 i.e. the Father of Prosperities: pron. Aboosa’adit; as in the Tale of Hasan of Bassorah.

2 Koran lxxxix. “The Daybreak’’ which also mentions Thamud and Pharaoh.


30


Alf Laylah wa Laylah.


boys?” and the Jinni answered, “They are my sons. This matter merited not that I should muster for it the Marids, where' fore my sons have done thy desire and are honoured by such service. So ask what thou wilt beside this.” Quoth Ma’aruf, “Canst thou bring me he-mules and chests and fill the chests with the treasure and load them on the mules?” Quoth Abu ah Sa’adat, “Nothing easier,” and cried a great cry; whereupon his sons presented themselves before him, to the number of eight hundred, and he said to them, “Let some of you take the semblance of he^mules and others of muleteers and handsome Mamelukes, the like of the least of whom is not found with any of the Kings; and others of you be transmewed to muleteers, and the rest to menials. ” So seven hundred of them changed themselves into bat'mules and other hundred took the shape of slaves. Then Abu ahSa’adat called upon his Marids, who presented themselves between his hands and he commanded some of them to assume the aspect of horses saddled with saddles of gold crusted with jewels. And when Ma’aruf saw them do as he bade he cried, “Where be the chests?” They brought them before him and he said, “Pack the gold and the stones, each sort by itself.” So they packed them and loaded three hundred hemmles with them. Then asked Ma’aruf, “O Abu ahSa’adat, canst thou bring me some loads of costly stuffs?”; and the Jinni answered, “Wilt thou have Egyptian stuffs or Syrian or Persian or Indian or Greek?” Ma’aruf said, “Bring me an hundred loads of each kind, on five hundred mules;” and Abu ahSa’adat, “O my lord accord me delay that I may dispose my Marids for this and send a company of them to each country to fetch an hundred loads of its stuffs and then take the form of he'mules and return, carrying the stuffs.” Ma’aruf enquired, “What time dost thou want?”; and Abu ahSa’adat replied, “The time of the blackness of the night, and day shall not dawn ere thou have all thou desirest.” Said Ma’aruf, “I grant thee this time,” and bade them pitch him a pavilion. So they pitched it and he sat down therein and they brought him a table of food. Then said Abu ahSa’adat to him, “O my lord, tarry thou in this tent and these my sons shall guard thee: so fear thou nothing; for I go to muster my Marids and despatch them to do thy desire.” So saying, he departed, leaving Ma’aruf seated in the pavilion, with the table before him and the Jinni’s sons attending upon him, in the guise of slaves and servants and suite. And while he sat in this state behold, up came the husband'


Ma’aruf the Cobbler and his Wife Fatimah. 31

man, with a great porringer of lentils 1 and a nose-bag full of barley and seeing the pavilion pitched and the Mamelukes stand- ing, hands upon breasts, thought that the Sultan was come and had halted on that stead. So he stood open-mouthed and said in himself, “Would I had killed a couple of chickens and fried them red with clarified cow-butter for the Sultan!” And he would have turned back to kill the chickens as a regale for the Sultan; but Ma’aruf saw him and cried out to him and said to the Mamelukes, “Bring him hither.” So they brought him and his porringer of lentils before Ma’aruf, who said to him, “What is this?” Said the peasant, “This is thy dinner and thy horse’s fodder! Excuse me, for I thought not that the Sultan would come hither; and, had I known that, I would have killed a couple of chickens and entertained him in goodly guise.” Quoth Ma’aruf, “The Sultan is not come. I am his son-in-law and I was vexed with him. However he hath sent his officers to make his peace with me, and now I am minded to return to city. But thou hast made me this guest-meal without knowing me, and I accept it from thee, lentils though it be, and will not eat save of thy cheer.” Accordingly he bade him set the porringer amiddlemost the table and ate of it his sufficiency, whilst the Fellah filled his belly with those rich meats. ThenMa’aruf washed his hands and gave the Mamelukes leave to eat; so they fell upon the remains of the meal and ate; and, when the porringer was empty, he filled it with gold and gave it to the peasant, saying, “Carry this to thy dwelling and come to me in the city, and I will entreat thee with honour.” Thereupon the peasant took the porringer full of gold and returned to the village, driving the bulls before him and deeming himself akin to the King. Meanwhile, they brought Ma’aruf girls of the Brides of the Treasure , 2 who smote on instruments of music and danced before him, and he passed that night in joyance and delight, a night not to be reckoned among lives. Hardly had dawned the day when there arose a great cloud of dust which presently lifting, discovered seven hundred mules laden with stuffs and attended by muleteers and baggage-tenders and cresset-bearers. With them came Abu al-Sa’adat, riding on a she-mule, in the guise of a caravan-leader.


1 In Egypt the cheapest and poorest of food, never seen at a hotel table d’hdte.

2 The beautiful girls who guard ensorcelled hoards: See vol. vi. 109.


32


Alf Laylah wa Laylah.


and before him was a travelling-litter, with four corner-terminals 1 of glittering red gold, set with gems. When Abu al-Sa’adat came up to the tent, he dismounted and kissing the earth, said to Ma’aruf, “O my lord, thy desire hath been done to the uttermost and in the litter is a treasure-suit which hath not its match among Kings’ raiment: so don it and mount the litter and bid us do what thou wilt.” Quoth Ma’aruf, “O Abu al-Sa’adat, I wish thee to go to the city of Ikhtiyan al-Khutan and present thyself to my father- in-law the King; and go thou not in to him but in the guise of a mortal courier;” and quoth he, “To hear is to obey.” So Ma’aruf wrote a letter to the Sultan and sealed it and Abu al-Sa’adat took it and set out with it; and when he arrived, he found the King saying, “O Wazir, indeed my heart is concerned for my son-in- law and I fear lest the Arabs slay him. Would Heaven I wot whither he was bound, that I might have followed him with the troops! Would he had told me his destination!” Said the Wasir, “Allah be merciful to thee for this thy heedlessness! As thy head liveth, the wight saw that we were awake to him and feared dishonour and fled, for he is nothing but an impostor, a liar.” And behold, at this moment in came the courier and kissing ground before the King, wished him permanent glory and prosperity and length of life. Asked the King, “Who art thou and what is thy business?” “I am a courier,” answered the Jinni, “and thy son-in-law who is come with the baggage sendeth me to thee with a letter, and here it is !” So he took the letter and read therein these words, “After salutations galore to our uncle 2 the glorious King! Know that I am at hand with the baggage-train: so come thou forth to meet me with the troops.” Cried the King, “Allah blacken thy brow, O Watir ! How often wilt thou defame my son-in-law’s name and call him liar and impostor? Behold, he is come with the baggage-train and thou art naught but a traitor.” The Minister hung his head ground-wards in shame and confusion and replied, “O King of the age, I said not this save because of the long delay of the baggage and because I feared the loss of the wealth he hath wasted.” The King exclaimed, “O


1 Arab. “Asakir,” the ornaments of litters, which are either plain balls of metal or tapering cones based on crescents or on balls and crescents. See in Lane (M. E. chapt. xxiv.) the sketch of the Mahmal.

2 Arab. “Amm" — father’s brother, courteously used for “father-in-law,” which suggests having slept with his daughter, and which is indecent in writing. Thus bv a pleasant fiction the husband represents himself as having married his first cousin.


Ma’aruf the Cobbler and his Wife Fatimah. 33

traitor, what are my riches! Now that his baggage is come he will give me great plenty in their stead.” Then he bade decorate the city and going in to his daughter, said to her, “Good news for thee! Thy husband will be here anon with his baggage; for he hath sent me a letter to that effect and here am I now going forth to meet him.” The Princess Dunya marvelled at this and said in herself, “This is a wondrous thing! Was he laughing at me and making mock of me, or had he a mind to try me, when he told me that he was a pauper? But Alhamdolillah, Glory to God, for that I failed not of my duty to him!” On this wise fared it in the Palace; but as regards Merchant Ali, the Cairene, when he saw the decoration of the city and asked the cause thereof, they said to him, “The baggage-train of Merchant Ma’aruf, the King’s son- in-law, is come.” Said he, “Allah is Almighty! What a calamity is this man l 1 He came to me, fleeing from his wife, and he was a poor man. Whence then should he get a baggage-train? But haply this is a device which the King’s daughter hath contrived for him, fearing his disgrace, and Kings are not unable to do any- thing. May Allah the Most High veil his fame and not bring him to public shame !”— — And Shahrazad perceived the dawn of day and ceased saying her permitted say.


©Htjen it toas tfje J^tne -ibuntiret) anb iftnetp=£ebentf) Jltgijt,

She pursued, It hath reached me, O auspicious King, that when Merchant Ali asked the cause of the decorations, they told hi m the truth of the case; so he blessed Merchant Ma’aruf and cried, “May Allah Almighty veil his fame and not bring him to public shame!” And all the merchants rejoiced and were glad for that they would get their monies. Then the King assembled his troops and rode forth, whilst Abu al-Sa’adat returned to Ma’aruf and acquainted him with the delivering of the letter. Quoth Ma’aruf, “Bind on the loads;” and when they had done so, he donned the treasure-suit and mounting the Utter became a thousand times greater and more majestic than the King. Then he set forward; but, when he had gone half-way, behold, the King met him with the troops, and seeing him riding in the


1 i.e. a calamity to the enemy: see vol. ii. 87 and passim.


34


Alf Laylah wa Laylah.


Takhtrawan and clad in the dress aforesaid, threw himself upon him and saluted him, and giving him joy of his safety, greeted him with the greeting of peace. Then all the Lords of the land saluted him and it was made manifest that he had spoken the truth and that in him there was no He. Presently he entered the city in such state procession as would have caused the galhbladder of the Hon to burst 1 for envy and the traders pressed up to him and kissed his hands, whilst Merchant AH said to him, "'Thou hast played off this trick and it hath prospered to thy hand, O Shaykh of Impostors! But thou deservest it and may Allah the Most High increase thee of His bounty !”; whereupon Ma’aruf laughed. Then he entered the palace and sitting down on the throne said, “Carry the loads of gold into the treasury of my uncle the King and bring me the bales of cloth.” So they brought them to him and opened them before him, bale after bale, till they had unpacked the seven hundred loads, whereof he chose out the best and said, “Bear these to Princess Dunya that she may distribute them among her slave^girls; and carry her also this coffer of jewels, that she may divide them among her handmaids and eunuchs.” Then he proceeded to make over to the merchants in whose debt he was stuffs by way of payment for their arrears, giving him whose due was a thousand, stuffs worth two thousand or more; after which he fell to distributing to the poor and needy, whilst the King looked on with greedy eyes and could not hinder him; nor did he cease largesse till he had made an end of the seven hundred loads, when he turned to the troops and proceeded to apportion amongst them emeralds and rubies and pearls and coral and other jewels by handsful, without count, till the King said to him, “Enough of this giving, O my son ! There is but little left of the baggage.” But he said, “I have plenty.” Then indeed, his good faith was become manifest and none could give him the He; and he had come to reck not of giving, for that the Slave of the Seabring brought him whatsoever he sought. Presently, the treasurer came in to the King and said, “O King of the age, the treasury is full indeed and will not hold the rest of the loads. Where shall we lay that which is left of the gold and jewels?” And he assigned to him another place. As for the Princess


1 Both texts read "Asad” (lion) and Lane accepts it: there is no reason to change it for “Hasid” (Envier), the Lion being the Sultan of the Beasts and the most majestic.



Ma’aruf the Cobbler and his Wife Fatimah. 35

Dunya when she saw this, her joy redoubled and she marvelled and said in herself, “Would I wot how came he by all this wealth!” In like manner the traders rejoiced in that which he had given them and blessed him; whilst Merchant Ah marvelled and said to himself, “I wonder how he hath lied and swindled, that he hath gotten him all these treasures 1 ? Had they come from the King’s daughter, he had not wasted them on this wise ! But how excellent is his saying who said: —

When the Kings’ King giveth, in reverence pause * And venture not to enquire the cause:

Allah gives His gifts unto whom He will, * So respect and abide by Hi8 Holy Laws!”

So far concerning him; but as regards the King, he also marvelled with passing marvel at that which he saw of Ma’aruf ’s generosity and open-handedness in the largesse of wealth. Then the Mer- chant went in to his wife, who met him, smiling and laughing- lipped and kissed his hand, saying, “Didst thou mock me or hadst thou a mind to prove me with thy saying: — I am a poor man and a fugitive from my wife? Praised be Allah for that I failed not of my duty to thee! For thou art my beloved and there is none dearer to me than thou, whether thou be rich or poor. But I would have thee tell me what didst thou design by these words.” Said Ma’aruf, “I wished to prove thee and see whether thy love were sincere or for the sake of wealth and the greed of worldly good. But now ’tis become manifest to me that thine affection is sincere and as thou art a true woman, so welcome to thee ! I know thy worth.” Then he went apart into a place by himself and rubbed the seal-ring, whereupon Abu al-Sa’adat presented himself and said to him, “Adsum, at thy service ! Ask what thou wilt.” Quoth Ma’aruf, “I want a treasure-suit and treasure-trinkets for my wife, including a necklace of forty unique jewels.” Quoth the Jinni, “To hear is to obey,” and brought him what he sought, whereupon Ma’aruf dismissed him and carrying the dress and ornaments in to his wife, laid them before her and said, “Take these and put them on and welcome !” When she saw this, her wits fled for joy, and she found among the ornaments a pair of anklets of gold set with jewels of the handiwork of the magicians,


1 The Cairene knew his fellow Cairene and was not to be taken in by him.



36


Alf Laylah wa Laylah.


and bracelets and earrings and a belt 1 such as no money could buy. So she donned the dress and ornaments and said to Ma’aruf, “O my lord, I will treasure these up for holidays and festivals.” But he answered, “Wear them always, for I have others in plenty.” And when she put them on and her women beheld her, they rejoiced and bussed his hands. Then he left them and going apart by himself, rubbed the seal-ring whereupon its slave appeared and he said to him, “Bring me an hundred suits of apparel, with their ornaments of gold.” “Hearing and obeying,” answered Abu al-Sa’adat and brought him the hundred suits, each with its orna- ments wrapped up within it. Ma’aruf took them and called aloud to the slave-girls, who came to him and he gave them each a suit: so they donned them and became like the black-eyed girls of Paradise, whilst the Princess Dunya shone amongst them as the moon among the stars. One of the handmaids told the King of this and he came in to his daughter and saw her and her women dazzling all who beheld them; whereat he wondered with passing wonderment. Then he went out and calling his Wazir, said to him, “O Wazir, such and such things have happened; what sayst thou now of this affair?” Said he, “O King of the age, this be no merchant’s fashion; for a merchant keepeth a piece of linen by him for years and selleth it not but at a profit. How should a merchant have generosity such as this generosity, and whence should he get the like of these monies and jewels, of which but a slight matter is found with the Kings? So how should loads thereof be found with merchants? Needs must there be a cause for this; but, an thou wilt hearken to me, I will make the truth of the case manifest to thee.” Answered the King, “G Wazir, I will do thy bidding.” Rejoined the Minister, “Do thou foregather with thy son-in-law and make a show of affect to him and talk with him and say : — O my son-in-law, I have a mind to go, I and thou and the Wazir but no more, to a flower-garden that we may take our pleasure there. When we come to the garden, we will set on the table wine, and I will ply him therewith and compel him to drink; for, when he shall have drunken, he will lose his


1 Arab. “Hizam”: Lane reads “Khizam” — a nose-ring for which see appendix to Lane’s M. E. The untrained European eye dislikes these decorations and there is certainly no beauty in the hoops which Hindu women insert through the nostrils, camel-fashion, as if to receive the cord-acting bridle. But a drop-pearl hanging to the septum is at least as pretty as the heavy pendants by which some European women lengthen their ears.


Ma’aruf the Cobbler and his Wife Fatimah.


37


reason and his judgment will forsake him. Then we will question him of the truth of his case and he will discover to us his secrets, for wine is a traitor and Allah-gifted is he who said: —

When we drank the wine, and it crept its way * To the place of Secrets, I cried, “O stay!"

In my fear lest its influence stint my wits * And my friends spy matters that hidden lay.

When he hath told us the truth we shall ken his case and may- deal with him as we will; because I fear for thee the consequences of this his present fashion : haply he will covet the kingship and wdn over the troops by generosity and lavishing money and so depose thee and take the kingdom from thee.” “True,” answered the King. — - — And Shahracad perceived the dawn of day and ceased to say her permitted say.

Wfozn it toas tfje Jlme J^unbreti anh Might,

She resumed. It hath reached me, O auspicious King, that when the Wazir devised this device the King said to him, “Thou hast spoken sooth !” ; and they passed the night on this agreement. And when morning morrowed the King went forth and sat in the guest- chamber, when lo, and behold ! the grooms and serving-men came in to him in dismay. Quoth he, “What hath befallen you?”; and quoth they, “O King of the age, the Syces curried the horses and foddered them and the he-mules which brought the baggage; but, when we arose in the morning, we found that thy son-in-law’s Mamelukes had stolen the horses and mules. We searched the stables, but found neither horse nor mule; so we entered the lodging of the Mamelukes and found none there, nor know we how they fled.” The King marvelled at this, unknowing that the horses and Mamelukes were all Ifrits, the subjects of the Slave of the Spell, and asked the grooms, “O accursed how could a thou- sand beasts and five hundred slaves and servants flee without your knowledge?” Answered they, “We know not how it happened,” and he cried, “Go, and when your lord cometh forth of the Har im , tell him the case.” So they went out from before the King and sat down bewildered, till Ma’aruf came out and, seeing them chagrined enquired of them, “What may be the matter?” They told him all that had happened and he said, “What is their worth


3 §


Alf Laylah wa Laylah.


that ye should be concerned for them? Wend your ways.” And he sat laughing and was neither angry nor grieved concerning the case; whereupon the King looked in the Wazir’s face and said to him, “What manner of man is this, with whom wealth is of no worth? Needs must there be a reason for this?” Then they talked with him awhile and the King said to him, “O my sondm law, I have a mind to go, I, thou and the Wacir, to a garden, where we may divert ourselves.” “No harm in that,” saidMa’aruf. So they went forth to a flow er-garden, wherein every sort of fruit was of kinds twain and its waters were flowing and its trees towering and its birds carolling. There they entered a pavilion, whose sight did away sorrow from the soul, and sat talking, whilst the Minister entertained them with rare tales and quoted merry quips and mirtlvprovoking sayings and Ma’aruf attentively listened, till the time of dinner came, when they set on a tray of meats and a flagon of wine. When they had eaten and washed hands, the Wa?ir filled the cup and gave it to the King, who drank it off; then he filled a second and handed it to Ma’aruf, saying, “Take the cup of the drink to which Reason boweth neck in reverence.” Quoth Ma’aruf, “What is this, O Wazir?”; and quoth he, “This is the grizzled 1 virgin and the old maid long kept at home , 2 the giver of joy to hearts, whereof saith the poet: —

The feet of sturdy Miscreants 3 went trampling heavy tread, * And she hath ta’en a vengeance dire on every Arab’s head.

A Kafir youth like fullest moon in darkness hands her round * Whose eyne are strongest cause of sin by him inspirited.

And Allah'gifted is he who said:—

’Tis as if wine and he who bears the bowl, * Rising to show her charms for man to see , 4

Were dancing undurn-Sun whose face the moon * Of night adorned with stars of Gemini.


1 Arab. “Shamta,” one of the many names of wine, the “speckled” alluding to the bubbles which dance upon the freshly filled cup.

2 i.t. in the cask. These “merry quips” strongly suggest the dismal toasts of our not remote ancestors.

3 Arab. “A’laj” plur. of “ Tlj” and rendered by Lane “the stout foreign infidels.” The next line alludes to the cupbearer who was generally a slave and a non-Moslem.

4 As if it were a bride. See vol. vii. 198. The stars of Jauza (Gemini) are the cup- bearer's eyes.


Ma’aruf the Cobbler and his Wife Fatimah. 39


So subtle is her essence it would seem * Through every limb like

course of soul runs she.

And how excellent is the saying of the poet:—

Slept in mine arms full Moon of brightest blee * Nor did that sun eclipse in goblet see:

I nighted spying fire whereto bow down * Magians, which bowed from ewer’s lip to me.

And that of another: —

It runs through every joint of them as runs * The surge of health returning to the sick.

And yet another: —

I marvel at its pressers, how they died * And left us aqua vitae — lymph of life!

And yet goodlier is the saying of Abu No was: —

Cease then to blame me, for thy blame doth anger bring * And with the draught that maddened me come med’cining:

A yellow girl 1 whose court cures every carking care; * Did a stone touch it would with joy and glee upspring:

She riseth in her ewer during darkest night * The house with brightest, sheeniest light illumining:

And going round of youths to whom the world inclines 2 * Ne’er, save in whatso way they please, their hearts shall wring.

From hand of coynted 3 lass begarbed like yarded lad , 4 * Wencher and Tribe of Lot alike enamouring.

She comes: and say to him who dares claim lore of love * Something hast learnt but still there’s many another thing.

But best of all is the saying of Ibn abMu’tazz 5 : — -


1 i.e. light-coloured wine.

2 The usual homage to youth and beauty.

5 Alluding to the cup.

4 Here Abu Nowas whose name always ushers in some abomination alluded to the “Ghulamiyah” or girl dressed like boy to act cupbearer. Civilisation has everywhere the same devices and the Bordels of London and Paris do not ignore the “she-bov,” who often opens the door.

5 Abdallah ibn al-Mu’tazz, son of Al-Mu’tazz bi ’llah, the 13th Abbaside, and great- great-grandson of Harun al-Rashid. He was one of the most renowned poets of the third century (A.H.) and died A.D. 908, strangled by the partisans of his nephew Al-Muktadir bi ’llah, 18th Abbaside.


40


Alf Laylah wa Laylah.


On the shady woody island 1 * His showers Allah deign * Shed on Convent hight Abdurf drop and drip of railing rain :

Oft the breezes of the morning have awakened me therein * When the Dawn shows her blaze , 3 ere the bird of flight was fain;

And the voices of the monks that with chants awoke the walls * Black'frocked shavelings ever wont the cup amorn to dram . 4

’Mid the throng how many fair with languour-kohl’d eyes 5 * And lids enfolding lovely orbs where black on white was lain,

In secret came to see me by shirt of night disguised * In terror and in caution adiurrying amain!

Then I rose and spread my cheek like a carpet on his path * In homage, and with skirts wiped his trail from off the plain.

But threatening disgrace rose the Crescent in the sky * Like the paring of a nail yet the light would never wane:

Then happened whatso happened: I disdain to kiss and tell * So deem of us thy best and with queries never mell.

And gifted of God is he who saith: —

In the morn I am richest of men * And in joy at good news I start up For I look on the liquid gold 6 * And I measure it out by the cup.

And how goodly is the saying of the poet : —

By Allah, this is th’ only alchemy * All said of other science false we see!

Carat of wine on hundredweight of woe * Transmuteth gloomiest grief to joy and glee.

And that of another:—

The glasses are heavy when empty brought * Till we charge them all with unmixed wine.

Then so light are they that to fly they re fain * As bodies lightened by soul divine.


1 Jazirat ibn Omar, an island and town on the Tigris north of Mosul. “Some versions of the poem, from which these verses are quoted, substitute El-Mutireh, a village near Samara fa town on the Tigris, 60 miles north of Baghdad), for El-Jezireh, i.e. Jeziret ibn Omar.” (Payne.)

“ Tne Convent ot Aodun on the east bank of the Tigris opposite the Jezirah was so called from a statesman who caused it to be built. For a variant of these lines see Ibn Khallikan, vol. ii. 42; here we miss “the shady groves of Al-Matirah.”

3 Arab. “Ghurrah” the white blaze on a horse’s brow. In Ibn Khallikan the bird is the lark.

4 Arab. “Tay’i” = thirsty used with Jay’i = hunary.

Lit. Kohl d with Ghunj lor which we have no better word than “coquetry.”

But see vol. v. SO. It corresponds with the Latin crissare for women and cevere for men

6 i e. gold-coloured wine, a.- the Vino d’Oro.


Ma’aruf the Cobbler and his Wife Fatimah. 41


And yet another: —

Wine-cup and ruby-wine high worship claim; * Dishonour ’twere to see their honour waste:

Bury me, when I’m dead, by side of vine * Whose veins shall moisten bones in clay misplaced;

Nor bury me in wold and wild, for I * Dread only after death no wine to taste.’’ 1

And he ceased not to egg him on to the drink, naming to him such of the virtues of wine as he thought well and reciting to him what occurred to him of poetry and pleasantries on the subject, till Ma’aruf addressed himself to sucking the cup-lips and cared no longer for aught else. The Wazir ceased not to fill for him and he to drink and enjoy himself and make merry, till his wits wandered and he could not distinguish right from wrong. When the Minis- ter saw that drunkenness had attained in him to utterest and the bounds transgressed, he said to him, “By Allah, O Merchant Ma’aruf, I admire whence thou gottest these jewels whose like the Kings of the Chosroes possess not ! In all our lives never saw we a merchant that had heaped up riches like unto thine or more generous than thou, for thy doings are the doings of Kings and not merchants’ doings. Wherefore, Allah upon thee, do thou acquaint me with this, that I may know thy rank and condition.” And he went on to test him with questions and cajole him, till Ma’aruf, being reft of reason, said to him, “I’m neither merchant nor King,” and told him his whole story from first to last. Then said the Waz;ir, “I conjure thee by Allah, O my lord Ma’aruf, show us the ring, that we may see its make.” So, in his drunken- ness, he pulled off the ring and said, “Take it and look upon it.” The Minister took it and turning it over, said, “If I rub it, will


1 Compare the charming song of Abu Mijan translated from the German of Dr. Weil in Bohn’s Edit, of Ocklev (p. 149),

When the Death-angel cometh'mine eyes to close,

Dig my grave ’mid the vines on the hill’s fair side;

For though deep in earth may my bones repose,

The juice of the grape shall their food provide.

Ah, bury me not in a barren land.

Or Death will appear to me dread and drear!

While fearless I’ll wait what he hath in hand An the scent of the vineyard my spirit cheer.

The glorious old drinker!


42


Alf Laylah wa Layiah.


its slave appear?” Replied Ma’aruf, “Yes. Rub it and he will appear to thee, and do thou divert thyself with the sight of him.” Thereupon the Wazir rubbed the ring and behold forthright ap- peared the jinni and said, “Adsum, at thy service, O my lord! Ask and it shall be given to thee. Wilt thou ruin a city or raise a capital or kill a king? Whatso thou seekest, I will do for thee, sans fail.” The Waz;ir pointed to Ma’aruf and said, “Take up yonder wretch and cast him down in the most desolate of desert lands, where he shall find nothing to eat nor drink, so he may die of hunger and perish miserably, and none know of him.” Accord- ingly, the Jinni snatched him up and flew with him betwixt heaven and earth, which when Ma’aruf saw, he made sure of destruction and wept and said, “O Abu al-Sa’adat, whither goest thou with me?” Replied the Jinni, “I go to cast thee down in the Desert Quarter , 1 O ill-bred wight of gross wits. Shall one have the like of this talisman and give it to the folk to gaze at? Verily, thou deservest that which hath befallen thee; and but that I fear Al lah , I would let thee fall from a height of a thousand fathoms, nor shouldst thou reach the earth, till the winds had torn thee to shreds.” Ma’aruf was silent 2 * and did not again bespeak him till he reached the Desert Quarter and casting him down there, went away and left him in that horrible place.- — - — And Shahrazad per- ceived the dawn of day and ceased saying her permitted say.


lityen it teas: tfje Bine J^imbreb anb Misfit,

She said, It hath reached me, O auspicious King, that the Slave of the Seal-ring took up Ma’aruf and cast him down in the Desert Quarter where he left him and went his ways. So much con- cerning him ; but returning to the W azir who was now in possession of the talisman, he said to the King, How deemest thou now? Did I not tell thee that this fellow was a liar, an impostor, but thou wouldst not credit me?” Replied the King, “Thou wast in


1 Arab. Rub a al-Kharab” in Ibn al-Wardi Central Africa south of the Nile-

s ° u df?,’, ° ne ° f the richest re S ions in tile "wld. Here it prob. alludes to the Rub'a ai-Khaij or Great Arabian Desert: for which see Night dclxxvi. In rhetoric it is opposed to the “Rub’a Maskun,” or populated fourth of the world, the rest being held to be ocean. &

2 This is the noble resignation of the Moslem. What a dialogue there would have

Deen in a huropean book between man and devil!


Ma’aruf the Cobbler and his Wife Fatimah. 43


the right, O my Wazir, Allah grant thee weal! But give me the ring, that I may solace myself with the sight.” The Minister looked at him angrily and spat in his face, saying, “O lack-wits, how shall I give it to thee and abide thy servant, after I am become thy master? But I will spare thee no more on life.” Then he rubbed the seal-ring and said to the Slave, “Take up this ill- mannered churl and cast him down by his son-in-law the swindler- man.” So the Jinni took him up and flew off with him, where- upon quoth the King to him, “O creature of my Lord, what is my crime?” Abu al-Sa’adat replied, “That wot I not, but my master hath commanded me and I cannot cross whoso hath compassed the enchanted ring.” Then he flew on with him, till he came to the Desert Quarter and, casting him down where he had cast Ma’aruf left him and returned. The King hearing Ma’aruf weep- ing, went up to him and acquainted him with his case; and they sat weeping over that which had befallen them and found neither meat nor drink. Meanwhile the Minister, after driving father-in- law and son-in-law from the country, went forth from the garden and summoning all the troops held a Divan, and told them what he had done with the King and Ma’aruf and acquainted them with the affair of the talisman, adding, “Unless ye make me Sultan over you, I will bid the Slave of the Seal-ring take you up one and all and cast you down in the Desert Quarter where you shall die of hunger and thirst.” They replied, “Do us no damage, for we accept thee as Sultan over us and will not anywise gainsay thy bidding.” So they agreed, in their own despite, to his being Sultan over them, and he bestowed on them robes of honour, seeking all he had a mind to of Abu al-Sa’adat, who brought it to him forthwith. Then he sat down on the throne and the troops did homage to him; and he sent to Princess Dunya, the King’s daughter, saying, “Make thee ready, for I mean to come in unto thee this night, because I long for thee with love.” When she heard this, she wept, for the case of her husband and father was grievous to her, and sent to him saying, “Have patience with me till my period of widowhood 1 be ended : then draw up thy contract


1 Arab. “Al-’iddah” the period of four months and ten days which must elapse before she could legally marry again. But this was a palpable wile: she was not sure of her husband’s death and he had not divorced her; so that although a “grass widow,” a Strohwitwe” as the Germans say, she could not wed again either with or without interval.


44


Alf Laylah wa Laylah.


of marriage with me and go in to me according to law.” But he sent back to say to her, “I know neither period of widowhood nor to delay have I a mood; and I need not a contract nor know I lawful from unlawful; but needs must I go in unto thee this night.” She answered him saying, “So be it, then, and welcome to thee !”; but this was a trick on her part. When the answer reached the Wazjr, he rejoiced and his breast was broadened, for that he was passionately in love with her. He bade set food before all the folk, saying, “Eat; this is my bride-feast; for I purpose to go in to the Princess Dunya this night.” Quoth the Shaykh al-Islam, “It is not lawful for thee to go in unto her till her days of widow- hood be ended and thou have drawn up thy contract of marriage with her.” But he answered, “I know neither days of widowhood nor other period; so multiply not words on me.” The Shaykh al-Islam was silent , 1 fearing his mischief, and said to the troops, “Verily, this man is a Kafir, a Miscreant, and hath neither creed nor religious conduct.” As soon as it was evenfall, he went in to her and found her robed in her richest raiment and decked with her goodliest adornments. When she saw him, she came to meet him, laughing and said, “A blessed night! But hadst thou slain my father and my husband, it had been more to my m ind.” And he said, “There is no help but I slay them.” Then she made him sit down and began to jest with him and make show of love caressing him and smiling in his face so that his reason fled; but she cajoled him with her coaxing and cunning only that she might get possession of the ring and change his joy into calamity on the mother of his forehead : 2 nor did she deal thus with him but after the rede of him who said 3

I attained by my wits * What no sword had obtained.

And return wi the spoils * Whose sweet pluckings I gained.


When he saw her caress him and smile upon him, desire surged up in him and he besought her of carnal knowledge; but, when he approached her, she drew away from him and burst into tears.


1 Here the siler.ce is of cowardice and the passage is a fling at the “time-serving” of the Oiema, a favourite theme, like “banging the bishops” amongst certain W es terns.

2 Arab. “Umm al-raas,” the poll, crown of the head, here the place where a calamity- coming down from heaven would first alight.

3 From Al-Hariri (Lane;: the lines are excellent.


Ma’aruf the Cobbler and his Wife Fatimah.


45


saying, “O my lord, seest thou not the man looking at us? I conjure thee by Allah, screen me from his eyes ! How canst thou know me what while he looketh on us?” When he heard this, he was angry and asked, “Where is the man?”; and answered she, “There he is, in the bezel of the ring! putting cut his head and staring at us.” He thought that the Jinni was looking at them and said laughing, “Fear not; this is the Slave of the Seal-ring, and he is subject to me.” Quoth she, “I am afraid of Ifrits; pull it off and throw it afar from me.” So he plucked it off and laying it on the cushion, drew near to her, but she dealt him a kick, her foot striking him full in the stomach 1 , and he fell over on his back senseless; whereupon she cried out to her attendants, who came to her in haste, and said to them, “Seme him!” So forty slave- girls laid hold on him, whilst she hurriedly snatched up the ring from the cushion and rubbed it; whereupon Abu al-Sa’adat pre- sented himself, saying, “Adsum, at thy service O my mistress.” Cried she, “Take up yonder Infidel and clap him in jail and shackle him heavily.” So he took him and throwing him into the Prison of Wrath 2 returned and reported, “I have laid him in limbo.” Quoth she, “Whither wentest thou with my father and my husband?”; and quoth he, “I cast them down in the Desert Quarter.” Then cried she, “I command thee to fetch them to me forthwith.” He replied, “I hear and I obey,” and taking flight at once, stayed not till he reached the Desert Quarter, where he lighted down upon them and found them sitting weeping and com- plaining each to other. Quoth he, “Fear not, for relief is come to you” ; and he told them what the Wazir had done, adding, “Indeed I imprisoned him with my own hands in obedience to her, and she hath bidden me bear you back.” And they rejoiced in his news. Then he took them both up and flew home with them; nor was it more than an hour before he brought them in to Princess Dunya, who rose and saluted sire and spouse. Then she made them sit down and brought them food and sweetmeats, and they passed the rest of the night with her. On the next day she clad them in rich clothing and said to the King, “O my papa, sit thou upon thy


1 When the charming Princess is so ready at the 'joie ae /aits, the reader will under- stand how common is such energetic action among women of lower degree. The “fair sex” in Egypt has a horrible way of murdering men, especially husbands, by tying them down and tearing out the testicles. See Lane M. E. chapt. xiii.

2 Arab. “Sijn al-Ghazab,” the dungeons appropriated to the worst of criminals where they suffer penalties far worse than hanging or guillotining.


4 6


Alf Laylah wa Laylah.


throne and be King as before and make my husband thy Wazfir of the Right and tell thy troops that which hath happened. Then send for the Minister out of prison and do him die, and after bum him , for that he is a Miscreant, and would have gone in unto me in the way of lewdness, without the rites of wedlock and he hath testified against himself that he is an Infidel and believeth in no religion. And do tenderly by thy son-in-law, whom thou makest thy Wacir of the Right.” He replied, “Hearing and obeying, O my daughter. But do thou give me the ring or give it to thy husband.” Quoth she, “It behoveth not that either thou or he have the ring. I will keep the ring myself, and belike I shall be more careful of it than you. Whatso ye wish seek it of me and I will demand it for you of the Slave of the Seal-ring. So fear no harm so long as I five and after my death, do what ye twain will with the ring.” Quoth the King, “This is the right rede, O my daughter,” and taking his son-in-law went forth to the Divan. Now the troops had passed the night in sore chagrin for Princess Dunya and that which the Wazir had done with her, in going in to her after the way of lewdness, without marriage-rites, and for his ill-usage of the King and Ma’aruf, and they feared lest the law of Al- Islam be dishonoured, because it was manifest to them that he was a Kafir. So they assembled in the Divan and fell to reproach- ing the Shaykh al-Islam, saying, “Why didst thou not forbid him from going in to the Princess in the way of lewdness?” Said he, “O folk, the man is a Miscreant and hath gotten possession of the ring and I and you may not prevail against him. But Almighty Allah will requite him his deed, and be ye silent, lest he slay you.” And as the host was thus engaged in talk, behold the King and Ma’aruf entered the Divan. — - — And Shahraead perceived the dawn of day and ceased to say her permitted say.

iDHfien it teas; tfie ^fjouSantitf) j£tigf)t.

She continued, It hath reached me, O auspicious King, that when the troops sorely chagrined sat in the Divan talking over the ill- deeds done by the Wazir to their Sovran, his son-in-law and his daughter, behold, the King and Ma’aruf entered. Then the King bade decorate the city and sent to fetch the Wacir from the place of duresse. So they brought him, and as he passed by the troops, they cursed him and abused him and menaced him, till he came to


Ma’aruf the Cobbler and his Wife Fatimah. 47


the King, who commanded to do him dead by the vilest of deaths. Accordingly, they slew him and after burned his body, and he went to Hell after the foulest of plights; and right well quoth one of him: —


The Compassionate show no ruth to the tomb where his bones shall lie * And Munkar and eke Nakir 1 ne’er cease to abide thereby !


The King made Ma’aruf his W a?ir of the Right and the times were pleasant to them and their joys were untroubled. They abode thus five years till, in the sixth year, the King died and Princess Dunya made Ma’aruf Sultan in her father’s stead, but she gave him not the seal-ring. During this time she had conceived by hi m and borne him a boy of passing loveliness, excelling in beauty and perfection, who ceased not to be reared in the laps of nurses till he reached the age of five, when his mother fell sick of a deadly sickness and calling her husband to her, said to him, “I am ill.” Quoth he, “Allah preserve thee, O dearling of my heart!” But quoth she, “Haply I shall die and thou needest not that I com- mend to thy care thy son : wherefore I charge thee but be careful of the ring, for thine own sake and for the sake of this thy boy.” And he answered, “No harm shall befal him whom Allah pre- serveth!” Then she pulled off the ring and gave it to him, and on the morrow she was admitted to the mercy of Allah the Most High , 2 whilst Ma’aruf abode in possession of the kingship and applied himself to the business of governing. Now it chanced that one day, as he shook the handkerchief 3 and the troops with- drew to their places that he betook himself to the sitting-chamber, where he sat till the day departed and the night advanced with murks bedight. Then came in to him his cup-companions of the notables according to their custom, and sat with him by way of solace and diversion, till midnight, when they craved permission to withdraw. He gave them leave and they retired to their houses ; after which there came in to him a slave-girl affected to the service


1 According to some modern Moslems Munkar and Nakir visit the graves of Infidels (non-Moslems) and Bashshir and Mubashshir (“Givers of glad tidings”) those of Mohammedans. Petis de la Croix (Les Mille et un Jours vol. lii. 258) speaks of the “Zoubanya,” black angels who torture the damned under their chief Dabilah.

  • Very simple and pathetic is this short sketch of the noble-minded Princess’s death.
  • In sign of dismissal (vol. iv. 62) I have noted that “throwing the kerchief” is not

an Eastern practice: the idea probably arose from the Oriental practice of sending presents in richly embroidered napkins and kerchiefs.


Alf Laylah wa Laylah.


48

of his bed, who spread him the mattress and doffing his apparel, clad him in his sleeping-gown. Then he lay down and she kneaded his feet, till sleep over-powered him; whereupon she withdrew to her own chamber and slept. But suddenly he felt something be- side him in the bed and awaking started up in alarm and cried, “I seek refuge with Allah from Satan the stoned !” Then he opened his eyes and seeing by his side a woman foul of favour, said to her, “Who art thou?” Said she, “Fear not, I am thy wife Fatimah al-Urrah.” Whereupon he looked in her face and knew her by her loathly form and the length of her dog-teeth: so he asked her, “Whence earnest thou in to me and who brought thee to this country?” “In what country art thou at this present?” “In the city of Ikhtiyan al-Khutan. But thou, when didst thou leave Cairo?” “But now.” “How can that be?” “Know,” said she, “that, when I fell out with thee and Satan prompted me to do thee a damage, I complained of thee to the magistrates, who sought for thee and the Kazis enquired of thee, but found thee not. When two days were past, repentance gat hold upon me and I knew that the fault was with me; but penitence availed me not, and I abode for some days weeping for thy loss, till what was in my hand failed and I was obliged to beg my bread. So I fell to begging of all, from the courted rich to the contemned poor, and since thou leftest me, I have eaten of the bitterness of beggary and have been in the sorriest of conditions. Every night I sat beweeping our separation and that which I suffered, since thy departure, of humiliation and ignominy, of abjection and misery.” And she went on to tell him what had befallen her, whilst he stared at her in amazement, till she said, “Yesterday, I went about begging all day but none gave me aught; and as often as I accosted any one and craved of him a crust of bread, he reviled me and gave me naught. When night came, I went to bed supperless, and hunger burned me and sore on me was that which I suffered: and I sat weeping when, behold, one appeared to me and said, O woman why wmepest thou? Said I, erst I had a husband who used to provide for me and fulfil my wishes; but he is lost to me and I know not whither he went and have been in sore straits since he left me. Asked he, What is thy husband’s name? and I answered. His name is Ma’aruf. Quoth he, I ken him. Know that thy husband is now Sultan in a certain city, and if thou whit, I will carry thee to him. Cried I, I am under thy protection: of thy bounty bring me to him 1 So he took me up and flew with me


Ma' 'aruf the Cobbler and his Wife Fatimah.


49


between heaven and earth, till he brought me to this pavilion and said to me: — Enter yonder chamber, and thou shalt see thy husband asleep on the couch. Accordingly I entered and found thee in this state of lordship. Indeed I had not thought thou wouldst forsake me, who am thy mate, and praised be Allah who hath united thee with me!” Quoth Ma’aruf, "'Did I for- sake thee or thou me? Thou complainedst of me from Kata to Kati and endedst by denouncing me to the High Court and bringing down on me Abu Tabak from the Citadel: so I fled in mine own despite.” And he went on to tell her all that had befallen him and how he was become Sultan and had married the King’s daughter and how his beloved Dunya had died, leaving him a son who was then seven years old. She re- joined, ‘"That which happened was fore-ordained of Allah; but I repent me and I place myself under thy protection be- seeching thee not to abandon me, but suffer me eat bread, with thee by way of an alms.” And she ceased not to humble herself to him and to supplicate him till his heart relented towards her and he said, ""Repent from mischief and abide with me, and naught shall betide thee save what shall pleasure thee: but, an thou work any wickedness, I will slay thee nor fear any one. And fancy not that thou canst complain of me to the High Court and that Abu Tabak will come down on me from the Citadel; for I am become Sultan and the folk dread me : but I fear none save Allah Almighty, because I have a talismanic ring which when I rub, the Slave of the Signet appearetn to me. His name is Abu al-Sa’adat, and whatsoever I demand of him he bringeth to me. So, an thou desire to return to thine own country, I will give thee what shall suffice thee all thy life long and will send thee thither speedily; but, an thou desire to abide with me, I will clear for thee a palace and furnish it with the choicest of silks and appoint thee twenty slave-girls to serve thee and provide thee with dainty dishes and sumptuous suits, and thou shalt be a Queen and live in all delight till thou die or I die. What sayest thou of this?” ""I wish to abide with thee,” she answered and kissed his hand and vowed repentance from frowardness. Accordingly he set apart a palace for her sole use and gave her slave-girls and eunuchs, and she became a Queen. The young Prince used to visit her as he visited his sire; but she hated him for that he was not her son; and when the boy saw that she looked on him with the eye of aver- sion and anger, he shunned her and took a dislike to her. As


50


Alf Laylah wa Laylah.


for Ma’aruf, he occupied himself with the love of fair hand' maidens and bethought him not of his wife Fatimah the Dung, for that she was grown a grilled old fright, foul-favoured to the sight, a bald-headed blight, loathlier than the snake speckled black and white; the more that she had beyond measure evil entreated him aforetime; and as saith the adage, “Ill-usage the root of desire disparts and sows hate in the soil of hearts;” and God' gifted is he who saith: —

Beware of losing hearts of men by thine injurious deed; * For when Aversion takes his place none may dear Love restore:

Hearts, when affection flies from them, are likest unto glass * Which broken, cannot whole be made, — ’tis breached for evermore.

And indeed Ma’aruf had not given her shelter by reason of any praiseworthy quality in her, but he dealt with her thus generously only of desire for the approval of Allah Almighty. — Here Duny- amd interrupted her sister Shahrazad, saying, “How winsome are these words of thine which win hold of the heart more forcibly than enchanters’ eyne; and how beautiful are these wondrous books thou hast cited and the marvellous and singular tales thou hast recited!” Quoth Shahrazad, “And where is all this com- pared with what I shall relate to thee on the coming night, an I live and the King deign spare my days?” So when morning morrowed and the day brake in its sheen and shone, the King arose from his couch with breast broadened and in high expec- tation for the rest of the tale and saying, “By Allah, I will not slay her till I hear the last of her story;” repaired to his Durbar while the Wazir, as was his wont, presented himself at the Palace, shroud under arm. Shahriyar tarried abroad all that day, bidding and forbidding between man and man; after which he returned to his Harim and, according to his custom went in to his wife Shahrazad . 1


1 Curious to say both Lane and Payne omit this passage which appears in both texts (Mac. and Bui.). The object is evidently to prepare the reader for the ending by reverting to the beginning of the tale; and its prolixity has its effect as in the old Romances of Chivalry from Amadis of Ghaul to the Seven Champions of Christendom. If it provoke impatience, it also heightens expectation; “it is like the long elm-avenues of our forefathers; we wish ourselves at the end; but we know that at the end there is something great.”


Ma’aruf the Cobbler and his Wife Fatimah.


5i


ISfien it bias tfje {Efiousanb anti Jfinst Jligfjt,

Dunyacad said to her sister, “Do thou finish for us the History of Ma'aruf !” She replied, “With love and goodly gree, an my lord deign permit me recount it.” Quoth the King, “I permit thee; for that I am fain of hearing it.” So she said:— It hath reached me, O auspicious King, that Ma’aruf would have naught to do with his wife by way of conjugal duty. Now when she saw that he held aloof from her bed and occupied himself with other women, she hated him and jealousy gat the mastery of her and Iblis prompted her to take the seabring from him and slay him and make herself Queen in his stead. So she went forth one night from her pavilion, intending for that in which was her husband King Ma’aruf; and it chanced by decree of the Decreer and His written destiny, that Ma’aruf lay that night with one of his concubines; a damsel endowed with beauty and loveliness, symmetry and a stature all grace. And it was his wont, of the excellence of his piety, that, when he was minded to have to lie with a woman, he would doff the enchanted seabring from his finger, in reverence to the Holy Names graven thereon, and lay it on the pillow, nor would he don it again till he had purified him- self by the Ghusbablution. Moreover, when he had lain with a woman, he was used to order her go forth from him before day' break, of his fear for the seabring; and when he went to the Hammam he locked the door of the pavilion till his return, when he put on the ring, and after this, all were free to enter according to custom. His wife Fatimah the Dung knew of all this and went not forth from her place till she had certified herself of the case. So she sallied out, when the night was dark, purposing to go in to him, whilst he was drowned in sleep, and steal the ring, unseen of him. Now it chanced at this time that the King’s son had gone out, without light, to the Chapel of Ease for an occasion, and sat down over the marble slab 1 of the jakes in the dark, leaving the door open. Presently, he saw Fatimah come forth of her pavilion and make stealthily for that of his father and said in himself, “What aileth this witch to leave her lodging in the dead of the night and make for my father’s pavilion?


1 Arab, “ala malakay bayti ’1-rahah;” on the two slabs at whose union are the round hole and longitudinal slit. See vol. i. 221.




Alf Laylah wa Laylah.


Needs must there be some reason for this:” so he went out after her and followed in her steps unseen of her. Now he had a short sword of watered steel, which he held so dear that he went not to his father’s Divan, except he were girt therewith; and his father used to laugh at him and exclaim, “Mahallah ! 1 This is a mighty fine sword of thine, O my son! But thou hast not gone down with it to battle nor cut off a head therewith.” Whereupon the boy would reply, “I will not fail to cut off with it some head which deserveth 2 cutting.” And Ma’aruf would laugh at his words. Now when treading in her track, he drew the sword from its sheath and he followed her till she came to his father’s pavilion and entered, whilst he stood and watched her from the door. He saw her searching about and heard her say to herself, “Where hath he laid the seal-ring?”; whereby he knew that she was looking for the ring and he waited till she found it and said, “Here it is.” Then she picked it up and turned to go out; but he hid behind the door. As she came forth, she looked at the ring and turned it about in her grasp. But when she was about to rub it, he raised his hand with the sword and smote her on the neck; and she cried a single cry and fell down dead. With this Ma’aruf awoke and seeing his wife strown on the ground, with her blood flowing, and his son standing with the drawn sword in his hand, said to him, “What is this, O my son?” He replied, “O my father, how often hast thou said to me, Thou hast a mighty fine sword; but thou hast not gone down with it to battle nor cut off a head. And I have answered thee, saying, I will not fail to cut off with it a head which deserveth cutting. And now, behold, I have therewith cut off for thee a head well worth the cutting!” And he told him what had passed. Ma’aruf sought for the seal-ring, but found it not; so he searched the dead woman’s body till he saw her hand closed upon it; whereupon he took it from her grasp and said to the boy, “Thou art indeed my very son, without doubt or dis- pute; Allah ease thee in this world and the next, even as thou hast eased me of this vile woman! Her attempt led only to her own destruction, and Allah-gifted is he who said: —


1 Here the exclamation wards off the Evil Eye from the Sword and the wearer: Mr. Payne notes, “The old English exclamation ‘Cock’s ’ill!’ {i.e., God’s will, thus cor- rupted for the purpose of evading the statute of 3 Jac. i. against profane swearing) exactly corresponds to the Arabic” — with a difference, I add.

2 _Arab. “Mustahakk” = deserving (.Lanej or worth (Payne) the cutting.


Ma’aruf the Cobbler and his Wife Fatimah. 53


When forwards Allah’s aid a man’s intent, * His wish in every case shall find consent:

But an that aid of Allah be refused, * His first attempt shall do him

damagement.”


Then King Ma’aruf called aloud to some of his attendants, who came in haste, and he told them what his wife Fatimah the Dung had done and bade them to take her and lay her in a place till the morning. They did his bidding, and next day he gave her in charge to a number of eunuchs, who washed her and shrouded her and made her a tomb 1 and buried her. Thus her coming from Cairo was but to her grave, and Allabrgifted is he who said 2 : —

We trod the steps appointed for us: and he whose steps are appointed must tread them.

He whose death is decreed to take place in our land shall not die in any land but that.

And how excellent is the saying of the poet : —

I wot not, whenas to a land I fare, * Good luck pursuing, what my lot

shall be.

Whether the fortune I perforce pursue * Or the misfortune which pursueth me.

After this. King Ma’aruf sent for the husbandman, whose guest he had been, when he was a fugitive, and made him his Wacir of the Right and his Chief Counsellor . 3 * * Then, learning that he had a daughter of passing beauty and loveliness, of qualities nature^ ennobled at birth and exalted of w 7 orth, he took her to wife; and in due time he married his son. So they abode awhile in all solace of life and its delight and their days were serene and their joys untroubled, till there came to them the Destroyer of delights and the Sunderer of societies, the Depopulator of populous places and the Orphaner of sons and daughters. And glory be to the Living who dieth not and in whose hand are the Keys of the Seen and the Unseen !”


1 Arab. “Mashhad” the same as “Shahid” — the upright stones at the head and foot of the grave. Lane mistranslates, “Made for her a funeral procession.”

2 These lines have occurred before. I quote Lane.

3 There is nothing strange in such sudden elevations amongst Moslems and even in

Europe we still see them occasionally. The family in the East, however humble, is a

model and miniature of the state, and learning is not always necessary to wisdom.


54


Alf Laylah wa Laylah.


Conclusion.

Now, during this time, Shahramd had borne the King three boy children: so, when she had made an end of the story of Ma’aruf, she rose to her feet and kissing ground before him, said, “O King of the time and unique one 1 of the age and the tide, I am thine handmaid and these thousand nights and a night have I entertained thee with stories of folk gone before and admonitory instances of the men of yore. May I then make bold to crave a boon of Thy Highness?” He replied, “Ask, O Shahratad, and it shall be granted to thee. 2 ” Whereupon she cried out to the nurses and theeunuchs, saying, “Bringmemy children.” So they brought them to her in haste, and they were three boy children, one walking, one crawling and one sucking. She took them and setting them before the King, again kissed the ground and said, “O King of the age, these are thy children and I crave that thou release me from the doom of death, as a dole to these infants; for, an thou kill me, they will become motherless and will find none among women to rear them as they should be reared.” When the King heard this, he wept and straining the boys to his bosom, said, “By Allah, O Shahraznd, I pardoned thee before the coming of these children, for that I found thee chaste, pure, ingenuous and pious ! Allah bless thee and thy father and thy mother and thy root and thy branch! I take the Almighty to witness against me that I exempt thee from aught that can harm thee.” So she kissed his hands and feet and rejoiced with exceeding joy, saying, “The Lord make thy life long and increase thee in dignity and majesty 3 !”; presently adding, “Thou marvelledst at that which befel thee on the part of women; yet there betided the Kings of the Chosroes before thee greater mishaps and more grievous than that which hath befallen thee, and indeed I have set forth unto thee that which happened to Caliphs and Kings and others with their women, but the relation is longsome and hearkening groweth tedious, and in this is alb


1 Arab. “Farid” which may also mean “union-pearl.”

2 Trfbutien (ill. 497) cannot deny himself the pleasure of a French touch making the King reply, “C’est assez; qu’on lui coupe la tete, car ces dernieres histoires surtout m’ont cause un ennui mortel.” This reading is found in some of the MSS.

  • After this I borrow from the Bresl. Edit, inserting passages from the Mac. Edit.


Conclusion.


55


sufficient warning for the man of wits and admonishment for the wise.” Then she ceased to speak, and when King Shahriyar heard her speech and profited by that which she said, he summoned up his reasoning powers and cleansed his heart and caused his under' standing revert and turned to Allah Almighty and said to himself, “Since there betel the Kings of the Chosroes more than that which hath befallen me, never, whilst I iive, shall I cease to blame my- self for the past. As for this Shahrazad, her like is not found in the lands; so praise be to Him who appointed her a means for delivering His creatures from oppression and slaughter!” Then he arose from his seance and kissed her head, whereat she rejoiced, she and her sister Dunya cad, with exceeding joy. When the morning morrowed, the King went forth and sitting down on the throne of the Kingship, summoned the Lords of his land; where' upon the Chamberlains and Nabobs and Captains of the host went in to him and kissed ground before him. He distinguished the Wazir, Shahrazad’s sire, with special favour and bestowed on him a costly and splendid robe of honour and entreated him with the utmost kindness, and said to him, “Allah protect thee for that thou gavest me to wife thy noble daughter, who hath been the means of my repentance from slaying the daughters of folk. Indeed I have found her pure and pious, chaste and ingenuous, and Allah hath vouchsafed me by her three boy children; wherefore praised be He for his passing favour.” Then he bestowed robes of honour upon his Wazirs, and Emirs and Chief Officers and he set forth to them briefly that which had betided him with Shahrazad and how he had turned from his former ways and repented him of what he had done and purposed to take the Wazir ’s daughter, Shahrazad, to wife and let draw up the marriage'con tract with her. When those who were present heard this, they kissed the ground before him and blessed him and his betrothed 1 Shahrazad, and the Wazir thanked her. Then Shahriyar made an end of his sitting in all weal, whereupon the folk dispersed to their dwelling'places and the news was bruited abroad that the King purposed to marry the Wazir’s daughter, Shahrazad. Then he proceeded to make ready the wedding gear, and presently he sent after his brother, King Shah Zaman, who came, and King Shahriyar went forth to meet him with the troops. Furthermore, they decorated the city after the goodliest fashion and diffused scents from censers and burnt


1 i.e. whom he intended to marry with regal ceremony.


56


Alf Laylah wa Laylah.


aloes'wood and other perfumes in all the markets and thorough' fares and rubbed themselves with saffron , 1 what while the drums beat and the flutes and pipes sounded and mimes and mounte' banks played and plied their arts and the King lavished on them gifts and largesse; and in very deed it was a notable day. When they came to the palace, King Shahriyar commanded to spread the tables with beasts roasted whole and sweetmeats and all manner of viands and bade the crier cry to the folk that they should come up to the Divan and eat and drink and that this should be a means of reconciliation between him and them. So, high and low, great and small came up unto him and they abode on that wise, eating and drinking, seven days with their nights. Then the King shut himself up with his brother and re' lated to him that which had betided him with the Wazar’s daughter, Shahrazad, during the past three years and told him what he had heard from her of proverbs and parables, chronicles and pleasantries, quips and jests, stories and anecdotes, dialogues and histories and elegies and other verses; whereat King Shah Zaman marvelled with the uttermost marvel and said, “Fain would I take her younger sister to wife, so we may be two brothers'german to two sisters'german, and they on like wise be sisters to us; for that the calamity which befel me was the cause of our discovering that which befel thee and all this time of three years past I have taken no delight in woman, save that I lie each night with a damsel of my kingdom, and every morning I do her to death; but now I desire to marry thy wife’s sister Dunyasad.” When King Shahriyar heard his brother’s words, he rejoiced with joy exceeding and arising forthright, went in to his wife Shahrazad and acquainted her with that which his brother purposed, namely that he sought her sister Dunyazad in wedlock; whereupon she answered, “O King of the age, we seek of him one condition, to wit, that he take up his abode with us, for that I cannot brook to be parted from my sister an hour, because we were brought up together and may not endure separation each from other . 2 If he accept this pact, she is his handmaid.” King Shahriyar returned to his brother and acquainted him with that which Shahrazad had


1 The use of coloured powders in sign of holiday-making is not obsolete in India. See Herklots for the use of “Huldee” (HalJi.' or turmeric-powder, pp. 64-65.

2 Many Moslem families insist upon this before giving their girls in marriage, and the practice is still popular amongst many Mediterranean peoples.


Conclusion.


57


said; and he replied, “Indeed, this is what was in my mind, for that I desire nevermore to be parted from thee one hour. As for the kingdom, Allah the Most High shall send to it whomso He chooseth, for that I have no longer a desire for the kingship.” When King Shahriyar heard his brother’s words, he rejoiced exceedingly and said, “Verily, this is what I wished, O my brother. So Alhamdolillah — Praised be Allah — who hath brought about union between us.” Then he sent after the Kays and Olema, Captains and Notables, and they married the two brothers to the two sisters. The contracts were written out and the two Kings bestowed robes of honour of silk and satin on those who were present, whilst the city was decorated and the rejoicings were renewed. The King commanded each Emir and Wazir and Chamberlain and Nabob to decorate his palace and the folk of the city were gladdened by the presage of happiness and content- ment. King Shahriyar also bade slaughter sheep and set up kitchens and made bride-feasts and fed all comers, high and low; and he gave alms to the poor and needy and extended his bounty to great and small. Then the eunuchs went forth, that they might perfume the Hammam for the brides; so they scented it with rose- water and willow-flower-water and pods of musk and fumigated it with Kakili 1 eagle-wood and ambergris. Then Shahrazad en- tered, she and her sister Dunyazad, and they cleansed their heads and clipped their hair. When they came forth of the Hammam- bath, they donned raiment and ornaments ; such as men were wont prepare for the Kings of the Chosroes; and among Shahrazad’s apparel was a dress purfled with red gold and wrought with counterfeit presentments of birds and beasts. And the two sisters encircled their necks with necklaces of jewels of price, in the like whereof Iskander 2 rejoiced not, for therein were great jewels such as amazed the wit and dazzled the eye; and the imagination was bewildered at their charms, for indeed each of them was brighter than the sun and the moon. Before them they lighted brilliant flambeaux of wax in candelabra of gold, but their faces outshone the flambeaux, for that they had eyes sharper than unsheathed swords and the lashes of their eyelids bewitched all hearts. Their cheeks were rosy red and their necks and shapes gracefully swayed and their eyes wantoned like the


1 i.e. Sumatran.

2 i.e. Alexander, according to the Arabs; see vol. v. 252.


58 Alf Laylah wa Laylah.

gazelle’s; and the slave-girls came to meet them with instruments of music. Then the two Kings entered the Hammam-bath, and when they came forth, they sat down on a couch set with pearls and gems, whereupon the two sisters came up to them and stood between their hands, as they were moons, bending and leaning from side to side in their beauty and loveliness. Presently they brought forward Shahrazad and displayed her, for the first dress, in a red suit; whereupon King Shahriyar rose to look upon her and the wits of all present, men and women, were bewitched for that she was even as saith of her one of her describers 1 : —

A sun on wand in knoll of sand she showed, * Clad in her cramoisy-hued chemisette:

Of her lips’ honey-dew she gave me drink * And with her rosy cheeks quencht fire she set.

Then they attired Dunyazad in a dress of blue brocade and she became as she were the full moon when it shineth forth. So they displayed her in this, for the first dress, before King Shah Zaman, who rejoiced in her and well-nigh swooned away for love-longing and amorous desire; yea, he was distraught .with passion for her, whenas he saw her, because she was as saith of her one of her describers in these couplets 2 : —

She comes apparelled in an azure vest * Ultramarine as skies are deckt and dight:

I view’d th unparallel’d sight, which showed my eyes * A Summer-moon upon a Winter-night.

Then they returned to Shahrazad and displayed her in the second dress, a suit of surpassing goodliness, and veiled her face with her hair like a chin- veil. 3 Moreover, they let down her side-locks and she was even as saith of her one of her describers in these couplets: —

O hail to him whose locks his cheeks o’ershade, * Who slew my life by cruel hard despight:

Said I, “Hast veiled the Morn in Night?” He said, * “Nay I but veil Moon in hue of Night.”


1 These lines are in vol. i. 217.

3 I repeat the lines from vol. i. 218.

  • All these coquetries require as much inventiveness as a cotillon; the text alludes to

fastening the bride’s tresses across her mouth giving her the semblance of beard and mustachios.


Conclusion.


59


Then they displayed Dunyazad in a second and a third and a fourth dress and she paced forward like the rising sun, and swayed to and fro in the insolence of beauty; and she was even as saith the poet of her in these couplets 1 : —

The sun of beauty she to all appears * And, lovely coy she mocks

all loveliness:

And when he fronts her favour and her smile * A-morn, the sun of day in clouds must dress.


Then they displayed Shahrazad in the third dress and the fourth and the fifth and she became as she were a Ban-branch snell or a thirsting gazelle, lovely of face and perfect in attributes of grace, even as saith of her one in these couplets 2 : —

She comes like fullest moon on happy night. * Taper of waist with shape of magic might:

She hath an eye whose glances quell mankind, * And ruby on her cheeks re- flects his light:

En veils her hips the blackness of her hair; * Beware of curls that bite with viper-bite !

Her sides are silken-soft, that while the heart * Mere rock behind that surface ’scapes our sight:

From the fringed curtains of her eyne she shoots * Shafts that at furthest range on mark alight.

Then they returned to Dunyazad and displayed her in the fifth dress and in the sixth, which was green, when she surpassed with her loveliness the fair of the four quarters of the world and outvied, with the brightness of her countenance, the full moon at rising tide; for she was even as saith of her the poet in these couplets 3 : —

A damsel ’twas the tirer’s art had decked with snare and sleight, * And robed with rays as though the sun from her had borrowed light:

She came before us wondrous clad in chemisette of green, * As veiled by his leafy screen Pomegranate hides from sight:

And when he said, “How callest thou the fashion of thy dress?” * She answered us in pleasant way with double meaning dight,

We call this garment creve-cceur; and rightly is it hight, * For many a heart wi’ this we brake and harried many a sprite.”


1 Repeated from vol. i. 218.

2 Repeated from vol. i. 218.

5 See vol. i. 219.


6o


Alf Laylah wa Laylah.


Then they displayed Shahrazad in the sixth and seventh dresses and clad her in youth’s clothing, whereupon she came forward swaying from side to side and coquettishly moving and indeed she ravished wits and hearts and ensorcelled all eyes with her glances. She shook her sides and swayed her haunches, then put her hair on sword-hilt and went up to King Shahriyar, who em- braced her as hospitable host embraceth guest, and threatened her in her ear with the taking of the sword; mid she was even as saith of her the poet in these words:—

Were not the Murk 1 of gender male, * Than feminines surpassing fair. Tirewomen they had grudged the bride, * Who made her beard and whiskers wear !

Thus also they did with her sister Dunyazad, and when they had made an end of the display the King bestowed robes of honour on all who were present and sent the brides to their own apart- ments. Then Shahrazad went in to King Shahriyar and Dunyazad to King Shah Zaman and each of them solaced himself with the company of his beloved consort and the hearts of the folk were comforted. When morning morrowed, the Wazir came in to the two Kings and kissed ground before them; wherefore they thanked him and were large of bounty to him. Presently they went forth and sat down upon couches of Kingship, whilst all the Wazir s and Emirs and Grandees and Lords of the land presented themselves and kissed ground. King Shahriyar ordered them dresses of honour and largesse and they prayed for the permanence and prosperity of the King and his brother. Then the two Sovrans appointed their sire-in-law the Wazir to be Viceroy in Samar cand and assigned him five of the Chief Emirs to accompany him, charging them attend him and do him service. The Minister kissed the ground and prayed that they might be vouchsafed length of life : then he went in to his daughters, whilst the Eunuchs and Ushers walked before him, and saluted them and farewelled them. They kissed his hands and gave him joy of the Kingship and bestowed on him immense treasures; after which he took leave of them and setting out, fared days and nights, till he came near Samar- cand, where the townspeople met him at a distance of three marches and rejoiced in him with exceeding joy. So he


1 Arab. Sawaa — the blackness of the hair.


Conclusion.


6i


entered the city and they decorated the houses and it was a notable day. He sat down on the throne of his kingship and the Wazirs did him homage and the Grandees and Emirs of S amar cand and all prayed that he might be vouchsafed justice and victory and length of continuance. So he bestowed on them robes of honour and entreated them with distinction and they made him Sultan over them. As soon as his father-in-law had departed for Samarcand, King Shahriyar summoned the Grandees of his realm and made them a stupendous banquet of all manner of delicious meats and exquisite sweetmeats. He also bestowed on them robes of honour and guerdoned them and divided the kingdoms between himself and his brother in their presence, whereat the folk rejoiced. Then the two Kings abode, each ruling a day in turn, and they were ever in harmony each with other while on similar wise their wives continued in the love of Allah Almighty and in thanksgiving to Him; and the peoples and the provinces were at peace and the preachers prayed for them from the pulpits, and their report was bruited abroad and the travellers bore tidings of them to all lands. In due time King Shahriyar summoned chroniclers and copyists and bade them write all that had betided him with his wife, first and last; so they wrote this and named it "Cfje Stories! of tfie ®fjouSanb Migb tsf anb & J|t t. ' ' The book came to thirty volumes and these the King laid up in his treasury. And the two brothers abode with their wives in all pleasance and solace of life and its delights, for that indeed Allah the Most High had changed their annoyinto joy; and on this wise they continued till there took them the Destroyer of delights and the Severer of societies, the Desolator of dwelling' places and Garnerer of grave-yards, and they were translated to the ruth of Almighty Allah; their houses fell waste and their palaces lay in ruins 1 and the Kings inherited their riches. Then there reigned after them a wise ruler, who was just, keen-witted and accomplished and loved tales and legends, especially those which chronicle the doings of Sovrans and Sultans, and he found in the treasury these marvellous stories and wondrous histories, contained in the thirty volumes aforesaid. So he read in them a first book and a second and a third and so on to the last of them, and each book astounded and delighted him more than that which preceded it, till he came to the end of them. Then he admired


1 Because Easterns build, but never repair.



6i


Alf Laylah wa Layla h.


whatso he had read therein of description and discourse and rare traits and anecdotes and moral instances and reminiscences and bade the folk copy them and dispread them over all lands and climes; wherefore their report was bruited abroad and the people named them “fTfje machete anti toonbersi of tfje Cfjoiteanb J^igjjte anti SI This is all that hath come down to us of the

origin of this book, and Allah is All-knowing . 1 So Glory be to Him whom the shifts of Time waste not away, nor doth aught of chance or change affect His sway: whom one case diverteth not from other case and Who is sole in the attributes of perfect grace. And prayer and peace be upon the Lord’s Pontiff and Chosen One among His creatures, our lord MOHAMMED the Prince of mankind through w T hom we supplicate Him for a goodly and a godly

FINIS.


1 i.e. God only knows if it be true or not.


Terminal Essay.

See "Terminal Essay"

INDEX

PAGE


Abdallah ibn al-Mu’tazz (poet-

prince) 39

Abdiin (convent of) . . . .40

Abu al-Sa’adat (Pr. N.) = Father of

Prosperities 29

Abu Mijan (song of) . . .41

Abu Tabak = Father of whipping . 5

’Adiliyah (Mosque in Cairo) . . 6

Aesop (the fable-writer) . . . 106

’Ajaib al-Hind = Marvels of Ind . 136

A’laj = sturdy miscreants . . . 38

Allah (will make things easy=will

send us aid) 2

(give thee quittance of respon- sibility) 11

(will send thee thy daily bread) 13

Alnashar (story of) . ... 130

'Amir = on who inhabiteth,

haunter 6

’Amm = uncle (polite address to a father-in-law) .... 32

Anasa-kum = ye are honoured by

knowing him . . . - 11

Arabs (for plundering nomades) . 25

Arianism and early Christianity . 166

Arms and Armour .... 82

Artists in cosmetics .... 202

’Asakir = corner-terminals of a

litter 32

Asal Kasab = cane-honey ... 3

Katr = drip-honey ... 2

Ash’ab (proverbial for greed) . • 15

Astarte (primarily the planet

Venus?) 199

’Attar = perfume-seller, druggist . 8

’Aysh = that on which man lives

(for bread) 3

VOL. X.


PAGE

Bab (A1-) al- ’All = Sublime Porte . 5

Bab a!-Xasr = Gate of Victory . 6

Barmakis (history' of the family) . 123

Battal (A1-), story of ... 72

Bazar (locked at night) ... 13

Betrothed (for “intended to be

married with regal ceremony”) 55 Boccaccio and The Nights . . 142

Book (black as her) .... 1

Boulgrin, Bougre, Bougrerie (deri- vations of the terms) . . . 214

Bresl. Edit, quoted . . -34, seqq.

(mean colloquialism thereof) . 149

Brides of the Treasure ... 31

Burckhardt quoted .... 129


Cairene jargon .... 8

(savoir faire) ... 10

(bonhomie) .... 28

(knows his fellow-Cairene) . 35

Calamity (i.e. to the enemy) . . 33

Cannibalism in the New World . 207

Caravaggio (picture of St. Rosario) . 190

Castration (texts justifying or en- joining it) 196

Character-sketch (making amends

for abuse of women) ... 24

Cask (for “home” of the maiden

wine) 38

Children (one of its = a native of) . 8

Clairvoyance of perfect affection . 26

Coffee (mention of) .... 86

Coquetries (requiring as much in- ventiveness as a cotillon) . . 58


2.62


Alf Laylah wa Laylah.


Cruelty (of the “fair sex” in Egypt) 45 Cry (that needs must be cried) . 21

Curs (set them on the cattle = show

a miser money, etc.) . . . 18

Darb ai.-Ahmar = Red Street (in

Cairo) 8

Death (simply and pathetically

sketched) 47

Drama sin Turkey and Persia) . 147

Dramatic scene (told with charming

naivete) 9

Dunya (Pr. N.) = the World . . 27

Elevation (nothing strange in

sudden) 53

Ephesus (the Matron of) . . 191

Ernest (Duke of Bavaria, Romance

of) 136

Erotic specialists among the An- cients 175

Euphemism 4, 27

Farid = unique; union-pearl . . 54

Fat6rat = light food for early

breakfast 12


Fox and jackal (confounded by the Arabic dialects) . . . .Ill


Galland, Antoine (memoir of) 90, seqq. Garden (the Perfumed of the

Chevkh Nefzaoui) . . . 120

Gazelle’s blood red (dark red dye) 12

German Translations of The Nights

102, seqq.

Ghulamiyah=girl dressed as a boy

to act cup-bearer ... 39

Ghurrah = white blaze on a horse’s

brow 40

Giants (marrying in Peru, probably

the Caribs of the Brazil) . . 209

Glossarium eroticum . . . 192

Gnostic absurdities .... 167

Gold (liquid = Vino d’Oro) . . 40

Grelots lascifs 206

Gypsies (their first appearance in

Europe) 85

Handkerchief of dismissal . . 47

Hariri (Sines quoted from) . . 44

1 la run ai-Rashid and Charlemagne 122


Hazar Afsanah . . .70, seqq. ; 88

Hetairesis and Sotadism (the here- sies of love) 187

Hippie Syphilis 85

Hizam = belt (not Khizam = nose- ring) 36

’Iddah (Al-)=period of widow- hood 43

Ikhtiyan al-Khutan = Khaitan (?) 9

Iram (the many-columned) . . 29

Irishman (and his “converter”) . 3

Ishtar-Ashtaroth (.her worship not

obsolete in Syria) . . . 199

Iskander = Alexander (according to

the Arabs) 57

Italian Translations of The Nights . 104

Ja’afar the Barmecide (his sus- pected heresy) .... 126

Jackal’s gall (used aphrodisiacallv) 112 Jad(d = new (coin), copper . . 12

Jauza = Gemini 38

Jazirat ibn Omar (island and town

on the Tigris) .... 40

Jink (A1-) = effeminates ... 19

Kafr = village (in Egypt and

Syri a) 27

Kakili = Sumatran (eagle-wood) . 57

Kalandars (order of) ... 80

Kammir (Imper.) = brown (the

bread) 14

Katha Sarit Sagara . . 142, seqq.

Kathfr = much, “no end” . . 10

Kitab al-Fihrist (and its author) . 70

Kohl’d with Ghunj = languour-

kohl’d 40

Koran quoted (Ixxxix) ... 29

Koran (first English Translation owing to France) ... 93

Kunafah = Vermicelli-cake . . 1

Kutub al-Bah = Books of Lust . 175

La Kabbata hamiyah — (no burn- ing plague) 14

Lane quoted, 1, 11, 12, 19, 34, 36,

50, 52, 53, 69, 77, 105

Languages (study of should be as- sisted by ear and tongue) . . 90

Lentils (cheapest and poorest food

in Egypt) 31

Lesbianism 181

Libraries (much appreciated bv the

Arabs) 1 53


Index.


Lion (as Sultan of the beasts jealous

I

of a man’s power)

34

Lokman (three of the name) .

107

Love (cruelty of) ...

26

Lying (until one’s self believes the


lie to be truth) ....

14

Ma’aruf = kindness, favour .

1

MacNaghten’s Edition

78

Malakay bayti ’1-rahah = slabs of


the j akes

51 !

“Making men” (and women) .

173 1

Marocco (tenanted by three Moslem

I

races)

193

Mashallah = the English "cock’s


’ill” with a difference .

52

Mashhad = head-and-foot stone of


a grave

53

Merchant (worth a thousand) .

8

Metrical portion of The Nights


(three-fold distribution of) .

66

Mohammed (before and after the


Hijrah)

171

Morbi venerei

84

Moslem resignation (noble instance


of)

42

Mudarris = professor

8

Mummery = “Mahommerie”

156

Munkar and Nakir ....

47

Mustahakk = deserving .

52

Nahika = let it suffice thee .

22

Naka = sand-hill ....

27

Narcissus and Hippolytus (assumed


as types of morosa voluptas)

186

Olema (time-serving ones)

44

Onanism (discouraged by circum-


cision)

202

Pain (resembling the drawing of a


tooth)

21

Palaces in ruins (for want of repair)

61

Palgrave and Al-Islam

165

Parisian MS. of The Nights .

96

Payne quoted 40, 50, 52, 73, 96, 125,

127,


148


263

Pech6 philosophique (The, in France) 214 Pederasts (list of famous) . . 217

Pehlevi version of the Panchatantra 109 Penis (and its succedanea) . . 206

Plato (his theory of love) . . .182

Play “near and far” = “fast and

loose” 22

Powders (coloured in sign of holi- day-making) .... 56

Pre-Adamite doctrine . . .157

Poets (four whose works contraried

their character) .... 217

Prolixity (heightening the effect of

the tale) 50

Pun (on a name) . . . 11, 27

Pyramids (verses on the) . . 134


Rawi — story-teller (also used for

reciter of Traditions) . . . 144

Resignation (noble instance of) 42

Rijal = Hallows .... 14

Roman superficiality (notable in- stance of) 106

Rub’ al-Kharab (probably for the

Great Arabian Desert) . 42


Sabihat al-’Urs = gift on the

wedding-morning ... 18

Sacy, Sylvestre de (on the origin of The Nights) .... 74

Sappho (the “Masculine”) . 181

Sawad = blackness of the hair . 60

Schools (attached to Mosques) . 153

Shamta— the grizzled (name for

wine) 38

Shaykh al-Islam (his mention sign of

modern composition) ... 19

Signals of Debauchees . . . 190

Sijn al-Ghazab = Prison of Wrath . 45

Simurgh (guardian of the Persian

mysteries) 11”

Sisters (their abiding together after marriage frequently insisted

upon) 56

Socrates (“sanctus paederasta”) \%5,seqq. Sodomy (abnormally developed amongst the savages of the New

World) 207

Sotadic zone . 179, scqq.

Story-teller (picture of the) . . 145

Sufyism (rise of) . .116


264


Alf Laylah wa Laylah.


Sun (likened to a bride displaying

her charms to man) ... 38

Syphilis (origin of) . . . .85

(hippie) 85

Tasawwuf (rise of) . . . .116

Taysh = vertigo, giddiness . . 9

Time-measurers (of very ancient

date) 81

Tobacco (mention of) ... 86

Touch of nature (making all the

world kin) 24


Trebutien quoted . 9, 54, 68, 78, 91 Umm al-Raas = crown of the head 44


Umm Kulsum (one of the Amsai of

the Arabs for debauchery) . 169

’Urrah = dung 1

Visvakarma = the Anti-creator . 118

Whoso praiseth and then blameth

lieth twice 15

Woman, women (treated leniently

in a Kazi’s court) ... 4

Womankind (their status in Al-

Islam) 170

Ya Abu al-Lithamayn = “O sire

of the chin-veils twain” . . 20

Yellow-girl (for light-coloured wine) 39

Zarabin — slaves’ shoes . 1


APPENDIX

266


Alf Laylah wa Laylah.


MEMORANDUM.

I make no apology for the number and extent of biblio- graphical and other lists given in this Appendix: they may cumber the book but they are necessary to complete my design. This has been to supply throughout the ten volumes the young Arabist and student of Orientalism and Anthro- pology with such assistance as I can render him; and it is my conviction that if with the aid of this version he will master the original text of the “Thousand Nights and a Night,” he will find himself at home amongst educated men in Egypt and Syria, Najd and Mesopotamia, and be able to converse with them like a gentleman; not, as too often hap- pens in Anglo-India, like a “Ghorawala” (groom). With this object he will learn by heart what instinct and inclina- tion suggest of the proverbs and instances, the verses, the jeux d’esprit and especially the Koranic citations scattered about the text; and my indices will enable him to hunt up the tale or the verses which he may require for quotation even when writing an ordinary letter to a “native” cor- respondent. Thus he will be spared the wasted labour of wading through volumes in order to pick up a line.

The following is the list of indices: —


Appendix I.

i. Index to the Tales in the ten Volumes.

H. Alphabetical Table of the Notes (Anthropological, etc.) prepared by F. Stein- gass, Ph.D.

hi. Alphabetical Table of First Lines (metrical portion) in English and Arabic, pre- pared by Dr. Steingass.

IV. Tables of Contents of the various Arabic texts. a. The Unfinished Calcutta Edition (181-1—18).

B. The Breslau Text (1825—43) from Mr. Payne’s Version.

c. The MacN agh ten or Tu rner-M acan Text (A.D. 1839—42), and the Bulak Edition

(A.H. 1251 =A.D. 1835—36), from Mr. Payne’s Version.

d. The same with Mr. Lane’s and my Version.

Appendix II.

Contributions to the Bibliography of the Thousand and One Nights, and their Imita- tions, with a Table shewing the contents of the principal editions and translations of The Nights. By W. F. Kirby, Author of “Ed-Dimirvaht, an Oriental Romance”; “The New Arabian Nights,” &c.


Appendix.


267


gppcnbix 3f.


INDEX I.

INDEX TO THE TALES AND PROPER NAMES.


N. B . — The Roman numerals denote the volume , the Arabic the page.


Abdullah the Fisherman and Abdullah the Merman, ix. 165.

Do. bin Fazl and his brothers, ix. 304.

Do. bin Ma’amar with the Man of Bassorah and his slave-girl, v. 69. Abd al-Rahman the Moor’s story of the Rukh, v. 122.

Abu Hasan al-Ziyadi and the Khorasan Man, iv. 285.

Abu Hasan, how he brake Wind, v. 135.

Abu Isa and Kurrat al-Ayn, The Loves of, v. 145.

Abu Ja’afar the Leper, Abu al-Hasan al-Durraj and, v. 294.

Abu Kir the Dyer and Abu Sir the Barber, ix. 134.

Abu al-Aswad and his squinting slave-girl, v. 80.

Abu al-Husn and his slave-girl Tawaddud, v. 189.

Abu al Hasan al-Durraj and Abu Ja’afar the Leper, v. 294.

Abu al-Hasan of Khorasan, ix. 229.

Abu Mohammed hight Lazybones, iv. 162.

Abu Nowas, Harun al-Rashid with the damsel and, iv. 261.

Abu Nowas and the Three Boys, v. 64.

Abu Sir the Barber, Abu Kir the Dyer and, ix. 134.

Abu Suwayd and the handsome old woman, v. 163.

Abu Yusuf with Harun al-Rashid and his Wazir Ja’afar, The Imam, iv. 1. Abu Yusuf with Al-Rashid and Zubaydah, The Imam, iv. 153.

Adam, The Birds and Beasts and the Son of, iii. 114.

Adi bin Zayd and the Princess Hind, v. 124.

Ajib, The History of Gharib and his brother, vi. 257.

Ala al-Din Abu d-Shamat, iv. 29.

Alexandria (The Sharper of) and the Master of Police, iv. 269.

Ali bin Bakkar and Shams al-Nahar, iii. 162.

Ali of Cairo, The Adventures of Mercury, vii. 172.

Ali Nur al-Din and Miriam the Girdle-Girl, viii. 264.

Ali the Persian and the Kurd Sharper, iv. 149.

Ali Shar and Zumurrud, iv. 187.

Ali bin Tahir and the girl Muunis, v. 164.

Al-Malik al-Nasir (Saladin) and the Three Chiefs of Police, iv. 271. Almsgiving, The Woman whose hands were cut off for, iv. 281.


268


Alf Layiah wa Laylah.


Amin (A1-) and his uncle Ibrahim bin at-Mahdi, v. 152.

Anushirwan, Kisra, and the village damsel, v. 87.

Anushirwan, The Righteousness of King, v. 254.

Angel of Death and the King of the Children of Israel, The, v. 250.

Do. with the Proud King and the Devout Man, The, v. 246.

Do. and the Rich King, The, v. 248.

Anis al-Jalis, Nur ai-Din Ali and the damsel, ii. 1.

Ape, The King’s daughter and the, iv. 297.

Apples, The Three, i. 186.

Arab Girl, Harun al-Rashid and the, vii. 108.

Arab Youth, The Caliph Hisham and the, iv. 101.

Ardashir and Hayat al-Nufus, vii. 209.

Asma’i (A1-) and the three girls of Bassorah, vii. 110.

Ass, The Ox and the, i. 16.

Ass, The Wild, The Fox and, ix. 48.

Ayishah, Musab bin al-Zubayr and his wife, v. 79.

Aziz and Azizah, Tale of, ii. 298.

Azizah, Aziz and, ii. 298.

Badawi, Ja’afar the Barmecide and the old, v. 98.

Do. , Omar bin al-Khattab and the young, v. 99.

Do. , and his Wife, The, vii. 124.

Badi’a al-Jamal, Sayf al-Muluk and, vii. 314.

Badr Basim of Persia, Julnar the Sea-born, and her Son King, vii. 264 .

Badr al-Din Hasan, Xur al-Din Ali of Cairo and his son, i. 195.

Baghdad, The Haunted House in, v. 166.

Do. , Khalifah the Fisherman of, viii. 145.

Do. , The Porter and the Three Ladies of, i. 82.

Do. , (The ruined man of) and his slave-girl, ix. 24.

Do. , The Sweep and the noble Lady of, iv. 125.

Bakun’s Story of the Hashish-Eater, iii. 91.

Banu Tayv, The Lovers of the, v. 137.

Banu Ozrah, The Lovers of the, v. 70.

Barber’s Tale of himself, The, i. 317.

Barber’s First Brother, Story of the, i. 319.

Barber’s Second Brother, Story of the, i. 324.

Barber’s Third Brother, Story of the, i. 328.

Barber’s Fourth Brother, Story of the, i. 331.

Barber’s Fifth Brother, Story of the, i. 335.

Barber’s Sixth Brother, Story of the, i. 343.

Barber, Abu Kir the Dyer and Abu Sir the, ix. 134.

Barber-Surgeon, Ibrahim bin a!-Mahdi and the, iv. 103.

Barmecide, Ja’afar the, and the old Badawi, v. 98.

Bassorah (the man of ) and his slave-girl, Abdullah bin Ma’amar with, v. 69. Do. , Al-Asma’i and the three girls of, vii. 110.

Do. , (Hasan of) and the King’s daughter of the Jinn, viii. 7.

Do. , The Lovers of, vii. 130.

Bath, Harun al-Rashid and Zubaydah in the, v. 75.

Bathkeeper’s Wife, The Wazir’s Son and the, vi. 150.

Beanselller, Ja’afar the Barmecide and the, iv. 159.

Bear, Wardan the Butcher’s adventure with the Lady and the, iv. 293.

Beasts and the Son of Adam, The Birds and, iii. 16.

Behram, Prince of Persia, and the Princess Al-Datma, vi. 184.

Belvedere, The House with the, vi. 188.

Birds and Beasts and the Carpenter, The, iii. 114.


Appendix.


Birds, The Falcon and the, iii. 154.

Birds (the Speech of), The page who feigned to know, vi. 169.

Black Slave, The pious, v. 261.

Blacksmith who could handle fire without hurt. The, v. 271.

Blind Man and the Cripple, The, ix. 67.

Boys, Abu Nowas and the Three, v. 64.

Boy and Girl at School, The Loves of the, v. 73.

Boy and the Thieves, The, ix. 95.

Boy (The woman who had to lover a) and the other who had to lover a man, v. 165.

Brass, The City of, vi. 83.

Broker’s Story, The Christian, i. 262.

Budur and Jubayr bin Umayr, The Loves of, iv. 228.

Budur, Kamar al-Zaman and, iii. 212.

Bukhayt, Story of the Eunuch, ii. 49.

Bulak Police, Story of the Chief of the, iv. 273.

Bull and the Ass (Story of), i. 16.

Bulukiya, Adventures of, v. 304.

Butcher’s adventure with the Lady and the Bear, Wardan the, iv. 293.

Butter, The Fakir and his pot of, ix. 40.

Cairo (New) Police, Story of the Chief of the, iv. 271.

Do. (Old) Police, Story of the Chief of the, iv. 274.

Do. , The Adventures of Mercury Ali of, vii. 172.

Caliph Al-Maamun and the Strange Doctor, iv. 185.

Caliph, The mock, iv. 130.

Cashmere Singing-girl, The Goldsmith and the, vi. 156.

Cat and the Crow, The, iii. 149.

Do. and the Mouse, The, ix. 35.

Champion (The Moslem) and the Christian Lady, v. 277.

Chaste Wife, The Rake’s Trick against the, vi. 135.

Christian Broker’s Story, The, i. 262.

City of Labtayt, The, vi. 83.

Cloud (The saint to whom Allah gave a) to serve him, v. 274.

Cobbler (Ma’aruf the) and his wife Fatimah, x. 1.

Confectioner, his Wife and the Parrot, The, vi. 132.

Crab, The Fishes and the, ix. 34.

Craft and Malice of W’omen, The, vi. 122.

Cripple, The Blind Man and the, ix. 67.

Crow, The Fox and the, iii. 150.

Do. and the Serpent, The, ix. 46.

Crow, The Cat and the, iii. 149.

Crows and the Hawk, The, ix. 53.

Dalilah the Crafty and her daughter Zaynab the Coney-catcher, The Rogueries of, vii. 144.

Datma (The Princess A1-), Prince Behram of Persia and, vi. 184.

Death (The Angel of) and the King of the Children of Israel, v. 250.

Do. do. with the Proud King and the Devout Man, v. 246.

Do. do. and the Rich King, v. 248.

Debauchee and the Three-year-old Child, The, vi. 208.

Desert (The old woman who dwelt in the) and the pilgrim, v. 186.

Device (The Wife’s) to cheat her husband, vi. 152.

Devil, Ibrahim of Mosul and the, vii. 113.

Do. , Isaac ” and his mistress and the, vii. 136.

Devout Israelite, The, iv. 283.


270


Alf Laylah wa Laylah.


Devout Tray-maker and his wife, The, v. 264.

Do. Prince, The, v. 111.

Do. woman and the two wicked elders. The, v. 97.

Dibil al-Khuzai and Muslim bin al-Walid, v. 127.

Dish of Gold, The man who stole the Dog’s, iv. 265.

Doctor (The strange) and the Caliph Al-Maamun, iv. 185. Dog’s Dish of Gold, The man who stole the, iv. 265.

Dream, The ruined man who became rich through a, iv. 289. Drop of Honey, The, vi. 142.

Duban, The Physician, i. 45.

Dunya, Taj al-Muluk and the Princess, ii. 283.

Durraj (Abu al-Hasan al-) and Abu Ja’afar the Leper, v. 294. Dust, The woman who made her husband sift, vi. 143.

Dyer, Abu Sir the Barber and Abu Kir the, ix. 134.

Eagle, The Sparrow and the, iii. 155.

Ebony Horse, The, v. 1.

Egypt (The man of Upper) and his Frankish wife, ix. 19. Elders, The Devout woman and the two wicked, v. 97.

Eldest Lady’s Story, The, i. 162.

Enchanted Spring, The, vi. 145.

Do. Youth, The, i. 69.

Envied, The Envier and the, i. 123.

Envier and the Envied, The, i. 123.

Eunuch Bukhayt, Tale of the, ii. 49.

Do. Kafur, Tale of the, ii. 51.

Fakir and his jar of butter, The, ix. 40.

Falcon and the Partridge, The, iii. 138.

Falcon, King Sindibad and his, i. 50.

Fatimah, Ma’aruf the Cobbler and his wife, x. 1.

Fath bin Khakan (A1-) and Al-Mutawakkii, v. 153.

Ferryman of the Nile and the Hermit, The, v. 288.

First Old Man’s Story, i. 27.

Fisherman, Abdullah the Merman and Abdullah the, ix. 165. Do. of Baghdad, Khalifah the, viii. 145.

Do. , The Foolish, ix. 93.

Do. and the Jinni, The, i. 38.

Do. , Khusrau and Shirin and the, v, 91.

Fishes and the Crab, The, ix. 43.

Five Suitors, The Lady and her, vi. 172.

Flea and the Mouse, The, iii. 151.

Folk, The Fox and the, vi. 211.

Forger, Yahya bin Khalid and the, iv. 181.

Fox and the Crow, The, iii. 150.

Fox and the Folk, The, vi. 211.

Fox, The Wolf and the, iii. 132.

Francolin and the Tortoises, The, ix. 113.

Frank King's Daughter, Ali Nur al-Din and the, viii. 264. Frank wife, The man of Upper Egypt and his, ix. 19.

Fuller and his son, The, vi. 134.

Generous friend, The poor man and his, iv. 288.

Ghanim bin Ayyub the Thrall o’ Love, ii. 45.

Gharib and lys brother Ajib, The History of, vi. 257.

Girl, Harun al-Rashid and the Arab, vii. 108.

Girl at School, The Loves of the Boy and, v. 73.


Appendix.


271


Girls of Bassorah, Al-Asma'i and the three, vii. 110.

Girls, Harun al-Rashid and the three, v. 81.

Do. do. , and the two, v. 81.

Goldsmith and the Cashmere Singing-Girl, The, vi. 156.

Goldsmith’s wife, The water-carrier and the, v. 89.

Hajjaj (A1-) Hind daughter of Al-Nu’uman and, vii. 96.

Do. and the pious man, v. 269.

Hakim (The Caliph A1-) and the Merchant, v. 86.

Hammad the Badawi, Tale of, ii. 104.

Hariri (A1-) Abu Zayd’s lament for his impotency. Final Note to vol. viii. Harun al-Rashid and the Arab girl, vii. 108.

Do. and the Slave-Girl and the Imam Abu Yusuf, iv. 153.

Do. with the Damsel and Abu Nowas, iv. 261.

Do. and Abu Hasan the Merchant of Oman, ix. 188.

Do. and the three girls, v. 81.

Do. and the two girls, v. 81.

Do. and the three poets, v. 77.

Do. and Zubaydah in the Bath, v. 75.

Hashish-Eater, Bakun’s tale of the, ii. 91.

Hasan of Bassorah and the King’s daughter of the Jinn, viii. 7.

Hasan, King Mohammed bin Sabaik and the Merchant, vii. 308.

Hatim al-Tayyi : his generosity after death, iv. 94.

Haunted House in Baghdad, The, v. 166.

Hawk, The Crows and the, ix. 53.

Hayat al-Nufus, Ardashir and, vii. 209.

Hedgehog and the wood Pigeons, The, iii. 156.

Hermit, The Ferryman of the Nile and the, v. 288.

Hermits, The, iii. 125.

Hind, Adi bin Zayd and the Princess, v. 124.

Hind daughter of Al-Nu’uman and Al-Hajjaj, vii. 96.

Hind (King Jali’ad of ) and his Wazir Shimas, ix. 32.

Hisham and the Arab Youth, The Caliph, iv. 101.

Honey, The Drop of, vi. 142.

Horse, The Ebony, v. 1.

House with the Belvedere, The, vi. 188.

Hunchback’s Tale, The, i. 255.

Husband and the Parrot, The, i. 52.

Ibn al-Karibi, Masrur and, v. 109.

Ibrahim al-Khawwas and the Christian King’s Daughter, v. 283.

Do. bin al-Khasib and Jamilah, ix. 207.

Do. of Mosul and the Devil, vii. 113.

Do. bin al-Mahdi and Al-Amin, v. 152.

Do. bin al-Mahdi and the Barber-Surgeon, iv. 103.

Do. Do. and the Merchant’s Sister, iv. 278.

Ifrit’s mistress and the King’s Son, The, vi. 199.

Ignorant man who set up for a Schoolmaster, The, v. 119.

Ikrimah al-Fayyaz, Khuzaymah bin Bishr and, vii. 99.

Imam Abu Yusuf with Al-Rashid and Zubaydah, The, iv. 153. Introduction. Story of King Shahryar and his brother, i. 1.

Iram, The City of, iv. 113.

Isaac of Mosul’s Story of Khadijah and the Caliph Maamun, iv. 119.

Isaac of Mosul and the Merchant, v. 129.

Isaac of Mosul and his Mistress and the Devil, vii. 113.

Island, The King of the, v. 290.


Alf Laylah wa Laylah.


272

Iskandar Zu Al-Karnayn and a certain Tribe of poor folk, v. 252. Israelite, The Devout, iv. 283.

Jackals and the Wolf, The, ix. 103.

Ja’afar the Barmecide and the Beanseller, iv. 159.

Do. Do. and the old Badawi, v. 98.

Ja’afar bin al-Hadi, Mohammed al-Amin, and, v. 93.

Jamilah, Ibrahim bin al-Khasib, and, ix. 207.

Janshah, The Story of, v. 329.

Jali’ad of Hind and his Wazir Shimas, King, ix. 32.

Jeweller’s Wife, Kamar al-Zaman and the, ix. 246.

Jewish Kazi and his pious Wife, The, v. 256.

Jewish Doctor’s Tale, The, i. 288.

Jinni, The Fisherman and the, i. 38.

Jinni, The Trader and the, i. 24.

Jubayr bin Umayr and Budur, The Loves of, iv. 228.

Judar and his brethren, vi. 213.

Julnar the Sea-born and her son King Badr Basim of Persia, vii. 264. Justice of Providence, The, v. 286.

Kafur, Story of the Eunuch, ii. 51.

Kalandar’s Tale, The first, i. 104.

Do. The second, i. 113.

Do. The third, i. 130.

Kamar al-Zaman and Budur, iii. 211.

Do. and the Jeweller’s Wife, ix. 246.

Kazi, the Jewish, and his pious wife, v. 256.

Khadijah and the Caliph Maamun, Isaac of Mosul’s Story of, iv. 119. Khalif the Fisherman of Baghdad (note from Bresl. Edit.), viii. 184. Khalifah the Fisherman of Baghdad, viii. 145.

Khawwas (Ibrahim al-) and the Christian King’s daughter, v. 283. Khorasan, Abu Hasan al-Ziyadi and the man from, iv. 285.

Do. Abu al-Hasan of, ix. 229.

Khusrau and Shirin and the Fisherman, v. 91.

Khuzaymah bin Bishr and Ikrimah al-Fayyaz, vii. 99.

King Jali’ad, Shimas his Wazir and his son Wird Khan, ix. 32.

King of the Island, The, v. 290.

Do. and the Pilgrim Prince, The Unjust, ix. 50.

Do. and the virtuous wife. The, v. 121.

Do. and his Wazir’s wife. The, vi. 129.

King’s Daughter and the Ape, The, iv. 297.

Do. son and the Ifrit’s -Mistress, The, vi. 199.

Do. Do. and the Merchant’s Wife, The, vi. 167.

Do. Do. and the Ghulah, The, vi. 139.

Kings, The Two, ix. 65.

Kisra Anushirwan and the Village Damsel, v. 87.

Kurd Sharper, Ali the Persian and the, iv. 149.

Kurrat al-Ayn and Abu Isa, v. 145.

Kus Police and the Sharper, Chief of the, iv. 276.

Labtayt, The City of, iv. 99.

Lady of Baghdad, The Sweep and the noble, iv. 125.

Lady’s Story, The Eldest, i. 162.

Lady and her five suitors, The, vi. 172.

Do. and her two Lovers, The, vi. 138.

Ladies of Baghdad, The Porter and the Three, i. 82.

Laughed again. The man who never, vi. 160.


Appendix.

Lazybones, Abu Mohammed (light, iv. 162.

Ixper, Abu al-Hasan al-Durraj and Abu Ja’afar the, v. 294.

Lover, The mad, v. 138.

Lover who feigned himself a thief (to save his mistress’ honour). The, iv. 155. Lover’s trick against the chaste Wife, The, vi. 135.

Lovers of Bassorah, The, vii. 130.

Do. of the Banu Tayy, The, v. 137.

Do. of the Banu Ozrah, The, v. 70.

Do. The Lady and her two, vi. 138.

Do. of Al-Medinah, The, vii. 139.

Do. The Three unfortunate, v. 133.

Loves of the Boy and Girl at School, The, v. 73.

Loves of Abu Isa and Kurrat al-Ayn, The, v. 145.

Maamun, Isaac of Mosul’s Story of Khadijah and the Caliph, iv. 119.

Do. (A1-) and the Pyramids of Egypt, v. 105.

Do. and the strange Scholar, The Caliph, iv. 185.

Ma’an bin Zaidah and the Badawi, iv. 97.

Ma’an the son of Zaidah and the Three Girls, iv. 96.

Mad Lover, The, vii. 139.

Magic Horse, The, v. 1.

Mahbubah, Al-Mutawakkil and his favourite, iv. 291.

Malik al-Nasir (A1-) and the three Masters of Police, iv. 271.

Do. and his Wazir, vii. 142.

Man and his Wife, The, ix. 98.

Man who never laughed during the rest of his days, The, vi. 160.

Man (The Woman who had to lover a ) and the other who had to lover a boy, v. 165.

Man of Upper Egypt and his Frankish Wife, ix. 19.

Man of Al-Yaman and his six Slave-girls, iv. 245.

Man who stole the dog’s dish of gold, iv. 268.

Man who saw the Night of Power (.Three Wishes), vi. 180.

Man’s dispute with the learned Woman about boys and girls, v. 154.

Ma’aruf the Cobbler and his wife Fatimah, x. 1.

Mansur, Yahya bin Khalid and, iv. 179.

Masrur and Ibn al-Karibi, v. 109.

Masrur and Zayn al-Mawasif, viii. 205.

Medinah (A1-), The Lovers of, vii. 139.

Merchant of Oman, The, ix. 188.

Do. and the Robbers, The, ix. 100.

Do. and the two Sharpers, The, iii. 158.

Merchant’s Sister, Ibrahim bin al-Mahdi and the, iv. 278.

Do. Wife, The King’s son and the, vi. 167.

Do. Wife and the Parrot, The, i. 52.

Mercury Ali of Cairo, The Adventures of, vii. 172.

Merman, and Abdullah the Fisherman, Abdullah the, ix. 165.

Miller and his wife, The, v. 82.

Miriam, Ali Nur al-Din and, viii. 264.

Miser and Loaves of Bread, The, vi. 137.

Mock Caliph, The, iv. 130.

Mohammed al-Amin and Ja’afar bin al-Hadi, v. 93.

Mohammed bin Sabaik and the Merchant Hasan, King, vii. 308. Money-changer, The Thief and the, iv. 275.

Monkey, The Thief and his, iii. 159

Moslem Champion and the Christian Lady, The, v. 277.


073


274


Alf Laylah wa Laylah.


Mouse, The, and the Cat, it. 35.

Mouse and the Flea, The, iii. 151.

Mouse and the Ichneumon, The, iii. 147.

Muunis, Ali bin Tahir and the girl, v. 164.

Musab bin al-Zubayr and Ayishah his wife, v. 79.

Muslim bin al-Walid and Dibil al-Khuzai, v. 127.

Mutawakkil (A1-) and Al-Fath bin Khakan, v. 153.

Do. and his favourite Mahbubah, iv. 291.

Mutalammis (A1-) and his wife Umaymah, v. 74.

Naomi, Ni’amah bin al-Rabi’a and his Slave-girl, iv. 1.

Nazarene Broker’s Story, The, i. 262.

Necklace, The Stolen, vi. 182.

Niggard and the Loaves of Bread, The, vi. 137.

Night of Power, The man who saw the, vi. 180.

Nile (The Ferryman of the ) and the Hermit, v. 288.

Ni’amah bin al-Rabi’a and Naomi his Slave-girl, iv. 1.

Nut al-Din Ali and the damsel Anis al-Jalis, ii. 1.

Nur al-Din of Cairo and his son Badr al-Din Hasan, i. 195.

Ogress, The King’s Son and the, vi. 139.

Old Man’s Story, The First, 1. 27.

Do. Do. The Second, i. 32.

Do. Do. The Third, i. 36.

Old Woman, Abu Suwayd and the handsome, v. 163.

Omar bin al-Nu’uman and his Sons Sharrkan and Zau al-Makan, The Tale of King, ii. 77.

Omar bin al-Khattab and the young Badawi, v. 99.

Oman, The Merchant of, ix. 188.

Otbah and Rayya, vii. 91.

Page who feigned to know the speech of birds. The, vi. 169.

Paradise, The Apples of, v. 141.

Parrot, The Merchant’s wife and the, i. 52.

Partridge, The Hawk and the, iii. 138.

Peacock, The Sparrow and the, iii. 161.

Persian and the Kurd Sharper, Ai the, iv. 149.

Physician Duban, The, i. 45.

Physician’s Story, The Jewish, i. 288.

Pilgrim and the old woman who dwelt in the desert. The, v. 186.

Pilgrim Prince, The Unjust King and the, ix. 50.

Pious black slave, The, v. 261.

Pigeons, The Hedgehog and the, iii. 156.

Pigeons, The Two, vi. 183.

Platter-maker and his wife, The devout, v. 264.

Poets, Harun al-Rashid and the three, v. 77.

Police of Bulak, Story of the Chief of the, iv. 273.

Do. of Kus and the Sharper, the Chief of the, iv. 276.

Do. of New Cairo, Story of the Chief of the, iv. 271.

Do. of Old Cairo, Story of the Chief of the, iv. 274.

Do. (The Three Masters of ), Al-Malik, al-Nasir and, iv. 271.

Poor man and his friend in need, The, iv. 288.

Porter and the Three Ladies of Baghdad, The, i. 82.

Portress, The Tale of the, i. 173.

Prince Behram and the Princess al-Datma, vi. 184.

Do. the Ensorcelled, i. 69.

Do. and the Ghulah, The, i. 54.


Appendix.


Prince, The Devout, v. 111.

Do. (the Pilgrim), The Unjust King and, ix. 50.

Prior who became a Moslem, The, v. 141.

Providence, The justice of, v. 286.

Purse, The Stolen, vi. 209.

Pyramids of Egypt, Al-Maamun and the, v. 105.

Queen of the Serpents, The, v. 298.

Rake’s trick against the chaste Wife, The, vi. 135.

Rayya, Otbah and, vii. 91.

Reeve’s Tale, The, i. 278.

Rogueries of Dalilah the Crafty and her daughter Zaynab the Coney-catcher, The, vii. 144.

Rose-in-Hood, Uns al-Wujud and the Wazir’s Daughter, v. 12.

Ruined Man of Baghdad and his Slave-girl, The, ix. 24.

Do. who became rich again through a dream, The, iv. 189.

Rukh, Abd al-Rahman the Moor’s Story of the, v. 122.

Sa’id bin Salim and the Barmecides, v. 94.

Saint to whom Allah gave a cloud to serve him, The, v. 274.

Saker and the Birds, The, iii. 154.

Sandalwood Merchant and the Sharpers, The, vi. 202.

Sayf al-Muluk and Badi’a al-Jamal, vii. 314.

School, The Loves of the Boy and the Girl at, v. 73.

Schoolmaster who fell in love by report, The, v. 117.

Do. The Foolish, v. 118.

Do. The ignorant man who set up for a, v. 119.

Serpent, The Crow and the, ix. 46.

Serpent-charmer and his Wife, ix. 56.

Serpents, The Queen of the, v. 298.

Sexes, Relative excellence of the, v. 154.

Shahryar and his brother, King (Introduction), i. 1.

Shahryar (King) and his brother, i. 2.

Shams al-Nahar, Ali bin Bakkar and, iii. 162.

Sharper of Alexandria and the Chief of Police, The, iv. 269.

Sharper, Ali the Persian and the Kurd, iv. 149.

Do. The Chief of the Kus Police and the, iv. 276.

Do. The Simpleton and the, v. 83.

Sharpers, The Merchant and the Two, iii. 158.

Do. The Sandalwood Merchant and the, vi. 202.

Sharrkan and Zau al-Makan, The History of King Omar bin Al-Nu’uman and his Sons, ii. 277.

Shaykh’s Story (The First), i. 27.

Do. (The Second), i. 32.

Do. (The Third), i. 36.

Shepherd and the Thief, The, ix. 106.

Shimas, King Jali’ad of Hind and his Wazir, ix. 32.

Shipwrecked Woman and her child, The, v. 259.

Shirin and the Fisherman, Khusrau and, v. 91.

Simpleton and the Sharper, The, v. 83.

Sindibad and his Falcon, King, i. 50.

Sindbad the Seaman and Sindbad the Porter, vi. 1.

Do. First Voyage of, vi. 4.

Do. Second Voyage of, vi. 14.

Do. Third Voyage of, vi. 22.

Do. Fourth Voyage of, vi. 34.


i'j 6 Alf Laylah wa Laylah.

Sindbad the Seaman, Fifth Voyage of, vi. 48.

Do. Sixth Voyage of, vi. 58.

Do. Seventh Voyage of, vi. 68.

Do. (note from Cal. Edit.) vi. 78.

Singing-girl, The Goldsmith and the Cashmere, vi. 156.

Six Slave-girls, The Man of Al-Yaman and his, iv. 245.

Slave, The pious black, v. 261.

Slave-girl, The ruined man of Baghdad and his, ix. 24.

Slave-girls, The Man of Al-Yaman and his six, iv. 245.

Sparrow and the Eagle, The, iii. 155.

Do. and the Peacock, The, iii. 161.

Spider and the Wind, The, ix. 59.

Spring, The Enchanted, vi. 145.

Squinting slave-girl, Abu al-Aswad and his, v. 80.

Stolen Necklace, The, vi. 182.

Do. Purse, The, vi. 209.

Suitors, The Lady and her five, vi. 172.

Sweep and Noble Lady of Baghdad, The, iv. 125.

Tailor’s Tale, The, i. 300.

Taj al-Muluk and the Princess Dunya, The Tale of, ii. 263.

Tawaddud, Abu al-Hasan and his slave-girl, v. 189.

Thief, The Lover who feigned himself a, iv. 155.

Do. and the Shroff, The, iv. 275.

Do. and his Monkey, The, iii. 159.

Do. The Shepherd and the, ix. 106.

Do. turned Merchant and the other Thief, The, v. 107.

Thieves, The Boy and the, ix. 95.

Do. The Merchant and the, ix. 100.

Do. The Two, v. 107.

Three-year-old-child, The Debauchee and the, vi. 208.

Three Apples, The, i. 186.

Three unfortunate Lovers, v. 133.

Three Wishes, or the Man who longed to see the Night of Power, The, vi. 180. Tortoise, The Waterfowl and the, iii. 129.

Tortoises, The Heathcock and the, ix. 113.

Trader (The) and the Jinni, i. 24.

Trick (The Lover’s ) against the chaste wife, vi. 135.

Do. (The Wife’s ) against her husband, vi. 152.

Two Kings, The, ix. 56.

Two Pigeons, The, vi. 183.

Umaymah, Al-Mutalammis and his wife, v. 74.

Unfortunate Lovers, The Three, v. 133.

Unjust King and the Pilgrim Prince, The, ix. 50.

Uns al-Wujud and the Wazir’s Daughter Rose -in-Hood, v. 32.

Upper Egypt (The man of) and his Frank wife, ix. 19.

Walid bin Sahl, Yunus the Scribe and the Caliph, vii. 104.

Wardan, the Butcher, Adventure with the Lady and the Bear, iv. 293. Water-carrier and the Goldsmith’s Wife, The, v. 89.

Waterfowl and the Tortoise, The, iii. 129.

Wazir and the Sage Duban, The, i. 45.

Wazir, Al-Malik al-Nasir and his, vii. 142.

Do. of al-Yaman and his young brother. The, v. 71.

Wazir’s Son and the Hammam-Keeper’s Wife, The, vi. 152.

Do. Wife, The King and his, vi. 129.


Appendix.


277


Weasel, The Mouse and the, ill. 147.

Weaver, The Foolish, iii. 159.

Wife, The Badawi and his, vii. 124.

Do. (the Chaste) The Lover’s Trick against, vi. 135.

Do. The King and his Wazir’s, vi. 129.

Do. The Man and his Wilful, ix. 98.

Do. (The Merchant’s) and the Parrot, i. 52.

Do. (The Virtuous) and the King, v. 121.

Wife’s device to cheat her husband, The, vi. 152.

Do. trick against her husband, The, v. 96.

Wild Ass, The Jackal and the, ix. 48.

Wilful Wife, The Man and his, ix. 98.

Wind, The Spider and the, ix. 59.

Wird Khan (King) and his Women and Wazirs, ix. 90.

Wolf and the Fox, The, iii. 132.

W’olf, The Foxes and the, ix. 103.

Woman (The shipwrecked) and her child, v. 259.

Woman's trick against her husband, v. 96.

Woman who made her husband sift dust, The, iv. 281.

Woman whose hands were cut off for Almsgiving, The, iv. 281.

Women, The Malice of, vi. 122.

Do. The Two, v. 165.

Yahya bin Khalid and the Forger, iv. 181.

Do. and Mansur, iv. 179.

Do. and the Poor Man, v. 92.

Yaman (The Man of A1-) and his six slave-girls, iv. 245.

Do. (The Wazir of A1-) and his young brother, v. 71.

Yunus the Scribe and the Caliph Walid bin Sahl, vii. 104.

Zau al-Makan, The History of King Omar bin al-Nu’uman and his Sons Sharrkan and, ii. 77.

Zayn al-Mawasif, Masrur and, viii. 205.

Zaynab the Coney-catcher, The Rogueries of Dalilah the Wily, and her Daughter, vii. 144.

Zubaydah in the Bath, Harun al-Rashid and, v. 75.

Zumurrud, Ali Shar and, iv, 187,


278


Alf Laylah wa Laylah.


INDEX II.

§

ALPHABETICAL TABLE OF THE NOTES {ANTHROPOLOGICAL, Vc.)


Prepared by F. Steinqass, Ph.D.


A’amash (A1-), tradidonist, v. 81.

A’amash (A1-) = one with watering eyes, vi. 96.

A’araf (A1-) = partition-wall (chapter of the Koran) v. 217.

A’araj (A1-), tradidonist, v. 81.

Aaron’s rod, ii. 242.

(becomes with Moslems Moses’

staff) v. 238.

Aba, Abaah = cloak of hair, ii. 133; viii. 42.

Aba al-Khayr — my good sir, etc., ix. 54.

Abad = eternity, without end, ii. 205.

Abbas “heroeponymus” of the Abbasides, i. 188.

(= the grim-faced) iv. 138.

Abbasides (descendants of the Prophet’s uncle) ii. 61.

(black banners and dress) ii. 64,

292.

’Abd — servile, iii. 44.

Abd al-Ahad = slave of the One (God) vi. 222.

Abd al-Aziz (Caliph) ii. 166.

Abd al-Malik (Caliph) ii. 77, 167.

Abd al-Kadir of Gilan (founder of the Kadiri order) iv. 41.

Abd al-Malik ibn Marwan (Caliph) iii. 319; iv. 7.

Abd al-Rahim — slave of the Compas- sionate, vi. 221.

Abd al-Salam — slave of salvation, vi.

211 .

Abd al-Samad — slave of the Eternal, vi.

221 .


Abd al-Samad al-Samudi (for Saman- hudir) vi. 87.

Abdallah (a neutral name) v. 141.

Abdallah bin Abbas, companion and traditioner, i. 304.

Abdallah bin Abi Kilabah, iv. 113.

Abdallah bin al-Zubayr, iii. 318.

Abdallah bin Malik al-Khuza’i, iv. 181.

Abdallah bin Mas’ud (tradidonist) v. 81.

Abdallah bin Salim (tradidonist) v. 81.

Abdallah ibn al-Mu’tazz (poet-prince) x. 39.

Abdun (convent of) x. 40.

Abhak = Allah bless him and keep (see Sal’am) ii. 24.

’Abir (a fragrant powder sprinkled on face, body and clothes) viii. 240.

Abjad (Hebrew-Arabic alphabet) v. 229.

(logogriphs derived from it) viii. 93.

Ablution (difference of fashion in per- forming it) v. 112.

(obligatory after copulation) viii.

305.

Abraham (an Imam to mankind) ii. 203.

(place of) ii. 272; iv. 148.

(the Friend = mediaeval St. Abra- ham) v. 205; vi. 270.

Abtan (A1-) = the most profound ( see Batini) vi. 221.

Abu al-Abbas al-Mubarrad (grammarian) v. 138.

Abu al-Abbas al-Rakashi (poet) v. 77.

Abu al-Avna, v. 164.

Abu al-Hamlat = father of assaults, bur- dens, pregnancies, vii. 149.


Appendix.


279


Abu al-Hasan (not Husn) in. 162.

Abu al-Husn = Father of Beauty (a fancy-name) v. 189.

Abu al-Hosayn (Father of the Fortlet) = fox, iii. 132.

Abu al-Lays (Pr. X.) = Father of the Lion, ix. 211.

Abu al-Muzaffir = Father of the Con- queror, iv. 166.

Abu al-Nowas (Pr. X.) = Father of the Sidelocks, iv. 55, 264.

Abu al-Ruwavsh = Father of the Feath- erkin, viii. 77.

Abu al-Sa’adat — Father of Prosperities, viii. 148; x. 29.

Abu al-Sakha = Father of Munificence, vii. 133.

Abu All, see Di’ibil al-Khuza’i.

Abu All al-FIusayn the Wag, vii. 130.

Abu Amir bin Marwan (Wazir to Saladin) vii. 142.

Abu Bakr (Caliph) ii. 167, 197; v. 235.

Abu Bakr Mohammed al-Anbari (gram- marian) v. 141.

Abu Dalaf al-Ijili (a soldier famed for liberality and culture) ix. 189.

Abu Faris = Father of Spoils (lion) v. 40.

Abu Hanifah (founder of the Senior School) ii. 207.

(scourged for refusing to take office)

ii. 210.

Abu Hassan al-Ziyadi, iv. 258.

Abu Hazim, ii. 205.

Abu Horayrah (uncle of Mohammed) v.

81.

Abu Hosayn — F ather of the Fortlet (fox) vi. 211.

Abu Ishak (Haru.n’s cup-companion) ii. 302.

Abu Karn = Father of the Horn (uni- corn?) vi. 21.

Abu Kidr = Father of the Cooking-pot, i. 304.

Abu Kir = Father of the Pitch (Abou Kir) ix. 134.

Abu Kurrat = Father of Coolness (Cha- meleon) iii. 165.

Abu Lahab and his wife, viii. 291.

Abu Luluah (murderer of Caliph Omar) j ii. 162.

Abu Maryam (a term of contempt) viii. 306.


Abu Mijan (song of) x. 41.

Abu Mohammed al-Battal (hero of in older tale) viii. 335.

Abu Musa al-Ashari, ii. 162.

Abu Riyah = Father of Winds (a toy) ii. 93.

Abu Shamah = Father of the Cheek- mole, i. 269.

Abu Shammah = Father of a Smeller or nose, i. 269.

Abu Shawarib = Father of Mustachios, i. 269.

Abu Shihab, Father of the Shooting-star = evil spirit, i. 221.

Abu Sir (corruption of Pousiri = Busiris) ix. 134.

Abu Sirhan = Father of (going out to pray by) Morning, iii. 146; ix. 104. Abu Tabak = Father of Whipping, x. 5. Abu Tammam (poet) v. 157.

Abu Yakzan = awakener (ass, cock) i. 16, 18.

Abu Yusuf (the Lawyer) iv. 153.

Abu Zanad (traditionist) v. 81.

Abu Zarr (companion of the Prophet) ii. 200; v. 102.

Abvssinians (hardly to be called blacka- moors) vi. 63.

Account asked from outgoing Governors, vii. 102.

Account of them will be presently given = “we leave them for the present,” vii. 157.

Acids applied as counter-inebriants, vii. 32.

Acquit me of responsibility = pardon me,

ii. 76.

(formula of dismissing a servant) vi.

243.

Acquittance of all possible claims after business transactions (quoted on Judg- ment-Day) ix. 285.

’Ad (tribe of the prehistoric Arabs) i. 65;

iii. 294; ix. 174.

’Ad bin Zavd (poet) v. 124.

Adab = anything between good educa- tion and good manners, i. 132; ix. 41. Adam’s loins, iv. 111.

Adam’s Peak (Ar. Jabal al-Ramun) vi. 65.

Adami = an Adamite (opposed to Jinn) ix. 169.


Alf Laylah wa Laylah.


a8o


Adan = our Aden, viii. 248.

Address without vocative particle more j emphatic, vii. 125.

Addressing by the name not courteous, vii.

114.

Adi (son of Hatim al-Tayyi) iv. 95.

Adil (Al-)=the Just (Caliph Omar) v. 103. ’Adiliyah (Mosque in Cairo) x. 6.

Adim = leather (Bulghar, Morocco) viii.

80.

Adim al-Zauk = lack-tact, ix. 206.

Adites (first and second) vi. 269.

Adi = just (ironically) iv. 271.

Adm (Udm) = any relish, iv. 128.

Admiral (fishing for the King’s table) ix.

159.

Adnan (Arab genealogv begins with) v.

100 .

(land of Arabia) vi. 94.

Adolescent (Un, aime toutes les femmes) vii. 299.

Adultery (none without an adulterer) v.

90.

(to be proved bv four witnesses)

v. 97.

(son of = base-born) ix. 331.

■ — (son of, to one’s own child) iii.

219.

Atolipyla, ii. 101.

/Esop the fable-writer, x. 106.

Af’a (a snake) ix. 37.

Affirmative and negative particles, vii.

195.

Afridun (Furaydun) absurd name for a Greek king, ii. 82.

Africa (suggested derivation of the name) vii. 60.

Aftah (A1-) = Broad-o’-Brow, i. 17.

Agha = master, sir, gentleman (politely applied to a Eunuch) i. 235; ii. 50.

(A1-) for chief police otficer, vii. 156.

Ahassa bi ’1-shurbah — “he smelt a rat,’’ vii. 144.

Ahd (A1-) wa al-Misak = oath and cove- nant, ix. 327.

Ahdab = hunchback (opposed to Ak’as)

i. 213.

Ahirah = strumpet {see Fajirah) viii. 109. Ahjar al-Kassarin = falling-stones, viii.

334.

Ahl al-Bavt = the person of the house (euphemistic for wife) vi. 199.

Ahlan = as one of the household, viii. 269. Ahmad = the praised one, Mohammed,

ii. 226.


Ahmad al-Danaf (Pr. N.) — Calamity Ahmad, iv. 75.

bin Abi Dawad (High Chancellor to

the Abbasides) ix. 244.

bin Hanbal i founder of the fourth

Moslem School) ii. 204.

Ahnaf (A1-) bin Kays, ii. 160.

Ahr (ihr) = fornication, in the sense of irreligion, ii. 258.

Ahram (A1-) = the Pyramids, v. 105.

Ahwaz (city and province of Khuzistan) vi. 287.’

“Aidance from Allah and victory are near,” ix. 317.

’Ain = Smiter with the evil eye, i. 123.

Air (I fear it for her when it bloweth) viii. 53.

Ajaib al-Hind = marvels of Ind, x. 136.

Ajal = appointed time of life, i. 74.

— yes verily, vii. 195.

’Ajam (A1-) = region not Arab, Persia, i. 2.

’Aj ami = foreigner, esp. Persian, i. 120.

Ajib (Pr. N.) = wonderful, vi. 257.

Aiuz, for old woman, highly insulting, i. 174.

’Ajwah = dates pressed into a solid mass and deified, vii. 14.

Akabah (mountain pass near Meccah) v. 295.

Akakir = drugs, spices, vii. 147.

Akasirah ( = Kisra-Kings), i. 75; ix. 323.

( = sons ot the royal Chosroes)

v. 10.

Akh = brother (wide signification of the word) vi. 243.

Akh al-Jahalah — Brother of Ignorance,

iii. 162.

Akhawdn shakikan — (two) brothers ger- man, viii. 340.

Akhir al-Zaman = the latter days, v. 304.

Akhlat (town m Armenia), vii. 88.

Akhzar = green, grey, fresh (applied to cheek-down) ii. 292.

Aklk (A1-), two of the name, vii. 140.

’Akik = carnelian (“seal with seals of”) viii. 228.

Akil (son of Abu Tailb) viii. 172.

’Akka = Acre, ix. 19.

Akkam — Cameleer, Caravan-manager,

iv. 40.

Akl al-hishmah = eating decorously, ix, 337.

Akmam, pi. of Kumm — sleeve, petal, viii. 275.


Appendix.


a8i


Akr Kayrawan = ball of silver-dross, viii. 267. ‘

Akun fida-ka = I may be thy ransom, viii. 36.

Akyal, title of theHimyarite Kings, vii. 60. Akras = cakes, i. 83.

A1 ( the Article with Proper Names) iii. 309.

Ala juai-k = to thy generosity, ix. 150.

Ala al-Din (Aladdin) = Glory of the Faith, iv. 29, 33.

Ala kulli hal = in any case, any how, viii. 272.

Ala mahlak = at thy leisure, ix. 168.

Ala raghm = in spite of, vii. 121.

A’laj = sturdy miscreants, x. 38.

Alak = clotted blood, iii. 26.

Alam = way-mark, etc., v. 191.

(not Ilm) al-Din = flag of the faith,

ii. 19.

Alama = ala-ma = upon what? where- fore ? iv. 201.

Alas for his chance of escaping = there is none, vii. 183.

Alast (day of), iv. 111.

Albatross (supposed never to touch land),

vi. 33.

Alchemy (its practice has cost many a life), viii. 11.

Alcinous (of the Arabian Odyssey), vi. 65. Alcove (corruption of Al-Kubbah), v. 18. A1 Daud (David’s family), iv. 50.

Aleppo (noted for debauchery), v. 64. Alexander (of the Koran) not to be con- founded with the Macedonian, ii. 199. Alexandria (praise of), viii. 289.

Alfi = one who costs a thousand, iv. 225. Alhambra = (Dar) a!-Hamra, the Red,

vii. 49.

Alhamdulillah (pronounced to avert the evil eve), v. 7.

Ali bin Abi Talib (Caliph) v. 213, 225.

— — (his deeds of prowess) ii. 10S.

— — (murder of) iii. 319.

— — bin Mohammed bin Abdallah bin Tahir (Governor) v. 164.

al-Muluk = high of (among the

Kings) vii. 354.

■ abZaybak (Pr. N.=Mercury Ali)

iv. 75 ; vii. 172.

All Shar (Pr. N.) iv. 187.

Alif (stature like one) iii. 236 ; iv. 249.

Ha, Waw as tests of calligraphy,

vh. 112.


Alish Takish (acting woman and man alternately) v. 65.

All will not be save well = it will be the worse for him, ix. 293.

Allah (will open thee) a formula of refusal, i. 32.

— - — (hath said) formula of quoting the Koran, i. 61.

(names, by Edwin Arnold) ii. 28.

Wa’llahi tayyib (exclamation of the

Egyptian Moslem) ib. 34.

(His name pronounced against the

evil eye) iv. 34.

(is ail-knowing, swearing by, forbid- den) ib. 175.

=1 don’t know, ib. 283.

(give thee profit) iii. 17.

— — (unto, we are returning) ib. 317.

(desire unto) v. 104.

(corporality of?) ib. 104.

(requite you abundantly =» “thank

you”) ib. 171.

(seeking refuge with ) ib. 200.

(names of) ib. 214.

(be praised whatso be our case) vi. 3.

— — (the “Manifest Truth”) ib. 93.

(is omniscient), formula used when

telling an improbable tale, ib. 210.

(the Opener) ib. 216.

(it is He who gives by our means)

ib. 233.

• — — (sight comprehendeth Him not) ib. 283.

(confound the far One, hard swear- ing) vii. 155.

(succour the Caliph against thee)

ib. 159.

(is All-knowfing for our tale is no

“Gospel truth”) ib. 209.

(I take refuge with — from gainsay- ing thee = God forbid that I should oppose thee) viii. 53.

(perpetuate his shadow) ib. 170.

(we seek refuge with him from the

error of the intelligent) ib. 327.

(will make no way for the Infidels

over the True Believers) ix. 16.

(I seek refuge with) ib. 35.

(He was jealous for Almightv) ix.

104.

(I fear him in respect of=I am gov- erned by Him in mv dealings with) ib. 123.


2$>2


Alf Laylah wa Laylah.


Allah (pardon thee, showing that the speaker does not believe in another’s tale) ib. 154.

(the Provider) ib. 166.

(for the love of) ib. 170.

(Karfm = God is bountiful) ib. 167.

(grant thee grace = pardon thee) ib.

283.

(yasturak = will veil thee) ib. 309.

(sole Scient of the hidden things, be

extolled) ib. 311.

(raised the heavens without columns,

etc.) ib. 324.

(will make things easy = will send

us aid) x. 2.

(give thee quittance of responsi- bility) ib. 11.

(will send thee thy dailv bread) ib.

13.

Allah! Allah 1 = 1 conjure thee by God, i. 346.

Allah Karim = Allah is all beneficent, i. 32.

Allaho a’alam = God is all knowing, i. 2, 50.

Allaho akbar (as a war cry) ii. 89; v. 196; vii. 8 ; viii. 265.

Allahumma = Yu Allah with emphasis, i. 39.

Allusions (far-fetched, fanciful and ob- scure) iii. 58, 169, 176, 263.

Almd = brown- (not “damask-”) lipped, v. 66.

Almas = Gr. Adamas, ix. 325. Almenichiaka, vi. 124.

Almond-apricot, vi. 277.

Alms to reverend men to secure their prayers, ii. 71.

Alnashar (Story of) x. 130.

Aloes, see Sabr.

— (well appreciated in Eastern

medicine) ix. 100.

(the finest used for making Xadd)

ix. 150.

Alpinism (unknown) iii. 324.

Al-Safar Zafar = voyaging is victorv, i.

250.

Alwan (pi. of Laun, colour) = viands, dishes, viii. 23.

Amaim (pi. of Imamah) = turbands, iv.

100 .

’Amal = action, operation (applied to

drugs, etc.) ix. 274.


’Amala hflah for tricking, a Syro-Egyp- tian vulgarism, vii. 43.

Amalekites, vii. 264, 265.

Amam-ak = before thee, vii. 94.

Aman = quarter, mercy, i. 342.

’Amariah (Pr. X. of a town) vii. 353.

Amazon (a favourite in folk-lore) ii. 96.

Amazons (of Dahome) viii. 39.

Ambar al-Kham = rude Ambergris, viii. 85.

Ambiguousity, v. 44.

Amend her case = bathe her, etc., vii. 266.

Amid (Amidah) town in Mesopotamia, vi. 106.

Amin (Al-) = the Trusted of Allah, iv. 261.

son and successor of Harun

al-Rashid, i. 185; v. 93, 152.

Amin (Amen) = So be it! ix. 131.

Anur= military commander, i. 259.

‘Amir = one who inhabiteth, haunter, x. 6.

Amir and Samul = Jones, Brown and Robinson, iv. 106.

Amir al-Muuminin = Prince of the Faithful, i. 112.

Amma ba’ad = but after (initiatory formula) ii. 37.

’Amm = uncle (polite address to a father- in-law) x. 32.

Amma laka au ’alayka = either to thee (the gain) or upon thee ( the loss : ix. 1 1 .

Amor discende non ascende, iii. 240.

Amr (A1-) = command, matter, affair, ix. 67.

Amrad = beardless and handsome, effemi- nate, i. 327.

Amru (pronounced Amr) or Zayd = Tom, Dick or Harry, iv. 2.

bin Ma’adi Karib (poet) v. 147.

bin Masa’dah (Pr. N.) v. 145.

Amsa = he passed the evening, etc., iii. 239.

Amsar (pi. of Misr) = cities, i. 11.

= settled provinces, vii. 371.

Amshat (combs) perhaps = Kunafah (ver- micelli) i. 83.

Amtar, pi. of Matr, q.i., iii. 295.

Amud al-Sawari = the Pillar of Masts (Diocletian’s column) viii. 323.

Amurfyah = the classical Amorium, v. 141.

“Ana” (from Night ccclxxxi. to ccccxxiv.) v. 64.


Appendix.


283


Ana a’amil — I will do it (Egypto-Syrian vulgarism) v. 367.

Ana fi jiratak = I crave thy intercession (useful phrase) iv. 83.

Anagnorisis, admirably managed, viii. 104.

Analphabetic Amirs, ix. 126.

Anasa-kum = ye are honoured by know- ing him, x. 11.

Anbar (pronounced Ambar), town on the Euphrates, iv. 152.

Anbar lAmbar) = ambergris, vi. 60. Andallb = nightingale (masc. in Arab.) viii. 282.

Andalusian — Spanish (i.e. of Vandal- land) vi. 101.

Andam = the gum called dragon’s blood;

brazil-wood, i. 176; iii. 263; viii. 225. Anemone on a tomb, ii. 325.

Angels (taking precedence in the order of created beings) ix. 81.

• (appearing to Sodomites) iii. 301.

(ride piebalds) vi. 146.

(shooting down the Jinn) viii. 292.

Anls al -J alls = the Cheerer of the Com- panion, ii. 5.

Animals (have no fear of man) ix. 181. Anista-na = thy company gladdens us, viii. 231.

Anklet-ring and ear drops (erotic meaning of) ii. 318.

Ansar — Medinite auxiliaries, vii. 92; viii. 183.

Ant (chapter ix. of the Koran) v. 213. Antar (Romance quoted) iv. 41.

(and the Chosroe) vi. 285.

(contest with Khosrewan) vii. 289.

Anthropophagy (allowed when it saves life) v. 186.

Antiochus and Stratonice, iv. 10.

Ants (a destructive power in tropic cli- mates) ix. 46.

Anushlrwan = Anushin-raw5n = Sweet of Soul, v. 87.

Anwa, pi. of Nau, q.v., viii. 266.

Anwar — lights, flowers, viii. 270, 282. Anyab (pi. of Nab) = grinder teeth, ix. 140.

Ape-names (expressing auspiciousness) iii. 159.

Apes (isle of) vi. 23.

(and their lustful propensities) vi. 54.

(gathering fruits) vi. 56.

(remnant of some ancient tribe) vii.

346.


Apodosis omitted, vi. 203, 239.

Apple (wine) iv. 134.

(many a goodly one rotten at the

core) iv. 187.

Apricots (various kinds) viii. 268.

’Ar (A1-) = shame, v. 138.

Arab al-Arba = prehistoric tribes of the Arabs,!. 112; v. 101.

al-Musta’ajimah = barbarised

Arabs, ib.

al-Musta’aribah = naturalised

Arabs, ib.

al-Muta’arribah = Arabised Arabs,

ib.

(exaggerates generosity) ii. 36.

(shouting under his ruler’s palace)

ib. 39.

temperament, ib. 54, 101, 181.

cap (Turtur) ib. 143.

(derivation of the name) ib. 140.

(pathos) iii. 55.

(the noble merciful) ib. 88.

(shop) ib. 163.

(style compared with Persian) vi.

125.

A ’rab = dwellers in the desert, ix. 293. Arab horses (breeds of) v. 246.

Arab-land and Ajam — all the world over,

v. 136.

Arabian Night converted into an Arabian Note, vii. 314.

Arabian Odyssey, viii. 7.

Arabs (for plundering nomades) x. 25. Arafat (Mount, where the victims are not slaughtered) v. 295.

(day of) ii. 169.

Arak (capparis shrub) ii. 54.

(tooth-stick of the wild caper-tree;

Araka — I see thee) iii. 275.

Arakiyah — white skull-cap, i. 215.

Ar’ar = Juniper- tree, “heath,” iii. 254;

vi. 95.

Ardabb (Irdabb) — live bushels, i. 263. Ardeshir (Artaxerxes), three Persian Kings of the name, ii. 156; vii. 209. Ardhanari — the half-woman, iii. 306. Arianism and early Christianity, x. 166. Arif (A1-) — monitor, i. 231.

Arish (A1-), frontier town between Egypt and Palestine, ix. 286.

’Arishah = arbour, etc., ix. 219. Aristomenes and his fox, vi. 45. Arithmetic (not mastered by Moslems) v. 236.


084


Alf Laylah wa Laylah.


Arithmology (cumbrous in Arabic for lack of the higher numerals) ix. 123.

Ark al-Halawat = vein of sweetness, for penis, iv. 51.

Arman == Armenia, ii. 273.

Armaniyah (Armenia) iv. 182. Armenians (porters of Constantinople)

vi. 1.

Arm-pits (taking a dismounting person under the, a sign of respect) iv. 24. Arms and armour, x. 82.

Army (divided into six divisions) iii. 290. Arsh = the ninth Heaven, v. 167.

Artal, see Rod.

Artists in cosmetics, x. 202.

Arubah (A1-) — Friday, vi. 190.

Arun (Heb.) = in his shirt, i. 78.

’Arus (A1-) — the bride (tropical name for wine) viii. 203.

As’ad — more (or most) fortunate, iii. 346.

Asaf bin Barkhiya (Solomon’s Wazir) vi.

99; vii. 318; viii. 133.

Asafir! = sparrow-olives, iii. 295.

’Asaklr = corner-terminals of a litter, x. 32.

Asal Kasab = cane-honey, x. 3.

Asal Katr = drip-honev, x. 2.

Asal N’ahl — bee’s honey, i. 271.

Asar = traces, ix. 255.

Ash’ab (proverbial for greed) x. 15. Ashab = companions, vii. 92; viii. 183. Ashab al-Ray (epithet of the Hanafi school) vi. 146.

Ashab al-Suffah, v. 102.

Ashab al-Ziya = Feudatories, vii. 327. Ashhab = grey-white, ii. 116.

A-Sharlf anta — art thou a noble, ix. 231. Ashlrah == clan, vii. 121.

Ashjar — door-posts or wooden bolts, vi. 191.

Ashkanian, race of Persian Kings, i. 78. Asldah (custard, pap) iv. 37.

Asim = defending, vii. 314.

Askar jarrar — drawing (i.e. conquering) army, vii. 85.

Aslah = head-kerchief, ii. 59.

Aslan (Pr. N., probably for Arslan = Hon) iv. 78.

Asma’f (A1-), author of Antar, iv. 159;

vii. 110.

Asoka’s wife and Kunala, vi. 127.

Ass (held ill-omened) ii. 25.

(goad) iii. 1 16.

(voice “most ungrateful”) iii. 117.


Ass (the wild, "handy” with his hoof)

iii. 235.

Asr (A1-) = time or prayer of mid-after- noon, i. 240.

Astar (pi. of Satr = chopper?) viii. 184. Astarte (primarily the planet Venus?) x. 199.

Astrolabe, father of our sextant, i. 304. Aswad = black (used for any dark colour) viii. 268.

’Atb = blame, reproach (for disgrace ) viii. 112.

Atbak = trays, v. 264.

Atheist (Ar. Zindlk) viii. 27.

Atmar = rags (for travelling clothes) vii. 114.

Atnab = tent-ropes, viii. 240.

Atr = any perfume, i. 355.

Atsah (A1-) — sneezing, ix. 220.

’Attar = perfume-seller, druggist, x. 8. Attraction of like to like, ii. 296. Auhashtanl = thou hast made me deso- late, i. 62.

'Auj = Persian town, Kuch (?) ix. 347. Aun (of Jinns, etc.) iv. 88.

Aurat = shame, nakedness (woman, wife)

vi. 30.

— — (of man and woman) vi. 118.

Avanie (Ar. Gharamah) viii. 151.

Avaunt — Ikhsa, be chased like a dog,

vii. 45.

Awah! Awah! = Alas! Alas! ii. 321. Awak = ounces (pi. Ukiyah, j.c.) viii. 12. ’Awalim, pi. of ’Alimah = dancing-girls, i. 214.

’A-washik = hucklebones, cockles, ix. 268. Awwa (name of Satan’s wife) iii. 229. Awwadah — lute-player, iv. 142.

Ayat = Coranic verses, ii. 242; iii. 307;

iv. 142.

Ayat al-Najat = Verses of Safety, vi. 108. Ayishah bint Talhah (grand-daughter of Abu Bakr) v. 79.

Avlulah = slumbering after morning prayers, ii. 178.

Ayn=eye (for helper) v. 60.

Ayns (verset of the 140) v. 217.

Aysh (Egypt.) = Ayyu Shayyin for clas- sical “Ma,” what, i. 79.

’Aysh = that on which man lives (for bread) x. 3.

Ayshat al-durrah murrah = the sister- wife has a bitter life, iii. 308.

Aywa (Ay wa’llahi) = Ay, by Allah, i. 303; vii. 195.


Appendix.


Aywan = saloon with estrades, vii. 347. Ayyas (Issus of Cilicia) iv. 76.

Ayyub = Job, ii. 45.

Azal = eternity without beginning (op- posed to Abad = infinity) ii. 205; v. 390.

Azan (call to prayer) ii. 306; v. 209.

Az’ar = having thin hair; tail-less, ix. 185. Azarbijan = Kohistan, vii. 104. Azdashir, misprint for Ardashir, vii. 209. Azghan = camel litters, ii. 282.

Azim = “deuced” or “mighty fine,” i. 178; ix. 40.

Aziz (fem. Azizah) = dear, excellent, highly prized, ii. 298.

’Aziz (A1-) al-.Misr = Magnifico of Mis- raim, ix. 119.

Azrak — blue-eyed (so is the falcon!) vii. 164; viii. 4.

Azrar (buttons) ii. 318.


Ba’albak — Ba’al’s city, v. 51.

Bab = gate, chapter, i. 136; vii. 3.

(sometimes for a sepulchral cave) ix.

286.

Bab (A1-) al-’Aii = Sublime Porte, x. 5.

Bab al-Bahr and Bab al-Barr, viii. 55, 318.

Bab al-Faradis — gate of the gardens at Damascus, i. 240.

Bab al-Luk (of Fostat) iv. 259.

Bab al-Nasr = Gate of Victory (at Cairo) vi. 234; x. 6.

Babal-Salam (of theAl-MecinahMosque) iv. 288.

Babel = Gate of God, i. 85.

Babes of the eye = pupils, i. 100; iv. 246.

Baboon (Kird) has a natural penchant for j women, iv. 297.

Babunaj = white camomile, iii. 58.

Babylonian eyes — bewitching ones, viii. i 278. j

Bachelor not admitted in Arab quarters, | iii. 191.

Back-parts compared to revolving heav- ens, iii. 18.

Bactrian camel, v. 371.

Badal = substitute, v. 249.

Badawi (not used in the Koran for Desert Arab) ii. 140.

(bonnet) ib. 143.

— — (a fool as well as a rogue) io. 146.

(cannot swim) iii. 69.

(baser sort) ib. 70.


a8y

Badawi (shifting camp in spring) ib.

(noble) ib. 88.

(bluntness and plain-speaking of)

iv. 102; v. 98.

Badawi’s dying farewell, i. 75.

Badhanj = windshaft, ventilator, i. 257.

Bad-i-Saba = breeze o’ the morn, ii. 181.

Badinjan — Solanum pomiferum or S. Melongena, v. 4.

Badlah Kunuziyah = treasure-suit, ix. 331.

Badmasti — le vin mauvais, i. 88.

Babrah = 10,000 dirhams, iv. 281.

Badr Basim = full moon smiling, vii. 274.

Baghdad = Garden of Justice, iii. 100.

(House of Peace) viii. 51.

(of Nullity, opposed to the Ubiquity

of the World) ix. 13.

Baghlah = she-mule, i. 129.

Baha al-Din ibn Shaddad (Judge Advo- cate-General under Saladin) ix. 23.

Bahadur = the brave, iii. 334.

Bahaim (pi. of Bahimah = Behemoth) applied to cattle, iv. 54.

Bahak = white leprosy, v. 294.

Bahimah, mostly = black cattle, ix. 71.

Bahr = water cut or trenched in the earth, sea, large river, i. 44.

Bahr (A1-) a!-azrak = Blue River, not “Blue Nile,” viii. 4.

Bahr al-Kunuz = Sea of Treasures, v. 37.

Bahr al-Muhit = circumambient ocean, i. 133.

Bahrain (Varanes) = planet Mars, iii. 339.

Bahramani = Brahman, iv. 101.

Bahriyah — crew, viii. 17.

Bahrwan (Pr. X. for Bihrfinr) v. 329.

Bakh! Bakh! — bravo! brava! ii. 151; iv.

121 .

Bakhkharani = he incensed me, ix. 238.

Bakhshish naturalised as Anglo-Egyptian, iii. 45.

(such as to make a bath-man’s

mouth water) ix. 151.

Bakk = bug, iii. 328.

Bakkat = greengrocer, vii. 295.

Baklamah = almond-pastry, ii. 311.

Balabil, pi. of bulbul (nightingale) and of balbalah (grief) v. 244.

Balah = green date, ii. 314.

Baldricks (Ar. Hamail) v. 158.

Balid = simpleton, i. 17.

Ballan = body-servant, i. 311.

Ballanah — tire-woman, i. 311.


286


Alf Laylah wa Laylah.


Ballur (Billaur) — crystal, etc., iii. 194. Baltiyah = Labrus Niloticus (fish) viii. 290.

Ban — myrobolan, vii. 247; viii. 322. Banat = daughters, protegees, viii. 39. Banat al-Na’ash = the Great Bear, iii. 28, 221 .

Bandaged eyes (before beheading) iv. 145. Bands of bandits, iii. 101.

Bandukaniyah (quarter of Cairo) vi. 254. Banj = Nibanj = Nepenthe, i. 70. Banner (bound to a spear sign of investi- ture) iii. 307; vii. 101.

Banni (Bunn!) — Cyprinus Bvnni, viii. 189.

Banquets (royal) iv. 212.

(daintily deviced) iv. 226.

Banu Abbas (their colours black) vi. 86. al-Asfar (people of the vellow faces)

ii. 220.

Israll, iv. 283.

Kahtan, vi. 260.

Nabhan, vi. 262.

Shayban (tribe) iv. 233.

Tamim (tribe) vii. 125.

Umayyah (their colours white) vi.

86 .

’Uzzah (tribe famous for love pas- sion) ii. 304; v. 70.

Banyan — Ficus Indica, vi. 81. Baradiyah = wide-mouthed jug, i. 36. Baras = white leprosy, v. 294; viii. 24. Barge (Ar. Barijah) vi. 24.

Barid = cold (vain, foolish, insipid) i. 213;

iii. 7.

Barid = Post, vii. 340.

Barijah (pi. bawarij) = Jarm, barge, vi. 24.

Barley, food for horses, i. 345.

Barmahat (seventh Coptic month) v. 231. Barmecides (Ar. Baramikah) i. 188.

Barr al- (history of the family) x. 123. Barmudah (eighth Coptic month) v. 232. Barr al-Manakhah in Al-Medinah, ii. 139. Barsh — matting, ii. 18.

Barsh (Bars) commonest form of Bhang,

iv. 31.

Bartaut = Berthold, ix. 8.

Barzakh = bar, partition, Hades, ii. 325. Basaltic statues in Hauranic ruins give rise to the idea of men transformed into black stones, i. 170.

Basharah (al-) — gift of good tidings, guerdon, i. 30.


Bdshik (small sparrow-hawk) iii. 61.

Basil = the Indian Tulsi, i. 19.

Basil of the bridges = Ocymum basili- cum, pennyroyal, i. 91.

Basmalah = pronouncing the formula Bismillah, v. 206; ix. 1.

(commonlv pronounced Bismillah)

v. 213.

Bastardy (a sore offence amongst Mos- lems) viii. 115.

Bastinado of women, i. 183.

Bat (has seed like a man’s) v. 85.

Bataikh (Batarikh) — water melons, vi. 208.

Batanah = lining, vii. 330.

Batarikah (half ecclesiastic half military term) viii. 256, 319.

Batarikh = roe, spawn, ix. 139.

Bath (first, after sickness) iii. 266.

(coming out of, shows that consum- mation has taken place) iv. 244.

(suggesting freshness from coition)

vi. 135.

(and privy, favourite haunts of the

Jinns) vi. 141.

(not to be entered by men without

drawers) vi. 150.

— - (may it be a blessing to thee) viii.

200 .

(setting it a-working, turning on the

water, hot and cold) ix. 149.

Bathers pay on leaving the Hammam, ii. 332.

Bathsheba and Uriah (congeners of) vi. 129.

Batini = gnostic; a reprobate, ii. 29; vi.

221 .

Batiyah — jar, flagon, viii. 323.

Batrak (Batrik) — patriarch, ii. 89. Batrik (Bitrik) — patricius, ii. 89. Batshat al-Kubra = the great disaster (battle of Badr) vii. 55.

Battal (A1-), story of, x. 72.

Battash al-Akran = he who assaults his peers, vii. 55.

Battle-pieces, vii. 61.

Bawd (admirably portrayed) iv. 4. Bawwab = door-keeper, vi. 189.

Bawwak — trumpeter (a discreditable character) viii. 192.

Bavaz = Silurus Bajad (cat-fish) viii. 150. Bayaz = whiteness (lustre, honour) viii. 295.


Appendix.


Bayaz al-Sultani = the best kind of gyp- sum, i. 2~0.

Baydah (A1-) =pawn in chess, v. 243.

Bayt (A1-) = the house (for cage) v. 269.

Bayt al-Mukaddas = Jerusalem, ii. 132.

Bayt Sha’r = house of hair; Bayt Shi’r — a couplet, viii. 279.

Bayzatan = testicles (egg-story) ii. 55.

Baz (vulg. for Tab!) = kettledrum, viii. 18.

Bazar (locked at night) x. 13.

Bazar of Damascus famous in the Middle Ages, i. 2.

Bazl (Pers. Baz) = F. peregrinator, hawk, falcon, iii. 138.

Be! and It is (the creative word) v. 240, 286.

Bead thrown into a cup (signal of de- livery) vii. 324.

Bean-eating in Egypt, iv. 160.

Beard (long, and short wits) iii. 247.

(forked, characteristic of a Persian)

iii. 325.

(combed by the fingers in the Wuzu)

v. 198, 209.

Beast with two backs (Eastern view of) vii. 35.

Beast-stories (oldest matter in The Nights) iii. 114.

Beauties of nature provoke hunger in Orientals, iii. 32.

Beckoning (Eastern fashion the reverse of ours) vi. 109.

Before the face of Allah = for the love of God, i. 135.

Beheading or sacking of a faithless wife unlawful but connived at, i. 181.

Belle fourchette (greatly respected) ix. 219.

Belle passion in the East, ii. 62.

Belt (Ar. Kamar) viii. 156.

“Ben” of an Arab shop as opposed to “but,” iv. 93.

Benches (in olden Europe more usual than chairs) vi. 26.

Berbers from the Upper Nile (the “Pad- dies” of Egypt) vi. 189.

Bestiality (fatally common amongst Egyptians) iv. 299.

Betrothed (for “intended to be married with regal ceremony”) x. 55.

Better largesse than the mace, viii. 163.

Bhang (its kinds and uses) ii. 123.

(properties of the drug) iii. 91.


Bhang (preparation of) iv. 31.

(drugging with = tabannuj) iv. 71.

Bida’ah = innovation, v. 167.

Bier (the bulging = hadba) iv. 63. Bi-fardayn — “with two singles” (for with two baskets) viii. 162.

Bika’a ( = low-land) ii. 109.

( — convents, pilgrimages to) v. 125.

Bilad al-Filfil = home of pepper (Mal- abar) vi. 38.

Bilad al-Rum (applied to France) viii. 339.

Bilad al-Sudan = Land of the Blacks (our Soudan) iii. 75.

Bilal (first Mu’ezzin) ii. 306; iii. 106. “Bilking” (popular form of) ix. 145. Bilkls and her throne, ii. 79; viii. 82.

Bi ’1-Sa!amah = in safety (to avert the evil eye) i. 288.

Bint ’arus = daughter of the bridegroom (Ichneumon) iii. 147.

Bint Shumukh (Pr. N.) — Daughter of Pride, v. 382.

Bir (A1-) al-Mu’utallal = the Ruined Well, vii. 346.

Bird (created by Jesus) v. 211.

seen by Abu Bakr in the cave, v.

235.

Bird-girls, viii. 29.

Birds (sing only in the pairing season) vi. 15.

(huge ones discovered on the African

coast) vi. 17.

(left to watch over wives) vi. 132.

(pretended understanding of their

language) vi. 169.

(songs and cries of) v. 50.

Birkah = pool of standing water, iv. 270; vi. 75.

Birkat al-Habash — Abyssinian pond, i. 391.

Birth-stool (Ar. Kursl al-Wiladah) ii. 80. Bishr (al-Hafi — Barefoot) ii. 203; ix. 21. Bisat (A1-) wa ’1-masnad = carpet and cushion, viii. 55.

Bismillah — in the name of God, i. 40; v. 206.

(said before taking action) i. 80.

(civil form of dismissal) i. 98.

( = fall to) i. 264.

( = enter in Allah’s name) viii. 202.

(parodied) ii. 223.

Bismillah Nami = Now please go to sleep, viii. 178.


a8S


Alf Laylah wa Laylah.


Biting the finger ends (not nails) sign of confusion, etc., ii. 38.

Biunes, bisexuals and women robed with the sun, vi. 168.

Biza’at = capital, business concern, V. 81.

Black (colour of the Abbaside banner) ii. 292; vi. 86.

Blackamoors preferred by debauched women, i. 6.

Blackmail (paid to the Badawin of Ram- lah) iv. 76.

Blast (of the last trumpet) v. 310.

Blaze (Ar. Ghurrah, q.c.) iii. 118.

Blessings at the head of letters, vii. 133.

Blind (The, notorious for insolence) i. 330.

Blinding a common practice in the East, now done, i. 108.

Blue and yellow turbans prescribed to Christians and Jews, i. 77.

Blue-eyed (frequently — fierce-eyed) iv. 192.

Blue-eyes = blind with cataract or star- ing, glittering, hungry, vii. 164.

Boasting of one’s tribe, iii. 80.

Boccaccio quoted, i. 12, 174, 202, 251, 305; ii. 82, 112; iv. 36, 155; v. 134.

Boccaccio and The Nights, x. 142.

Body-guard (consists of two divisions) iv. 62.

Boils and pimples supposed to be caused by broken hair-roots, i. 275.

Book (black as her) x. 1.

Books (of the Judgment-day) viii. 294.

Bostan (female Pr. N.) = flower-garden, iii. 345.

Bostani — gardener, family name from original occupation, i. 266.

Boulgrin, Bougre, Bougrerie (derivations of the terms) x. 214.

Bow, a cowardly weapon, vii. 123.

Box (At. ’Ulbah) viii. 71.

Box-trick (and Lord Byron) vi. 168.

Boycotting (Oriental forms of) viii. 302.

Brain (fons veneris in man) v. 46.

Brasier (Kanun, Minkal) v. 273.

Brass (Ar. Nuhas asfar) vi. 83.

Braying of the ass, iii. 117.

Bread and salt (to be taken now “cum grano salis”) iv. 200.

Bread and salt (bond of) viii. 12.

Breast broadening with delight, i. 48.

straitened, the converse of the pre- vious, i. 119.

Breast-bone (Taraib) v. 132.

Breath (healing by the) v. 29.


Breath (of crocodiles, serpents, etc.) vi.

29.

Breeze (rude but efficacious refrigerator) iv. 199.

Breslau Edition quoted, i. 14, 52, 53, 54, 203, 217, 234, 245, 255, 345; ii. 77;

iii. 162, 181, 211, 259; iv. 96, 113, 181; v. 9, 17, 24, 27, 32, 42; vi. 27,

30. 37, 44, 46, 56, 57, 84, 100, 129, 138, 148, 168, 180, 196, 207, 211, 213, 242, 247; vii. 145, 150, 168, 172, 173, 177, 202, 262, 315, 316, 320, 321, 324, 326, 327, 329, 331, 341, 342, 343, 350, 353, 354, 362, 363, 367; viii. 7, 18, 66, 98, 113, 197, 242, 264, 273; ix. 33, 42, 59, 63, 156, 159, 169, 185, 187; x. 54, etc.

Breslau Edition (mean colloquialisms thereof) x. 149.

Brethren (for kinsfolk) ix. 26.

(of trust and brethren of society =

friends and acquaintances) ix. 75. Bridal couch (attitudinising thereon) v. 75.

Bride of the Hoards, vi. 109; vii. 147; x.

31.

Bride-night, rarely conceived in, i. 227. Bride’s throne, i. 215.

Bridle (not to be committed to another) vii. 304.

Brother (has a wide signification amongst Moslems) vi. 243.

— - — • (of Folly = a very fool) ii. 279.

(of Purity) iii. 150.

(of Ignorance = Ignoramus) iii. 163.

(“of the Persians”) iv. 12.

Brotherhood (forms of making) iii. 151.

(sworn in Allah Almighty) v. 43.

of Futurity — lookers out for a bet- ter world, ii. 197.

Brow (like the letter Nun) iv. 249. Bruising the testicles a feminine mode of murdering men, iii. 3.

Budakak (Butakah) — crucible, viii. 8. Budur (Badoura) — full moons, iii. 228;

iv. 249.

Buffalo = bceuf a 1’eau (?) ix. 181. Buhayrah = tank, cistern, viii. 29. Buka’ah = Coelesyria, ii. 109.

Buka’at al-dam = place of blood (where it stagnates) iv. 68.

Bukhayt = little good luck, ii. 48.

Bukhti (dromedary) ii. 177; iii. 67. Bukjah = bundle, vi. 226.

Bulad (Pers. Pulad) = steel, vi. 115.


Appendix. 289


Bulak Edition quoted, i. 11, 45, 68 , 117, 145, 203; ii. 1, 83, 185, 187; iii. 181, 211, 212; vi. 5, 11, 21, 27; vii. 18, 57, 139, 173, 269, 359; ix. 185.

Bulbul (departed with Tommy Moor, Englished by “Nightingale”) v. 48. Bull (followers preceding) ii. 98.

Bull (of the Earth = Gaw-i-Zamin) v. 324.

Bum = owl (introduced to rhyme with Kayyum — the Eternal) viii. 286. Bunn = kind of cake, ix. 172. Burckhardt quoted, i. 66 , 214; ii. 18, 143;

iii. 59, 101, 138, 147, 179, 278, 308;

iv. 31, 48, 112, 217, 259; v. 77, 80, 119; vii. 91, 93, 136, 147, 156; viii. 23, 91, 93, 156, 285; x. 129.

(fable anent his death) iv. 78.

Burdah = mantle or plaid of striped stuff, vii. 95.

— - — — (poem of the) iv. 115.

Burka = nosebag, ii. 52; vi. 131, 192. Burning (a foretaste of Hell-fire) ix. 158. Bursting of the gall-bladder = our break- ing of the heart, ii. 322.

Burying a rival, ii. 58.

Buttons (Ar. Azrar) ii. 318.

Buzah = beer, i. 72.

Byron (depreciated where he ought to be honoured most) vii. 268.

Bystanders forcing on a sale, viii. 310.


Cabbala = Spiritual Sciences, ii. 151. Caesarea, ii. 77.

- — — “of Armenia,” ii. 273.

Cairene (vulgarism) vi. 278.

(chaff) iv. 215.

(slang) iv. 75.

(jargon) x. 8 .

(savoir faire) x. 10 .

(bonhomie) x. 28.

(knows his fellow Cairene) x. 35.

Cairenes held exceedingly debauched, i. 298.

Cairo, see Misr.

(nothing without the Nile) i. 295.

Caitiff = Captivus, ii. 109.

Calamity (i.e., to the enemy) x. 33. Calcutta Edition quoted, i. 17, 52; iii, 181, 211; iv. 274; v. 80, 325, 383; vi. 27, 29, 77, 116.

Caliphate (defective title to) v. 116. Caliph ’Abd al-’Aziz, ii. 166.


Caliph ’Abdal- Malik, ii. 77, 167; iii. 319;

iv. 7.

Abu Bakr, ii. 167, 197.

Ali, ii. 108.

Amin (A1-) i. 185; v. 93, 152.

Hakim (A1-) bi-Amri ’llah, iv. 296.

Harun al-Rashid, viii. 160; ix. 17.

Hisham bin ’Abd al-Malik, ii. 170;

vii. 104.

Maamun (A1-) i. 185; iv. 109.

Mahdi (A1-) vii. 136.

Mansur (A1-) ii. 142, 153, 210.

— — Mu’awiyah, ii. 160, 161.

Musta’in (A1-) bi ’llah, ix. 246.

Mustansir (A1-) bi ’llah, i. 317.

Mu’tasim (A1-) bi ’llah, iii. 81; ix.

232.

Mutawakhil (A1-) ’ala ’llah, iv. 291;

v. 153; ix. 232.

Mu’tazid (A1-) ix. 229.

Mu’tazz (A1-) ix. 242.

’Omar, ii. 158, 159, 162, 164; v. 103.

’Othman, ii. 163; v. 215.

Sulayman bin ’Abd al-Malik, ii. 167;

vii. 99.

Ta’i (A1-) li ’llah, iii. 51, 307.

Wall'd (A1-) ii. 167; iii. 69; iv. 100;

vii. 106.

Wasik (A1-) iii. 81.

Zahir (A1-) bi ’llah, i. 317.

Calligraphy, iv. 196.

Camel (how slaughtered) i. 347; iv. 95. Camel-load = 300 lbs., for long journeys 250 lbs., ii. 45.

(-men do not accept drafts on

futurity) ii. 69.

(-colts roasted whole) v. 135.

(feeding on and vindictiveness) v.

135.

(Bactrian) v. 371.

(seen in a dream is an omen of death;

why?) vi. 92.

Camels (breeds of) iii. 67, 110.

(names) iii. 110 .

(haltered; nose-ring used for

dromedaries) iii. 120 .

(Mehari, Mehriyah) iii. 277.

(red the best kind) viii. 303.

Camphor (simile for a fair face) iii. 174.

(primitive way of extracting it) vi.

21 .

Camphor-apricot, vi. 277.

Cannibal tribes in Central Africa, ii. 48. Cannibalism in the New World, x. 207. Cannibals and cannibalism, vi. 36.


Alf Laylah wa Laylah.


090

Canton (city of) vii. 334.

Capo bianco, coda verde, iv. 36.

Capotes melanchoiiques, vii. 190.

Carat ( = Kirat) iii. 239.

( = & o f a dinar or miskal, some- thing under Sd.) v. 277.

Caravaggio (picture of St. Rosario) x. 190.

Caravan (each one has to keep his place in a) ii. 184.

Carelessness of the story-teller, ix. 4.

Carmel = Karam-El (God’s vineyard) viii. 203.

Carnelion stone bit with pearls — lips bit with teeth in sign of anger, iii. 179.

Carpet (let him come to the King’s = before the King as referee) ix. 110.

Carpet-room = throne-room, ix. 121.

Carob (Cassia fistularis) ii. 241.

bean, emblem of constancy, iii. 315.

Carpet-beds, i. 294.

Carrier-pigeons, ii. 247.

Castration (texts justifying or enjoining it) x. 196.

Cat (puss, etc.) iii. 149.

Cat-fish (Ar. Bayaz) viii. 150, 151.

Catamites (rising to highest rank in Turkey) iv. 225.

(in Turkish baths) iv. 226.

Cask (for “home” of the maiden wine) x. 38.

Cask in Auerbach’s Keller, viii. 131.

Ceruse (Ar. Isfidaj) vi. 126.

Cervantes and Arab romance, iii. 66.

Ceylon (Ar. Sarandib) vi. 64, 81.

Chaff, ii. 15; iii. 23; viii. 147, 152, 157, 189.

or banter allowed even to modest

women, i. 267.

Chameleon (Father of Coolness) iii. 165.

Champing, sign of good breeding, i. 345.

Change (sudden, of disposition) viii. 213.

Character-sketch (making amends for abuse of women) x. 24.

Chaste forbearance towards a woman frequently causes love, vii. 189.

Chastity (merchandise in trust from Allah) iv. 43.

Chawashiyah = Chamberlains, vii. 327.

Cheating (not only venial but laudable under circumstances) viii. 217.

Checkmate (Pers. Ar.)= the King is dead, viii. 217.

Cheese a styptic, iii. 3.

Chess and chessmen, ii. 104; v. 243.

Chess anecdote, i. 132.


Chewing a document that none may see it after, ii. 39.

Child of the nurse, etc. == delicately reared, iv. 34.

Children (carried astraddle upon hip or shoulder) i. 308.

(one of its = a native of) x. 8.

China (kingdom) iv. 175.

China-ware displayed on shelves, ii. 52.

Chinese shadows, iv. 193.

Chin-veil donned (showing intention to act like a man) viii. 99.

Cider (Ar. Sharab al-tuffih) iv. 134.

Circumcision (how practised) v. 209.

(female) v. 279.

Citadel (contains the Palace) ix. 102.

Cities (two-mosqued, for large and conse- quently vicious ones) v. 66.

City of Brass (Copper) iv. 176; vi. 83.

Claimant of blood-revenge, iv. 109.

and Defendant, iv. 150.

Claims of maidenhead, i. 190.

Clairvoyance of perfect affection, x. 26.

Clapping hands preliminary to a wrestling- bout, ii. 91.

Clapping of hands to summon servants, i. 177; iii. 173.

Clerical error of Bulak Edition, ii. 114.

Clever young ladies dangerous in the East, i. 15.

Climate (water and air) ii. 4.

Clitoris (Ar. Zambur) and its excision, v. 279.

Cloak (Ar. Abdah) viii. 42.

Clogs = Kubkab, iii. 92.

Closet (the forbidden and the bird-girls)

viii. 29.

Cloth of frieze and cloth of gold, iv. 145.

“Cloth” ( not “board” for playing chess)

ix. 209.

Clothes (tattered, sign of grief) iv. 158.

Clothing and decency, ix. 182.

Clout (hung over the door of a bath shows that women are bathing) ix. 153.

Cocoa-nut (Ar. Jauz al-Hindi) vi. 55.

Coffee (see Kahwah) ii. 261.

(first mention of) v. 169; x. 86.

(anachronism) viii. 274.

(mention of probably due to the

scribe) ix. 141.

(its mention shows a comparatively

late date) ix. 255.

Cohen (Kahin) — diviner priest, esp. Jew- ish, ii. 221.

Coition (postures of) iii. 93.


Appendix.


291


Coition (the seal of love) viii. 304.

(local excellences of) viii. 304.

(ablution obligatory after it) viii.

305.

Cold-of-countenance — a fool, iii. 7.

Cold speech = a silly or abusive tirade,

iii. 7.

Colocasia (Ar. Kallakas) viii. 151.

Coloquintida (Ar. Hanzal) v. 19.

Colossochelys — colossal tortoise, vi. 33.

Colours (of the Caliphs) vi. 86.

(names of) vi. 111.

Combat reminding of that of Rustam and Sohrab, vii. 89.

“Come to my arms my slight acquaint- ance,” ix. 177.

Commander of the Faithful (title intro- duced by Omar) vi. 247.

Commune (Ar. Jama’ah) v. 205.

Comorin (derivation of the name) vi. 57.

“Compelleth” in the sense of “burden- eth,” vii. 285.

Compliment (model of a courtly one) viii. 165.

Composed of seed by all men shed = superfetation of iniquity, viii. 15.

Comrades of the Cave, iii. 128.

Conception on the bride-night rare, i. 227.

Conciseness (verging on obscuritv) ix. 171.

Confession after concealment, a charac- teristic of the servile class, i. 53.

on the criminal’s part required by

Moslem law, i. 274.

Confusion (of metaphors characteristic of The Nights) i. 86.

(of religious mythologies by way of

“chaff”) viii. 152.

(universal in the undeveloped mind

of men) ix. 78.

Conjugal affection (striking picture of) vii. 243.

Conjunctiva in Africans seldom white, vii. 184.

Connection (tribal, seven degrees of) vii.

121 .

Consecrated ground (unknown to Mos- lems) vi. 161.

Constipation (La) rend rigoureux, iii. 242.

Consul (Shah-bandar) iv. 29.

(Kunsul) iv. 84.

Contemplation of street-scenery, one of the pleasures of the Harem, i. 319.

Continuation in dignities requested by office-holders from a new ruler, ii. 192.


Contrast (artful betw’een squalor and gorgeousness) ix. 170.

Contrition for romancing, viii. 66. Converts, theoretically respected and practically despised, vii. 43.

Copa d’agua, apology for a splendid ban- quet, vii. 168.

Coptic convents, ii. 86.

visitations to, still customary, ii. 110.

Copulation (praying before or after) ii. 161.

(postures of) iii. 93.

Coquetries (requiring as much inventive- ness as a cotillon) x. 58.

Coral (name of a slave-girl) ii. 101. Corpse pollutes the toucher, i. 295. Cousin (term of familiarity — our “coz”) ii. 43.

(first, affronts an Arab if she marries

anv save him without his leave) vi. 145.

(has a prior right to marrv a cousin)

ix. 225.

Covered (The. chapter of the Koran) v. 215.

Cow (chapter ii. of the Koran) v. 211. Cowardice equally divided, iii. 173. Cowardice ^proverb anent) viii. 333.

(of the Fellah, how to be mended)

ix. 5.

Cowrie (shells, etc., for small change)

iv. 77.

Craft (many names for, connected with Arabic) ix. 138.

Creases in the stomach insisted upon, vii. 130.

Created for a mighty matter (;. e., for wor- ship and to prepare for futurity) vi. 91. Creation (is it and its Empire not His?)

v. 269.

(from nothing) ix. 77.

Crenelles — Shararif, iv. 165.

Crepitus ventris and ethnology, v. 137. Crescent of the breakfast-fete, ix. 250. Crescept-iike — emaciated, viii. 300. Crew (Ar. Bahriyah, Nawatiyah) viii. 17. Criss-cross row, iii. 236.

Crocodiles (breath of) vi. 29.

Cross-bows, vii. 62.

Crow (an ill-omened bird) vi. 170. Crow-claw and camel-hoof, iv. 217. Cruelty (the mystery of) explained only by a law without law-giver, ix. 37.

(of the “fair sex” in Egypt) x. 45.

Cry (that needs must be cried) x. 21.


292


Alf Laylah wa Laylah.


Cubit (the Hashimi = IS inches) v. 371.

Cuirasses against pleasure, cobwebs against infection, vii. 190.

Cundums (French letters) vii. 190.

Cup and cup-bearer, ii. 327.

Curs (set them on the cattle = show a miser money, etc.; x. 18.

Cursing intelligible, swearing meaning- less, although English, ii. 312.

Curtain (screening a reverend woman from the sight of men-invalids) ix. 347.

Cutting (alluding to the scymitar) ii. 231.

(bones before flesh = “sharp as a

razor”) iv. 295.

(off the right hand, Koranic punish- ment for theft) i. 274.

(of the navel string preliminary to

naming the babe) i. 231.

— the rope = breaking bounds, i. 349.

Cynocephalus (kills men and rapes women) vii. 344.


Daa al-Kabi'r (Great Evil) = Daa al-Fil (Elephantine Evil, i.e. Elephantiasis)

viii. 24.

Dabbus = mace, vi. 249.

Dadat = nurse (Pers.) viii. 209.

Dahish (A1-) = the Amazed, vi. 96. Dairah = circle, inclosure, ix. 287.

(for a basin surrounded by hills) ix.

317.

Dajlah (Dijlah) = Tigris (Heb. Hid- dekel) i. 180; viii. 150.

Dajjal (A1-) = Moslem Anti-Christ, vi.

H.

Dakhil-ak = under thy protection, i. 61. Dakianus = Decianus, ii. 244.

Dakkah = settle, vii. Ill; viii. 84.

Dalak = foot-rasp, iv. 254.

Dalhamah (Romance of) iii. 112.

Dalil = guide; f. DaKlah = misguiding woman, bawd, ii. 329.

Damascus women famed for sanguinary jealousy, i. 295.

Damon and Pythias, v. 104.

Damsel of the tribe = daughter of the chief, vii. 95.

Danaf (A1-) — distressing sickness, iv. 75. Dandan (N.P.) — tooth, ii. 83.

Dandan (a monstrous fish) ix. 179.

Dam wa Gharib = friend and foe, v. 42. Danik — sixth of drachma or dirham, ii. 204; v. 112.


Dar al-Na’im = Dwelling of Delight, viii. 183.

Dara’ (dira’) = habergeon, coat of ring- mail, etc., iii. 109.

Darabukka = tom-tom, i. 311.

Darakah = target, vi. 9.

Darb a!-Ahmar = Red Street (in Cairo) x. 8.

Darb al-Asfar = the Street called Yellow, iv. 93.

Darbar = public audience, i. 29.

Darfil = dolphin, ix. 346.

Darr ai-Kail = divinely he spoke who said, iv. 20.

Darrii = Let them slide, iv. 220.

Dastur = leave, permission, i. 66.

Datura Stramonium (the insane herb) vi. 36.

Daud = David, ii. 286.

Daughter of my unde — my wife, i. 69. “Daughters of God” (the three) vi. 282.

(of Sa’adah — zebras) iii. 65.

(of the bier = Ursa major) iii. 28,

221 .

Daulat (Pr. N.) = fortune, empire, king- dom, vii. 347.

Daurak = narrow-mouthed jug, i. 36. David (makes coats of mail) ii. 286; vi. 113.

Dawa’ — medicine (for a depilatory) ix. 155.

Dawat— wooden ink-case with reed-pens,

ix. 122.

Dawn-breeze, ii. 181.

Day of Doom (mutual retaliation) iii. 128.

(length of) iii. 299.

(when wealth availeth not, etc.) ix. 16.

(ye shall be saved from its misery)

ix. 315.

Daylam (A1-), soldiers of — warlike as the Daylumites, viii. 82.

Daylamites, ii. 94.

Dayyus — pimp, wittol, ix. 297.

Dead (buried at once) v. 190.

Death (from love) v. 134.

(every soul shall taste of it) v. 166.

(of a good Moslem) v. 167.

(manners of, svmbolised by colours)

vi. 250.

(simply and pathetically sketched)

x. 47.

“Death in a crowd as good as a feast” (Persian proverb) iii. 141. Death-praver (usually a two-bow prayer) vi. 70. '


Appendix.


^93


Debts (of dead parents sacred to the children) ix. 311.

Deeds of prowess not exaggerated, ii. 108. Deity of the East despotic, iv. 118.

after the fashion of each race, iv. 267.

Delicacy of the female skin, ix. 321. “Delight of the Intelligent” (fancy title of a book) vi. 80.

Demesne (Ar. Hima) viii. 225.

Democracy of despotism, ix. 94. Depilation (Solomon and Bilkis) iv. 256. Deposits are not lost with him— Hedis- appointeth not, etc., vii. 334.

Despite his nose = against his will, 1 . 26. Despotism (tempered by assassination) vi. 206.

Destiny blindeth human sight, i. 67. Destructiveness of slaves, ii. 55.

Devil (was sick, etc.) ii. 264.

(stoned at Mina) v. 203, 212.

(allowed to go about the world and

seduce mankind) ix. S2.

Devotees (address Allah as a lover would his beloved) v. 263.

Devotees (white woollen raiment of) vii. 214.

Dhami = the Trenchant (sword of Antar) vi. 271.

Diamond (its cutting of very ancient date) ix. 325.

Diamonds (occurrins in alluvial lands) vi. 18.

Diaphoresis (a sign of the abatement of a disease) ix. 146.

Dihliz = passage, vi. 10.

Di’ibil al-Khuza'i (poet) v. 127.

Dijlah (Tigris), River and Valley of Peace,

viii. 51.

Dimagh — brain, meninx (for head), vii. 178.

Dimyat (vulg. Dumiyat) = Damietta, v. 171.

Din (A1-) al-a’raj = the perverted Faith,

ix. 11.

Dinar = gold-piece, Daric, Miskal, i. 32.

(description of one) ix. 294.

Dinghy (Karib) iv. 168.

Diras = thrashing sled, ii. 108.

Dirham — silver-piece, i. 33. Dirham-weight — 48 grains avoir., ii. 316. Dirhams (50,000 == about £1,250) vii. 105.

(thousand — £375) viii. 10.

Disposition (sudden change of) viii. 213.


Dissection (practised on simiads) v. 220. Dist (Dast) — large copper cauldron, viii. 177.

Diversion of an Eastern Potentate, viii. 171.

Divining rod (dowsing rod) iv. 73.

Di vorce (triple) iii. 292.

Diwan (fanciful origin of the word) ix. 108.

Diwan al-Barid — Post-office, vii. 340. Diyar-i-Bakr = maid-land, v. 66.

Do not to others what thou wouldest not they do unto thee, vi. 125.

“Dog” and “hog” popular terms of abuse, i. 188.

Doggrel (royal) v. 55.

(phenomenal) v. 288.

(sad) v. 297.

(not worse than usual) viii. 225, 228.

Dogs (clothed in hot-damp countries) iv. 266.

(in Eastern cities) vii. 202.

Don Juan quoted, ix. 190.

Donanma (rejoicings for the pregnancy of a Sultana) vii. 324.

Donkey-boy, like our “post-boy,” of any age, vii. 160.

Donning woman’s attire in token of de- feat, vii. 188.

Doomsdav (horrors of, come upon a man)

ii. 232.

Door (behind it the door-keeper’s seat) v. 173.

Door-hinges, ii. 214.

Door-keepers (in Egypt mostly Berbers) vi. 189.

Doors (usually shut with a wooden bolt)

iii. 198.

(pulled up = raised from the lower

hinge-pins) vii. 352.

Double entendre, iii. 234; viii. 153, 251. Dove and turtle-dove female, ii. 23.

Down (of the cheek) ii. 246.

Dozd o Kazi (Persian book) ii. 55.

Drama (in Turkey and Persia) x. 147. Dramaric scene (told with charming naivete) x. 9.

Draught of air (Zug) feared by Orientals, ii. 9.

Drawbridges in Coptic convents, ii. 94. Dream (Speaker in a) iv. 239.

Dreams (true at later night) iii. 258.

(lovers meet in) v. 47.

(play an important part in the

romances of chivalry) viii. 113.


294


Alf Laylah wa Laylah.


Dress (scarlet, of a King in anger) iv. 72. Drinking at dawn, iii. 20.

their death-agony = suffering simi- lar pain, iii. 315.

— — — (before or after dinner) vii. 132.

(in the dark disliked) ii. 59.

— first to show the absence of poison, i. 38, 295.

bouts (attended in bright dresses) vi.

175.

Dromedary (see Camel).

(guided by a nose-ring) iii. 120.

“Drop” unknown to the Eastern gallows,

i. 260.

Drop (black, of the heart) iv. 251. Drowning (a martyr’s death) ix. 158. “Drugging” not a Badawi sentiment, ii. 122 .

Drugs (is this an art of ?) vii. 147.

Drunk with the excess of his beauty, iv. 34; vii. 162.

Drunken habits of Central African races, vii. 357.

Drunken son (excused by mother, rebuked by father) viii. 2S7.

Dubarah (Dubara)=Dubrornik,Raausa,

ii. 219.

Due demanded leads to imprisonment for arrears, viii. 170.

Dukhan = smoke (meaning tobacco for the Chibouk) ix. 156.

Dukhul = going in to the bride, iv. 30. Dulab = water-wheel; buttery; cup- board; ix. 306.

Dung fused as fuel, etc.) ii. 149.

Dunya (Pr. X.) — world, iii. 7, 319; x. 27. Dunyazad ~ world freer (?) i. 14.

Durbar of idols, ix. 325.

Durka’ah — lower part of the floor (op- posed to Li wan) iv. 71.

Durrah (vulg. for Zarrah, q.v ). Dust-storm in tropical lands, i. 111. Duwamah = whirlpool, ix. 93.

Ear-drop = penis, ii. 318.

“Early to bed,” etc. (modern version of the same) vii. 217.

East and West (confounded by a beauty- dazed monk) viii. 279.

Easterns sleep with covered heads, ni. 345. Eatables (their exchange must be equal) v. 204.

Eating (together makes friends) iii. 71. (gives rights of guestship) iv. 214.


Eating (superstitious belief in its power) iv. 218.

(how it should be done) v. 206.

Eating and drinking fbefore thinking of the lover i vui 260.

F.edgah (see Ligah) ii. 202.

Effendi (Turkish title = our esquire) iv. 53.

Eggs for testicles, ii. 55.

Egir.hardt (belonged to the clerical pro- fession) viii. 326.

Egypt (derivation of the name) ix. 286.

Egyptian ( = archi-) polisonnerie, iii. 243.

Egyptian vulgarism, iv. 107.

characteristic, iv. 260.

Elephant (derivation of the -word) ii. 104.

Elephant-faced, Vetala, vii. 34.

Elephant’s roll — swaying and graceful gait, i. 217.

Elephants frightening horses, vii. 61.

Elevation (nothing strange in sudden) x. 53.

Eli-Fenioun = Polyphemus, vii. 361.

Elliptical expression, vi. 288.

Elliptical style of the Eastern story- tellers, ix. 160.

Emancipation (the greater = pardon for sins or holy death) ii. 105.

Embracing (like the Lam embraceth the AliH iv. 243.

Emerald (white?) iv. 164.

(mace-head of) vi. 67.

(-rods in lattice windows) vi. 117.

Emirs (of the wild Arabs) — ‘Phvlarchs,” ix. 323.

Emma (hides her lover under her cloak) ix. 8.

Empire (endureth with infidelity but not with tyranny) v. 187.

Enemy (his offered hand to be kissed or cut off) ii. 142.

“Enfants terribles” in Eastern guise, vi. 211 .

Entertainments (names of) viii. 231.

Envying another’s wealth wrongs him, vi. 77.

Ephesus (The Matron of) x. 191.

(The Seven Sleepers of) iii. 128.

Epistasis without prostasls, ix. 240.

Ernest (Duke of Bavaria, Romance of) x. 136.

Erotic inferences drawn from parts of the body, i. 350.

specialists amongst the Ancients, x.

175.


Appendix.


295


Eternal truths of The Nights, i. 7. Eunuch best go-between, i. 282.

employed as porter, i. 343.

Eunuchs, different kinds of, i 132.

(if without testes only, highly prized)

ii. 90.

(driving the people out of a lady’s

way) iv. 126.

(who have studied the Harim) iv.

228.

(and their wives), v. 46.

(avoid allusion to their misfortune)

v. 47.

Eunuch-in-Chief a most important Jack- in-Office, i. 283.

Euphemisms, i. 31; iii. 68, 102, 209, 267, 338; vi. 75, 145; vii. 134, 142; viii. 173; ix. 180, 224; x. 4, 27.

Euphemy (announcing death) iv. 61.

(thou shalt die) iv. 90.

(all is well) iv. 138.

(the far one is a Nazarene) iv. 215.

Euphuistic speech, vii. 285; ix. 43. Euthanasia and anxsthecics, ix. 90. Evacuation (and constipation) iii. 242. Eve (Ar. Hawwa) v. 139.

(the true seducer) iii. 166.

Evil (befalling thee is from thyself) vi. 138.

Exaggeration part of humour, i. 12.

characteristic of The Nights, iv. 273;

v. 306.

Expiation of oaths, ii. 186.

Eye (darkening from wine or passion) iii. " 224.

(orbits slit up and down the face of a

hideous Jinn) iii. 235.

(man of the — pupil) iii. 286.

(white = blind) iii. 323.

— — (the evil) on children, iv. 37.

• (babes of the) iv. 246.

(likened to the letter Sad, the brow

to Nun) v. 34.

• (for helper) v. 60.

(Thou shalt be in mine = I will keep

thee as though thou wert the apple of my eye) viii. 90.

“Eye of the needle” (for wicket) ix. 320. Eyebrows joined a great beauty in Arabia, i. 227.

Eyes (of me — my dears) i. 163.

(hot = full of tears) ii. 99.

(becoming white — blind) ii. 283.

— — (bandaged before beheading) iv. 145. (blue ones) iv. 129.


Eyes (one-eyed men) iv. 194.

f plucking or tearing out of, a Persian

practice) vii. 359.

(“sunk” into the head for our

“starting” from it) vn. 36.

(Babylonian = bewitching) viii. 278.

(no male has ever filled mine —

none hath pleased me) ix. 222.


Fables proper (oldest part of The Nights) iii. 114.

Face-veil = “nose-bag” i. 82.

Faces (on the Day of Judgment) iv. 249.

Fadaiscs of a blue-stocking, ii. 156.

Faghfur (Mosl. title for the Emperor of China) vii. 335.

Fa’il = agent, active (Sodomite) v. 156.

Fa-imma ’alayha wa-imma biha =* whether (luck go) against it or (luck go) with it, viii. 157.

Faintings and trances (common in romances of chivalry) viii. 118.

Fairer to-day than fair of yesterday = ever increasing in beauty, iii. 331.

Fajirah = harlot (often mere abuse with- out special meaning) viii. 109.

Fakih = divine, vii. 325.

Fakir = religious mendicant generally, i. 95; v. 39.

(the, and his jar of butter; congeners

of the tale) ix. 40.

Fakru (A1-) fakhri = poverty is my pride (saying of Mohammed) v. 268.

Fal = omen, v. 136.

Falak (clearing) — breaking forth of light from darkness, iii. 22.

Falastin, degraded to “Philister,” vii. 101.

Faicon {see Hawk, Bazi).

Falcon (blinding the quarry) i. 51.

Falling on the back (a fair fall in wres- tling) ii. 92.

(with laughter) iii. 306.

Fals aiimar = a red cent, i. 321.

Familiarity between the great and pau- pers, ii. 32.

of girls with black slave-boys, ii. 49.

Family (euphemistically for wife) vi. 75.

Far off one (the, shall die) iv. 90.

Farais (pi. of farisah) == shoulder-muscles, vii. 219.


296


Alf Laylah wa Laylah.


Faraiz = orders expressly given in the Koran, i. 169.

Farajivah = a long-sleeved robe, i. 210, 321.

Faranik (A1-) = letter-carrier, vii. 340.

Faranj (A1-) — European, i. 296.

Farashah, noun of unity of Farash = butterfly-moth, vii. 305.

Fard Kalmah = a single word (vulgar- ism) viii. 183.

Farid = unique; union-pearl, x. 54.

Fariki, adjective of Mayyafarikin, vii. 1.

Farikin for Mayyafarikin (city in Diyar- bakr) vi. 107.

Faris — rider, knight, vii. 314.

Farj = slit; Zawl ’1-Furuj = slit ones, ii. 49.

Farkh Akrab (vulgarism for Ukayrib) = a young scorpion, iv. 46.

Farkh Samak = fish-chick (for young fish) viii. 149.

Farrash, a man of general utility, tent- pitcher, etc., vii. 4.

Fars = Persia, v. 26.

Farsakh — parasang, iv. 230.

= three English miles, ii. 114.

Farsakh = parcel, viii. 162.

Fart (in return for chaff) v. 99.

(and Badawi “pundonor”) v. 137.

Farting for fear, iii. 118.

Farz = obligatory prayer, vi. 193.

(mentioned after Sunnat because

jingling with Arz) ix. 15.

Fas — city of Fez, vi. 222.

Fass = bezel of a ring, gem cut en ca- bochon, contenant for contenu, i. 165; ii. 97.

Fast (and its break) v. 201.

(when forbidden) v. 265.

Faswah — susurrus, ix. 291.

Faswan Salh al-Subyan (Pr. N.) — Fiz- zler, Dung of children, ix. 11.

Fat and Thin (dispute between) iv. 254.

Fata — a youth; generous man, etc., i. 67.

Fatalism and Predestination, ix. 45.

Fate (written in the sutures of the skull) viii. 237.

(and Freewill) ix. 60.

Fath — opening {e.g., of a maidenhead) viii. 348.

(A1-) bin Khakan (boon companion

of Al-Mutawakkil) ix. 245.

Father of Bitterness — the Devil, vii. 116.

Fatihah (the opening chapter of the Koran) iv. 36.


Fatihah (position of the hands in reciting it) v. 80.

• (recited seven times for greater

solemnity) v. 184.

(repeated to confirm an agreement)

vi. ' 217.

(quoted) vii. 286.

(pronounced to make an agreement

binding) ix. 138.

Fatimah (Pr. N.) = the Weaner, vi. 145. — — (daughter of Mohammed) viii. 252. Fatimite (Caliphs, their colours green) vi. 86 .

Fatin = tempter, seducer, iii. 82.

Fatir = Creator (chapter of the Koran)

vii. 366.

Faris = carrion, corps creve, vii. 181. Faturat = light food for early breakfast, x. 12.

Fausta and Crispus, vi. 127.

Favours foreshadowing downfall, i. 48. (not lawful until sanctified by love)

viii. 226.

Fawn (for a graceful youth) viii. 329. Faylasuf = philosopher, v. 234. Favlasufiyah — philosopheress, vii. 145. Faylulah = slumbering after sunset, ii. 178.

Fayvaz (A1-) — the overflowing (with benefits) vii. 99.

Fazl = grace, exceeding goodness, vii.

220 .

Fealty of the Steep, v. 295.

Fearing for the lover first, vii. 256.

Fee delicately offered, vii. 162.

Feet (lack the European development of sebaceous glands) viii. 43.

(coldness of, a symptom of impo- tence) viii. 317.

Fellah = peasant, husbandman, ix. 40. Fellah chaff, ix. 152.

Female depravity going hand in hand with perversity of taste, i. 73.

Female (Amazon) Island, viii. 60. Feminine mind prone to exaggeration, viii. 25.

— - — • friend does not hesitate to prescribe fibs, viii. 37.

persistency of purpose (confirmed by

“consolations of religion”) viii. 99. Festival (Ar. ’Id) viii. 142.

Fi al-Khawafik = among the flags, etc., v. 61.


Appendix.


297


Ft al-Kamar — -in the moonshine (perhaps allusion to the Comorin Islands) vii. 269.

Fiat fnjustitia ruat Caelum, i. 2S3.

Fida = ransom, self-sacrifice, viit. 36. Fidaan = instead of, viii. 36.

Fig and sycamore (unclean allusion in) viii. 269.

Fig = anus, vii . 1 S 1 .

Fights easily provoked at funerals or wed- ding processions, vii. 190.

Fikh = theology, vii. 325.

Fillet = the Greek “Stephane,” viii. 209. Fillets hung on trees to denote an hon- oured tomb, vii. 96.

Fine feathers make fine birds, viii. 201. Fragan (for Finjan) = (coffee-) cup, viii. 200 .

Finger in mouth (sign of grief) ii. 302.

(run round the inside of a vessel)

viii. 200.

Finger-tips (making marks in the ground) viii. 72.

Fingers (names of) ix. 160.

Fingers and toes (separated to wash be- tween them) v. 198.

Finjan — egg-shell cup for coffee, ix. 268. Firasah = physiognomy, viii. 326. Firdaus = Paradise, ix. 214.

Firdausi, the Persian Homer, quoted, iii. 83.

Fire (and sickness cannot cohabit) iii. 59.

(worshippers slandered) iii. 326.

(of Hell, but not shame) v. 138.

(handled without injury, a common

conjuring trick) v. 271.

(there is no blower of —utter desola- tion) vi. 15.

(forbidden as punishment) vi. 26.

— (none might warm himself at their) vi. 261.

= Hell (home of suicides) ix. 25.

Fire-arms mentioned, vii. 62.

Fire-sticks (Zand, Zandah) v. 52.

Firman — Wazirial order, iv. 61.

First at the feast and last at the fray, iii. 81.

First personal pronoun placed first for respect, i. 237.

Fi sabili ’llahi = on Allah’s path (martyr- dom) iv. 247.

Fish (begins to stink at the head) ii. 168.

• (-island) vi. 6.

(the ass-headed) vi. 33.


Fish (great — Hut, common — Samak)

vi. 69.

(changed into apes, true Fellah

“chaff”) viii. 147.

(of Paradise, promising acceptance

of prayer) viii. 163.

Fishar — squeeze of the tomb, v. 111.

Fisherman (Arab contrasted with Eng- lish) v. 51.

Fist (putting into fist = putting one’s self at another’s mercy) iii. 155.

Fitnah — revolt, seduction, mischief, beautiful girl, aphrodisiac perfume, i. 219; ii. 76.

Fits of religious enthusiasm, ii. 132.

Flatterers (the worst of foes) ii. 11.

Flattery (more telling because proceeding from the heart) viii. 104.

Flatulence produced by bean-eating, iv.

160 .

Flea (still an Egyptian plague) vi. 205.

Flirtation impossible in the East, vii. 181.

Floor (sitting upon the, sign of deepest dejection) vii. 314.

Flowers of speech, ii. 88.

Flying for delight, iii. 26.

Food-tray of Sulayman, vi. 80.

Folk follow their King’s faith, ii. 157.

Following one’s face = at random, i. 347.

Food (partaken gives rights of protection) iv. 214.

(superstitious belief in its power)

iv. 218.

Foot (smallness of, sign of blood) iii. 227.

(prehensile powers of the Eastern)

vii. 179.

“Forbid not yourselves the good things which Allah hath allowed you,” v. 216.

“Forcible eateth feeble,” ix. 179.

Fore-arm (for proficiency) ix. 306.

Formality (a sign of good breeding) viii. 308.

Formication (accompanying a paralytic stroke) v. 251.

Formula of praise pronounced to avert the evil eye, iii. 224.

Fortune makes kneel her camel by some other one — encamps with a favourite, iii. 141.

“Forty days” == our “honeymoon,” viii. 47.

Foster-brother (dearer than kith and kin) iii. 256.


■9 s


Alf Laylah wa Laylah.


Fountain-bowl (ornamented with mosaic, etc.) ii. 310.

Fourteen (expressed by seven and seven, or five and five plus four) viii. 70.

Fox (Ar. Abu Hosayn, Salab) vi. 211.

(cunning man) iii. 132.

and jackal (confounded by the

Arabic dialects) x. 111.

Frail (Ar. Farsalah) viii. 162.

Frame (crescent-like by reason of its lean- ness) viii. 300.

Freedom (granted to a slave for the sake of reward from Allah) ix. 243.

Freeing slaves for the benefit of the souls of the departed, iii. 211.

Freewill (and the Koran) iv. 275.

French letters (all about them) vii. 190.

Fridav night = our Thursday night, i. 269.

Friday service described, i. 313.

Fiiend (feminine, does not hesitate to pre- scribe a fib) viii. 37.

Friends (weeping when they meet after long parting) iv. 26.

(“damned ill-natured ones”) iv. 137.

Frolics of high-born ladies, i. 328.

Front-teeth wide apart (a beauty amongst the Egyptians, not the Arabs) viii. 147.

Fruit of two kinds, vi. 277.

Fruits (fresh and dry) v. 314.

Fulan (fula.no in Span, and Port.) — a certain person, iii. 191; iv. 278.

Fulk = boat, vi. 62.

Full, Fill — Arabian jessamine, viii. 273.

Fumigations to cite Jinnis, etc., vii. 363; ix. 29.

“Fun” = practical jokes of the largest, i.

220 .

“Fundamentals (Usui) remembered” — the business is not forgotten, ii. 15.

Funduk — Fondaco, viii. 184.

Funeral oration on an Arabian Achilles (after Hariri) viii. 348.

Funerals (meritorious to accompany) ii. 46.

Furat = Euphrates (derivation of the name) ix. 17.

Furaydun, see Afridun, ii. 82.

Furkan — Koran, iv. 90.

Fustat — Old Cairo, vi. 87.

Futah = napkin, waistcloth, vii. 345.

Futuh = openings, victories, benefits, iii. 304.


Futuh (openings, victories) iv. 51.

Futur = breakfast, i. 300; ix. 307.

Fuzayl bin ’Iyaz (Sufi ascetic) ix. 21.

Galactophagi (use milk always in the soured form) vi. 201; vii. 360.

Gall-bladder and liver allusions, i. 219.

Galland, Antoine (memoir of) x. 90, seqq.

“Gallery” (speaking to the) viii. 128.

Gamin (faire le) iii. 304.

Garden (in the Prophet’s tomb at Al- Medinah) vii. 91.

— — (the Perfumed of the Cheykh Nef- zaoui) x. 120.

Gardeners touchy on the point of mated visitors, ii. 22.

Gardens (with rivers flowing underneath, Koranic phrase) v. 356.

Gate (of war opened) ix. 9.

Gates (two to port towns) iii. 281.

(of Heaven are open) ix. 221.

— — (shut during Friday devotions from fear of “Sicilian Vespers”) ix. 259.

Gaw-i-Zamin = the Bull of the Earth, v. 324.

Gazelles' blood red (dark red dye) x. 12.

Gems and their mines, vi. 18.

Genealogy (Arab, begins with Adnan) v.

100 .

Generosity (an Arab’s ideal because the reverse of his nature) ii. 36.

— — (peculiar style of) vii. 323.

Geography in its bearings on morality, iii. 241.

Geomantic process, iii. 269.

German translations of The Nights, x. 102, seqq.

Ghabah — thicket, ii. 85; iv. 40.

Ghadir = a place where water sinks, low land, i. 233.

Ghadr — cheating, viii. 217.

Ghaliyah (A1-) = older English Algallia, viii. 220.

Ghalvun = galleon, ix. 138.

Ghamz — winking, signing with the eyes, i. 292.

Ghandur = a gallant, vii. 181.

Gharam (Pr. N.) = eagerness, desire, love-longing, iii. 172.

Gharamah = avanie, viii. 151.

Gharib = foreigner, i. 95.

Ghashim — “Johnny Raw,” ii. 330.

Ghashiyah — etui, scabbard; sleeved cloak, iv. 131.


Appendix.


299


Ghatrafan (Pr. N.) — proud, petulant, v. 361.

Ghaut = Saridah, q.v., v. 223.

Ghawasi = singing-girls, i. 214. Ghaviulah = slumbering in the morning,

ii. 178.

Ghavur =jealous (applies to Time) viii. 67.

Ghaza — Artemisia (a desert shrub) ii. 24;

iii. 220; vi. 192; ix. 27.

Ghazalah — gazelle (a slave-girl’s name) ix. 209.

Ghazanfar ibn Kamkhil — Lion son of (?) v. 363.

Ghavb (A1-) = secret purpose; future, ix. 314.

Ghazban (N.P.) = an angry, violent man, ii. 125.

Ghazi = fighter for the faith, ii. 240; viii.

211 .

Ghazi al-banat (girls’ spinning) = vermi- celli, i. 83.

Ghazwah = raid, foray, razzia, ii. 217. Ghilman — Wuldan, the beautiful youths of Paradise, i. 211.

(counterpart of the Houris) v. 64.

Ghimd (Ghamad) = scabbard, v. 158. Ghoonj (Ghunj) = art of motitation in coition, v. 80.

Ghost (phantom — T ayf l iii. 252.

Ghul = ogre, cannibal, vi. 36.

Ghulah = ogress, i. 55.

Ghulamiyah — girl dressed like a boy to act cup-bearer, x. 39.

Ghull = iron collar, ix. 333.

Ghuls (whose bellies none may fill but Allah) ix. 152.

Ghurab al-Bayn — raven of parting, iv. 52; vii. 226.

Ghurab — galleon (grab) viii. 323. Ghurbah (A1-) Kurbah = “Travel is Travail,” ix. 257.

Gurrah — blaze on a horse’s forehead, iii. 118; x. 40.

Ghusl — complete ablution, v. 80.

Ghusl al-Sihhah = washing of health, iii. 266.

Ghussah — calamity which chokes, wrath, ii. 147.

Ghutah = thickly grown lowland, i. 115. Giants (arriving in Peru, probably the Caribs of the Brazil) x. 209.

“Gift (from me to,” etc. = “I leave it to you, sir”) vii. 292.

(is for him who is present) ix. 225.


Giraffe, exceedingly timid, vii. 54.

unfit for riding, vii. 62.

Girding the Sovereign (found in the hiero- glyphs) vii. 328.

Girl (of nine plus five = in her prime) v. 192.

Give a man luck and throw him into the sea, iii. 341.

Glance compared with a Yamani sword, ii. 127.

Gloom — black hair of youth, vii. 277.

Glooms gathering and full moons dawn- ing, for hands and eyes, vii. 247.

Gloria (in = the Italian term for the vene- real finish) viii. 329.

Glossarium eroticum, x. 192.

Gnostic absurdities, x. 167.

Goad (of the donkey-boy) iii. 116.

Godiva (an Arabic lady — of the wrong sort) ix. 261.

Going straight to the point preferred to filer le parfait amour, i. 268.

Gold (makes bold) i. 340.

(different names of, required by

Arabic rhetoric) iv. 97.

(when he looked at it, his life seemed

alight thing to him) vii. 240.

— — • (liquid = Vino d’Oro) x. 40.

Gold-pieces (stuck on the cheeks of sing- ing-girls, etc.) viii. 275.

Goody-goody preachments, iv. 187.

Gong (Ar. Mudawwarah) iv. 135.

Good news, Inshallah — is all right with thee? ix. 224.

Gospel of Infancy, ii. 228.

Gossamer (names for) iii. 217.

Gourd (Ar. Hanzal) ix. 165.

Grammatical double entendres, ix. 272.

Grandfather’s name given familiarly, ii. 15.

Grapes (bunch of, weighing twenty pounds no exaggeration) vii. 358.

Grave (levelling slave and sovereign) iii. 323.

“Greatness belongeth to God alone” (used ellipticallv) vi. 288.

Green (colour of the Fatimite Caliphs) vi.

86 .

Green gown (Anglo-Indice = white ball- dress with blades of grass behind) viii. 32.

Green garb (distinguishing mark of Al- Khizr) ix. 324.

Greetings before the world, v. 34.

Grelots lascifs, x. 206,


300


Alf Layla h wa Laylah.


Grim joke (showing elation of spirits)

vii. 324.

Grimm’s “Household Tales” quoted, vi. 230.

Groom (falling in love with) viii. 345. Ground (really kissed) vii. 257. Ground-floor usually let for shops, i. 319. Guadalajara = Wady al-Khara (of dung)

ix. 10.

“Guebre” introduced by Lord Byron,

viii. 8.

Guest-rite, vii. 121.

Gull-fairs, viii. 90.

Gypsies (their first appearance in Europe)

x. 85.


Habab (Haba) = motes, iv. 257.

Habash —Abyssinia and.something more,

v. 395.

Habb = grain of the heart, i. 250.

Habb al ’ubb (a woman’s ornament) vii. 205.

Habbanivah = grain-sellers’ quarter, i. 269.

Habba-za! =good this! v. 52.

Habib, euphemism for lover, i. 223. Habibi wa tabibi — ray love and leach,

ix. 299.

Habitations (names given to them by the Arabs) viii. 229.

Habl = cord; cause, viii. 100.

Habzalam (Pr. N. — seed of tyranny;

“Absalom”?) iv. 66.

Hadas = surmise, vii. 302.

Hadba (the bulging bier) iv. 63.

Hadi (A!-), Caliph, v. 93.

Hadid — iron, it. 310.

Hadis = tradition of the Prophet, iv. 207; v. 201.

Hadis — saying of the Apostle, tradition,

v. 201.

Hafiz (f. Hafizah) = 1. traditionist; 2. one who can recite the Koran by rote,

vi. 195.

Hafiz quoted, viii. 120.

Hafsah (Caliph Omar’s daughter and wife of Mohammed) ii. 165.

Hafsites (Dynasty in Mauritania) ii. 165. Hail (within sight of the Equator) vii. 336. Hair (should be allowed all to grow or be shaven off; i. 308.

Hair-dyes (al! vegetable matter) i. 326.

(Mohammed on) iv. 194.

Hair-strings (of black silk) iii. 311.


Hair-strings (significance of) iii. 313.

Haiah — a needful thing (for something, somewhat) vii. 349.

Hajar-coinage, vii. 95.

Hajar Jahannam = hell-stone, lava, ba- salt, v. 378.

Hajib = groom, chamberlain, ii. 304; iii. 233.

Hajm (tall came!) iii. 67.

Hajj = Pilgrimage, v. 202.

Hajj (or Haji, not Hajji) iv. 215.

Hajj a!-Akbar and Hajj al-Asgar, ii. 169.

Hajjaj (A1-) bin Yusuf, Governor of Al- Hijaz and Al-Irak, iv. 3; vii. 97.

Hajjam=barber-surgeon, cupper, bleeder, iv. 112.

Hakim — ruler, not to be confounded with Hakim, doctor, etc., vii. 29.

Ha’kim (Al-) bi-amri ’Hah (Caliph) iv. 296.

(not to be confounded with the Fati-

mite) v. 86.

Hakk (A1-) = the Truth (Allah) v. 284.

Hakk = right (Hakki = mine) viii. 335.

Halab — Aleppo, i. 292.

Halabi Shalabi = the Aleppine is a fellow fine, v. 64.

Halawah = sweetmeat, iv. 60; vii. 205.

Halawat al-Saldmah = sweetmeat for the returning of a friend, viii. 325.

Halfah-grass (Poa) ii. 18.

Halib — fresh milk, vi. 201.

Halimah = the mild, gentle (fern.) ix.

265.

Haling by the hair a reminiscence of “marriage by capture,” viii. 40.

Hallaling, Anglo-Indian term for the Mos- lem rite of killing animals for food,

vii. 9.

Halumma — bring! vii. 117.

Halummu = drew near (plur.) ix. 44.

Halwa — sweetmeats, ii. 47, 212.

Hamadan (town in Persian Mesopotamia) ix. 212.

Hamah (soul of a murdered man in form of a bird sprung from his head) iii. 293.

Hamail — baldricks, v. 158.

Hamam — wood-pigeon, v. 49.

(al-Ayk) — culver of the copse, v.

49.

Hamath = Hightown, ii. 178.

Hamid (fem. Hamidah) = praiseworthy, satisfactory, ix. 76.


Appendix.


301


Hammal al-Hatabi = one who carries fuel, vii. 59.

Hammam (going to the = convalescence) i. 288.

(ditto, showing that women’s courses

are over) i. 286.

(hired for private parties) v. 63.

Hammam-bath (a luxury as well as a necessity) iii. 19.

Hamzah (uncle of the Prophet) viii. 172. Hanabat = “hanap,” viii. 202 Hanbal, see Ahmad bin Hanbal, ii. 204. Hand (left, how used) iv. 129.

(white, symbol of generosity; black,

of niggardness) iv. 185.

(his for her) iv. 279.

(cut off in penalty for theft) viii. 164.

(cut off for striking a father) viii. 287.

Handfuls (the two) v. 207.

Handkerchief of dismissal, x. 47.

Hands (behind the back, posture of sub- mission) iii. 218.

(stained in stripes like ring-rows of

a chain armour) iii. 176.

(how held in reciting the Fatihah), v.

80.

(bitten in repentance) v. 191.

(their feel guides the physician) v.

220 .

Hanien = pleasant to thee! after drink- ing, ii. 5.

Hanifah, see Abu Hanifah, ii. 207.

Hanut = tavern, booth, etc., v. 142. Hanzal = gourd, v. 19; ix. 165.

Harami = one who lives on unlawful gains, ix. 147.

Harbah = javelin, vii. 45.

Hard of heart and soft of sides, ii. 5. Hardly he (equivalent for) vii. 333.

Harf — letter, syllable, ii. 307.

Harf al-Jarr — a particle governing the oblique case; mode of thrusting and tumbling, ix. 272.

Harim — Harem, used for the inmates, i. 165.

double entendre — Harem and

Honour, iv. 9.

( — wife) iv. 126.

(hot-bedofSapphismandTribadism)

iv. 334.

Hariri (A1-) — the silk-man (poet) v. 158.

(lines quoted from) x. 44.

Harisah, a favourite dish, i. 131.

Harjah = (a man of) any place, v. 27. Hark, you shall see, ix. 14.


Harrak (ship = Carrackr) iv. 130.

Harrakat — carracks (also used for cock- boat) vii. 336.

Harun al-Rashid (described by Al-Siyuti) viii. 160.

(as a poet) ix. 17.

(said to have prayed every day a

hundred bows) ix. 339.

(and Charlemagne) x. 122.

Harut and Marut (sorcerer angels) iii. 217.

Harwalah = pas gvmnastique, iii. 121.

Hasa (A!-) = plain of pebbles, west of Damascus, i. 234.

Hasab = quantity opposed to Nasab = birth, iv. 171.

Hasab wa nasab = inherited degree and acquired dignity, iv. 171; vii. 279.

Hasan al-Basri (theologian) ii. 165.

Hasan bin Sahl (Wazir of AI-Maamun) iv. 124.

Hasanta ya Hasan = bene detto, Bene- detto! i. 251.

Hashimi = descendant of Hashim (Mo- hammed’s great-grandfather) ix. 24.

cubit = 18 inches, v. 371.

vein, ii. 19.

Hashish (intoxicant prepared of hemp) i. 225; iii. 91.

(orgie in London) iii. 91.

(said to him = his mind, under its

influence, suggested to him) viii. 155.

Hashshashun = assassins, iii. 91.

Hasib Karim al-Din (Pr. N.) v. 298.

Hasia = an envier, iv. 137.

Hasil, Hasilah = cell, viii. 184, 196.

Hassun (diminutive of Hasan) viii. 81.

Haste ve to salvation, part of the Azan, i. 224.

Hatif = mysterious voice, i. 142.

Hatim = broken wall (at Meccah) vii. 219.

Hatim (Pr. N.) = black crow, vii. 350.

Hatim al-Asamm (the Deaf), ii. 207.

Hatim of Tayy (proverbial for liberality) iv. 94.

Hattin (battle of), ix. 19.

Haudaj (Hind. Howda) = camel-litter for women, viii. 235.

Hauk'. Hauk! = heehaw! i. 221.

“Haunted” = inhabited by Jinns, v. 175.

Haurani towns (weird aspect of) vi. 102.

Haurani towms (their survival accounted for by some protracted drought) iv. 116.


$02


Alf Laylah wa Laylah.


Haw a al-Uzri = platonic love, ii. 304.

Hawar = intensity of black and white in the eyes, iii. 233.

Hawi = juggler playing tricks with snakes, iii. 145; ix. 56.

Hawivah (name of a Hell) viii. 346.

Hawk, iii. 61, 138.

Hawwa = Eve, v. 139.

Hayat al-Nufus = Life of Souls, iii. 283.

Hayhat, onomatopoetic for lover, i. 76.

Haykal — temple, chapel, v. 192.

Hazar = (the bird of) a thousand (songs) v. 48.

Hazar Afsaneh (tales from the) ix. 32; x. 70, 88.

Hazir and Bad! — townsman and nomad, iii. 234.

Hazramaut (Hazarmaveth) iv. 118; v. 136.

Hazrat = our mediaeval “presentia vostra,” viii. 254.

Hazza-hu = he made it (the javelin) quiver, vii. 45.

“He” for “she” out of delicacy, ii. 179.

Head (must always be kept covered) iii. 275.

Head in the poke = into the noose, i. 179.

Head-kerchief (deshabille) ii. 328.

Headsman delaying execution, iii. 42.

“Hearer” not “reader” addressed, viii. 316.

Heart (black drop in the) iv. 256.

(from one full of wrath — in spite of

himself) v. 68.

Heart-ache (for stomach-ache = mal au coeur) vi. 194.

Heaven (Ar. Na’im) iv. 143.

Heavens (names of the seven) viii. 111.

Hell (Sa’lr) iv. 143.

(cold as well as hot) iv. 253.

Hells (names of the seven and their in- tended inhabitants) viii. 111.

Hemistichs divided, iii. 166.

Henna-flower (its spermatic odour) vii. 250.

Herb (the insane) vi. 36.

Hermaphrodites (Ar. Khunsa) iii. 306.

Heroes and heroines of love-tales are bonnes fourchettes, vii. 300.

Heroine of Eastern romance eats well, iii. 168.

Heroism of a doubtful character, viii. 27.

Hesperides (apples of the, probably golden nuggets) viii. 272.


Hetairesis and Sotadism (the heresies of love) x. 187.

Hiba = cords, garters, ii. 236.

Hibal = ropes, iv. 193.

High-bosomed damsel a favourite with Arab tale-tellers, i. 84.

Hijaz (A1-) = Moslem Holy Land, ii. 306.

Hijl = partridge, iii. 138.

“Him” for “her,” iii. 78.

Hima = guarded side, demesne, viii. 102, 225.

Himalayan brothers, ii. 211, 260.

Hind (A1-) al-Aksa = Outer Hind of India, ix. 116.

Hind bint Asma and the poet Jarir, vii. 96.

Hindi = Indian Moslem opposed to Hindu, v. 1.

Hindi ba == endive, v. 226.

Hinges (of ancient doors) iii. 41.

Hippie syphilis, x. 85.

Hippopotamus, vi. 33.

Hips (their volume admired) ii. 285.

— — — (leanness of, “anti-pathetic” to Easterns) iii. 226.

Hirah (Christian city in Mesopotamia) v. 124.

Hirakl (monastery of) v. 138.

“His” for “her,” viii. 50.

Hisham bin Abd al-Malik (Caliph) ii. 170; vii. 104.

Hisham ibn Orwah (traditionist) v. 81.

Hisn al-Fakihat — Fortalice of Fruits, vii. 75.

Hiss = (sensual) perception, vii. 302.

Hizam = girdle, viii. 160; x. 36.

Hizb — section of the Koran, v. 217.

Hobbling a camel (how done) vii. 1 19.

Hog, popular term of abuse, i. 188.

Holiness supposed to act as talisman, ii. 251.

Holy Writ (punned upon) viii. 348.

Homme achete = de bonne famille, iv. 225.

Honavn (scene of one of Mohammed’s battles) v. 66.

Honey (of bees as distinguished from cane honey) v. 300.

Honey (simile for the delights of the world) ix. 64.

“Honeymoon” (lasts a week) v. 62.

Honour amongst thieves, ii. 159.

Hoof (of the wild ass) iii. 235.

Horoscopes, etc., i. 213.

Horripilation = goose flesh, iii. 2.


Appendix.


303


Horse (names of) Hi. 72.

Horse-stealing honourable, iii. 73.

Horseplay frequently ending in bastinado, i. 325.

Horses (not taught to leap) ii. 89.

(Arab breeds) v. 246.

Hosh = mean courts at Cairo, v. 170.

Hospitals hated, ii. 70.

Host (enters first as safeguard against guetapens) iii. 208.

Hour (of Judgment) v. 235.

Houris, iii. 233.

House (haunted = inhabited by Jinns) v.

175.

(the Holy of Allah — Ka’abah) ix.

178.

House of Peace = Baghdad, i. 139.

“House of Sadness,” viii. 64.

House-breaking (four modes of) vi. 247.

Houses of Lamentation in Moslem burial- grounds, i. 94.

Housewife (looks to the main chance) viii. 144.

Hubb al-Watan = patriotism, ii. 183.

Hubkah = doubling of a woman’s waist- cloth, vii. 180.

Hubub (Pr. N.) = awaking; blowing hard, viii. 209.

Hud (prophet = Heber?) iv. 118.

Hudhud = hoopoe, iii. 128.

Hudud al-Haram = bounds of the Holy Places, v. 148.

Hullah — dress, vii. 180.

Hulwan al-miftah = denier k Dieu, ix.

212 .

Huwayna (A1-) = now drawing near and now moving away, ix. 250.

Humbly (expressed by “standing on their heads”) viii. 279.

Humility of the lovelorn Princess artfully contrasted with heqprevious furiosity, vii. 261.

Humming not a favourite practice with Moslems, i. 311.

Humours (of Hippocrates) v. 218.

Hump-back (graphically described) viii. 297.

Hunchback looked upon with fear and aversion, i. 258.

Hunger (burns) ii. 144.

Hungry judges, “hanging judges,” ii. 198.

Hur, pi. = Houris, iii. 233.

Hur al-Ayn = with eyes of lively white and black, i. 90.


Hurak = tinder, iv. 108.

Hurr = gentleman, i. 254.

= free, noble, independent, opp. to

’Abd — servile, iii. 44.

Hurry is from Hell, i. 264

(in a newly married couple indecent)

iv. 244.

Huruf al-mutabbakat = the flattened sounds, iv. 223.

Hut — great fish, vi. 69.

Hydropathic treatment of wounds held dangerous, v. 200.

Hymeneal blood resembles that of pigeon- poult, ii. 50.

Hypocrite (Ar. Munafik) v. 207.

Hysterical Arab temperament, ii. 54, 101, 181.


Ibaziyah sect, vii. 125.

Iblis (diabolus) = Despairer, i. 13; iii. 22; ix. 300.

(Cherubim cherished by Allah) v.

319.

(cursed and expelled) v. 320.

Ibn Abbas (Companion) v. 212.

Ibn Abdun al-Andalusi (poet) iii. 319.

Ibn Abi Anfa, ii. 200.

Ibn al-Kirnas — son of the chase (for Persian Kurnas — pimp, cuckold?) viii. 157.

Ibn al-’Ukab (Pr. N.) = Son of the Eagle, viii. 198.

Ibn Hamdfin (transmitter of poetry and history) ix. 229.

Ibn Haram = son of adultery, abuse not necessarily reflecting on the parent, i. 231.

Ibn ’Irs = weasel, ix. 114.

Ibn Muljam (murderer of the Caliph Ali) iii. 319.

Ibn Sina = Avicenna, iii. 34.

Ibrahim bin Adham, ii. 203.

Ibrahim bin al-Mahdi (Pretender to the Caliphate) iv. 103.

Ibrahim al-Mausili, iv. 108; ix. 304.

Ibrat = needle-graver and ’Ibrat = warning, a favourite jingle, i. 104.

Ibrik = ewer, and Tisht = basin, used for washing the hands, i. 241; vii. 146.

Ibrisam — raw silk, floss, vii. 352.

Ichneumon (mongoose) iii. 147.

Ichthyological marvels, vi. 33.

’Id — festivals (the two of Al-Islam) viii. 142.


304


Alf Laylah wa Laylah.


Id al-Kablr = the Great Festival, i. 28. Iddat = months of a woman’s enforced celibacy after divorce, iii. 292.

— — (of widowhood) vi. 256; x. 43.

Idgah (place of prayer) ii. 202.

Ifrft, divided into two races like mankind, i. 11.

Ifrftah = she-Ifrit, i. 34.

Ihdak = encompassing, as the white en- closes the black of the eye, i. 49. Ihtilaj-namah = Book of palpitations, viii. 25.

Ihtilam == wet dream as a sign of puberty, vii. 183.

Ihtizaz = shaking with delight, i. 50. I’itikaf (A1-) = retreat, v. 202.

Ijtila = displaying of the bride on her wedding night, vii. 198.

Ikalat (A1-) — cancelling, “resiliation,” v. 204.

Ikh! Ikh! (cry to a camel to make it kneel down) ii. 139.

Ikhlas (A1-) = Chapter of Unity, iii. 307. Ikhtivan al-Khatan = Khaitan (?) x. 9. Ikhwan al-Safa = Brethren of Purity, iii. 150.

Iklil = diadem, now obsolete, i. 270. Ikllm = the seven climates of Ptolemv, i. 233.

Iksah = plait, etc., vii. 150.

Iksir (A1-) =drv drug, v. 315; viii. 9 .

Iky an = living gold, viii. 272, 275.

Hah = God, v. 196.

Ilah al-Arsh — the God of the Empyrean,

iii. 106.

Iliad and Pentaur’s Epic, vii. 362.

Ill is thy abiding place, iii. 137. Ill-treatment (a plea for a lawful demand to be sold) viii. 55.

Ilm al-Kaf = K-science for Alchemv, v. 307.

Ilm al-Ruhanl — Spiritualism, i. 305. Images of living beings forbidden, v. 3.

( — statues) v. 223.

Imam = leader, antistes, ii. 203.

— (the Seventh = Caliph al-Maamun)

iv. 111.

— — (the fugleman at the prayer-niche) iv. 227.

Imamah = turband, iv. 100.

Imlik (great-grandson of Shem) vi. 264. Improvising still common among the Badawin, i. 39.

Impudence (intended to be that of a captive Princess) viii. 295.


Impurity (ceremonial different from dirti- ness) v. 209.

Imsak — retention (prolongatio veneris)

v. 76.

Inadvertency of the tale-teller, viii. 141. In’ash = raising from the bier (a “pick- me-up”) v. 67.

Incest (lawful amongst ancient peoples) i. 110.

(repugnant to Moslem taste) ii. 172.

Inconsequence (of the Author of The Nights) iv. 155.

(characteristic of the Eastern Saga)

vi. 61.

(of writer of The Xights) vi. 205.

Incuriousness of the Eastern story-teller,

vii. 57.

Index finger (Shahid) ii. 300.

Indian realm, vii. 336.

Indrajal = white magic, v. 307.

Infidel should not be killed unless refusing to become a Moslem or a tributary,

vii. 64.

Infirmity (and infirm letters) iv. 243. Inheritance, law of, settled by the Koran, i. 174.

Ink-case (descendant of the wooden palette with writing reeds) viii. 178.

Tnnin = impotence, viii. 317.

Innovation (Ar. Bida’ah) v. 167.

Insane (treatment of the) iii. 2 56. Inscriptions (on trays, plates, etc.) iv. 235. Insha j = conjuring by Allah, i. 1 1.

= reciting, improvising, ii. 126.

Inshallah (Allah willing) = D.V., iv. 286;

viii. 104.

Inshallah bukrah — to-morrow D.V., ii. 324.

Insolence and licence of palace-girls, i. 286.

Insomnia (curious treatment of) iv. 229. Insula (for peninsula) vi. 57.

Intellect of man stronger than a Jinnl’s,

i. 43.

Intention (of prayer, Xiyat) v. 163, 196. Intercession-doctrine disputed amongst Moslems, ii. 40; v. 241.

Internally wounded — sick at heart, i. 5. Inverted speech (forms of) ii. 265; vi. 262;

viii. 179.

Inwa = jerking the date-stone, i. 25. Iradah = Sultan’s order, iv. 61.

Irak = level country beside river banks,

ii. 132.


Appendix.


305


Irak (etc., used always with the article)

vi. 291.

(for al-Irak in verse) vii. 20.

Irani (the many-columned) iv. 113; x. 29. Iran = hearse; Moses’ ark, vii. 207. Irdabb, see Ardabb.

Irishman (the typical, in Arab garb) viii. 191.

and his “convarter,” x. 3.

’Irk = root, also sprig, twig, ix. 251.

Iron (conjures away friends) ii. 316.

Iron padlock (instead of the usual wooden bolt) iii. 198.

Irony, iii. 291; iv. 271; viii. 3, 164. Irreverence (Egyptian) iv. 47.

Isaak (Ishak) of Mosul, iv. 119.

Isbanir = Ctesiphon (?) vi. 279.

Isengrim (wolf) iii. 146.

Isfidaj = ceruse, vi. 126.

Isha — the first watch of the night, i. 175. Isharah = signing, beckoning, vi. 109; viii. 233.

Ishk ’uzri (in the sense of platonic love)

vii. 121; ix. 250.

Ishmael (place of his sacrifice) iv. 75. Ishtar-Ashtaroth (her worship not obso- lete in Syria) x. 199.

Iskandar Zu al-Karnayn = Alexander Matagrobolised, v. 252; x. 57. Iskandariyah — citv of Alexander, viii. 289.

Island for land, viii. 317.

Ism al-A’azam = the Most Great Name of Allah, viii. 133.

Ismid — (Ithmid) stibium (eye-powder) iii. 307.

Israffl (blows the last trumpet) v. 310. Istahi == have some shame, ix. 255. Istikbal = coming forth to greet, ii. 287. Istikharah = praying for direction by omens, etc., v. 44.

Istinja = washing the fundament after stool, iv. 129.

Istinshah = snuffing water through the nostrils, v. 198.

Istita’ah ( = ableness) ix. 80.

( = freewill) ix. 83.

Ithmid (stibium antimone) — Sp. Althi- mod, ii. 103.

  • ‘I told you so” (even more common in

East than West) iv. 69.

Italian Translations of The Nights, x. 104. Izar = sheet worn as veil, i. 163; vi. 50.


J (How it came to take the place of Y in the English Bible) ii. 43.

Ja’afar contrasting strongly with his master, i. 102.

(mode of his death) iv. 159.

(his suspected heresy) x. 126.

— — (river or rivulet) iv. 292.

Ja’afar bin Musa al-Hadi (Caliph) v. 93.

Jababirah = tyrants, giants, conquerors, vii. 84; ix. 109, 323.

Jabal = mountain (for mountainous is- land) ix. 315.

Jabal al-Ramun = Adam’s Peak, vi. 65.

Jabal al-Sakla (Thakla) = mount of the woman bereft of children, v. 37.

Jabal al-Tarik = Gibraltar, iv. 100.

Jabal Mukattam (sea-cliff upon which Cairo is built) v. 383.

Jabal Nur, v. 215.

Jabarsa, the city of Japhet, vii. 40, 43.

Jabarti== Moslem Abyssinian, ii. 15.

Jabir Atharat al-Kiram = Repairer of the slips of the generous, vii. 100.

Jabir bin Abdallah (disciple of Moham- med) v. 215.

Jackal’s gall (used aphrodisiacally) x. 112.

Jacob’s daughters, iv. 14.

J adid = new (coin), copper, x. 12.

Jah = high station, dignity, ix. 174.

Ja.habiz, pi. of Jahbaz — acute, intelligent, ix. 62.

Jahannam = Hell, v. 306, 318.

Jaharkas = Pers. Chehdrkas, four per- sons, i. 266.

Jalaiil — small bells for falcons, viii. 271.

Jalalah = saying ‘‘Jalla Jalalu-hu” = magnified be His Majesty, v. 217.

Jalalikah = Gallicians, ix. 156.

J aland, not Julned, vii. 16.

Jallab = slave dealer, iii. 340.

Jallabiyah — gaberdine, v. 265.

Jama’at — community, v. 205.

Jamal (Gamal) = camel, iii. 110.

Jami’ = cathedral mosque, v. 261.

Jami’an = two cathedrals, v. 66.

Jamil ibn Ma’amar (poet) ii. 102; vii. 117.

Jamiz (Jummavz) = sycamore fig, iii. 302.

Jamm — ocean, v. 93.

Janazah — bier with corpse, ii. 46.

Janazir for Zanajir — chains, ix. 309.

Jannat a!-Khuld — the Eternal Garden, ix. 214.

Jannat al-Na’im = The Garden of De- lights, ;. e., Heaven, i. 98; iii. 19.


306


Alf Laylah wa Laylah.


Jans'nah (Pr. N.) = King of life, v. 329: vii. 82.

Japhet (Ar. Yafis or Yafat) vii. 40.

his sword, vii. 41.

Jar (ridden by witches) viii. 131.

Jarir (poet) v. 148.

Jarm (Ar. Barijah) vi. 24.

Jarrah=jar, viii. 177.

Jars for cooling water, ii. 21.

Jasalik (A1-), Primate, ii. 228.

Jauharah (Pr. X. = Jewel) vii. 307.

Jauz al-Hindi = cocoa-nut, vi. 55.

Jauza = Gemini, x. 38.

Jauzar = Bubalus (Ariel) v. 130.

Javelines, vi. 263.

Jawab-club, vi. 262.

Jawamard for Jawanmard — un giovane, a brave, vii. 17.

Jawan (Pr. N.) Pers. = a youth, juvenis,

iv. 208.

Jawar! = slave-girls rhyming with dam’a jari = flowing tears, v. 160.

Jawarnah (Jurnah) = Zara, ii. 219.

Jawashiyah = guards, viii. 330.

Jawasis, pi. of Jasus = spies (for secret police) ix. 13.

Jawish — apparitor, sergeant, royal mes- senger, ii. 49.

J azirah — Peninsula, Arabia, i. 2; vii. 333.

Jazirah (A1-) — Mesopotamia, vii. 100.

Jazirat al-Khalidit = Eternal Isles = Canaries, i. 141.

Jazirat Jbn Omar (island and town on the Tigris) x. 40.

Jesus (bird of) v. 211.

— — (crucified in effigy) v. 238.

(compared with Adam) v. 238.

Jew (prefers dying on the floor, not in bed)

v. 248.

(never your equal, either above or

below you) viii. 153.

(marrying a Moslemah deserves no

pity) viii. 262.

Jeweller (in Eastern tales generally a ras- cal) iii. 186.

Jews (adepts in magic), ii. 233.

Jihad — fighting for the Faith, iii. 39.

Jila = displaying the bride before the bridegroom, i. 174.

Jibbab = habergeon, buff-jacket, gown, vii. 156; ix. 290.

Jink (A1-) = effeminates, x. 19.

Jinn = the French genie, the Hindu Rakshasa or Yaksha, i 10.

Jinnis (names of) in. 225


Job (a Syrian) iv. 221.

Joining prayers, iii. 174.

Jokh = broad-cloth, ii. 111.

Jokh al-Sak!at = rich brocade on broad- cloth, viii. 202.

Joseph of the Koran very different from him of Genesis, i. 13.

(and Potiphar’s wife) vi. 127.

“Joyance is three things,” etc., iv. 254.

Judad (for Judud) pi. of Jadid = new coin, viii. 121.

Judar (classical Arab name) vi. 213.

(and his brethren, version of a Gotha

MS.) vi. 257.

Judariyah (quarter of Cairo) vi. 254.

Judgment (hour of) v. 235.

Judri = small-pox, i. 256.

J ufun = eyebrows or eyelashes, iv. 260.

Juggling with heaven, viii. 168.

Jugular vein (from — to — ) iv. 92.

Jujube-sherbet, ii. 317.

Julnar = Pers. Gul-i-anar (pomegranate flower) vii. 268.

Jum’ah = assembly (Friday) vi. 120, 190.

Jumblat (for Jan-pulad, Life o’ Steel, Pr. X.) vi. 115.

Jummar = palm-pith and cabbage, viii. 270.

Junayd al-Baghdadf (Sufi ascetic) ix. 21.

Junun = madness, i. 10.

Jurab mi’adat-hu (bag of his belly = scrotum) ii. 233.

Justice (poetical, not done) iv. 28.

(poetical in The Nights) vi. 255.

Juzam = (black) leprosy, iv. 51; v. 294; viii. 24.


Ka’ab al- Ahbar (of the Scribes, two of the name) iv. 115.

Ka’abah (Pilgrims clinging to its curtain) iv. 125.

Ka’ah = ground-floor hall, i. 85.

= fine house, mansion, i. 292.

— — ( — messroom, barracks) vii. 167.

Ka’ak al 'I'd = buns (cake?) vii. 196.

Kaannahu huwa = as he (was) he, vii. 233.

Ka’b = heel, ankle, metaph. for fortune, vii. 177.

Kabab (mutton or lamb grilled in small squares) vi. 225.

Kabasa — he shampoo’d, ix. 213.

Kabbat = saucers, viii. 12.

Kabbazah — a “holding woman,” iv. 127.


Appendix.


307


Kdbul men noted for Sodomy, i. 299. Kadislyah (A1-) city in Irik, v. 294. Kadus pi. Kawadis = pot of a water- wheel, ix. 218.

Kaf, popularly = Caucasus, i. 72, 133. Kaff Shurayk — a single “Bunn,” y.o., ix. 172.

Kafir = Infidel, Giaur, ii. 292.

Kafr == village (in Egypt and Syria) x. 27. Kafs (verset of the three-and-twenty) v. 217.

Kafur (Pr. N.) — Camphor, ii. 47.

Kafra = desert place, viii. 337.

Kahanah (A1-) = the craft of a Kahin or soothsayer, i. 28.

Kahbah = whore, i. 70.

Kahll = whose eyes are kohl’d by nature, iii. 346.

Kahllat al-Taraf— having the eyelids lined with kohl, i. 63.

Kahirah = City of Mars (Cairo) iv. 271. Kahkahah = horse-laughter, i. 350. Kahla (fem.) = nature-kohl’d, iii. 232. Kahraman (Pers.) = braves, heroes, iv. 115; vi. 257.

Kahramanat — nursery governess, i. 231; ix. 221.

Kahtan (sons of) vi. 260.

Kahwah (Kihwah) = strong old wine, ii. 261.

(A1-), used for coffee-house, ix. 256.

Kahwaj !y ah = coffee-makers, v. 169. Kaid — leader, i. 330.

Ka’ka’ at = jangling noise, vii. 21.

Kakili = Sumatran (eagle-wood) x. 57. Kala (island) vi. 47.

Kalak — raft, vii. 342.

Kalam — reed-pen, i. 128.

= leg-cut, ii. 107.

Kalam al-Mubah — the permitted say, i. 29.

Kalam wati — vulgarism, ii. 113. Kalam-dan = reed-box (ink-case) iv. 167; v. 239.

Kalandar — mendicant monk, i. 94. Kalandars (order of) x. 80.

Kalla = prorsus non, iv. 257.

Kalla-ma = it is seldom, v. 150.

Kallim al-Sultan (formula of summoning) ix. 224.

Kamah — fathom, ii. 56.

Kaman = Kama (as)-anna (that, since, because) viii. 197.

Kamar = belt, viii. 156.


| Kamar al-Zaman (Pr. N.) = Moon of the Age, iii. 213; ix. 247.

Kamarani (A1-) = the two moons for sun and moon, iii. 300.

Kama-Shastra (Ars Amoris Indica) iii. 93. Kamat Alfiyyah = straight figure, i. 85; iii. 236.

Kamil wa Basit wa Wafir = the names of three popular metres, viii. 91.

Kamin al-Bahrayn = lurking-place of the two seas, vii. 353.

Kamls — shift, etc., i. 293.

Kammir (Imp.) — brown (the bread) x. 14.

Kanat — subterranean water-course, iii. 141.

Kanjifah = pack of cards, v. 243. Kanmakan (Pr. N.) = “was that which was,” ii. 280.

Kantar (quintal) = 98-99 lbs. avoir., ii. 233.

Kanun (dulcimer, “zither”) iii. 211. Kanun = brasier, v. 272; vi. 5.

Kanz = enchanted treasure, ix. 320. Kapoteshwara and Kapoteshi, iii. 126. Kaptan = Capitano, iv. 85; ix. 139.

Kara Gyuz, see Khiyal.

Karah = budget, large bag, ix. 216.

Karaj (town in Persian Irak) vii. 77. Karawan = Charadrius cedicnemus, vi. 1. Karbus = saddle-bow, viii. 77.

Kari = Koran-reader, v. 216.

Karib (pi. Kawarib) — dinghy, iv. 168. Karim = generous (cream of men) ii. 35. Karizan (A1-) — the two mimosa-gath- erers, vii. 93.

Karkadan, etc. — rhinoceros, vi. 21. Karkar (Career?), Sea of A1-, vi. 101. Karkh (A1-), quarter of Baghdad, v. 127; ix. 313.

Karmut = Silurus Carmoth Niloticus, viii. 185.

Karr’aynan = keep thine eye cool, vii. 229.

Karrat azla ’hu = his ribs felt cold (from hearty eating) viii. 189.

Karun = Korah of the Bible, v. 225.

(lake) vi. 217.

Karurah = bottle for urine, iv. 11. Kasa’ah = wooden bowl, porringer, iv. 283.

Kasab (A1-) = acquisitiveness, ix. 80. Kasabah =rod (measurement), ii. 328. Kasabat — canes; bugles, ii. 298.


3o8


Alf Laylah wa Laylah.


Kasid = Anglo-Indian Cossid, vii. 340.

Kasidah = ode, elegy, iii. 262.

Kasldahs (their conventionalism) ix. 250.

Kasr ( = palace, one’s house) vi. 240.

( = upper room) ix. 283.

Kasr al-Nuzhat — palace of delights, ii.

22 .

Kasr (A1-) al-Mashld = the high-built castle, vii. 346.

Kasr! (A1-) Governor of the two Iraks, iv. 155.

Kat’a = bit of leather, i. 20.

Kata = sand-grouse, i. 131; iv. 111.

Kataba (for tattooing) vii. 250.

Kataia-k Allah = Allah strike thee dead (facetiously) iv. 264, 265.

Katf = pinioning, i. 106.

Katha-Sarit-Sagara, poetical version of the Vrihat-Katha, i. 12; x. 142, etc.

Kathlr= much, “no end,” x. 10.

Katll = the Irish “kilt,” iv. 139.

Katul (A1-) = the slayer, iii. 72.

Kashmir people (have a bad name in Eastern tales), vi. 156.

Kassara ’Hah Khayrak = Allah increase thy weal, vi. 233.

Kaukab al-durri = cluster of pearls, viii. 291.

Kaukab al-Sabah — Star of the Morning, ix. 301.

Kaum = razzia; tribe, vi. 266.

Kaun = being, existence, ix. 63.

Kaus al-Banduk — pellet-bow, i. 10.

Kausaj =man with a thin, short beard, cunning, tricksy, iii. 246.

Kausar, lieu commun of poets, i. 241; ii. 186; iv. 196.

Kawaid (pi. of Kaid = governor), v. 145.

Kawarib, see Karib.

Kawwad = pimp, i. 316; vii. 98.

Kawwas — archer, janissary, vi. 241.

Kayanian, race of Persian kings, i. 75.

Kayf halak = how de doo? vii. 336.

Kayim (professional wrestler, names of such) ii. 93.

Kaylulah = siesta, i. 51; ii. 178; viii. 191.

Kayrawan = the Greek Cyrene, viii. 317.

Kaysariyah = superior kind of Bazar, i. 266. '

Kaysum = yellow camomile, iii. 58.

Kaywan (Persian for Saturn) ii. 75.

Kayy (A!-) = cautery, the end of medi- cine-cure, iii. 59.

Kayyimah = guardian (fem.) viii. 330.

Kaz (A1-) = shears, viii. 9.


Kazi, Kismat and “Providence,” vii. 135. Kazdir = Skr. Kastira (tin) iv. 274; vi. 39.

Kazi =judge in religious matters, i. 21. Kazi al Kuzat = Chief Justice, ii. 90; viii. 245.

Kazi of the army (the great legal authority of a country) vi. 131.

Kazib al-Ban — willow-wand, ii- 66.

Kazis (the four of the orthodox schools) ii. 39.

Kerchief (of mercy), i. 343.

(of dismissal) iii. 295.

(shaking and throwing the) iv. 62.

“Key” = fee paid on the keys being handed to a lodger, vii. 212.

Khabal = pus flowing from the damned, v. 162.

Khadd = cheek, vii. 277.

Khadim = servant, politely applied to a castrato, i. 235; ix. 237.

Khadiv (not Kddive ) ix. 119.

Khafiyah = concealed; Khainah — per- fidy, vii. 320.

Khafz al-Jinah = lowering the wing (de- meaning oneself gently) ix. 33. Khak-bak = “hocus pocus,” etc., viii. 328.

Khal’a al-’izar = stripping of jaws or side-beard, vii. 248.

Khalanj = a hard kind of wood, i. 154; ii. 269; viii. 271.

Khalbus = buffoon, ii. 143; vii. 195. Khali’a = worn out; wit, i. 311; iv. 229; vii. 130.

Khalid bin al-Walid, ii. 203.

bin Safwan, ii. 107.

Khalidan (for Khalidat) = the Canaries,

iii. 212.

Khalifah = Vicar of Allah; successor of a Santon, i. 184.

Khalilu ’llah (friend of Allah — Abraham) ii. 132; v. 205.

Khallvah = bee-hive; empty' (pun on) vi. 246; ix. 291.

Khalkinah = copper cauldron, viii. 177. Khammarah=wine-shop, tavern, “hotel,”

iv. 79.

Khan — caravanserai, i. 92; iii. 14.

Khan al-Masrur, in Cairo, famous in the 15th century, i. 265.

Khanakah = Dervishes’ convent, vii. 177. Khanjar = hanger, i. 232; iii. 90.

Khara = dung (lowest insult) ii. 56.

(holy merde), ii. 223.


Appendix.


309


Khara al-Sus = weevil’s dung, ix. 10.

Kharaju = they (masc.) went forth (vul- garism for Kharajna) (fem.) viii. 144.

Khassat-hu — she gelded him, iii. 47.

Khatmah = reading or reciting of the whole Koran, i. 277.

Khatt Sharif = royal hand letter, ii. 39; ix. 309.

Khattiyah — writer, &c., spear, from Khatt Haj ar, ii. 1.

Khatun (Turk, lady) iv. 66; vii. 146.

(follows the name) vii. 323, 347.

Khauf (A1-) maksum = fear (cowardice) is equally apportioned, iii. 173.

Khaukhah — tunnel, viii. 330.

Khayal (A1-) = phantom, ghost, v. 348.

Khayr — good new s by euphemy, iv. 138.

Khayr wa ’Afiyah = well and in good ease, ix. 94.

Khaysamah (traditionist) v. 81.

Khayt hamayan — threads of vanity (gos- samer) iii. 217.

Khavzaran — rattan, ii. 66; iv. 255.

Khawi (skin of) vi. 66.

Khawwas (A1-) = basket-maker, v. 283.

Khaznah (Khazinah) = 1,000 kis of £5 each, ii. 84; iii. 278.

Khazra (al-) = the Green, palace of Mu’awiyah, vii 124.

Khilaf (Khalaf)=Salix JEgyptiaca, ii. 66.

Khilal = toothpick (emblem of attenua- tion) v. 44; viii. 258.

Khinsir = little (or middle) finger, ix. 160.

Khanzir = hog, i. 108.

Khirad Shah = King of Intelligence, vii. 73.

Khishkhdnah — cupboard, vii. 199.

Khitab = exordium of a letter, ix. 126.

Khizab (dye used by women) iii. 105.

Khizanah (A1-) — treasury, ix. 22.

Khizr (the Green Prophet) iv. 175; v. 384.

Khiyal (Chinese shadows) iv. 193.

Khubz = scones, i. 131.

Khuff= walking shoes, i. 82; iv. 107.

Khuffash — bat (animal) v. 226.

Khuld — fourth heaven (of yellow coral) viii. 47.

Khumasiyah = five feet high, iv. 191.

Khunsa — flexible, flaccid (hermaphro- dite, also catamite) iii. 306; v. 91.

Khurj (A1-) = saddle-bag (las Alforjas) vi’. 224.

Khusr.m Parwiz and Shlrin, v. 91.

(his wealth) v. 91.


Khusyatan — testicles, ii. 55.

Khutnah = circumcision, v. 209.

Khutub (Pr. N.) = affairs, misfortunes, viii. 209.

Khwajah (Howajee)^ schoolmaster, man of letters, &c., vi. 46.

Khwarazm — land of the Chorasmioi, vi. 113.

Khyas! Khyas! onomatopoetic, used in a sea-spell, i. 228.

Kiblah (turning towards it in mortal danger) v. 39.

(anything opposite) applied to the

Ka’abah, v. 196.

Kiblatayn — the two Kiblahs (Meccah and Jerusalem) v. 196.

Kidrah = pot, kettle, lamp-globe, ix. 320.

Kil wa Ka! = it was said and he said (chitchat) iv. 207.

Killed = Hibernici “kilt,” v. 5; vi. 171.

Killing (of an unfaithful wife commended by public opinion) ix. 297.

Kimiya = Alchemy, viii. 9.

Kimkhab = (velvet of) “Kimcob,” viii. 201; ix. 221.

Kina’ = veil, vi. 192.

Kinchin lay (Arab form of) iii. 102.

King (dressing in scarlet when wroth) iv. 72.

(the, and the Virtuous Wife) v. 122.

Kingfisher (Lucian's) vi. 49.

King’s barber a man of rank, i. 351.

Kintar = a hundredweight (quintal) vi. 94.

Kir — bellows, viii. 9.

Kirab = wooden swordcase, viii. 267.

Kiram — nobles; Kuram — vines, viii. 203.

Kiramat = prodigy, ii. 237; iv. 45.

Kirat (bean of Abrus precatorius) vii. 289.

(weight — 2-3 grains; length — one

finger-breadth) iii. 239.

Kird = baboon, iv. 297.

Kirsh al-Nukhal = Guts of bran, viii. 169.

Kisas (A1-) = lex talionis, vii. 170.

Kishk (Kashk) = porridge, iv. 214.

Kisra = the Chosroe (applied to Anushir- w r an) v. 87.

Kiss (without mustachio = bread with- out salt) v. 165.

“Kiss key to Kitty,” i. 323.

“Kiss ground” not to be taken literally, vii. 210.


3io


Alf Laylah wa Laylah.


Kissing (the eyes, a paternal salute) i. 125. (like a pigeon feeding its young) iii.

275.

(names for) iv. 259.

(en tout bien et en tout honneur) viii.

25.

the ground of obedience (Persian

metaphorical phrase) vii. 354.

Kissis = ecclesiast, ii. 228.

Kit (of the traveller in the East) v. 174. Kitab al-Kaza = book of law-cases, ix. 110 .

Kitab al-Fihrist (and its author) x. 70. Kitf al-Jamal = camel shoulder-blade, vii. 167.

Kitfir (Itftr) = Potiphar, vi. 172.

Kiyakh (fourth Coptic month) v. 231. Kizan fukka’a = jars for fukka’a (a kind of beer) vi. 88.

Kneeling in prayer (exclusively Christian) v. 196.

Knife, “bravest of arms,” vii. 123. Knight-errant of the East, ii. 77. Knuckle-bone, ii. 314.

Kohl = powdered antimony for the eye- lids, i. 89.

proverbially used, i. 278.

(-powder keeps the eyes from inflam- mation) ii. 291.

(applying of = takhil) iii. 57.

(-eyed — Kahla) f. iii. 232.

(he would steal it off the eye-ball =

he is a very expert thief) iv. 68.

Kohl’d with Ghunj = languour-kohl’d, x. 40.

Kohl-needle in the Kohl-case = res in re, v. 97.

Kohls (many kinds of) viii. 10.

Koka Pandit (Hindu Ars Amandi) iii. 93. Korah (Karun) v. 225.

Koran quoted: (xx.) i. 2.

(ii. 34; xxv. 31; xix. 69) i. 13.

— — (xxvi.j i. 39.

— — • (xxvii.) i. 42.

(v. xx.) i. 119.

(vii.; xviii.) i. 169.

(i.) i. 208.

(lvi. 9) i. 211.

Ik.) i. 220.

(v.) i. 240.

(cviii.) i. 241.

(xvii.) i. 249.

(xxxvi. 69) i. 251.

(cv.) i. 256.

(ii.; ix.) i. 257.


Koran quoted: (v.; viii. 17) i. 274.

(iii.) i. 298.

(iii. 128) i. 307.

(xxxviii. 19) ii. 37.

(xciv. 11; cv. 59) ii. 38.

(iv ) ii. 64, 78.

(iii. 57) ii. 79.

(vii.; lxxvi.; lxxxvi.) ii. 91.

— — (iv. xxii.) ii. 95.

(iii. 89) ii. 132.

(ix.; xxxiii.) ii. 140.

(iv. 88) ii. 146.

(v.) ii. 186.

• (ii., etc.) ii. 198.

— (ii. 185) ii. 199.

(lxxiv. 1, 8 ; xcvi.) ii. 201.

— — (xvi. 74; ii. 118) ii. 203.

(lvi. 6; xxviii. ; vii. ; ix.) ii. 205.

— (xxviii. 22-27) ii. 207.

(xiv. 34) ii. 225.

(ki.) ii. 226.

(ii. ; iii. 141) ii. 228.

(x. 25) ii. 239.

(ii. 149 ; xcv.) ii. 242.

(xix. 170) ii. 281.

(xviii.) ii. 293.

— — (xcvi. 5) ii. 298.

(xxiv.) ii. 312.

(vii. 21) ii. 316.

(x. 10, 12; lvi. 24, 26; lxxxviii. 17,

20) iii. 19.

(xii. 31) iii. 21.

(cxiii. 1) iii. 22.

(ii. 186 ; lx. 1) iii. 39.

(lxxvi.) iii. 57.

(ii. 23) iii. 65.

(xxxi. 18 ; lx vii. 7) iii. 117.

(ii. 191) iii. 123.

(xviii. ; xxii. 20; lxxxvii.) iii. 128.

(ii. 96, 256) ni. 217.

(ii. ; iii. ; xxxvi. ; lv. ; lxvii. ; cxiii.

cxiv ) iii. 222.

(ii. 32 ; xviii. 48) iii. 223.

(xxiii. 20 ; xcv. 1) iii. 276.

(xxvi.) iii. 294.

(xi.) iii. 301.

(xxiii. 38) iii. 302.

(ii. ; li. 9 ; xxxv. 11) iii. 304.

(cxii.) iii. 307.

(xxiv. 39) iii. 319.

(xxl.) iii. 323.

(iv. 3S) iii. 332.

(xxv. 70) iv. 5.

(xii. 84, 93, 96 ; xvi.) iv. 14.


Appendix.


3xi


Koran quoted: (opening chapter) iv. 36.

(xiii. 14) iv. 43.

(chapter Ya Sin) iv. 50.

(xvii. 85) iv. 80.

(xlix. Inner Apartments) iv. 102.

(xvi. 112) iv. 102.

— (xii. 92) iv. 111.

(lxxxix. 6, 7) iv. 115.

— — (iii. 178) iv. 156.

(xvi.) iv. 174.

(ii. 224) iv. 175.

(xxi. 38) iv. 244.

(iii. 103; vii. 105; xxvii. 12) iv. 249.

— — (cxiv. 1) iv. 251.

— — ■ (ii. 26) iv. 254.

(ii. 64 ; xxvii.) iv. 256.

(xvii. 62; xxxvi. 16) iv. 259.

(x!i. 46) iv. 275.

(xxvi. 5, 6) v. 78.

(xxxiii. 48) v. 101.

(xxxviii. 2) v. 102.

(vii. 195) v. 143.

(x. 36) v. 145.

(xxvi. 165) v. 161.

(xxi. 36) v. 166.

(vii. 148) v. 191.

(iv. 38, 175; ii. 282) v. 155.

——(xii. 51) v. 159.

(iv. 160) vi. 194.

(viii. 66) v. 203.

(xxxix. 67; lxxviii. 19) v. 207.

(vii. 63, 71, 83) v. 210.

(chapt. of The Cow) v. 211.

(xvi. 92 ; xxxix. 54 ; Ixx. 38) v. 211.

(ii. 28, 137; xii. 18; xvi. 100; Ii. 57)

v. 212.

(ix. ; xxvi. 30 ; xcvi. 1, 2) v. 213.

(ii. 158 ; xvii. 110) v. 214.

(v. 4 ; xxx. ; Ixxiv ; cx. 1) v. 215.

— — (iv. 124 ; v. 89, 116) v. 216.

(vii. 154 ; xi. 50) v. 217.

(xvii. 39) v. 221.

— (ii. 216 ; v. 92) v. 223.

(x. 5 ; xxii. 60 ; xxxvi. 40; lxx. 40)

v. 228.

(xxxi. 34) v. 231.

(xxxvii. 5) v. 233.

(xxxvi. 37, 38) v. 234.

(xx. 57 ; xxii. 7) v. 235.

(lxxxi. 18) v. 236.

(iii. ; vii. 110) v. 238.

(xii. 10) v. 239.

(xxxvi. 82) v. 240.


Koran quoted: (vi. 44) v. 250.

(vii. 52) v. 269.

(xxxvi. 82) v. 286.

(v. 108) v. 287.

(xiii. 41) v. 290.

(xxxviii. 34) v. 310.

(vii.) v. 320.

(xxvii.) v. 337.

(xxvii. 16) v. 355.

(liii. 14) v. 393.

(xxiv. 39) vi. 93.

— — (Iii. 21) vi. 95.

(ix. 51 ; xiv. 15) vi. 108.

(xxxviii. 11) vi. 115.

(iv. 81) vi. 138.

(iv. 78; xii. 28) vi. 144.

(ix. 51) vi. 191.

(iii. 17) vi. 270.

(xiii. 3) vi. 277.

(vi. 103) vi. 282.

(iii. 11; i. 42; viii. 9) vii. 55.

(cxi.) vii. 59.

(xxxiii.) vii. 92.

(xx. 102) vii. 164.

(ii. 286) vii. 285.

(ii. 61; xxii. 44) vii. 346.

(xxxv.) vii. 366.

(iii. 90) viii. 51.

— (xxxix. 54) viii. 182.

(vi. 99) viii. 267.

(xvi. 69 ; ii. 216 ; v. 92) viii. 277.

(cxiii. 1, 3) viii. 285.

(cxi. 184) viii. 291.

(xvii.; xviii.; lxix.; lxxxiv.) viii. 294.

• (ix. 33) ix. 15.

(xxvi. 88, 89 ; iv. 140) ix. 16.

— — • (lvii. 88) ix. 33.

(lxxxi. 40) ix. 59.

(xii. 28) ix. 119.

(xl. 36; Lxvii. 14; Ixxiv. 39; lxxviii.

69; Ixxxviii. 17) ix. 166.

(cviii. 3) ix. 185.

(xxiv.) ix. 316.

(cx. 1) ix. 317.

(xxxvi. 55, 58) ix. 322.

(Ii. 18, 19) ix. 324.

(lxxxix.) x. 29.

Koran (abrogating and abrogated pass- ages) v. 194.

(most excellent chapter of) v. 211.

(eminent and curious verses of)

v. 211.

(first English translation owing to

France) x. 93.


312.


Alf Laylah wa Laylah.


Koss ibn Sa’idah (Bishop of Najran) ii. 37.

Kubbad=chaddock, ii. 310 ; viii. 272. Kubbah (A1-) = alcove, v. IS. Kubkab— bath-clogs, iii. 92.

Kuds (A1-), see Bayt al-Mukaddas,ii. 132. Kufah (A1-) founded by Omar, iv. i.

(revolutionary spirit of) iv. 3.

Kuf!yah=coif, etc., ii. 230.

Kufr “■^rejecting the True Religion, i. 169. Kuhaylat (breed of Arab horses) iii. 346. Kulayb allows no or.e to approach his camp-fire, ii. 77; vi. 261.

Kulkasa = colocasia roots, i. 272.

Kullah = gugglet, i. 36.

Kulzum (A1-), old name of Suez-town,

vii. 348.

Kumasra (Kummasra) = pear, vii. 357. Kumayt (A1-) = bay horse with black points, vii. 128.

Kumkum (cucurbite, gourd-shaped vessel) i. 42; iv. 68, 178.

Kumm = sleeve (used as a bag) iv. 107;

viii. 267.

Kun = Be (the creative word) iii. 317. Kunafah = vermicelli cake, x. 1.

Kundur = frankincense, ix. 7.

Kunfuz = hedgehog, ii. 88.

Kunsul — Consul, iv. 84.

Kunyat = patro- or matro-nymic, iv. 287. Kur = furnace, viii. 9.

= forge where children are ham- mered out (?) viii. 46.

Kurbaj =cravache, viii. 17.

Kurban = sacrifice, viii. 16.

Kurds (Xenophon’s and Strabo’s Car- duchi) iii. 100.

Kurdus = body of horse, ix. 111.

Kurra = teachers of the correct pronun- ciation of the Koran, i. 113.

Kurrah = ball in the Polo game, ii. 329. Kurrat al-Avn = coolness of the eye, i. 72; v. 145.

Kurs (has taken the place of Iklii) i. 270. Kursan (A1-) = “Corsaro,” a runner, viii. 323.

Kurs! (choir, throne) == desk or stool for the Koran, i. 167; vii. 311.

Kurs! al-wiladah — birth-stool, ii. 80.

Kus (town in Upper Egypt) iv. 276. Kus(s) = vulva, viii. 93.

Kush’arirah = horripilation, symptom of great joy, i. 251.

Kussa’a = curling cucumber, iv. 98.


Kusuf = eclipse of the moon, viii. 291. Kut al-Kulub, viii. 158.

Kuta’ah = a bit cut off, etc., vi. 272. Kutavt = little tom-cat, ii. 39.

Kutb = axle, pole; hence prince, doyen in sainthood, v. 384.

Kuthayyir (poet) ii. 102.

Kutr Misr = tract of Egypt, ix. 286. Kutub al-Bah = Books of Lust, x. 175. Kuz!a Fakan (Pr. X.) = “it was decreed by destiny, so it came to pass,” ii. 175.


La adamnak — Heaven deprive us not of thee, i. 268.

La Bas (bi-zaiik = there is no harm in that) iv. 164.

(in Marocco) — “I am pretty well,”

viii. 274.

( = no harm is [yet] done) ix. 102.

La haula, etc. = there is no Majesty, etc., i. 65.

La ilaha ilia ’Hah = there is no God but the God (tahlil) ii. 336.

La kabbata hamiyah = no burning plague, x. 14.

La rajma ghavbin — without stone- throwing of secrecy, ix. 1.

La rayba f!-hi, ii. 210.

La tankati’i = sever not thyself from us,

ix. 245.

La tuwahishna = do not make me deso- late, i. 62.

La tuwakhiznd = do not chastise us — excuse us, i. 164.

La’alla=haply, belike; for sure, certainly, ix. 49.

La’ab — (sword-) play, vii. 44.

La’abah = a plaything, a puppet, a lay figure, i. 245.

La’al = ruby, v. 342.

La’an == curse, v. 250; vi. 178.

Lab (Old Pers. for Sun) vii. 296.

Laban ( = milk artificially soured) vi.

201 .

( = sweet milk) vii. 360.

— — -ha!!b = fresh milk, vi. 201.

Labbayka ( = Here am I, called Talbi- yah) i. 226; ii. 227.

(pronounced on sighting Meccah)

v. 203.


Appendix.


3i3


Labbis al-Busah tabki ’Arusah = clothe the reed and it will become a bride, viii. 201.

Labtayt (Pr. N. = Toledo) iv. 99.

Lactation (term of) v. 299.

— — (no cohabitation during) v. 299.

Ladies of the family (waiting upon the guests) vi. 237.

Lahik = the Overtaker, viii. 341.

Lait = one acting like the tribe of Lot, sodomite, ix. 253.

Lajlaj = rolling anything in the mouth; stammering, ix. 322.

Lajuward, see Lazuward, iii. 33.

Lake Kanin, vi. 217.

Lakit — foetus, foundling, contemptible fellow, vii. 145.

Limi (A1-) = the 1-shaped, forked (os hyoides) v. 219.

Lamiyat = poem rhyming in L, iii. 143.

Lane quoted: i. 1, 36, 42, 74, il, 83, 93, 100, 104, 131, 147, 163, 201, 210, 213, 215, 217, 223, 245, 259, 269, 270, 291, 311, 314, 317, 340; ii. 5, 38, 41, 46, 56, 77, 80, 89, 93, 131, 167, 206, 215, 243, 292, 304, 314, 315, 328, 332; iii. 20, 30, 44, 112, 114, 116, 117, 141, 162, 176, 181, 191, 211, 212, 222, 259, 322, 331, 341; iv. 2, 12, 46, 55, 63, 66, 82, 95, 96, 107, 110, 124, 136, 144, 152, 160, 164, 171, 181, 187, 189, 191, 196, 199, 200, 202, 204, 205, 209, 212, 214, 219, 222, 228, 231, 233, 244, 254, 268, 271, 273, 279, 287, 297; v. 2, 32, 33, 37, 44, 45, 64, 104, 112, 120,

121, 144, 145, 189, 201, 231, 259, 273, 286, 298; vi. 1, 8, 11, 17, 33, 49, 57, 61, 66, 80, 180, 191, 196, 214, 216, 247, 257, 282; vii. 95, 96, 111, 113, 118, 119, 123, 124, 135, 136, 139, 144, 172, 182, 195, 196, 209, 250, 269, 275, 280, 282, 303, 306, 309, 314, 322, 328, 346, 354, 357; viii. 14, 18, 21, 27, 35, 53, 62, 68, 77, 80, 84, 94, 97, 102,

122, 124, 128, 131, 147, 148, 155, 156, 166, 177, 179, 180, 187, 205, 264, 285, 298, 337; ix. 32, 33, 146, 168, 170, 182, 221, 222, 224, 226, 229, 246, 291, 304, 307; x. 1, 11, 12, 19, 34, 36, 50, 52, 69, 77, 105.

Language of signs, ii. 304.

Languages (study of, should be assisted by ear and tongue) x. 90.

Largesse (better than the mace) viii. 163.


Lasm (Lathm) = kissing the lower face, iv. 259.

Lasting calamity = furious knight, vi. 290.

Latter night = hours between the last sleep and dawn, i. 24.

Laughing in one’s face not meant for an affront, i. 320.

Laughter rare and sign of a troubled mind, i. 248.

Lauh = tablet used as slate, v. 73.

Lauh al-Mahfuz = the Preserved T ablet (of Allah’s decrees) v. 322.

Laulaka = but for thee, for thy sake, v. 306.

Laun — colour, hue (for dish) vii. 185.

Lawandiyah (A1-) = Levantines, ix. 275.

Layali — nights, future, fate, iii. 318.

Layl (night) frequently = the interval be- tween sunset and sunset, ii. 260.

Layla (female Pr. X.) iii. 135.

wa Majnun (love poem) iii. 183.

Laylat al-Kabilah = to-night, ix. 271.

Laylat al-Kadr = Night of Power, vi. 180.

Laylat al-Wafa = the night of comple- tion of the Nile-flood, i. 291.

Laylat ams = yesternight, vii. 186.

Laza (Hell for Jews) ii. 140; viii. 346.

Lazuward = lapis lazuli, azure, iii. 33; ix. 190.

Leaving one standing (pour se faire valoir) vi. 252.

Leg-cut (severs horse’s leg) ii. 220.

Legs (making mute the anklets) vii. 131.

• (shall be bared on a certain dav) ix.

253.

Lentils (cheapest and poorest food in Egypt) x. 31.

Leprosy (white — bahak or baras, black — juzam) v. 294.

— — (thickens voice) iv. 50.

(shows first at the wrist) iv. 51.

Lesbianism, x. 181.

Letter (reading not always understanding) ii. 112.

(model specimen) iv. 57.

(torn tears a kingdom) vii. 2.

Letters and letter-writing, iii. 24.

(French) vii. 190.

Li-ajal = for the sake of, low Egvptian, ii. 113.

Libdah (skull-cap of felt) sign of a re- ligious mendicant, iii. 62.

Liberality (men proverbial for their) iv,96.


314


Alf Laylah wa Laylah.


Liberality (after poverty) viii. 182 Libraries (large ones known by the Arabs) viii. 79.

(much appreciated by the Arabs) x.

153.

Lice bred by perspiration, ii. 69.

Lie (only degrading if told for fear of telling the truth) ix. 87.

■ (simulating truth) ix. 223.

Lieu d’aisance (in Eastern crafts) ix. 332. Lif = fibre of palm-fronds, v. 45; vi. 50. Life (by the, of thy youth) oath of women, iv. 49.

(cheap in hot countries) iv. 275.

Life-breath in the nostrils = heart in the mouth, i. 42.

Light (of salvation shining from the face of Prophets) ix. 324.

Light-worshippers (are liars) iv. 252. Lijam shadid — sharp bit, ix. 70.

Like mother, like daughter, i. 299.

Li ’llahi darru-ka = the Lord has been copious to thee, iv. 20.

Lion (beguiled by flattery) v. 40.

(as Sultan of the beasts jealous of a

man’s power) x. 34.

at home, lamb abroad, ii. 183.

Lisam (mouth-band for men, chin-veil — Tasmak for women, ii. 31, 230; iii. 283. Lisan al-Hamal = lamb’s tongue (plan- tain) viii. 273.

Listening not held dishonourable, vii. 279. Litholatry of the old Arabs, vi. 269.

Liver = seat of passion, i. 27.

(for heart) ill. 240.

(and spleen held to be congealed

blood) v. 220.

Living (the, who dieth not) vi. 67.

Liwa — Arab Tempe, vii. 115.

Liwan = Al-Avwan, iv. 71; vii. 347. Liyyah = fat sheep (calves like tails of) viii. 291.

Lizzat al-Nisa (erotic poem) iii. 93. Loathing of prohibition, ix. 279.

Locks (Mohammed’s) ii. 230.

Logah = Arabic language, also a vocabu- lary, dictionary, i. 251.

Logogriphs, viii. 93.

Lokman (three of the name) x. 107. Loosening the hair an immodesty in women sanctioned only by a great calamity, i. 314.

Lord for Lady = she, v. 60.

(of the East and West) v. 228.


’ Lost on Allah’s way — martyr, ii. 330. Lot (this is ours = I have been lucky and will share with you) ix. 328.

Lot, see Luti.

Lote-tree (beyond which there is no passing) v. 393.

Lots = games of chance, v. 223.

Love (pure, becomes prophetical) iii. 6.

(the ear conceiveth it before the eye)

iii. 9.

(ten stages of) iii. 36.

(martyrs of) iii. 211.

(platonic, see vol. ii. 104) iii. 232.

(ousting affection) iii. 240.

(martyrs of) iv. 205.

(clairvoyance) iv. 238.

(excess of) iv. 238.

(strange chances of) v. 71.

(deaths from) v. 134.

(made public disgraces) v. 151.

(man and woman with regard to)

vii. 299.

(called upon to torment the lover

still more) viii. 75.

(cruelty of) x. 26.

Love-children (exceedingly rare amongst Moslems) viii. 115.

Love-liesse (never lacked between folk, people of different conditions) viii.

212 .

Lovers in Laza (hell) as well as in Na’im (heaven) iii. 58.

(parting of, a stock-topic in poetry),

iii. 58.

(buried together) v. 71.

(model ones, becoming an ordinary

married couple) v. 92.

(becoming Moslems secure the good

will of the audience) viii. 224.

Loving folk — something more than be- nevolence, ii. 2.

Luk-Gate (proverb referring to) iv. 259. Lukmah = mouthful, i. 261; vii. 367. Lukman (.Esop of the Arabs) ii. 199. Lukman (three of the name) iii. 264; x. 118.

Lullilooing (Tahiti Zagrutah, Kil) ii. 80. Luluah = union pearl; wild cow, ix. 218. Luma — dark hue of the inner lips, iv. 251.

Lupin-flour used as soap, ii. 136.

Luss = thief, robber, ix. 106.

Lute (personification of) viii. 281.

Lutf (servile name = elegance, delicacy)

iv. 232.


Appendix.


3i5


Luti (of the people of Lot = Sodomite) v. 161.

Lying (until one’s self believes the lie to be truth) x. 14.

Lynch-1 aw (the modern form of Jus tal- ionis) v. 103.

Lymph (alluding to the “Neptunist” doctrine) ix. 77.

Lynx (trained for hunting) ii. 293.


Ma al-Khalaf, see Khilaf, ii. 136.

Ma al-Malahah = water (brilliancy) of beauty, viii. 47.

Mi Dahiyatak = what is thy misfor- tune? (for “what ill business is this?”) ix. 137.

Ma kaharanl ahadun = none vexeth (or has overcome) me, ix. 156.

Ma’abid (singer and composer) v. 147.

Maamun (A1-), son and successor of Harun al-Rashid, i. 185 ; iv. 109.

Ma’an bin Zaidah, iii. 236 ; iv. 96.

Ma’ani-ha (her meanings = her inner woman) iv. 146.

Ma’aruf = kindness, favour, x. 1.

Mace (Ar. Dabbus) vi. 249.

(a dangerous weapon) vii. 24.

MacNaghten’s Edition, x. 78.

Madfa = cannon, showing modern date, i. 223.

Madinat al-Nabi (Al-Medinah) = City of the Prophet, iv, 114.

Madness (there is a pleasure in) iv. 204.

Mafarik (A1-) — partings of the hair, vii.

222 .

Maf ul — patient, passive (Catamite) v. 156.

Magazine (as one wherein wheat is heaped up = unmarried) vii. 372.

Magharibah (pi. of Maghrib! — Western man, Moor, “Maurus”) vi. 220.

Maghdad (for Baghdad, as Makkah and Bakkah) viii. 51.

Maghrib (al-Aksa) — the land of the set- ting sun, ix. 50.

Magic studied by Jews, ii. 234.

Magic Horse (history of the fable) v. 2.

Magnet Mountains, fable probably based on the currents, i. 140.

Maha = wild cattle, vii. 280.

Mahall = (a man’s ) quarters, viii. 229.

Mahall al-Zauk = seat of taste, senso- rium, ix. 83.

Maharaj = great Rajah, vi. 8, 67.


Mahaya = Ma al-Havat — aqua vitae, vii. 132.

Mahdi (A1-) Caliph, vii. 136 ; ix. 334.

Mahmil (mahmal) = litter, ii. 131.

Mahmudah = praiseworthy ; confection of aloes, viii. 35.

Mahr = marriage dowry, settlement, vii. 126 ; ix. 32.

Mahrivah (Mehari) = blood-dromedary, iii. 277.

Maid and Magpie, vi. 182.

Mail-coat and habergeon, simile for a glittering stream, i. 291.

Ma’in, Ma’un = smitten with the evil eye, i. 123.

Maintenance (of a divorced woman dur- ing Iddah) ix. 32.

Majajah = saliva, vii. 280.

Ma’janah (a place for making bricks) ii. 17.

Majlis = sitting (to a woman) iii. 92.

Majnun = madman, i. 10 ; iii. 72.

Majzub = drawn, attracted (Sufi term for ecstatic) v. 57.

Maka’ad = sitting-room, iv. 78.

Makhaddah = pillow, ii. 70.

Makkamah = Kazi’s Court, i. 21.

“Making men” (and women) x. 173.

Making water, i. 259.

Mai — Badawi money, flocks, “fee,” vi. 267.

Malak = level ground, viii. 285.

Malak or Malik = Seraph or Sovran, i. 253.

Malakay bavti ’1-rahah — slabs of the jakes, x. 51.

Malakut (Al-J^the world of spirits (Sufi term) viii. 145.

Male children (as much prized as riches) ix. 316.

Malihah (al-) = salt-girl ; beautiful, i. 340.

Malik (used as “king” in our story- books) ii. 1.

bin Dinar (theologian) ii. 204 ; vii.

261.

(taken as title) iii. 51.

(traditionist) v. 81.

al-Khuza’i (intendant of the palace)

v. 95.

(A1-) al-Nasir = the conquering

King, iv. 271 ; vii. 142 ; ix. 19.

Malik (door-keeper of Hell) iii. 20.

Malik Kawi = very handsome (Cairene vulgarism) vii. 150.


316


Alf Laylah wa Laylah.


Malikhuilya (A1-) = melancholy, v. 221. Malocchio or Gettatura (evil) ix. 247. Mamluk (white slave trained to arms)

i. 81.

Mamarr al-Tujjar = passing place of the traders, viii. 155.

Mamrak = skv-window, etc., viii. 156. Man (extract of despicable water; lii. 16.

(is fire, woman tinder) iii. 59.

(shown to disadvantage in beast-

stories) iii. 115.

(his destiny written on his skull) iii.

123.

— — (pre-eminence above women) iii. 332.

(handsomer than woman) iv. 15.

(his advantages above woman) v.

155.

— - — (one’s evidence = two women’s) v. 155.

— — (one’s portion = two women’s) v. 155.

(created of congealed blood) v. 213.

(one worthier in Allah’s sight than a

thousand Jinn) viii. 5, 44.

(created after God’s likeness, rather

a Jewish-Christian than a Moslem doc- trine) ix. 79.

(I am a man of them — never mind

my name) ix 238.

(of the people of Allah = a Relig- ious) ix. 51.

(his wrong is from the tongue) ix.

309.

Manaf (idol) v. 129.

Manar al-Sana = Place of Light, viii. 104. Manashif (pi. of Minshafah, q.v.) viii. 92. Mandril (stations of the Moon) v. 228. Mandil — kerchiet, ii. 301.

Manivat = death; munivat — desire, iii. 291.

Manjanikat (A1-) — Mangonels, vii. 335. Mankind (creates its analogues in all the elements) iv. 121.

— — - (superior to Jinn; ix. 339.

Mann = from two to six pounds, vi. 80. Man’s creation, ii. 91.

Mansur (Pr. S.) = triumphant, ix. 310. Mansur (A1-) Caliph, ii. 142, 153, 210.

— — bin Ammar, ii. 204.

al-Nimrl fpoet) iv. 179.

Mansur wa Munazzam — oratio soluta et ligata, viii. 226.

Manumission of slaves, ii. 55.

Manzil (Makam) = (a lady’s) lodgings,

viii. 229.


Maragha = he rubbed his face, ii. 60. Marba’ = summer quarters, iii. 79. Mardan-i-Ghavb (Himalayan brothers) ii. 211 .

Mares (impregnated by the wind) vi. 9. Marhub = terrible, viii. 180.

Marhum (f. Marnumah) — late lamented,

ii. 129, 196

Mari J = contumacious, i. 41.

Mariduna — rebels (against Allah) vii. 39. Ma’rifah = article, ix. 2~2.

Miristan (from Pers. Blmdristan = place of sickness; i. 288.

Marian = Coral-branch (slave name) iii. 169.

Marianah (Pr. N.) — Coral-branch, ii.

100 .

(Morgante, Urganda, Morgain) vii.

3~3.

Markub = shoe, vi. 207.

Marmar = marble, i. 295; vi. 95.

Marocco (tenanted by three Moslem races) x. 193.

Marriage (not valid without receipt of settlement' 1 i. 276.

(if consummated demands Ghusl)

iii. 286.

(by capture) viii. 40.

(one of the institutions of the

Apostles) viii. 137.

Marriage-sheet inspected, ii. 50.

Married men profit nothing, iii. 2.

never once (emphasises poverty) viii.

145.

Marseille (probably alluded to) viii. 315. Marsin = myrtle, vii. 290.

Martyrdom, iv. 247.

(of the drowned) ix. 340.

Martyrs (still alive) ii. 242.

(of love; iii. 211, iv. 205.

Marwah (groani-wave in Meccah) v. 203. MarwazI — of Marw (Margiana) iii. 222. Marwan bin al-Hakam (Governor of al- Meiinah) vii 125

Maryam (a Christian name), vm. 306. Maryam al-Husn = place of the white doe (Rim) of beauty, viii. 321. Marz-ban = Warden of the Marches, Margrave, iii. 256.

Masculine for feminine, vii. 140.

Ma shaa ’llah (as Allah willeth) *= well doae, in. 92.

Mashallah — the English “Cock’s ’ill” with a difference, x. 52.


Appendix.


3i7


Mashhad = head and foot stone of a grave, x. 53.

Masha’ili = cresset-bearer, for public crier, hangman, i. 259; iv. 61.

Masihi = follower of the Messiah, i. 258.

Maskharah — buffoon, ii. 143; vii. 195.

Maskhut — transformed (mostly in some- thing hideous), a statue, i. 165.

Maslamah bin Abd al-Ma!ik, ii. 167.

Massacre (the grand moyen of Eastern state-craft) ix. 110.

Massage, i. 172.

Mastabah = bench of masonry, vi. 26.

Masukah = stick used for driving cattle, viii. 147.

Mataf = place of Tawaf, q.v.

Matarik (pi. of mitrak) = targes, ix. 225.

Matmiirah = underground cell, ii. 39.

Matr (pi. amtar) = large vessel of leather or wood, iii. 2 95.

Matta’aka ’liah = Allah permit thee to enjoy, ix. 125.

Matting (of Sind, famous) v. 146.

Maukab (A1-) = Procession-day, iv. 287.

Maulid = nativity, ix. 289.

Maund, see Mann, vi. 80.

Maurid — desert well and road to such, iii. 33.

Mausil {Mosul) alluding to the junction of Assyria and Babylonia, i. 82.

Mausul (A1-) = the conjoined (for rela- tive pronoun or particle) ix. 272.

Maut = death, vii. 147.

Mauz — Musa (Banana) iv. 201.

Mawwal (for Mawaliyah) = short poem, viii. 94, 151.

“May thy life be prolonged,” iv. 62.

Mayazib (pi. of mizab) — gargovles, vii. 136.

Maydan = parade-ground, i. 46.

Maydan al-Fil = race-course of the Ele- phant, vii. 326.

Maymunah (proverbial noun now for- gotten) i. 57.

Maysir = game of arrows, v. 223.

Maysum (Badawi wife of Caliph Mu’awi- yah) ii. 160.

Maysum’s song, vii. 97.

Mayyafarikin, ancient capital of Diyar Bakr, vii. 1.

Meat rarely coloured in modern days, i. 310.

Medicine (rules and verses bearing on domestic) v. 222.


Melancholy (chronic under the brightest skies) iv. 239.

Men (is there a famine of?) = are men so few? iv. 295.

Meniver = menu vair (Mus lemmus) ix. 321.

Menses (coition during, and leprosy) viii. 34.

Menstruous discharge (made use of as a poison) ix. 101.

Merchant (worth a thousand) x. 8.

Merchants and shopkeepers carrying swords, i. 54.

Mercury All (his story sequel to that of Dalilah) vii. 172.

Mercy (quality of the noble .Arab) iii. 88.

Mer-folk (refined with the Greeks, gro- tesques with other nations) ix. 169.

Messiah (made a liar by the Miscreants) ix. 15.

Metamorphosis (terms of) vii. 294.

Metempsvchosis and sharpers’ tricks, v. 84.

Metrical portion of the Nights (threefold distribution of) x. 66.

Miao or Mau = cat, i. 220.

Mihrab and Minaret (symbols of Venus and Priapus?) i. 166.

Mihraj = Maharaj, q.v.; vi. 67.

Mikashshah = broom, iv. 208.

Mihrgan = Sun-fete, degraded into Mi- chaelmas, v. 1.

Mikbas (pot of lighted charcoal) iv. 246.

Mikhaddah = cheek-pillow, viii. 273.

Mikmarah = cover for a brasier, extin- guisher, v'. 120.

Miknas = town Mequinez, vi. 223.

Miknasah = broom, vi. 158.

Mi’lakah = spoon, ix. 141.

Milh — salt, i. 340.

Military and Police sneered at, iv. 270.

Milk (white as, opposed to black as mud) iv. 140.

(soured) v. 225.

— • — • (Ar. Laban, Halib) vi. 201.

(by nomades always used in the

soured form) vi. 201.

Milk-drinking races prefer the soured milk to the sweet, vii. 360.

Million (no Arabic word for, expressed by a thousand thousand) vi. 98.

Mim-like mouth, iv. 249.

Mims (verset of the sixteen) v. 217.

Mina (and the stoning of the Devil) v. 203.


Alf Laylah wa Laylah.


3i8

Minaret (simile for a fair young girl) iii. 69.

Mind (one by vinegar, another by wine = each goes its own way) iv. 72. “Mine” (various idioms for expressing it) viii. 335.

Mininah = biscuit, iv. 86.

Minshafah (pi. Mandshif) = drying towel, viii. 92.

Mikra’ah = palm-rod, i. 99.

Miracle (minor, known to Spiritualism)

v. 144.

Miracles (performed by Saints’ tombs) i. 241.

(disclaimed by Mohammed but gen- erally believed in) iii. 346.

(growing apace in the East) ix. 336.

Mirage — Sarab, iii. 319.

Mirbad (A1-) market-place at Bassorah, vii. 130.

Mirza ’Abdullah-i-Hlchmakdnf = Mas- ter Abdullah of Nowhere, v. 27.

“Mis ’’-conformation (prized by women)

vi. 156.

Mishammah = an old gunny-bag, ix. 171. Miskal = 71-72 grams in gold, used for dinar, i. 126 ; ix. 262.

Misr, Masr = Capital (applied to Mem- phis, Fostat and Cairo) vii. 172.

(for Egypt) vii. 370.

Misra (twelfth Coptic month) v. 232. Misravn (A1-) == Basrah and Kufah,

vii. 371.

Mitrahinna (Minat-ro-hinnu) = port at mouth of canal, ii. 237.

Mizr, Mizar = beer, i. 72.

Modesty (behind a curtain) v. 162. Mohammed (best of the first and last) ii. 11 .

(Mustafa) ii. 40.

(his letter to the Mukaukis) ii. 79.

(Periclytus and Paracletus) ii. 226.

(abhors the shaveling) ii. 248.

— — - (bearer of glad and bad tidings) ii. 257.

(Congratulator and Commiserator)

ii. 260.

(Best of Mankind), ii. 263.

(“born with Kohl’d eyes”) iii. 232.

(his uncles) iv. 22.

(traditional saying of) iv. 35.

(cleanses the Ka'abah of idols) iv.

80.


Mohammed (on dveing the hair, etc.) iv. 194.

(on lovers) iv. 205.

— — • (on his being seen in sleep) iv. 287. — — -(places the “black stone”) iv. 261.

(mentioned in the Koran) v. 210.

(Allah’s right hand) vii. 366.

(sent with the guidance and True

Faith) ix. 15.

(before and after the Hijrah) x. 171.

Mohammed al-Amin (Caliph) v. 93. Mohammed bin Sulayman al-Rabi’i (.Governor of Bassorah) vii. 130. Moharram == first month of the Moslem year, viii. 71.

Mohr = signet, vii. 329.

Mohtasib = inspector of weights and measures, etc., viii. 293.

Mole on cheek (black as Bilal) iv. 142. Moles compared with pearls, i. 177. Monasteries (best wine made in) v. 65.

— — (Ar. Biki’a) v. 125.

(places of confinement for madmen)

v. 139.

Monday = second day reckoning from Sabbath, i. 266.

Money (carried in the corner of a hand- kerchief) i. 271.

(large sums weighed) i. 281; ii. 145.

(carried round the waist) viii. 288.

(let lie with the folk = not dunned

for) ix. 311.

Monkery (abhorred by Mohammed) ii. 248.

(none in Al-Islam) viii. 137.

Monoculars (unlucky to meet) i. 333.

(famed for mischief) iv. 194 ; viii.

318.

Monsters (abounding in Persian litera- ture) vii. 399.

Months (of peace) v. 54.

— — (Coptic names of) v. 221, 232.

— - — • (Arabic names explained) v. 233. Moon (blighting effect of its rays) ii. 4. — — masculine in Semitic, ii. 45.

(masc.. Sun fem. ) iii. 28 ; iv. 261.

(simile for female beauty) v. 8.

(shall be cloven in twain) v. 217.

(its stations) v. 228.

(taking in hand the star = girl

handing round the cup) ix. 192 Moon-faced (not absurd) iv. 192 Moons (for cup-bearers) viii. 227


Appendix.


Moore (Thomas, anticipated) iii. 305. Morality (geographical and chronologi- cal) iii. 241.

(want of, excused by passion) iii.

269.

Morbi venerei, x. 84.

Morning draught, iii. 20.

'‘Morosa voluptas,” vii. 132.

Mortal (one better in Allah’s sight than a thousand Jinn) viii. 5, 44.

Moses (derivation of the name) ii. 205.

and Jethro, ii. 205.

and the next world, ii. 206.

and Al-Khizr, ii. 263.

(describes his own death and burial)

vi. 116.

Moslem (model Conservative) ii. 13.

(external) ii. 29.

(familiarity between high and low)

ii. 32.

(peasants kind-hearted) ii. 69.

(kind feeling shown to a namesake)

vi. 13.

(corpses should be burnt under cer- tain circumstances) vi. 26.

— — (commonplaces of condolence) vi. 41.

(sales, formula of) vi. 73.

(consecrated ground unknown to

them) vi. 161.

(a free-born’s sale is felony) vi. 240.

(dignity contrasing with Christian

abasement) viii. 5, 44.

(can circumcise, marry and bury

himself) viii. 22.

(on a journey tries to bear with him

a new suit of clothes for the festivals and Friday service) ix. 51.

— — - (bound to discharge the debts of his dead parents) ix. 311.

(doctrine ignores the dictum, “ex

nihilo nihil fit”) ix. 63.

(resignation, noble instance of) x. 42.

Moslems (their number preordained) viii. 154.

(deal kindly with religious mendi- cants) ix. 51.

(not ashamed of sensual appetite)

ix. 84.

(bound to abate scandals amongst

neighbours) ix. 98.

(husbands among them divided into

three classes) ix. 263.


319

Mosque al-Ahzab = mosque of the troops, vii. 92.

Mosques serving as lodgings for poor travellers, ii. 69.

Mosul (exempted from idolatrous wor- ship) v. 64.

stuff = muslin, i. 229.

Mother (waiting upon the adult sons) vi. 237.

(in Arab tales — ma mere) viii. 27.

Mother’s milk = nature, ii. 44.

Mounds = rubbish heaps outlying East- ern cities, i. 71.

Mountain (coming from the = being a clodhopper) iii. 324.

(sit upon the — turn anchorite) iii.

324.

(the, at Cairo) iv. 294.

Mountains (the pegs of the earth) iv. 174.

Mourning (perfumes not used during) iii. 63.

(normal term of forty days) ix. 311.

Moustachio (salt to a kiss) v. 165.

Mouth compared to the ring of Sulavman, i. 84.

Mrigatrishna = the thirst of the deer (mirage) vi. 93.

MS. copy of The Nights (price of one in Egypt) vii. 312.

Muakhat = entering in a formal agree- ment for partnership, viii. 232.

Mu’allim = teacher, master (address to a Jew or Christian) viii. 150.

Mu’arras = pimp, i. 338.

Muattik al-Rikab = Liberator of Necks, vii. 331.

Mu’awiyah (Caliph) ii. 160, 161.

(his Moses-like “mildness”) iii.

286.

Muayyad (Sultan and calligrapher) ii. 32.

Mubarak (f. mubarakah) = blessed (a favourite slave-name) ix. 58.

Mubarakah = the blessed (fern.) ix. 330.

Mudarris = professor, x. 8.

Mudawwarah (a gong?) iv. 135.

Mu’ezzin (who calls to prayer) ii. 306.

Mufti (Doctor of Law) vi. 254.

Muhabbat (A1-) al-ghariziyah = natural affection, viii. 110.

Muhafiz = district-governor, i. 259.

Muhajiran = companions in Moham- med’s flight, vii. 92.


320


Alf Laylah wa Laylah.


Muhakkah = “Court-hand,” i. 129. Muhallil, see Mustahall.

Muhammad, Ahmad and Mahmud, vi. 273.

Muhammarah = fricandoed, i. 2S6. Muharabah = doing battle, ix. 92. Muharramat (the three forbidden things) iii. 340 ; v. 148.

Mu’in al-Din = Aider of the Faith, vii. 354.

Mujahid (A1-) = fighter in Holy War, iii. 51.

Mujahidun, plur. of the previous, iii. 39. Mujauhar = damascened, vii. 84. Mujawirun = lower servants, sweepers, etc., v. 119.

Mujtaba — the Accepted, i. 77. Mukaddam (Anglo-Indici Muccudum) = overseer, iv. 42.

Mukarrabun = those near Allah, v. 319. Mukhammas = cinquains, iii. 280. Mukri = Koranist, v. 216.

Mulabbas = dragees, vii. 205.

Mulakat = going to meet an approaching guest, v. 330.

Mulberry-fig (for anus) iii. 302. Mummery = “Mahommerie” x. 156. Munadamah — table-talk, “conversation over the cup,” vii. 309.

Munafik = hypocrite, v. 207. Munakkishah — woman who applies the dye to a face, i. 270.

Munawwarah (A1-) = the Illumined (title of Al-Medmah) vii. 95. Munazarah = dispute, ix. 243.

Munazirah = like (fem.) ix. 243.

Munkar and Nakir (the questioning an- gels) v. Ill ; ix. 163 ; x. 47.

Munkasir (broken) = languid, iv. 195. Munkati’ = cut off, viii. 24.

Murahanah game at forfeits, vi. 204. Murder (to be punished by the family) v.

103.

(to save one's life approved of), vi.

44.

Murjiyy (sect and tenets) iii. 341. Murtaza = the Elect, i. 77.

Musa = Moses, ii. 205.

Musa bin Xusavr (conqueror of Spain) vi.

86 .

Mus’ab bin al-Zubayr, v. 79.

Musatahah = joining palms for “shaking hands,” vi. 287 ; vii. 52 ; ix. 342. Musahakah = tribadism, vii. 132. Musahikah — tribade, viii. 130.


Musakhkham (A1-) = the defiled Cross,

ii. 220.

Musalla = place of prayer, oratory, v. 261.

Musamarah = chatting at night, iv. 237 ; vii. 217.

Music (forbidden by Mohammed) ix. 31. Musk (scent of heaven) ii. 300.

(sherbet flavoured with) v. 66.

Mushayyad — lofty, high-builded, viii. 23.

Muslim bin al-Walid (poet) v. 128. Musquito caught between the toes, vii. 179.

Musran (A1-) guts, vii. 190.

Mustafa (the chosen) = Mohammed, i. 77 ; ii. 40.

Mustahakk = deserving, x. 52. Mustahall (Mustahill) = one who mar- ries a thrice divorced woman and di- vorces her to make her lawful for her first nusband, iv. 48.

Musta’in (A1-) bi ’llah (Caliph) ix. 246. Mutalammis (A1-), the poet and his fatal letter, v. 74.

Mustansir bi ’llah (A1-) == one seeking help in Allah, i. 317.

Mutanakkir = disguised, proud, reserved, vii. 101.

Mu’tasim (A1-) bi ’llah (Caliph) iii. 81; ix. 232.

Mutawakkil (A1-) Caliph, iv. 291; v. 153; ix. 232.

Mutawalli == Prefect of Police, i. 259. Mutawwif — leader in the Tawaf, q. v., v. 203.

Mu’tazid (A1-) bi ’llah (Caliph) ix. 229. Mu’tazz (AI-) bi ’llah (Caliph) ix. 242. Mu’ujizah = miracle of a prophet, ii. 237. Muunah = provisions, vii. 232 ; ix. 104. Muunis (Pr. N T . = Companion) v. 164. Muwaffak = well-notched, v. 33. Muwallad = a slave born in a Moslem land, iv. 291.

Muwashshah (stanza) iv. 54.

Muzani (A1-) ii. 208.

Muzayvin (Figaro of the East) i. 304. Myrtle-bush = young beard, iv. 143. Mystification explained by extraordinary likeness, viii. 40.


Na’al — sandal, shoe, horse-shoe, vi. 207. Nab (pi. Anyab) — canine tooth, tusk, vii. 339.


Appendix.


321


Nabbfit = quarter-staff, i. 234 ; viii. 186.

Nabhan (.sons of ) vi. 262.

Nabi = prophet, ix. 178.

Nabighah al-Zubyani (pre-Islamitic poet)

vi. 85.

Nadd (a compound perfume) i. 310.

Naddabah — mourning woman, i. 311.

Nadim — cup-companion, i. 46.

Nafahat = breathings, benefits, v. 29.

Nafakah = sum necessary for the ex- penses of the pilgrimage, ix. 178.

Nafas = breath, i. 107.

Nafs = soul, life, i. 107.

Nafi’ (traditionist) v. 204.

Nafilah = supererogatory Koran recita- tion, iii. 222.

Nafisah (great-grand-daughter of the Imam Hasan) iv. 46.

Nafisah (Pr. N.) — the Precious one, viii. 328.

Nafs-i = my soul for “the flesh,” vii. 118.

Nafs Ammarah = “the Flesh,” viii. 31.

al-Natikah = intellectual soul, viii.

31.

al-Ghazabiyah = animal function,

viii. 31.

al-Shahwaniyah = vegetative prop- erty, viii. 31.

Naga-kings (of Hinduism) v. 302.

Nahis (vulg. for Nuhas, q. a.) ii. 327 ; iv. 178.

Nahi-ka = let it suffice thee, x. 22.

Nahnu malihin = we are on terms of salt, i. 344.

Nahr = slaughtering a cornel by stab- bing, iv. 95.

Nahr = river, vi. 163.

Nahs = nasty, i. 301.

Na’i al-maut = messenger of death, vii. 226.

Naihah = keener, hired mourner, i. 311.

Na’im = delight (name for Heaven) iii. 19 ; iv. 143.

Na’iman — may it benefit thee! after bathing, etc., ii. 5.

Naivete (of the Horatian kind) ix. 215.

Najasah = nastiness (anything unclean) vi. 178.

Najib (al-taraf — son of a common Mos- lemah by a Sayyid, q. e.j v. 259.

Najib (al-tarafayn — whose parents are both of Apostolic blood) v. 259.

Najis = ceremonially impure, ix. 337.

Najiyah — Salvadora, ii. 145.


Najm al-Munkazzi = shooting star viii.

329.

Najm al-Sabah (Pr. N.) = Star o’ Morn, viii. 107.

Najran (in Syria) ii. 232.

Naka = sand-hill, x. 27.

Nakat = to spot ; to handsel, viii. 266. Naked = without veil or upper clothing,

vii. 151.

Nakedness (Ar. Aurat) vi. 30.

(paraphrased) i. 327.

Nakfur = Nicephorus, ii. 77.

Nakh = make a camel kneel down by the cry Ikh ! Ikh ! ii. 139.

Nakhuzah Zulavt = skipper rapscallion,

viii. 175.

Nakib, a caravan-leader, chief, syndic, i. 269.

Nakisatu 'aklin wa din = failing in wit and faith, ix. 298.

Nakkar = Pecker (a fabulous fish) ix. 184.

Nakl-i-safar (move preliminary to a jour- ney) ii. 84.

Nakus — wooden gong (used as bell) vi. 47; viii. 328.

Name of Allah introduced into an indecent tale essentially Egyptian, i. 12.

Names (of God) v. 214.

( = magical formula) v. 369.

(frequently do not appear till near

the end of a tale) vii. 43, 75, 274.

(approved by Allah) ix. 165.

Naming of a child, ii. 174.

Naming a girl by name offensive, vii. 286. Naml (ant) simile for a young beard, iii. 58.

Namusiyah = mosquito curtains, viii. 330.

Napoleonic pose (attitude assumed by a slave) ix. 320.

Nar (fire) ii. 163.

(fern., like the names of other ele- ments) viii. 16.

Narcissus (with negro eyes = yellowish white) ii. 24.

Narcissus and Hippolytus (assumed as types of morosa voluptas, etc.) x. 186. Narjis = Narcissus, i. 294.

(name of a slave-girl) viii. 176.

Nashshar (A1-) — the sawer, i. 335.

Nasik = a devotee, ix. 40.

Naskh - copying hand, i. 128.

Nasim = Zephyr (emendation for Nadim = cup-companion) viii. 62,


322


Alf Laylah wa Laylah.


Nasir (Pr. N. ) == triumphing, ix. 310. Nasrdn! = follower of Him of Nazareth, i. 258.

Nat’a = leather used by way of table- cloth, i. 20.

Nat’a al-dam = the leather of blood, i. 318; ii. 41.

Nation (its power consists in its numbers of fighting men) v. 255.

Nau (pi. Anwa) = setting of one star simultaneous with another’s rising, viii. 266.

Nauruz = new (year’s ) day, iv. 244. Navel, as to beauty and health, i. 84.

(largeness of, much appreciated)

viii. 33.

Nawa = date-stone ; N away ah = sever- ance, ii. 315.

Nawatiyah = crew (navigata, nauta) viii .

17.

Nay = reed-pipe, v. 50.

Naysabur (town in Khorasan) ix. 230. Nazih = travelled far and wide, v. 52. Nazir — overseer, ii. 304 ; iii. 233. Nearness of seat a mark of honour, i. 250. Negro (Legend of his origin) iv. 250. Negroes preferred by debauched women,

i. 6.

(familiarity of boys with white girls)

ii. 49.

(their skin assumes dust-colour in

cold, etc.) ii. 127.

Negrofied races like “walking tun-butts,” iv. 255.

Neighbour before the house, companion before the journey, ii. 207.

Neighbours (frequently on the worst of terms) vi. 236.

Nemo repente tuit turpissimus (not be- lieved in by Easterns) ix. 91.

“New Arabian Nights,” vi. 257.

New moon of Ramazan watched for, i. 84.

New moon of the Festival ” Crescent of the breakfast, ix. 249, 250.

News (what is behind thee of, O Asam) viii. 222.

Ni’am = yes in answer to a negative, vii. 195.

Ni’amat = a blessing, iv. 1.

Night (and day, not day and night, with the Arabs) iii. 121.

(-cap) iii. 222.

— (“this” — our “last”) iii. 249.


Night (for day) iii. 318.

(its promise spread with butter that

melteth with day-rise) v. 77.

(its last the bitter parting) vii. 243.

— (consists of three watches) i. 175 ;

viii. 330.

Nil (A1-) = flood season corresponding to summer, i. 290.

Nilah = indigo, dye-stuff, ix. 144.

Nile-water sweet and light, i. 290.

Nlmchahrah = half-face (Pers., a kind of demon) v. 333.

Nimr = leopard, ix. 63.

Nimrod of the desert, ii. 291.

Nimsa — Germans, ii. 219.

Nimshah (Namshah?) = dagger of state, ii. 193.

Nineteen the age of an oldish old maid in Egypt, i. 212.

Nisab (A1-), smallest sum for stealing which the hand is mutilated, iv. 157.

Nitak, a woman’s waistcloth, vii. 180.

Nlvah (A1-) — ceremonial intention of prayer, v. 163 ; ix. 254.

Nizami (Persian poet) iii. 183.

Noachian dispensation (revived Al-Islam as revealed to Adam) v. 372.

Noisy merriment scandalous to Moslem “respectability,” i. 95.

Nostrils (his life-breath was in his, = his heart was in his mouth) vii. 258.

Nostrums for divining the sex of the un- born child, vii. 268.

Nothing for nothing a sexual point d’honneur, i. 87.

Nuhas (vulg. Nahas) — copper, brass, i. 40 ; ii. 327 ; iv. 178, 230 ; vi. 83.

Nukl — quatre mendiants, ix. 177, 213.

Numbering the streets, etc., a classical custom, viii. 88.

Nun (simile for the eye-brow) v. 34.

Nun-like brow, iv. 249.

Nuptial sheet (inspection of) iii. 289.

Nur al-Huda (Pr. N.) = Light of Salva- tion, iii. 17 ; viii. 97.

Nurayn = two lights (town in Turkestan) vii. 88.

Nusf = half-dirham, ii. 37. ; vi. 214 ; ix. 139, 167.

Nusk = piety, abstinence from women,

ix. 243.

Nu’uman (A1-) bin Munzir (tyrant of Hirah) v. 74.


Appendix.


Nu’uman’s flower = anemone, ii. 325. Nuzhat al-Zaman = delight of the age, ii. 81.

Nymphomania (ascribed to worms in the vagina) iv. 298.


Oath (a serious thing amongst Moslems) i. 179.

(inconsiderately taken) ii. 136.

(kept to the letter) iv. 70.

(retrieved by expiation) viii. 263.

(of divorce) viii. 287, 311.

Obavd Allah (Pr. N.) v. 164.

Obayd ibn Tahir (Under-Prefect of Bagh- dad) iv. 291.

Object first seen in the morning deter- mines the fortunes of the dav, viii. 147.

Obscene abuse meant as familiarity, not insult, ii. 88.

O Camphor (antiphrase = O snowball) iii. 40.

Ocean (Jamm) v. 93.

— (of darkness) v. 309.

“Off-with-his-head” style (not to be taken literally) ix. 308.

Offering for naught = closing with the offer, ii. 4.

Offerings (pious = ex votos, etc.) vii. 150.

Oftentimes the ear loveth before the eye, iii. 9.

Ohod (battle of) ii. 165.

Old age (graphically described) v. 3.

“Old maids” ignored in the East, vii. 286.

“Old Man of the Sea” (a Marid or evil Jinn) vii. 338.

Old woman (polite equivalents for) v. 163.

Oldest matter in The Nights the beast- stories, iii. 114.

Olema (pi. of ’Alim ) = the learned in the law, v. 183.

(Time-serving) x. 44.

Oman = Eastern Arabia, i. S3.

(with capital Maskat — Omana

Moscha) vii. 24.

Omar bin al-Khattab (Caliph) ii. 158, 159, 162, 164 ; v. 103.

Omar-i-Khavvam (astronomer-poet) ix. 230.

Omen (Fal) v. 136.

Onanism (discouraged by circumcision)

x. 202. '


3^3

One-eyed men considered rascals, iv. 194. I Opener (of the door of daily bread) vi. 216.

Opening doors without a key is the knav- ish trick of a petty thief, vii. 182. Ophidia (of monstrous size) vi. 29.

Orange (.a growth of India) viii. 272. Oriental orgie different from European, i. 93.

Othello (even he does not kill Emilia) ix. 300.

Othmin (Caliph) ii. 163.

(Katib al-Kuran) v. 215.

Oubliettes (in old Eastern houses) iii. 327. Out of the sight of my friend is better and pleasanter, iii. 3 1 5.

O whose thrall am I, etc. = To her (I drink) viii. 224.


Pain (resembling the drawing of a tooth) x. 21.

Palace (of the Caliph at Baghdad) vi. 189.

Palaces (avoided by the pious) vi. 182.

(in ruins for want of repair) x. 61.

Paigrave and Al-Islam, x. 165.

Palrr.erin of England, viii. 64.

Palm-stick (a salutary rod) ii. 22.

Palsy (creeps over him) v. 251.

Pander-dodge to get more money, i. 302.

Panel-dodge fatally common, i. 323.

Paper (his = the whiteness of his skin) v. 161.

Paradise (of the Moslem not wholly sen- sual) iii. 19 ; ix. 322.

Parapets (on terrace-roofs made obliga- tory by Moses) v. 72.

Parasite CAr. Tufayll) v. 130.

Parent (ticklish on the Pundonor) ix. 288.

Paris Jockey-club scene anticipated, i.

Parisian MSS. of The Nights, x. 96.

Parody on the testification of Allah’s Unity, i. 177 ; iii. 215.

Parrot-story a world-wide folk-lore, i. 52.

Particles of swearing, viii. 310.

Partner in very deed, viii. 181.

Partridge (Ar. Hiji) iii. 138.

Partridges (story of the two) vi. 183.

Pashas’ agents for bribery in Constanti- nople, iv. Is3.

Passengers in difficulties take command, i. 140.

Pathos (touch ct ) iii. 55.


3 2 4


Alf Laylah wa Laylah.


Patience (cutting the cords of ) iii. 178. Pausing as long as Allah pleased == mus- ing a long time, vi. 109.

Pay-chest (of a Hammam bath ) ix. 1S2. Payne quoted: i. 129, ISO, 167, 209, 217 ; "ii. 19, 185, 304 ; iii. 58, 130, 162, 172, 193, 252, 275, 291 ; iv. 50, 54, 66, 197, 221, 222 ; v. 44, 49, 65, 86, 112, 161, 192, 204, 346 ; vii. 16, 18, 57, 123, 178, 277, 337 ; yiii. 21, 32, 64, 70, 72, 80, 117, 125, 130, 131, 148, 158, 168, 179, 216, 223, 224, 262, 264, 271, 275, 278, 279, 282, 293, 294, 258, 314, 326, 327 ;

ix. 22, 28, 79, 84, 86, 89, 171, 212, 224, 226, 227, 250, 251, 265, 268, 290 ; x. 50, 52, 73, 96, 125, 127, 148.

Peaches (Sultani and Andam ) viii. 270. Pearl supposed to lose 1 per cent, per ann.

of its lustre, i. 165.

Pearl-fisheries, vi. 60.

Pearls (shaded by hair = teeth under mustachio) v. 157.

(fresh from water) vii. 240.

(resting on the sand-bank) ix. 164.

Pears (various kinds of) viii. 269. Peccadillo in good olden days (murder) iv. 275.

“Peche philosophique” (the, in France)

x. 214.

Pederasts (list of famous) x. 217.

Pehlevi version of the Panchatantra, x. 109.

Pen and Preserved Tablet, ii. 68. Pencilling the eyes with Kohl, vii. 250. Penis (as to anus and cunnus) iii. 303.

(Ark al-Halawat) iv. 51.

(correspondence of size) iv. 52.

(and its succedanea) x. 206.

Pens (gilded — reeds washed with gold) vii. 112.

People of His affection — those who de- serve His love, ix. 92.

Pepper (and the discovery of the Cape route) vi. 38.

(-plantations shaded by bananas) vi.

57.

Perfumes (not used during mourning) iii. 63.

(natural) iii. 231.

Periphrase containing a negative adds emphasis, ii. 83.

Persian (“I am a, but not lying now”) v. 26.

(poets mostly addressing youths) v.

156.


Persians always suspected, viii. 8. Persians (delighting in practical jokes) ix. 177.

Person (Ar. Shakhs) iv. 97 ; viii. 159. Peshadians (race of Persian Kings) i. 75. Petrified folk, ix. 318.

Phaedra and Hippolvtus, vi. 127. Pharaoh (signs to) iv. 249.

“Philippi” and “Alexanders” in Sidon, ii. 82.

Philosophic (used in a bad sense) vi. 257. Physical prognostication familiar to Mes- merists, ii. 72.

Physiognomy (Ar. Firasah, Kivafah) viii. 326.

Physiologists (practise on the simiads) v. 220 .

Physis and Antiphysis, v. 320.

Picnics (on the Rauzah island) v. 169. Pidar-sokhtah = (son of a ) burnt father (Persian insult) vi. 26.

Pieces de circonstance (mostly mere doggrel) ii. 261 ; viii. 59.

Pigeon (language, etc.) iii. 126.

(blood of the young) ib. 289.

Pilgrimage quoted .... i. 28. — — (iii. 11) ib. 46.

(i. 5 ; ii. 196) ib. 51.

(ii. 71) ib. 74.

(ii. 309) ib. 77.

(iii. 126) ib. 97.

(i. 86) ib. 107.

(iii. 31, etc.) ib. 112.

(i. 327) ib. 120.

(ii. 198) ib. 123.

(iii. 104) ib. 134.

(iii. 350) ib. 138.

(i. chapt. xi.) ib. 140.

(iii. 137) ib. 170.

(iii. 200) ib. 174.

(iii. 60, 62) ib. 208.

— (i. 202) ib. 214.

— (ii. 275) ib. 215.

— (i. 118) ib. 219.

— (ii. 215) ib. 220.

(iii. 125, 232) ib. 226.

(i. 313) ib 228.

(iii. 63) ib. 230.

(i. 84 ; iii. 43) ib. 245.

(i. 127) ib. 250.

(ii. 175) ib. 256.

(i. 160) ib. 258.

(i. 255 ; i. 60) ib. 266.

(ni. 263) ib. 269.

(iii. 201, 202) ib. 284.


Appendix.


3^5


Pilgrimage quoted : (i. 53) . i. 294.

(i. 240 ; iii. 35, 36) ib. 308.

— — (i. 11 ; iii. 285) . . ii. 5.

(i. 261 ; iii. 7) ib. 15.

(i. 210 , 346) ib. 31.

(ii. 77) ib. 40.

(iii. 330) ib. 113.

(ii. 113) ib. 114.

(i. 99) ib. 316.

(ii. 274) ib. 326.

(ii. 176 ; i. 174) ib. 330.

(i. 276) ib. 338.

(iii. 333) ib. 124.

(iii. 12) ib. 131.

(iii. 254) ib. 132.

(i. 222 ; ii. 91) ib. 139.

(ii. 118) ib. 140.

(i. 121) ib. 163.

(ii. 227) ib. 165.

(iii. 226, 342, 344) ib. 169.

(ii. 49) ib. 178.

(i. 305) ib. 180.

(iii. 322) ib. 203.

(ii. 89) ib. 220.

(iii. 115) ib. 224.

(iii. 232) ib. 227.

(i. 346) ib. 230.

(iii. 78) ib. 236.

(ii. 110) ib. 242.

(iii. 171-175, 203) ib. 272.

(iii. 113) ib. 286.

(iii. 71) ib. 293.

(ii. 105, 205) ib. 317.

(ii. 58 ; iii. 343) ib. 327.

(i. 110) ib. 330.

(ii. 22) .... iii. 7.

(iii. 77) ib. 65.

(iii. 14) ib. 67.

(i. 216) ib. 81.

(i. 64) ib. 91.

(iii. 185) ib.107.

(iii. 270) ib. 118.

(iii. 208) ib. 121.

(iii. 218) ib. 126.

(i. 52) ib. 151.

(iii. 307) ib. 159.

(i. 99) ib. 163.

(iii. 239) ib. 174.

(iii. 22) ib. 226.

(ii. 28 2) ib. 241.

(iii . 144) ib. 252.

(ii. 213, 321) ib. 304.

(iii. 192-194) ib. 319.


Pilgrimage quoted (i. 106) . iii. 324.

(i. 75-77) . . . . iv. 6.

(i. 285 ; 11 . 78) ib. 36.

(iii. 306) ib. 75.

• )i. 123) ib. 78.

(.iii. 295; ib. 80.

(iii. 303 1 ib. 95.

(ii. 119) ib. 114.

(i. 213! ib. 115.

(iii. 156, 162, 216, 220) ib. 125.

(iii. 168, 174, 175) ib. 148.

-(ii. 329) ib. 254.

(iii. 192) ib. 261.

(i. 43) ib. 293.

-(i. 22) . . . v. 39.

(ii. 287) ib. 44.

(iii. 218) ib. 49.

(i. 16) ib. 97.

(ii. 344) ib. 100.

(i. 10) ib. 112.

(ii. 161) ib. 119.

(i. 352) ib. 158.

(ii. 320) ib. 196.

(i. 110) ib. 201.

(iii. 193, 205, 226, 282) ib. 203.

(iii. 248) ib. 212.

(iii. 92) ib. 220.

(ii. 322) ib. 224.

(i. 362) ib. 225.

(ii. 288) ib. 236.

(i. 297) . . . . vi. 57.

— (i. 180) ib. 61.

(i. 349 ; iii. 73) ib. 263.

(ii. 116 ; iii. 190) ib. 264.

(i. 370) ib. 276.

(i. 298) ib. 277.

— (ii. 332) ib. 287.

(iii. 90) . . . .vii. 3, 4.

— — (i. 377) ib. 9.

(iii. 191) ib. 21.

(i. 14) ib. 80.

— -(ii. 62-69) ib. 91.

(ii. 130, 138, 325) ib. 92.

(ii. 3) ib. 95.

(iii. 336) ib. 104.

(i. 59) ib. 171.

(i. 120) ib. 172.

(ii. 300) ib. 124.

(ii. 24) ib. 140.

(i. 124) ib. 177.

(iii. 66) ib. 181.

(ii. 52-54) ib. 202.

(i. 62) ib. 212.

(iii. 165) ib. 219.


Alf Laylah wa Laylah.


Pilgrimage quoted : (iii. 70) viii. 137.

(ni. 365) ib. 157.

(ii. 248) ib. 172.

(ii. 130, etc.) ib. 1S3.

(ii. 207) ib. 273.

(i. 176) ib. 287.

- — (ii. 82) ib. 291.

• (i. 88) ib. 300.

(i. 9) ix. 50.

(i. 235) ib. 51.

(iii. 66) ib. 81.

(i. 20; ib. 165.

(ii. 285-280) ib. 175.

• (iii. 224, 256) ib. 178.

- — (i. 99) ib. 262.

(ii. 48) ib. 30'.

— - — (i. 314) ib. 315.

Pilgrimage not perfected save by copu- lation with the camel, viii. 157. Pilgrims (offcast of the = a broken-down pilgrim left to die on the road) ix. 290. Pillow (wisadah, makhaddah), taking to = taking to one’s bed, ii. 70. Pistachio-nut (tight-fitting shell of) iv. 216.

Pitching tents within dog-bark from Royalty disrespectful, it. 294.

Plain (ground), synonyms for, i. 46. Plain-speaking (of the Badawi) iv. 102. Plaisirs de la petite oie (practised by Eunuchs) v. 46.

Plates as armature, iii. 216.

Plato (his theory of love) x. 182.

Play “near and far” = “fast and loose,” x. 22.

Pleasure prolonged (en pensant a sa pauvre mire, etc.) v. 76.

Pleiads (the stars whereby men sail) viii. 304.

Plunder sanctioned by custom, ii. 68.

Plur. masc. used by way of modesty by a girl addressing her lover, i. 98.

Plural of Majesty, iii. 16 ; iv. 156. Poetical justice (administered with vigour in The Nights) vi. 25.

Poetry of the Arabs requires knowledge of the Desert to be understood, i. 230. Poets (four, whose works contraried their character) x. 217.

Poison (deadly only in contact with abraded skip.) vi. 202.

Poisons in the East, ix. 101.

Poke (counterfeit) iii. 302.

P iliceman i called in, a severe punishment i.i the East ; why:; ix. 137.


Police-master legally answerable for losses, vii. 161.

Polissonnerie (Egyptian) iii. 243 ; iv. 226. Polo (" Goff”) v. 32.

Poltroon (contrasted with a female tiger- lamb) ix. 224.

Polygamy and Polyandry in relation to climate, iii. 241.

Polyphemus (in Arab garb) vi. 24.

— — (no Mrs. P. accepted) vi. 27. Pomegranate fruit supposed to contain seed from Eden garden, i. 134.

(Hadis referring to) viii. 267.

Porcelain (not made in Egypt or Syria) iv. 164.

Postilion (Le) iii. 304.

Postures of coition, iii. 93.

Potter (simile of the) ix. 77.

Pouch (Ar. Surrah) viii. 71.

Poverty (Holy) v. 269.

Powders < coloured in sign of holiday making) x. 51.

Power (whoso has it and spareth, for Allah’s reward he prepareth) ix. 340. Praver (for the dead lack the Sijdah) ii. 10 .

— — (of Ramazan) ii. 202.

(rules for joining in) iii. 174.

(two-bow) iii. 213.

(-niche = way-side chapel) iii. 324.

(without intention, Ar. Niyat, is

valueless) v. 163.

(offered standing or prostrating) v.

196.

(of a sick person as he best can) v.

200 .

(intonation of the voice in) v. 200.

(call to, Azan) v. 201.

(is a collector of all folk) v. 201.

Praying against (polite form for cursing) ix. 293.

Pre-Adamite doctrine, x. 157. Preachments (to Eastern despots) v. 254. Precautions (thwarted by Fate and For- tune; vi. 167.

Precedence (claims pre-eminence) viii. 285.

Precedent (merit appertains to) iii. 264. Predestination (not Providence, a Mos- lem belief) vi. 202.

Pre-eminence (appertaineth to preced- ence; vin. 285.

Preliminaries of a wrestling bout, ii. 92. Premier (Le, embellit) viii. 86.


Appendix.


3-7


Preposterous venery, iii. 304.

Presence (I am in thy = thy slave to slay or pardon) ix. 124.

Perserved tablet, ii. 68.

Preventives (the two) iii. 222.

Price (without abatement = without ab- stracting a large bakhshish) ix. 152.

— — • (shall remain) ix. 262.

Pride of beauty intoxicates, iv. 34.

Priest hidden within an image (may date from the days of Memnon) ix. 324.

Prima Venus debet esse cruenta, iii. 289.

Prime Minister carrying fish to the cook- maid, i. 63.

Prince (of a people is their servant) ix. 99.

Prin'cess, English; Princess, French, vii. 245.

Prison (in the King’s Palace) ix. 52.

Prisons (Moslem) vi. 244.

Privy, a slab with slit in front and a round hole behind, i. 221.

and bath favourite haunts of the

Jinns, vi. 141.

Proces verbal (customary with Moslems) iv. 73.

Prognostication frequently mentioned, ii. 72.

(from nervous movements) viii. 25.

Prolixity (heightening the effect of a tale) x. 50.

Prolongatio veneris (Imsak) v. 76.

Prominence of the pugaeic muscles in- sisted upon, ii. 98.

Property (of the heirless lapses to the treasure) iv. 62.

(left by will) vi. 213.

Prophets (have some manual trade) ii. 286.

(named in the Koran) v. 210.

(and their agnomina) vi. 270.

Proportion of horse and foot in Arab and Turcoman armies, vii. 1.

Prostitution (never wholly abolished in Al-Islam) viii. 115.

Prostration (must be made to Allah only) vi. 136.

Protestants (four great Sommites ) vii. 124.

Prothesis without apodosis (a favourite style in Arabic) vi. 203, 239.

Proverbs true to nature, i. 307.

Providence (and Justice) v. 286.

Province (“some” = Sancho Panza’s “insula”) ii. 188.

Puellae Wakwakienses, viii. 89.


Puns (wretched and otherwise) ii. 64, 179, 182; iv. 258; vii. 53, 288, 307; viii. 35, 228, 329; ix. 278, 289; x. 11,27.

Punctilios of the Desert, vi. 264.

Purgation (Easterns most careful during) v. 154.

Purifying (after evacuation) ii. 326.

Purity of love attains a prophetic strain, iii. 6.

Pyramidennarren, v. 106.

Pyramids (Ar. Al-Ahram) v. 105.

(containing unopened chambers?) v.

106.

(verses on the) x. 134.

Qanoon-e-Islam quoted on the subject of horoscopes, etc., i. 213.

Quarter (son of the = neighbour) vi. 236.

Queen’s mischief — the mischief which may (or will) come from the Queen, viii’. 98.

Question (expressing emphatic assertion) ix. 182.

Questions (indiscreet, the rule throughout Arabia) iii. 105.

Quibbling awav (a truly diplomatic art) v. 86.

Ra’ad al-Kasif (Pr. N.) = the loud- pealing Thunder, vi. 221.

Ra’ad Shah A. P. = thunder-king, vii. 55.

Raas al-Mal — capital, viii. 248.

Raat-hu = she saw him, viii. 298.

Ra’ava (pi. of Ra’iyat) = Ryot, iii. 215.

Rabbati = my she-Lord, applied to the fire, vii. 36.

Rabelaisian humour of the richest, iv. 152.

Rabite, classical term for a noble Arab horse, ii.. 72.

Racing a favourite pastime, ii. 273.

Raff = shelf running round a room, viii.

122 .

Rafisi = denier, Shl’ah, iv. 44.

Rafw — artistic style of darning, vi. 198.

Rag (burnt, used as styptic) iv. 108.

Raghib = the Desirous, v. 145.

( = expecter; Zahid = reiecter) viii.

315.

Rah — pure old wine, iv. 186.

Rahan = pledge, ix. 311.

Rahatani (A!-) = the two rests, viii. 342.

Rahil (small dromedary) iii. 67.

Rahim, Rihm — womb for uterine rela- tions, vii. 123.


Alf Laylah wa Laylah.


328

Rahmah (Pr. N.) — the puritanical “Mercy,” vi. 226.

Raiment of devotees (white wool) vii. 214.

Rais = captain, master (not owner) of a ship, i. 127; vi. 12.

Raising the tail, sign of excitement in the Arab blood-horse, iii. 84.

Rajab = worshipping (seventh Arab month) v. 54.

Rajaz = the seventh Bahr of Arabic prosody, i. 251.

Rajul ikhtiyar = a middle-aged man,

i. 55.

Rakham = aquiline vulture, viii. 20.

Raki (distilled from raisins) v. 65.

Rakb = fast-going caravan, iv. 254.

Ramazan (moon of) viii. 33.

Ramlah (half-way house between Jaffa and Jerusalem) vi. 103.

Rank (derived from Pers. rang = colour)

ii. 192.

(thine is with me such asthoucouldst

wish — I esteem thee as thou de- servest) ix. 41.

(conferred by a Sovereign’s address- ing a person by a title) ix. 119.

Rape (rendered excusable by wilfulness) vi. 187.

Ras al Killaut = Head of Killaut, a son of the sons of the Jinn, ix. 8.

Ras al-Tin = Headland of Clay (not Figs) v. 112.

Rashaa = fawn beginning to walk, v. 149.

Rashid — the heaven-directed, viii. 194. j

Rashid (Pasha, etc.) iv. 202.

Rashid = Rosetta, viii. 288.

Rasif (A1-) river-quay, dyke, viii. 150.

Rasm = usage (justifies a father killing his son) ii. 7.

Rasul = one sent, “apostle,” not prophet, iv. 284.

Rasy = praising in a funeral sermon, iii.

291.

Ratanah — a jargon, iii. 200.

Raushan = window, iii. 171.

Raushana (splendour) = Roxana, iii. 171.

Rauzah (A1-) = the gardens, i. 291.

(at Cairo) v. 169.

Raven of the waste or the parting, iv. 52; viii. 236.

Raw! = story-teller (also used for Reciter of Traditions) x. 144.

Ray = rede (“private judgment”) vi. 146.


Rayah k£imah — pennons flying (not “beast standing”) vii. 118.

Raydaniyah (camping ground near Cairo) 245.

Rayhan = scented herb, viii. 187.

Ravhani — a curved character, i. 128; ii. 301.

Rayi = rationalist, vi. 146.

Rayv (old city of Media) iv. 104.

Ready to fly for delight, iii. 26.

Ream (It. risma, Ar. rizmah) v. 108.

Red dress (sign of wrath) iv. 72; vi. 250.

Red Sea (cleaves in twelve places) v. 236.

Reed — pen (title of the Koranic chapt. Ixviii.) ii. 68.

Reed-pipe (May) v. 50.

Refusal of a gift, greatest affront, i. 336.

(of a demand in marriage a sore in- sult) vi. 262.

Relations between Badawi tribes, vi. 267.

Rending of garments as sign of sorrow or vexation, i. 308.

“Renowning it’’ (boasting of one’s tribe)

iii. 80, 108.

(naive style of) vii. 347.

Repentance (a strong plea for granting aid with a Moslem) iv. 277.

— — (acquits the penitent), vii. 72.

Repetition, vii. 293, 301.

(of an address in token of kindness)

v. 370.

Resignation (noble instance of) x. 42.

Respect shown to parts of the body, ex- uviae, etc., i. 276.

Rest (in Eastern travel before eating and drinking) viii. 142.

Retorts (of a sharp Fellah) vi. 232.

Return unto Allah, iii. 317.

Return-Salam, viii. 309.

Revenge (a sacred duty) viii. 26.

Riba = interest, usury, v. 201; viii. 248.

Ridding the sea of its rubbish, ix. 169.

Riddle “surprise” (specimen of) v. 239.

Riders (names of such on various beasts) viii. 239.

Riding on the ass an old Biblical practice, i. 262.

Riding on men as donkeys (facetious exag- geration of African practice) vii. 357.

Rif (A1-) = low-land, viii. 304.

Rihl = wooden saddle, iii. 117.

Rijal al-Ghayb (invisible controls) ii. 211; x. 14.

Rims cars, i. 131.


Appendix.


2> 2 9


Rind (rand) — willow, bay, aloes-wood,

iii. 172.

Ring (in memoriam) vi. 199.

(lost in the Harlm raises jealous sus- picion) vi. 200.

Rings in the East, iv. 24.

Rising up and sitting down sign of agita- tion, ii. 112.

River (the = Tigris-Euphrates) ix. 313. Rivers (underground) vi. 63.

Rizam (pi. of rizmah) = bales, reams, v. 108.

Rizwan (approbation) — key-keeper of Paradise, iii. 15, 20; iv. 195; viii. 265. Robbing (to keep life and body together, an acceptable plea) ix. 137.

Robe (the hidden, story of) vi. 188. Robing one’s self in rags = becoming a Fakir, ii. 171.

Robinson Crusoe (with a touch of Arabic prayerfulness) v. 291.

Rod (divining or dowsing) iv. 73.

Roman superficiality (notable instance of) x. 106.

Rosary, iii. 123.

Rose (in Arab, masculine) viii. 274. Rose-water (for “nobility and gentry,” even in tea) v. 357.

Rod (pi. Artal) = rotolo, pound weight,

iv. 124.

Roum = Graco-Roman Empire, iv. 100. Roumi (in Marocco = European) viii. 268.

Royalty in the guise of merchants, iii. 12. Rozistan = day-station, i. 29.

Rub’ al-Kharab (probably for the Great Arabian Desert) vii. 80; x. 42.

Rubb = syrup, “Rob,” ii. 3.

Rubbama = perhaps, sometimes (more emphatic than rubba) vii. 218. Rubber (shampooer) iii. 17.

Rubhah (townlet on the frontier of Syria) iii. 52.

Ruby (La’al, Yakut) v. 342.

(of exceptional size) vi. 66.

Rudaynah and Rudaynian lances, ii. 1. Rudavnian lance (like a) vii. 265.

Ruh = spirit, breath of life, ix. 67.

Ruh = be off, ix. 168.

Ruh bila Fuzul — Begone and none of your impudence, viii. 163.

Ruhban = monks, viii. 256.

Ruka'i = correspondence hand, l. 128. Ruk'atayn = two-bow prayer, i. 142.


Rukb == travellers on camels: return cara- van, viii. 238.

' Rukh (Roc and “Roc’s” feathers) v. 122. (the world-wide “Wundervogel”)

vi. 16.

(study of, by Prof. Bianconi) vi. 49.

Rukham = alabaster, i. 295.

Rumourers (the two) = basin and ewer

vii. 146.

Rustak (A1-), city of Oman, vi. 289. Rustam (not Rustum or Rustem) iv. 219. Rutub (applying to pearls = fresh from water) vii. 240.

Ryot = liege, subject; Fellah, peasant, iii. 215.


Sa’a (measure of corn, etc.) vi. 203.

Sa’ad = auspiciousness, prosperity; de- rivatives, i. 9.

Sa’adah (female Pr. N.) iii. 65.

Sa’adah = worldly prosperity and future happiness, ix. 327.

Sa’alab = fox, iii. 132.

Sa’alabah (name of a tribe) iii. 107.

Saba = Biblical Sheba, iv. 113; vii. 316.

Sabab = rope (hence a cause) ii. 14; viii.

100 .

Sabaj (not Sabah) a black shell, vii. 131.

Sabaka = he out-raced, ix. 111.

Sabaka Kurana = he pierced her forge,

viii. 46.

Sabb = low abuse, iii. 311.

Sabbagh = dyer, ii. 305.

Sabbah bin Rammah bin Humam — the Comely, son of the Spearman, son of the Lion, iii. 67.

Sabbahaka ’llah bi-’l-Khayr — Allah give thee good morning, vi. 196.

Sabbath (kept in silence) v. 339.

Sabbation (River) v. 337.

Sabihat al-’Urs = gift on the wedding morning, x. 18.

Sabik = forerunner, viii. 341.

Sabikah = bar, lamina, ingot, viii. 10.

Sabiyah — young lady, ix. 226.

Sabr = patience and aloes, source of puns, i. 138; viii. 35; ix. 278.

Sabt = Sabbath, ii. 305.

Sabur = Sapor II., vi. 274.

Sacrifice (Ar. Kurban) viii. 16.

Sacv, Silvestre de (on the origin of The Nights) x. 74.

Sad (Letter, simile for the eye) v. 34.

Sadaf = cowrie, i. 19.


330


Alf Laylah wa Laylah.


Sadakah = voluntary alms, opposed to Zakat, i. 339.

Sadd = wall, dyke, i. 114; ii. 128.

Sadir — returning from the water {see Warid) iii. 56.

Sadness (House of) viii. 64.

Sady = Hamah, q. v. ; iii. 293.

Safa (ground-wave in Meccah) v. 203.

Safe-guard (I am in thy = I appeal to thy honour) vi. 158.

Saffron (aphrodisiac) ii. 234.

Saflnah = (Noah’s) Ark, ix. 310.

Saflyu ’llah (Adam) = pure of Allah, ii. 124.

Safwan (Pr. N.) = dear, cold, vii. 314.

Saghr (Thagr), the opening of the lips showing the teeth, i. 156; viii. 289.

Sahakah — tribadism, ii. 234.

Sahib = companion, used as a Wazirial title, i. 237; iv. 139; v. 71.

Sahib al-Shartah = chief of the watch (Prefect of Police) i. 259.

Sahib Nafas = master of breath, a minor saint healing by expiration, i. 107.

Sahifah = page, book, viii. 148.

Sahikah = Tribade, viii. 130.

Sahil (A1-) = the coast (Phoenicia) ix. 22.

Sahil Masr = the river side (at Cairo) i. 291.

Sahim al-Layl (Pr. N.) = he who shooteth an arrow by' night, vi. 261.

Sahirah = place for the gathering of souls on Doom-day, iii. 323.

Sahm-hu = his shaft, vi. 100.

Sahm mush ab = forked (not barbed) arrow, ix. 48.

Sa’i — running between Safa and Mar- wah, ii. 327.

Saibah = she-camel freed from labour, iii.

78.

= a woman who lets herself go

(a-whoring, etc.) viii. 151.

Sa’id = Upper Lgypt, viii. 304.

Sa’id bin Jubayr, ii. 201.

Sa’id bin Salim (Governor of Khorasan) v. 94.

Sa’id bin Zayd (traditionist) v. 81.

Sa idah = the auspicious (fem.) ix. 330.

Sa’ik — the Striker (Pr. N.) vii. 35.

Sa ikah = thunderbolt, vi. 271.

Sailor (Ar. equivalents for) vi. 242.

Saim al-dahr = perennial faster, v. 112.

Saint, Santon (Wall) v. 112.

Saint and Sinner, v. 115.


Sa’ir = Hell, iv. 143.

Sais = groom, horsekeeper (Sy'ce) vi. 9. Saj’a ( — rhymed prose) i. 116.

(instance of) v. 160.

(bald in translation) vii. 2.

(answerable for galimatias) vii. 36.

Sajjadah — prayer-rug, vi. 193.

Sak — calf of the leg, ii. 327.

Sakat! = second-hand dealer, iv. 77. Sakhr al-Jinn! alluded to, i. 41; v. 316. Saki = cup bearer, ii. 27, 327.

(and Sak-i) ix. 253.

Sakin = quiescent (applied to a closing wound) ix. 255.

Sakiy'ah = the Persian water-wheel, i. 123; ix. 218.

Sakka (Anglo-Indian Bihishti) — water- carrier, iv. 44; v. 89.

Sakr = hawk, ii. 293.

Saksar (Pers. Sag-sar = dog’s head) vi. 37.

Sa’iab = fox, jackal, vi. 211; ix. 48, 103. Salaf (A1-) = ancestry (referring to Mohammed) v. 90.

Salahitah (A1-) island, vi. 30.

Sal’am = S (alia) Al(lah) ’A(lavhi wa, salla) M, see Abhak, ii. 24.

Salam (to be answered by a better saluta- tion) ii. 146.

(of prayers) ii. 243.

(becomes Shalum with the Jews) viii.

223.

(not returned, a Moslem form of

Boycotting) viii. 302.

Salamat = Welcome! vi. 232.

Salat (blessing, prayer) iv. 60.

Salat mamlukiyah — praying without ablution, vii. 148.

Salatah (how composed) vii. 132.

Salb = crucifying, iii. 25.

Sale (forced on bv the bystanders) viii. 310.

Sales (formula of) vi. 73.

Salifah = silken plait, viii. 223.

Salih = a pious man, vii. 314; viii. 191.

prophet sent to Thamud, i. 169.

(grandson of Shem?) v. 210.

(his she-camel) v. 235.

al-Mazani (theologian) v. 261.

Salihivah — the Holy (name of a town) ix.

287.

Salim (Pr. N. = the “Safe and Sound”) iv. 58.

Sallah = basket of wickerwork, ix. 56.


Appendix.


33i


Salli ’ala ’I-NabI = bless the prophet (im- posing silence) v. 65.

Salma and Layla = our “Mary and Martha,” i. 265.

Salsab 1 (fountain of Paradise) iii. 57; iv. 195.

Salutation (the first) v. 200.

(Salam, unwillingly addressed to a

Christian) v. 284.

(from a rider to a man who stands,

and from the latter to one who sits) ix. 1.

Saluting after prayer, ix. 254.

Sama’an wa Ta’atan to be translated variously, i. 96.

Samak = common fish, vi. 69.

Samandal (A1-) = Salamander, vii. 280.

Samar = night-story, vii. 312.

Samawah (A1-), visitation place in Baby- lonian Irak, vii. 93.

Samhari — lance of Samhar (place or maker) iv. 258.

Samir = night-talker, vii. 217.

Samn = melted butter, Ghi, i. 144; iv. 53; ix. 39.

= clarified butter, ix. 39.

Samsam (sword of the Tobba Amru bin Ma’ad Kurb) ii. 127.

Samum = poisonous wind (Simoon) vi.

88 .

Samur (applied to cats and dogs, also to Admiral Seymour) iv. 57.

Sana’a (capital of Al-Yaman) v. 16.

(famed for leather and other work)

vii. 130.

Sanajik — banners, ensigns, etc.,ix. 290.

Sand (knowing bv the — geomancv) ix. 117.

Sandal (Pr. N.) = Sandai-wood, viii. 169.

(scented with) v. 192.

(Ar. Na’al) vi. 209.

Sandal! (eunuch deprived of penis and testes) v. 46.

Sandals (kissed and laid on the head in token of submission) vii. 370.

Sanduk al-Nuzur — box of vowed obla- tions, viii. 330.

Sapphic venery, ii. 234.

Sapphism (practised ;n wealthy Harlms) iv. 234.

Sappho (the “Mascula”) x. 181.

Sar’ (epilepsy, falling sickness, possession) iv. 89; v. 28.

Sar = vendetta, i. 101, 114.

Sarab = mirage, iii. 319; vi. 93.


Sarandlb — Selan-dvlpa (Ceylon) vi. 64. Sarawil == bag or petticoat trousers, i. 222.

(plural or singular?) ix. 225.

Sardab = underground room, souterrain, tunnel, i. 340; v. 128; ix. 241, 274. Sari al-Sakat! (Sufi ascetic) ix. 21. Saridah (Tharidah) = brewis, v. 223.

Sarir — bier (empty) ii. 46.

I Sarmujah — leggings, sandals, slippers,

vii. 370.

! Sarraf — Anglo-Indian “Shroff,” i. 210;

! iv. 270.

1 Sdsa bin Shays, vi. 274.

! Sassanides, i. 75.

i Satan (his malice weak in comparison

with women’s) vi. 144. i Satl = kettle, bucket (situla?) vii. 182. Satur — chopper, viii. 162.

Saub (Tobe) ’Atabi = tabby silk, viii.

201 .

Sauda = black bile, melancholia, iv. 251. Saudawl = of a melancholic tempera- ment, vii. 238.

Sauf (particle to express future) ii. 269, 296.

Saulajan = bat in “bat and ball,” ii. 329. Sawab = reward in Heaven, i. 96.

Sawad = blackness of the hair, x. 60. Sawahili — shore-men, ix. 22.

Sawalif = tresses, locks, v. 158.

Sawik = parched corn, vii. 303. Sawwahun = wanderers, pilgrims, viii. 336.

Sawwan — Syenite, iii. 324.

Savd wa Kanas — hunting and coursing, i. 9.

Savf al-Muluk — Sword of the Kings, vii. ’325.

Sayf Zu al-Yazan (hero of a Persian ro- mance) viii. 21.

Sayhun and Javhun — Jaxartes and Bactrus, ii. 78; v. 41.

Sayih = wanderer (not “pilgrim”) ix. 51. Sayl — torrent, vi. 164.

Savr = broad girdle, viii. 325.

Sayyib (Thayyib) — woman who leaves her husband after lyingoncewith him,

viii. 324.

Savyib-hu = let him go, viii. 151.

Sayvid (descendant from Mohammed through Al-Hasan) v. 259.

Scabbard (Ar. Ghimd) v. 158.

Scalding a stump in oil a common surgery practice, i. 297.


Alf Laylah wa Laylah.


33 2

Schoolmaster (derided in East and West)

v. 118.

Schools (attached to mosques) x. 153. Scorpions of the brow = accroche-coeurs, etc., i. 168; viii. 209.

Scoundrels (described with superior gusto) ix. 135.

Scrotum (curdling in fear) ii. 233.

Sea of Al-Karkar, vi. 101.

Sea (striking out sparks) ix. 314. Sea-stallion (myth of the) vi. 6.

Seal (and sealing-wax) iii. 189.

(affixed to make an act binding) v.

184.

(breaking the = taking the maiden- head) v. 154.

Sealing a covered dish (a necessary pre- caution against poison) i. 244. Seal-ring of Soloman (oath by) vii. 317. Seas (the two — the Mediterranean and the Indian Ocean) i. 173.

(fresh — lakes and rivers) v. 326.

Seclusion (royal, and its consequences) ix. 91.

Secrets (instances and sayings with regard to their keeping) v. 83.

Secrets (of workmanship, withheld from apprentices) ix. 263.

Seditions in Kufah caused by Caliph Oth- man’s nepotism, ii. 163.

Seduction (the truth about it) iii. 166. Seeing sweetness of speech = finding it out in converse, ix. 14.

Separation (spoken of as a defilement) iv.

211 .

Seeking refuge with Allah, v. 200. Septentriones (four oxen and their wain)

ii. 3.

Sepulchre, erroneously called a little Wali, i. 105.

Serpent does not sting or bite, but strikes,

iii. 160.

(breaks the bones of its devoured

prey by winding round a tree or rock)

vi. 29.

(breath of ), vi. 29.

— (preserving from sickness) vi. 66.

(in Ar. mostly feminine) vi. 75.

Serving the Lord by sinning against one’s bodv, ii. 208.

Set-off for abuse of women, vii. 130. Seven deadly sins, ii. 175.

Seven schools or editions of the Koran, i. 113.

Seven sleepers, iii. 128.


Sevigne of pearls, iv. 249.

Sha’aban (moon of) v. 191.

Shabb = youth between puberty and forty, i. 55.

Shabistan = night-station, i. 29.

Shadow (may yours never be less) viii. 170.

Shafaif = lower labia, viii. 93.

Shafi’i (school of theology) ii. 151.

Shahadatayn — the two Testimonies, ii. 10; iii. 346.

Shah-bandar = lord of the port (Consul)

iv. 29.

Shah (A1-) mat = the King is dead (checkmate) viii. 217.

Shahid = index, pointer, ii. 300.

Shahmiyah (large tent) ii. 194.

Shah-pur — King’s son, Sapor, v. 2.

Shahrazad (various explanations of the name) i. 14; ii. 3.

Shahriman not Shah Zeman, iii. 7, 212.

Shahrvar = city friend, i. 2.

Shahyal bin Sharukh (Pr. N.) vii. 331.

Shah Zaman = King of the Age, i. 2.

Shaib al-Inghaz = grey beard shaking with disapproval, iii. 307.

Sha’ilah = link (also lamp, wick, etc.) i. 259.

Shakespear and musical glasses, ii. 3.

Shakespearean “topothesia” out-Shake- speared, iii. 212.

Shakhs = a person; a black spot, iii. 26; viii. 159.

Shakhtur = dinghy, vii. 362.

Shaking and nodding the head, universal items of gesture language, i. 300.

Shakiriyah = Kshatriya caste, vi. 10.

Shakurfyah — chicorf, v. 226.

Sham (Svsia) = land on the left, opposed to al-Yaman = land on the right, i. 83.

Shamah = Khal, mole on the cheek, i. 167.

Shamardal (A1-) = the Tall One, vi. 221.

Shambar — Cassia fistularis, ii. 241.

“Shame” alluded to in cursing parents of an abused person, i. 227.

— - — (extends from navel to knees) viii. 193.

Shamlah — gaberdine, viii. 160.

Shammara = he tucked up (sleeve or gown) vii. 133.

Shammir = up and ready! viii. 263.

Shampooer (rubber) = Mukayyis or bag- man, iii. 17.


Appendix.


333


Shampooing the feet, i. 117.

Shams al-Daulah (imaginary king of Egypt) vi. 241.

Shams al-Nahar (Pr. N.) = Sun of the Day, v. 9.

Shams al-Zuha (Pr. N.) = Sun of Undurn,

viii. 107.

Shamta = the grizzled (name for wine) x. 38.

Shanak = hanging, iii. 25.

Shanfara (poet) iii. 143.

Shar, Sher and Shir, iv. 187.

Sha’r = hair of the body, pile, ix. 157. Shara (A1-) mountain in Arabia, vii. 23. Shar’a = holy law, vii. 170.

Sharab al-Tuffah = cider, iv. 134.

Sharaf al-Banat (Pr. N.) = Honour of Maidenhood, viii. 107.

Shararif = trefoil-shaped crenelles, iv. 165.

Shark = chopper, sword, vii. 178. Sharnratah = rags, tatters; a strumpet;

shreds of meat = Kadid, i. 163. Sharrkan (Sharrun kana) = bane to the foe, ii. 78.

Shart = a single Talbiyah or cry Lab- bayka, i. 226.

Shash Abyaz = white turband (distinc- tive sign of the True Believer) viii. 8. Shatm = obscene abuse, i. 182.

Shaukat = sting; pride, ii. 106.

Shaving and depilation (process of) ii. 160; ix. 139.

Shayban (Arab tribe), v. 100.

Shaykh = an old man, elder, chief, i. 26, 55; ii. 144.

— — ■ (attended by a half-witted lunatic) vii. 152.

(after the type of Abu Nowas) ix.

251.

(for syndic of a guild) ix. 260.

(of the thieves one of the worthies of

a Moslem capital) vi. 204.

al-Bahr = Chief of the Sea (-coast)

vi. 51, 53; vii. 357.

Shaykh al-Islam — Chief of the Olema,

ix. 289.

(his mention sign of modern compo- sition) x. 19.

Shavkh Nasr (Pr. N. = Elder of Victory) v. 343.

Shavkhah Rajihah = the excellent Reli- gious, ix. 347.

Shaykhs (five, doubtful allusion) iii. 30. Shays = Ab Seth, vi. 283.


Shaytan (Satan) term of abuse, iii. 25.

(his wife and nine sons) iii. 229.

Shayvun li ’llahi = per amor di Dio, i. 329.

Shawahi (from Shauh) = having fascinat- ing eyes, ii. 269.

Shawahi Umm al-Dawahi — the Fasci- nator, Mother of Calamities, viii. 87.

Shazarwan = Pers. Shadurwan, palace, cornice, etc., vii. 51.

Shedding tears no disgrace for a man, i. 68.

Shem namphorash = the hundredth name of God engraved on the seal- ring of Solomon, i. 173.

Sherif = a descendant of Mohammed, iv. 170.

Shibabah = reed-pipe, viii. 166.

Shihad = shooting stars, i. 224.

Shikk — split man (a kind of demon) v.

333.

Shirk = gunny-bag, v. 45.

Shiraj = sesame oil, ix. 184.

Shirk (partnership) = Polytheism, Du- alism, Trinitarianism, i. 181; ii. 202.

( = svntheism) of love, v. 9.

— — of the Mushrik, v. 142.

Shiyar (old name for Saturday) ii. 305.

Shoe (Ar. Markub, Na’al) vi. 207.

Shop (front shelf of, a seat for visitors) ix. 262.

Shops composed of a “but” and a “ben,” i. 316; iii. 163.

“Short and thick is never quick,” iv. 194.

Shouting under a ruler’s palace to attract attention, ii. 38.

Shovel-iron stirrup, iii. 119.

Shower (how delightful in rainless lands), vii. 141.

Shroud (joined in one — shrouded to- gether?) v. 71.

Shrouds (carried by the pilgrims to Mec- can) vi. 61.

Shu’avb = Jethro, ii. 205; v. 210.

Shubash = bravo! vii. 195.

Shudder preceding the magnetic trance, i. 44.

Shuhada = martyrs (extensive category) i. 171.

Shuhud — assessors of the Kazi’s court, i. 21.

Shuja’ al-Din (Pr. N.) = the Brave of the Faith, ix. 18

Shukkah = piece of cloth, ix. 236.


334


Alf Laylah wa Laylah.


Sham (a tough wood used for staves) viii. 354.

Shuraih (a Kazi of Kufah in the seventh century) i. 252.

Shushah = top-knot of hair, i. 308. Shuumdn — pestilent fellow, iv. 75. Sibawavh (grammarian) vii. 233.

Siddik = true friend, ii. 197.

Siddikah (A1-) — the veridical (apparently undeserved title of Ayishah) viii. 152.

Side-muscles (her, quiver) = she trembles in every nerve, vii. 219.

Sldi (from Sayvidi) = my lord, v. 283. Sidi Ibrahim bin al-Khawwas (Pr. N.) v. 283.

Sidillah — seats, furniture, ix. 190.

Sifr = whistling, iv. 206; v. 333.

Sight comprehendeth Him not, etc., vi. 282.

Sign of the cross on the forehead, ii. 224. Signals of debauchees, x. 190. Signet-rings, iv. 24.

Signing with the hand not our beckoning,

viii. 78.

Signs (of a Shaykh’s tent) iii. 104.

(lucky in a horse) iii. 118.

(to Pharao) iv. 249.

(of Allah = Koranic versets) vi. 144.

(bv various parts of the body) viii.

233.'

(language of) ix. 269.

Signum salutis, viii. 293.

Sihr (A1-) = magic, black art, i. 305. Sijdah — prostration, ii. 10.

Sijn al-Ghazab — Prison of Wrath, x. 45. Sikankur, tee Aphrodisiacs, iv. 32.

Silah = conjunctive sentence, coition, ix. 272.

Silah-dar — armour-bearer, ii. 215. Simat — dinner table, i. 1-8.

Simiya = white magic, i. 305, 332. Simoon (Ar. Samum = poisonous wind) vi. 88.

Slmurgh (guardian of the Persian mys- teries) x. 117.

Sin (permitted that men might repent)

ix. 83.

(thv, shall be on thine own neck) ix.

211 . '

Sin = China, ii. 77.

Sinai (convent famous for Raki) v. 65. Sind (matting of) v. 145.


Sindan, Sandan — anvil, viii. 8.

Sindbad (not to be confounded with the eponvm of the Sindibad-namah) vi. 4.

Sindibad the Sage, vi. 124.

Sindibad-namah (Persian romance) vi.

122 .

quoted : vi, 129, 132, 134, 139, 143,

145, 150, 152, 169, 180, 183, 188, 202.

Singing (not hnram = sinful, but makriih — objectionable) ix. 245.

Sinnaur = cat, prince, iii. 149.

Sinning (for the pleasure of being par- doned) iv. 111.

Sins (seven deadly) ii. 175.

Slrah (small fish, frv, sprat) vi. 216; ix. 166.

Sisters (their abiding together after mar- riage frequently insisted upon) x. 56.

Sitt al-Mashaikh = Lady of Shaykhs, v. 154.

Skin (free from exudation sounds louder under the clapping of the hand) ix. 150.

(extreme delicacy of the female) ix.

321.

Sirat (A1-), the bridge of Hell, iv. 223.

Sister (by adoption) viii. 25.

Sisterhood — companions, suite, viii. 41.

Sitting on shins and knees, a trying pos- ture, i. 130.

Siwak = tooth-stick ; Siwa-ka = other than thou, iii. 275.

Sixth Abbaside Caliph, error for Fifth, viii. 56.

Sivagosh, tee Tufah.

“Slain were those who were slain” = many were slain, v. 364.

Slander (poisoned — fatal) ii. 264.

Slapping on the nape of the neck = box- ing the ears, iv. 193.

Slate (Ar. Lauh) v. 73.

Slaughter (wholesale, for the delight of the gallery) viii. 255.

Slaughtering (ritual for) v. 391.

(by cutting the animal’s throat)

viii. 44.

Slave (holds himself superior to a menial freeman) viii. 294.

Slave-girl (Moslemah can compel an in- fidel master who has attempted her seduction to sell her) vii. 203.

(when newly bought frequently pre- tentious and coquettish) vii. 266.


Appendix.


335


Slave-girl (can only be sold with her consent) viii. 292.

(free, not forward in her address)

ix. 268.

(lewd and treacherous by birth) ix.

280.

(to be sent as a spy into the Harims)

ix. 292.

Slaves (fancied by debauched women) i. 191.

(cannibals) ii. 48.

(familiarity) ii. 49.

(called “Camphor,” like “Snow- ball”) ii. 47.

(refuse to be set free) ii. 55.

(manumission of) ii. 55.

(destructiveness) ii. 55.

(girls’ names) ii. 57.

(returning from a journey) ii. 65.

(Christian girls sent to Moslems) ii.

79.

(girls examined as to virginity) ii.

147.

(Behaving like one) ii. 270.

(O Camphor) iii. 40.

(set free for the benefit of the dead)

iii. 211.

— (dealer in = Jallab) iii. 349.

(ambitious to have slaves of their

own) v. 12.

(if ill-treated may demand to be

sold) viii. 54.

Sledge (thrashing = tribulum) ii. 23. Sleeper and Waker (tale of the) iv. 96. Sleepers (the Seven of Ephesus) iii. 128. Sleeping (and slumbering) ii. 178.

(with covered head and face) iii. 345.

(naked) v. 8.

(with head and body covered by a

sheet) v. 18.

(with a sword between them) vii.

352.

Sleeplessness (contrivance against) iv. 228.

Slice of the moon — digit of the moon,

i. 91.

Smile (like Mim) iv. 249.

— — • (and laughter) v. 193.

Smoking out (a common practice) ii. 255. Smothering a rival (common in Harims)

ii. 58.

Smuggling men into the Harim, i. 282. Snatching off the turband, a paying in- dustry, i. 259.


| Sneezing (etiquette of) ix. 220. i Socrates (“sanctus psederasta”) x. 185, seqq.

Sodomite (Ar. Luti) v. 161.

(punished if detected) v. 160.

Sodomites (angels appear to) iii. 301, 304. Sodomy (abnormally developed amongst the savages of the New World) x. 207.

with women, iii. 304.

Softness of skin highly prized, ii. 295. Soft-sided, attribute of beauty, i. 168. Soko (Maghribi form for Suk = bazar- street) viii. 230.

Sold to thee for monies received (formula of Moslem sales), vi. 73.

Soldiers of Al-Davlam = warlike as the Daylamites, viii. 82.

Sole of a valley often preferred to encamp in, ii. 85.

Solomon (his carpet) iii. 267.

(his food-tray) vi. 80.

(his seal-ring) vi. 84.

(the Apostle of Allah) vi. 99.

(his Wazir Asaf) vi. 99.

(his trick upon Bilkis) vi. 113.

(oath by his seal-ring) vii. 317.

and David (their burial-place) v.

310.

and Al-Sakhr, ii. 97.

Solomon’s death fixing the date of a tale, i. 41.

prison (the copper cucurbites in

which he imprisoned the rebellious Jinns)viii. 15”.

“Son” used for “grandson” as more affectionate, i. 243.

(the lamp of a dark house) ii. 280.

(of a century = hundred vears old)

i. 126.

(of Persian Kings, not Prince but

descendant) iii. 163.

■ (of ten years dieth not in the ninth)

viii. 70.

Sons of Adam = men, i. 130.

of Sasan — Sassanides, i. 2.

(.brought as servants unto Kings) ix.

43.

of the road — wayfarers, ii. 23.

Sophia (Pr. N. and Mosque) ii. 79.

Sortes Virgilianse, v. 44.

Sou! (Thou knowestwhat is in mine and I know not what is in Thine) v. 216.

(you may have his, but leave me his

body) viii. 284.


336


Alf Laylah wa Laylah.


Soul (for lover) ix. 25.

Souls (doctrine of the three) v. 218. Spartivento = mountain whereon the clouds split, viii. 19.

Speaker puts himself first, i. 33.

Speaking en prince , ii. 184.

Speaking to the ‘‘gallery,” viii. 128. Spears and javclines, vi. 263.

Speech (this my = the -words I am about to speak) viii. 147.

Speech (inverted) viii. 318.

Speech (for prayers imprecating parting)

viii. 34”.

Sperm (though it were a drop of mar- guerite) viii. 210.

Spider-web, frailest of houses (Koranic)

ix. 59.

Spindle (thinner than a) iii. 260.

Spiritual Sciences (Moslem form of Cab- bala) ii. 151.

Spiritualism (the religion of the nine- teenth century) ix. 86.

Spittle dried up from fear, i. 285.

Spoon (Ar. Mi’lakah) ix. 141.

Spurring = kicking with the shovel- stirrup ii. 89.

Squatting against a wall, iv. 119.

Squeeze of the tomb (Fishas) v. 111.

Staff broken in the first bout — failure in the first attempt, i. 64.

Stages (ten, of love-sickness) iii. 36. Stallion (I am not one to be struck on the nose) vi. 262.

Standards reversed in sign of defeat, ii. 259.

Stations of the Moon (Ar. Manazil) v. 228.

Stature (Alif-like) iv. 249.

Steel (Ar. Bulad) vi. 115.

Steward (pendant to the parable of the unjust) ix. 66.

St. George (posture) in. 304.

Stirrup (walking by the) vi. 234. “Stone-bow” not “cross-bow,” iii. 116. Stoning (of the devil at Mina) v. 203. Stones (precious) v. 312.

(ditto, and their mines) vi. 18.

(removed from the path by the

pious) vi. 190.

Story-teller 'picture of the) x. 145. Strangers (treated with kindly care) v. 171.

“Strangers yet” (Lord Houghton quoted) v. 284. '


Street (the, called Yellow) iv. 93.

(-watering) iv. 107.

Street-cries ot Cairo, vii. 172.

Street-melodies changing with fashion, i. 311.

Striking the right hand upon the left in sign of vexation, i. 298.

Striking with the shoe, the pipe-stick, etc., highly insulting, 1 . 110.

Stuff his mouth with jewels (reward for poetry) iv. 103.

Stuff a dead man’s mouth with cotton, iv. 193.

Style (of a Cairene public scribe) vii. 134.

(intended to be worthy of a states- man) ix. 42.

Su’ada = Beatrice, iv. 267.

Suban — dragon, ix. 277.

Subhana ’Hah pronounced to keep off the evil eye, iii. 224.

Subhat-hu = in company with him, vii. 262.

Subh-i-kazib — false dawn, i. 78.

Subh-i-sadik = true dawn, i. 78.

Submission (Ar. Khafz al-Jinah = lower- ing the wings) ix. 74.

Sucking the tongue = “kissing with th’ inner lip,” i. 2”0.

Sucking the dead mother’s breast, touch of Arab pathos, ii. 128.

Sudan = our Soudan, iii. 75.

Sudan-men = Negroes, viii. 266.

Suez (Ar. Al-Suwavs) vi. 80.

Suf (wool) ; Sufi (Gnostic) iii. 140.

Sufiism (rise of) x. 116.

Sufis (stages of their journey) v. 264.

(address Allah as a lover would his

beloved) iv. 263, 298.

Suffah — “sofa” (shelf) iv. 275.

Sufrah (provision-bag and table-cloth) i. 178; v. 8; viii. 269; ix. 141.

Sufyan al-Thauri, ii. 202; v. 81.

Sugar-stick = German Zuckerpiippchen, i. 167.

Sughr (Thughr) see Saghr.

Suha, star in the Great Bear, i. 167; iii. 28.

Sujud — prostration, iv. 248.

Sukat (pi. of Saki = cup-bearer) v. 66.

Sukita fi aydihim = it repented them, v. 191.

Sukub (Pr. N.) = flowing, pouring, viii. 209.


Appendix.


337


Sulaf al-Khandarlsi (a contradiction) vtii. 203.

Sulafah — ptisane of wine, must, iv. 258 ; v. 158.

Sulami = belonging to the Banu Sulaym tribe, vii. 93.

Sulavma, dim. of Salma = any beautiful woman, iii. 263.

Sulavman and Sakhr al-Jinni, i. 42.

Sulayman bin Abd al-Malik (Caliph) ii. 167 ; vii. 99.

Sulaymamyah — Afghans, vii. 171.

Sullam — ladder ; whipping-post, i. 331.

Sultan (anachronistic use of the title) v. 88, 179.

(fit for the service of = for the ser- vice of a temporal monarch) vm. 325.

Sulus — engrossing hand, i. 128.

Sumbul ul-’Anbari = spikenard, viii. 273.

Sumr = brown, black, iv. 251.

Sums of large amount weighed, i. 281.

Sun (greeting Mohammed) i. 45.

(likened to a bride displaying her

charms to man) x. 33.

Sun and Moon (luminaries for day and night) v. 228.

(do not outstrip each other) v. 228.

Sunan (used for Rasm) — usage, customs, ix. 74.

Sundus = brocade, v. 57.

Sunnah = practice of the Prophet, etc., v. 36, 167.

Sunni ( versus Shi’ ah) iv. 82.

Suns (for fair-faced bovs and women) viii. 242.

Superiority of man above woman, iii. 332.

Supernaturalismus (has a material basis) viii. 31.

Superstitious practices not confined to the lower orders, i. 40.

Surahlyah (vulg. Sulahlvah) — glass- bottle, vii. 370.

Suravya — Stars of Wealth (lit. moder- ately rich) viii. 303.

Suritu — 1 was possessed of a Jinn, ix. 2, .

Surrah = purse, pouch, viii. 71.

Surriyah — concubine, i. 27.

Susannah and the Elders in Moslem garb, v. 97.

Sutures of the skull, iii. 123.

Su’uban — dragon, cockatrice — Tam- m:m, i. 172 ; vii. 322.

Su’ud used as a counter-odour, i. 2,9.

Suwan = syenite, i. 238 ; ix. 316.


Suwavs (A1-) = Suez, vi. 80 ; ix. 10. Swan-maidens, v. 346 ; viii. 30.

Swearing (on Blade and Book) ii. 332.

(by Allah, forbidden) iv. 175.

Sweet (the, slang for fire) ii. 163. Sweetmeat of Safety, iv. 60 ; viii. 105. Swevens (an they but prove true) ix. 284. Swimming (studied in Baghdad! vi. 134. Sword (making invisible) iv. 176 ; vi. 230. — — between sleepers represents only the man’s honour; vii. 353.

Sycamore fig (tor anus) iii. 302.

Syene 1 town on the Nile) iv. 152.

Syphilis (origin of) x. 85.

(hippie) x. 85.

Syria (Sham) = left-hand land, ii. 224.


Taakhir = acting with deliberation, ix. 328.

Ta’allk = hanging lamps, ix. 320.

Ta’am = meat ; millet, ii. 67.

Tib (game) = tip-cat, ii. 314.

Taban.nuj — drugging with Bhang, iv. 71.

Tabban lahu = perdition on him! iv. 142. Tabik = coffer, vii. 350.

Tabl = kettledrum, viii. 18.

Tablet (Ar. Lauh) v. 37.

- — - (the Preserved), v. 322.

Tabut = bier, ark, etc., ii. 46; vii. 207, 350.

Tabzlr = female circumcision, ii. 234. Tadmurah (founds Tadmur or Palmyra) vi. 116.

Tafazzal = favorisca (have the kindness) ii. 103.

Taggaa, ii. 88.

Taghadda = he dined, vii. 180.

Taghum, a kind of onomatopoetic grunt, i. 228.

Taghut (idol) iii. 217.

Tahlll = Refrain of Unity, ii. 236.

Taif (A1-), town famous for scented leather, viii. 273.

Taifi leather, viii. 303.

Tail (wagging of, a sign of anger with feli- dre) ix. 72.

Tai’li ’ll ah (Caliph) iii. 51, 307.

Tailor made to cut out the cloth in owner’s presence, i. 321.

Tair ul-bayn = parting-bird, vii. 226.

Taj al-Muluk Kharan — crown of the kings of amorous blandishment, ii.

291.


338


Alf Laylah wa Laylah.


Taj Kisraw! = Chosroan crown, ix. 319. Tajir Alf! = a merchant worth a thousand (left indefinite) ix. 313.

Takaddum and Takadum (difference be- tween) iv. 171.

Takah = arched hollow in the wall, niche,

vii. 361.

Takhli = adorning with Kohl, iii. 57. Takhmlsh = tearing the face in grief, ix. 10 .

Takht (sitting accommodation from a throne to a saddle, capital) v. 322 ; vii. 55.

(more emphatical than Sartr) vii.

328.

Takht-rawan — moving throne (mule- litter) ii. 180 ; v. 175.

Takivah = calotte worn under the Fez, skull-cap, i. 224 ; viii. 120.

Takl!d = baldricking, not girding, a sword, vii. 3.

Takliyah = onion-sauce, vii. 322. Takruri — Moslem from Central and Western North Africa, ii. 15.

Taksim — distribution, analysis, ix. 77. Takwlm = Tacui'no (for Almanac) vii. 296.

Tnlak bi ’1-Salasah == triple divorce, iii. 292.

Talbivah = the crv Labbavka, i. 226 ; ii. 227.

Talking birds (watching over wives) vi. 132.

Tamar al-Hind! (Tamarind) — the Indian date, iii. 297.

Tamar Hanna = flower of privet, i. 83 ;

viii. 176.

Tam Muz = July, i. 53.

Ta’mim — crowning with turband or tiara ; covering, wetting, v. 199. Tamslr (derived from Misr) = founding a military cantonment, vii. 371. Tanjah — Tangiers, vi. 106.

Tanwin al-Izafah — the nunnation in con- struction, ix. 2~2.

Tar = tambourine, i. 215.

Taraib = breast-bone, v. 132.

Tarbush — Pers. Sar-push, head cover, i 215.

Target (Ar. Darakah), vi. 9.

Tarhah — head-veil, ii. 52.

Tank = clear the way, i. 66.

Tarik 'Jabal al-) = Gibraltar, iv. 100. Tarikah — musical mode, modulation, ix. 27.


Tarikat = (mystic) path to knowledge, v. 111 .

Ta’ris-ak = thy going between (pimping) vi. 196.

Tarjuman - truchman, i. 100.

Tarn-Kappe (Siegfried’s) iv. 176 ; viii. 120 .

Tars Davlam! — Median Targe, viii. 291.

Tas (from Pers. Tasah) = tasse, viii. 224.

Tasawwuf (rise of) x. 116.

Tasblh — saying Subhan Allah; Rosary, i. 258 ; iii. 125.

Tasmeh-pa — strap-legs, vi. 51.

Tasmm (from sanam) = a fountain in Paradise, ii. 100 ; v. 264.

Tasumah — sandal, slipper, ii. 197.

Taswif = saying “Sauf,” q. t>., ii. 296.

Taub (Saub, Tobe) = loose garment, ii. 206.

Taubah (Bi’!-) — by means or on account of penitence, ix. 83.

Taufik (Pr. N. — causing to be prosper- ous) iv. 1.

Taur (Thaur, Saur) a venerable remnant of an un-split speech, i. 16.

Taverns, vii. 324.

Tawaf = circumambulation of the Ka’- abah, ii. 327 ; vi. 242.

Tawashi, obnoxious name for a Eunuch, i. 235.

Tawashshuh = shoulder-cut, ii. 107.

Tawaf = Ka’abah-circuit, v. 203.

Tawakkul ’ala ’llah = trust in Allah, v. 208.

Tawll (and Abt Vogler) viii. 96.

Tawilan jiddan, now a Cairenism, vii. 13.

Tjyarnmum = washing with sand, v. 197.

T3yf = ghost, phantom, iii. 252.

Taylasan (turband w r orn by a preacher) iv. 286.

Tayr = any flying thing, bird, vii. 227.

Tavrab (A1-) a city, iii. 259.

Taysh = vertigo, giddiness, x. 9.

Tayy (noble Arab tribe) iv. 94.

Tazrib = quilting, vii. 330.

Tears shed over past separation, i. 283.

(pouring blood like red wine) iii. 169.

Teeth (their cleansing enjoined by Mo- hammed), v. 44.

“Tell the truth !” way of taking an East- ern liar, vii. 183.

Ten stages of love-sickness, iii. 36.

Tent (signs of a Shaykh’s ) iii. 104.

Tent (how constructed) vii. 109.


Appendix.


339


Testicles (names for) ii. 55.

(curdling in fear) ii. 233.

(beating and bruising of, female

mode of killing a man) iii. 3.

Testimonies (the two = Shahadatavn) ii.

10 .

Thakilata-k Ummak = be thy mother bereaved of thee, iv. 156.

Thamud (pre-historic Arab tribe) iii. 294.

Thank you (Eastern equivalent for) iv. 6 ; v. 171.

Theft (penalty of) viii. 164.

“Them” for “her,” viii. 35.

“There is no Majesty,” etc., as ejacu- lation of impatience, vii. 73.

“They” for “she,” v. 41, 140 ; viii. 281.

Thigh-bite allowed in wrestling, ii. 93.

Third — Tuesday, vii. 349.

Thirst (affecting plea; why?) iv. 199.

Thongs (of the water skins cut, prepar- atory to departure) ix. 302.

Thorn of lance = eye-lash, iii. 331.

Thou fillest mine eyes = I find thy beauty all-sufficient, viii. 57.

Thousand dinars and five thousand dir- hams = £ 500 and £ 125 respectively, i. 281.

Thousand thousand = a million, vi. 98.

Three days, term of hospitality, i. 3.

Three hundred and three score rooms = one for each day of the Moslem year, ix. 61.

Three things (are better than other three) vi. 5.

(not to be praised before death) ix.

39.

Threshold (of marble in sign of honour) ix. 238.

Throne-verse, v. 211.

Throwing one — bastinado on the back, i. 243.

“Throwing the handkerchief,” vi. 285.

Thrusting (applied to spear and lance) ii. 231.

Thursday night (in Moslem parlance = Friday night) v. 324.

Tibn — crushed straw, i. 16 ; ix. 106.

Tigris (Ar. Dajlah, Dijlah) viii. 150.

Timbak (Tumbak) = stronger variety of Tobacco, ix. 136.

Time (distribution of) ix. 71.

Time-measurers (of very ancient date) x. 81.

Timsah = crocodile, vii 343.

Tin (Kazdir) iv. 274 ; vi. 39.


i Tin = fig, simile for a woman’s parts, iii. 302.

= clay puddled with chaff, v. 112.

Tinder (a styptic) iv. 108.

Tingis = Tanjah (Tangiers) vi. 106. Tip-cat stick, ii. 314.

Tiryak = theriack, treacle (antidote) iii.

65.

Title (used by a Sovereign in addressing a person confers the rank) ix. 119.

Tob = Span. Adobe (unbaked brick) ii. 17.

Tobacco (its mention inserted by some scribe) ix. 136.

(first mention of) x. 86.

Tobba (Himyaritic) — the Great or Chief, i, 216.

Tohfah = rarity, present, viii. 55. Tongue (of the case = words suggested by circumstances) i. 121.

(made to utter (?) what is in the

heart of man) v. 218.

(my, is under thy feet) vii. 239.

Too much for him (to come by lawfully) ix. 174.

Tooth-pick (Ar. Khilal) v. 44.

Topothesia (designedly made absurd) viii. 338.

Tor (Mount Sinai) ii. 242.

(its shaking) ii. 281.

Torrens quoted, i. 56, 147, 203, 206, 225, 228, 251, 271 ; ii. 4, 19, 33, 93 ; iii. 218, 235, 249, 289 ; iv. 187, 189, 236 ; v. 80, 96, 188 ; viii. 280, 305, 309, 319, 321, 327 ; ix. 278.

Torrents (Ar. Sayl), a dangerous feature in Arabia, vi. 164.

Tortoise (the colossal) vi. 33.

Torture easier than giving up cash, viii. 189.

Tossing upon coals of fire, iii. 61.

Touch of nature (making all the world kin) x. 24.

Toujours perdrix, vi. 130.

Toutes putes, ix. 298.

Traditionists:

Al-Zuhri, ii. 198.

Ibn Abi Aufa, ii. 200.

Sa’id bin Jubayr, ii. 201.

Sufyan al-Thauri, ii. 202.

Bishr al-Hi.fi, ii. 203.

Mansur bin Ammar, ii. 204.

Trafalgar = Taraf al-Gharb (edge of the West) ix. 50.


340


Alf Laylah wa Laylah.


Trailing the skirts = humbly, ii. 165; viii. 301.

Trances and faintings (common in ro- mances of chivalry) viii. 118.

Transformation (sudden, of character frequent in Eastern stories) viii. 178.

Translators (should be ‘‘bouid”) ix. 244.

Traveller (a model one tells the truth when an untruth would not serve him) vi. 7.

Travelling at night, ii. 286.

Treasure (resembling one from which the talismans had been loosed) ix. 287.

Treasures (enchanted in some one’s name and nature) iv. 296.

Trebutien quoted, iv. 268 ; vii. 91, 98, 139, 314, 318, 324, 331, 346, 353, 361; ix. 33, 63 ;x. 9, 54, 68, "8,91.

Tree of Paradise (Ar. Tuba) v. 237.

Tribade (Ar. Sahikah, Musahikah) viii. 130.

Tribadism, iv. 234.

Tribe (one fortuneth another) ix. 342.

Tribes (relations between) vi. 267.

Tribulum (thrashing sledge) ii. 108.

Tricks (two= before and behind) v. 161.

Triregno (denoted by the Papal Tiara) ii. 236.

Trouser-string, ii. 60.

Truth (most worthy to be followed) v. 145.

(is becoming manifest) v. 159.

(told so as to be more deceptive than

a lie) ix. 223.

prevailing, falsehood failing, iv. 80.

Tuba (tree of Paradise) v. 237.

Tubah (fifth Coptic month) v. 231.

Tufah = feiis caracal, lynx, vi. 260.

Tufan (Typhoon, etc.) iv. 156.

Tufan = Deluge of Noah, viii. 346.

Tufavl (proverbial intruder) iv. 123.

Tufayli = parasite, v. 130.

Tulf = Sordes unguinum (fie!) viii. 195.

Tughra — imperial cypher, v. 184.

Tughrai (A1-), poet, iii. 143.

Tughyan = Kufr, rejection of the True Religion, i. 169.

Tumar — uncial letters, i. 129.

Tuning (peculiar fashions of Arab mu- sicians with regard to it) ix. 27.

Turband (not put upon the ground out of respect) i. 223.

(white, distinctive of Moslems) iv.

214.

(substitute for a purse) viii. 190.


Turband (worn large by the learned) v.

120 .

(inclining from the head-tops) ix.

221.

“Turk” probably a late addition, i. 52.

Turk ( = Turkoman, nomade) ii. 218.

( — plunderer, robber) ii. 304.

(provoked to hunger by beauties of

nature) iii. 32.

(appears under the Abbasides) iii.

81 .

Turkey (Future of) ix. 94.

Turks (fair boy-slaves abounding in Baghdad) v. 66.

— — (forming the body-guard of the Ab- basides) ix. 245.

Turning round in despair against an op- pressor, i. 246.

Turtur (an Arab’s bonnet) ii. 143.

Tusks (of elephants, not teeth), vi. 82.

Tuwuffiva = he was received (into the grace of God) ix. 54.

Two sayings (double entendre) viii. 153.

Tyrant (from, to tyrant = from official to official) vi. 214.

’Ubb = breast-pocket (poche au sein) viii. 205.

Ubi aves ibi angeli, iii. 280.

Ubullah (canal leading from Bassorah to , Ubullah-town) ix. 31.

’Ud Jalaki = Damascus lute, ii. 100.

Udah, properly Uta = private room of a concubine, i. 2S6.

Udm = “kitchen” (see Adm) ix. 213.

UfF’alayka = fie upon thee (Uft — sordes aurium) viii. 195.

Uhnukh = Enoch (Idris ?) v. 210.

Ujb=arrogance (in the Spanish sense of gaiety, etc.) vi. 164.

Ukab = eagle, vulture, iv. 177.

Ukab al-kasir = the breaker eagle, ix. 69.

Ukayl (Akil ?) iv. 22.

Ukhuwan = camomile, iii. 58.

Ukiyvah (pi. Awak) = ounce, ix. 216.

’Uibah — box, viii. 71.

Ultra-Shakespearean geography Fars of Roum,” i. 45.

Ulysses (the Arabian) vi. 40.

Uraamah and ’Asikah, tale of two women now forgotten, i. 61.

Umm al-banat wa ’1-banin = mother of daughters and sons, ix. 175.

Umm al-raas = crown of the head, x. 44.


Appendix.


34i


Umm al Su’ud (Pr. N.) — Mother of Pros- perities, ix. 173,

Umm Amir = mother of Amir, nick- name for the hyena, i. 43.

Umm Amru (mother of ’Amr) and the ass, v. 118.

Umm Kulsum (one of the Amsal of the Arabs for debauchery) x. 169.

’Ummal (pi. of ’Amil — governor) ix. 26. ’Umrah — lesser Pilgrimage, ii. 169 ; v. 205.

“Unberufen,” ix. 180.

Underground rivers, vi. 63.

Unguinum fulgor, iv. 252.

Unhappy thou ! vi. 285.

’Unnabi = between dark yellow and red (jujube-colour) ix. 143.

Union opposed to “Severance,"’ vii. 120. Uns al-Wujud (Pr. X ) = Delight of ex- isting things, v. 33.

Unveiling the face a sign of being a Chris- tian, ii. 119.

Upakosha (Vararuchi’s wife) vi. 172. Urb = Arabs of pure race, ix. 293. Urban = wild Arabs, i. 112.

Urine (pollutes) iii. 229.

Lrining, ii. 326.

— — (wiping after) iii. 229.

Urkub = tendonAchilles, hough, viii. 185. ’Urrah = dung, x. 1.

Urwah = handle, buttonhole, v. 227. Use this” (i e. for thy dailv expenses) vii. 29S.

Usfur = safflower, i. 219.

Ushari — camel travelling ten days, iii. 67. Usirat (Al-), island, vi. 57.

Usui ( = fundamentals) ii. 15.

— ■ — ( — forbears, ancestors) ix. 246. Usury (Ar. Riba) v. 201.

• — - (verset of) v. 215.

Usus = os sacrum, v. 219.

’Utbi (A!-), poet, v. 133.

Uzayr = Esdras, i. 257.

Uzn al-Kuffah = ear (handle) of the bas- ket, viii. 161.

Uzrah = Azariyah, vii. 158,


Varieties of handwriting, i. 129. veil, see Lisam, ii. 31.

3 eiling her honour = saving her from be- ing ravished, ix. 330.

Vellication, iv. 256.


Vengeance (of a disappointed suitor ap- prehended) vi. 286.

Verses (purposely harsh) viii. 337.

(aforementioned, distinguishing for- mula of “Hasan of Bassorah”) viii. 126.

Versets (number of the Koranic) v. 110.

View (gorgeous description of ) viii. 30.

‘‘Vigilance Committees” (for abating scandals) ix. 98.

Vile water (Koranic term for semen) vii. 213.

Violent temper (frequent amongst East- ern princesses) vii. 254.

Virgil (a magician) v. 44.

Virginity of slave-girls (.respected by the older slave-trader, rarely by the young) vii. 267.

Visit (confers a blessing in polite parlance) ix. 185.

Visits (in dreamland) v. 47.

(to the tombs) vii. 124.

(should not be overfrequent) ix. 273.

Visvakarma = anti-creator, v. 320; x. 118.

Vivisepuiture, vi. 41.

Voice (thickened by leprosy) iv. 50.


Wa = and (introducing a parenthetic speech) ix. 282.

W'a’ar = rough ground (unfit for riding) vi. 140.

Wa ba’ad {see Amma ba’ad, vol. ii. 34) — and afterwards, iii. 181.

W’ada’a, see Cowrie, iv. 77.

W’aJd, Suwa’a and Yag>us (idols) vi. 282. W’addle of “Arab ladies,” iii. 37.

W'adv = vallev ; slayer, i. 51 ; ii. 85 ; iii. 234.

Wady al-Naml = Valley of the Emmets, v. 337.

W’adv al-W'ard — Vale of Roses, vi. 276. W’ady Zahran = Valley Flowery, v. 360. W’aggid (Hebr. speaker in a dream) iv. 289.

W’ahk, W'ahak = Lasso, vii. 61.

W'ahsh = wild beast and synonyms, i. 242.

W 7 ahtah (A1-) = quasi-epileptic fit, vii. 127.

W’ailing over the past, iv. 239.

W'aist (slender, hips large) iii. 278. W'akalah, described in Pilgrimage (i. 60)

i. 266.


342


Alf Laylah wa Laylah.


Wakfl = agent (see Pashas) iv. 182.

Wakites (number their islands) viii. 88.

Wakkad = stoker, i. 312 ; ii. 134.

Wak Wak (Islands of) viii. 60.

Walad = son (more ceremonious than “ibn”) v. 386.

Walgh = lapping of a dog, iii. 319.

Walhan (A1-) = the distracted, iii. 226 ; viii. 33 ; ix. 6.

Wali = (civil) Governor, i. 259.

Wall = Saint, Santon, v. 112.

’ahd — heir-presumptive, ix. 87.

Walid (A1-) bin Abd al-Malik, Caliph, iv.

100 .

bin Marwan (Caliph) ii. 167 ; iii. 69.

bin Sahl (Caliph) vii. 106.

W£idati = my mother, speaking to one not of the family, iii. 208.

Wallmah — marriage-feast, vi. 74; viii. 231.

Walking afoot (not dignified) vi. 227.

Wa ’llahi = I swear by Allah, viii. 310.

tayyib = by Allah, good ! ii. 34.

Wa ’1-Salam = and here ends the matter, i. 102.

(used in a variety of senses) viii. 74.

Wanderer in the mountains = a recluse avoiding society, vi. 158.

Warahmatah = Alas, the pity of it, v. 42.

Ward — rose; Wardah = a single rose, viii. 274.

(A1-) ff ’1-Akmam (Pr. N.) = Rose

in Hood, v. 32.

Shah = Rose King, vii. 70.

Wardan (a Fellah name, also of a village) iv. 293.

Warid = resorting to the water, iii. 56.

Wand (jugular vein) iv. 92.

Warm one’s self at a man’s fire, ii. 76.

Wars (caused by trifles, frequent in Arab history) vi. 142.

(A1-) = carthamus tinctorius, vii.

92.

Wartah = precipice, quagmire, etc., ix. 81.

Washing the dead without doors only in case of poverty, ii. 10.

Washings after evacuation, i. 220.

Wasif = servant ; fern. Wasifah = con- cubine, iii. 171.

Wasik (A1-) Caliph, iii. 81.

Wasit — Middle (town of Irak Arabi) ix. 26.

Wasm — tribal sign, vi. 163.


Watad = tent-peg (also a prosodical term) viii. 279.

Water (sight of running, makes a Persian long for strong drink) iv. 75.

(had no taste in his mouth) v. 39.

(-carrier = Sakka) v. 89.

Watering the streets, iv. 107. Water-melons (eaten with rice and meat) vi. 208.

Waters flowing in Heaven, iii. 65. Watwat = bat, v. 226.

Way of Allah = common property, i. 91. Waybah = six to seven English gallons, iv. 86.

Wayha = Alas! v. 258.

Wavha-k, equivalent to Wayla-k, vii. 127.

Wayla-k = Woe to thee ! iii. 82.

Wazir = Minister, i. 2.

(the sharp-witted in the tales) ii.

246.

Weal (I see naught but) ix. 180.

Weapons (carried under the thigh) vii. 56.

magic, vii. 59.

new forms of, vii. 62.

Web and pin (eye-disease of horses) viii. 341.

Week-days (only two names for) iii. 249.

(old names for) vi. 190.

Weeping (not for form and face alone) iii. 318.

(over dead friends) ix. 187.

Whale (still common off the East African coast) vi. 11.

What calamity is upon thee = what a bother thou art, viii. 177.

What happened, happened = fortune so willed it, iii. 68.

“What is it compared with,” popular way of expressing great difference, i. 37.

What manner of thing is Al-Rashid ? — What has he to do here ? viii. 176. “Whatso thou wouldest do, that do,” — Do what thou wilt, vii. 324.

Where is — and where? — What a dlffer- is there between, etc., v. 65.

“Where lies China-land ?” — it is a far cry to Loch Awe, vii. 344.

Whistling (Sifr) iv. 206.

(held to be the devil’s speech) v. 333.

(to call animals to water) viii. 278.

White as milk (opposed to black as mud, etc.) iv. 140.


Appendix.


343


White (hand, symbol of generosity, etc.) iv. 185.

(turband, distinctive of Moslems)

iv. 214.

hand of Moses (sign to Pharao) iv,

249.

and black faces on the Day of Judg- ment, iv. 249.

(colour of the Ommiades) vi. 86.

robes (denote grace and mercv) vi.

250.

(mourning colour under the Abba-

sides) viii. 200.

Whiteness (for lustre, honour) viii. 295. Whitening and blackening of the faces on Judgment-Day, ii. 312.

“Who art thou?’’ etc. (meaning “you are nobodies”) vii. 286.

“Whoso beguileth folk, him shall Allah beguile,” viii. 143.

“Whoso loveth me, let him bestow lar- gesse upon this man,” vii. 323. “Whoso praiseth and then blameth lieth twice,” x. 15.

Whv don’t (can’t) vou buy me? ” viii. 300.

Wicket (small doorway at the side of a gate) ix. 320.

Wife (euphemistically spoken of in the masculine) i. 67.

(Aurat) vi. 30.

(called “Family”) vi. 75.

(contrast between vicious servile

and virtuous of noble birth) ix. 302. Will he not care ? = he shall answer for this 1 vi. 245.

Window-gardening, old practice in the East, i. 301.

Windows (looking out of, a favourite occupation in the East and South) vi. 167.

Wine (why strained) i. 27.

Wine (boiled) = vinum coctum, i. 132.

(flying to the head, effect of the cold

after a heated room) i. 224.

(kahwah) ii. 261.

(table and service) ii. 122.

(a sun, with cupbearer for East and

the drinker’s mouth for West) iii. 263.

(its prohibition not held absolute) v.

224.

(breeds gladness, etc.) viii. 202.

(in cup, or cup in wine ? ) viii. 276.

(Mohammed makes up his mind

about it by slow degrees) viii. 277.


Wird = the last twenty-five chapters of the Koran, v. 185.

(Pers.) = pupil, disciple, ix. 61.

Wisadah = pillow, ii. 70.

Wishah = belt, scarf, viii. 209.

Wishes (tale of the three) vi. 180.

Wiswas = diabolical temptation or sug- gestion, i. 106.

Witches (and their vehicles) vi. 158. Witness (bear, against me, i. e. in case of my denial) vi. 286 ; viii. 22.

Witnesses (one man = two women) v. 155.

Wittol (pictured with driest Arab hu- mour) ix. 269.

Wives have their night in turns, ii. 78.

(why four, see Women) iii. 212.

(a man’s tillage) iii. 304.

(and their suitors) vi. 172.

Wolf (wicked man); fox (cunning one) iii. 132.

Woman, Women (debauched prefer Blackamoors) i. 6.

(their depravity goes hand in hand

with perversity of taste) i. 73.

(old must not be called Ajuz but

Shaybah) i. 174.

(bastinadoed) i. 183.

(chaff and banter allowed to) i. 267.

(of Damascus famed for sanguinary

jealousy) i. 295.

(Cairene held exceedingly debauched)

i. 298.

mourning, i. 311.

(high-born and their frolics) i. 328.

(cries of ) ii. 6.

weeping and wailing before ceno- taphs, ii. 68.

maltreated under the Caliphate, ii.

69.

— —captives, ii. 94.

— — of the blue-stocking type, ii. 156.

created of a crooked rib, ii. 161.

(consult them and do the contrary)

ii. 184.

(peculiar waddle of) iii. 37.

(proposing extreme measures) iii. 39.

(are tinder, men fire) iii. 59.

(monkish horror of) iii. 126.

(Laylah, name of) iii. 135.

(true seducers) iii. 166.

(WaliJatl = my mother) iii. 208.

(four wives, and why) iii. 212.

(compared to an inn) iii. 216.

(large hips and thighs) iii. 226.


344


Alf Laylah wa Laylah.


w oman, Women (small fine foot) iii. 227.

■ (names of) iii. 239, 263.

(more passionate than men) iii. 241.

(head must always be kept covered)

iii. 275.

(slender-waisted but full of hips,

etc.) iii. 278.

(Sodomy with) iii. 304.

• (all charges laid upon them) iii. 335.

(old bawd) iv. 4.

(names of) iv. 12.

(less handsome than man) iv. 15.

(walk and gait) iv. 16.

(bride night) iv. 30.

• (oath of a) iv. 49.

(insolence of princesses) iv. 145.

(inner, her meanings) iv. 146.

(answering question by counter- question) iv. 148.

(Abvssinian famous as “holders”)

iv. 227.

(slave-names) iv. 232.

(intercourse between) iv. 234.

(white-skinned supposed to be heat- ing and unwholesome) iv. 253.

(sleep naked in hot weather) v. 8.

(making the first advances) v. 34.

(and secrets) v. 35, 83.

(wives of eunuchs) v. 46.

(visiting their lovers in a dream) v.

47.

(thought to be Jinn or Ghul) v. 51.

(called Zaur A, the crooked) v. 66.

(allowed to absent themselves from

the house of father or husband) v. 96.

(instructed in “motitations”) v. 80.

— — ■ (apt for two tricks) v. 161.

(old, polite equivalents for) v. 163.

- — — (in their prime at fourteen to fifteen)

v. 192.

(inferior to man) v. 155.

(unveiling to a man, if not slaves,

insult him) v. 194.

(in Hindostani jargon = Aurat) vi.

30.

(her shame extends from head to

toes) v. 118.

(their cunning and malice) vi. 144.

(corrupts woman more than men do)

vi. 152. ’

— — (knowing enough without learning to read and write) vi. 168.

(of Kashmir) vi. 156.

(her female visitors unknown to the

husband except by hear-say) vi. 199. [


Woman, Women (words used only by them, not by men) vi. 233.

(blue-eyed of good omen) vii. 164.

(stealing of their clothes) viii. 30.

(her heart the only bond known by

her) viii. 54.

(reasons for their ageing in the

East) viii. 86.

(always to be addressed Ummi =

my mother) viii. 87.

(often hide their names from the

husband) viii. 100.

— — (semi-maniacal rancour of a good one against an erring sister) viii. 118.

(when old, the most vindictive of

her kind) viii. 137.

(who are neither thine nor another’s)

viii. 208.

(their bodies impregnated with

scents) viii. 279.

(to be respected by the King) ix. 73.

(“great is their malice”) ix. 119.

(a case of “hard lines” for them) ix.

134.

(their marrying a second time reck- oned disgraceful) ix. 246.

(the sin lieth with them) ix. 297.

(fail in wit and faith) ix. 298.

(practically only two ways of treat- ing them) ix. 303.

(delicacy of their skin) ix. 321.

(treated leniently in a Kazi’s court)

x. 4.

Womankind (seven ages of ) ix. 175.

(their status in Al-lslam) x. 170.

Wonder ( — cause) in every death, i. 351. Word (the creative “Kun”) ix. 78. Words (divided in a couplet) iii. 166. Worlds (the three — Triloka) ii. 236. Wreckers, ii. 111.

Wrestling and Wrestlers, ii. 93.

— — (amomrst the Egyptian Fellah) viii. 199.

Writer of The Mights careless, iv. 155. Writing (styles of) iv. 196.

Writing without fingers = being unable to answer for what is written, iii. 181. W’uldan = Ghilmun, the beautiful youths of Paradise, i. 211.

W uzu-ablution — lesser ablution, i. 142.

(necessary before joining in prayers)

ii. 46.

(Koranic order for) v. 198.

(angels and devils at the side of a

man who prepares for it) v. 198.


Appendix.


345


Xisisthrus — Noah, ii. 20, 25.

Ya A’awaz = O, one eye (obscene mean- ing of the phrase) viii. 1B5.

Ya Abari = O dear father mine, ix. 88.

Ya Abu a’-Lithamayn = O sire of the chin-veils twain, x. 20.

Ya Abu Libdah = 0 father of a feit-ca- lotte, iii. 62.

Ya Abu Sumrah — O father of brown- ness, iii. 40.

Ya Ahmak = O fool, ix. 271.

Ya ’Ajuz = O old woman (now insulting) v. 163.

Ya Bunayya = O dear (lit. little) my son, ix. 79.

Ya Ba’ld = thou distant one, euphemism for gross abuse, i. 41.

Ya Barid = O fool, i. 313.

Ya Dadati = 0 my nurse, “ma mie,” vii. 372.

Ya Fulan = 0 certain person, iii. 191; ix. 334.

Ya Fulanah = 0 certain person (fem.) ix. 270.

Ya Hajj = O Pilgrim, ii. 15.

Ya haza = O this one, somewhat slight- ingly, i. 240.

Ya hu = O he! Swift’s l’ahoo? i. 240.

Ya Jahil = O ignorant, ix. 52.

Ya Kawwad = O pimp, v. 129.

Ya Khalati = O mother’s sister, in ad- dressing the old, i. 303.

Ya Khawand =0 Master, vii. 315.

Ya Khwajah = O Master, viii. 18.

Ya Kisrawi = O subject of the Kisra, v. 26.

Ya layta = would to heaven, viii. 48.

Ya Ma’ashar al-Muslimm = Ho Mos- lems! iv. 149.

Ya Mashum = O unlucky one, i. 221.

Ya Maulaya = O, my lord, ix. 228.

Ya Miskin — O poor devil, vi. 219.

Ya Mumatil = O Slow o’ Pay, viii. 169.

Ya Nasrani = O Nazarene, iv. 199.

Ya Saki ’al-Dakan = O frosty-beard, v. 99.

Ya Sdki ’al-Wajh = O false face, vii. 353.

Ya Salam = 0 safety (a vulgar ejacula- tion) viii. 98.

Ya Satir = O veiler (of sins) iii. 41.

Ya Sattar = O Thou who veilest the dis- creditable secrets of Thy creatures, i. 258.


Ya Shatir = O clever one! (in a bad sense) iv. 209.

Ya Shukayr = O little Tulip, viii. 168. Ya Talji — O snowy one, iii. 40.

Ya Tayyib al-Khal = O thou nephew of a good uncle, i. 303.

Ya Usta (for Ustaz) = O my master, vii. 192.

Ya Wadud = O loving one, iv. 54.

Ya Sin (heart of the Koran, chapt. xxxvi.) iv. 50.

Ya’arub (eponymus of an Oman tribe) vi. 260 ; vii. 25'.

Yans, Yafat = Japhet, vii. 40.

Yaftah Allah — Allah will open, an offer being insufficient, ii. 149.

Yahudi for Jew, less polite than Banu Israil, i. 210.

Y'aji miat khwanjah = near a hundred chargers, vii. 345.

Yajuj and Mdiui, v. 318.

Yakhni = stew, broth, vii. 186.

Yakut — ruby, garnet, etc., v. 342. Yaman (A!-) = right-hand region, ii. 179. — — (lightning on the hills of) ii. 179. Yasaniin = Jessamine (name of a slave- girl) viii. 176.

Yashmak (chin-veil for women) ii. 31. Yasrib (ancient name of Al-Medmah) iv. 114.

Yastaghibuni = they take advantage of my absence, ix. 224.

Yauh (conversationally Yehh) expression of astonishment, ii. 321.

Y'auh ! Yauh != Alas ! vi. 235.

Yathrib (old name of Al-Medinah) ix. 177, see Yasrib.

Y'aum al-Id = the great festival, i. 317. Yaum al-Tanadi — Resurrection Dav, iii. 74.

Y aum-i-Alast — Dav of u am-I-not ” (voui Lord) ? ii. 91.

Yaum mubarak = a blessed day, vi. 215. Yellow girl (for light-coloured wine) x. 39. Yes, Yes ! and No, No ! trifles common amongst the Arabs, ii. 60 ; ix. 250. Youth described in terms applying to women, i. 144.

Yohanna — John, iv. 87.

Yuhanna (Greek Physician) v. 154. Yunan Yunanivah = Greece, ii. 82 ; iv. 100 .

Yusuf bin Omar, ii, 170.

Yusuf (Grand Vizier, and his pelisse) vii. 323.


346


Alf Laylah wa Laylah.


Za’ar = a man with fair skin, red hair and blue eyes (Marocco) viii. 297.

Zabbah = lizard ; bolt, vi. 247 ; vii. 1S2.

Zabbal — dung-drawer, etc., i. 312 ; iii. 51 .

Zabit = Prefect of Police, i. 259.

Zabivah (Pr. N.) = roe, doe, v. 147.

Zaffu (in the sense of “ they displayed her”) ix. 245.

Zaghab = the chick’s down, v. 165.

Zaghzaghan (Abu Massah = Father of the Sweeper) = magpie, vi. 182.

Zahir bi ’llah (A1-) — one prominent by the decree of Allah, i. 317.

Zahiri = plain honest Moslem, ii. 29.

Zahra = the flowery, vi. 145.

Zahr Shah (Pr. N.) ii. 284.

Zahrawiyah = lovely as the Venus-star, viii. 251.

Zahwah = mid-time between sunrise and noon, vi. 35.

Zaka = he tasted, iv. 188.

Zakar (penis) = that which betokens masculinity, iii. 3.

Zakariya and Zakar, iv. 51.

Zakat = legal alms, i. 339.

Zakhmah (Zukhmah) — strap, stirrup- leather, viii. 18.

Zakkum (A1-) tree of Hell, iv. 259.

Zakzuk = young of the Shal, viii. 185.

Zalabiyah bi- ’Asal = honey-fritters, vii. 164.

Zalamah (A1-) = tyrants, oppressors (po- lice and employes) i. 273 ; vi. 214.

Zalzal, son of Muzalzil = Earthquake, son of Ennosigaius, vii. 79.

Zambur = clitoris, i. 90 ; v. 279.

Zamiydd — guardian angel of Bihisht, see Rizwan, iii. 20, 233.

Zanab Sirhan (wolP s tail) — early dawn, iii. 146.

Zand and Zandah — fire-sticks, v. 52.

Zanj = negroes of Zanzibar, ii. 5 ; vi. 104.

Zanzibar (cannibals, etc.) iv. 168.

Zarabin = slaves’ shoes, x. 1.

Zarbu ’!-N T awakisi = striking of gongs (pun on the word) viii. 329.

Zardah = rice dressed with honey and saffron, ii. 313 ; vii. 185.

Zardakhanah = Zarad (Ar. for hauberk), Khanah (Pers. for house) vii. 363.

Zarka = the blue-eyed (Cassandre of Yamamah) ii. 103.


Zarr wa ’urwah = button and button- hole, v. 227.

Zarraf = giraffe, vii. 51.

Zarrat (vulg. Durrah) = co-wife, sister- wife, iii. 308.

Zat al-Dawahi = Lady of Calamities, ii. 87.

Zau al-Makdn — Light of the Place, ii. 81.

Zaura = the crooked, for woman, v. 66.

Zaura (A1-) = the bow (name of Bagh- dad) ix. 13.

Zawi al-furuj — habentes rimam, ii. 49.

Zawivah = oratory, vi. 259 ; vii. 328.

Zavbak (A1-) = the quicksilver, iv. 75.

Zavn al-Abidin (grandson of Ali) ii. 202.

Zayn al-Mawasif (Pr. N.) = Adornment of (good) qualities, viii. 205.

Zaynab and Zayd (generic names for wo- men and men) ix. 250.

Zebra (daughter of Sa’adah) iii. 65.

Zemzem (its water saltish) i. 284 ; ii. 272.

Zi’ah = village, hamlet, farm, ix. 27.

Zibl = dung, iii. 51.

Zibl Khan — Le Roi Crotte, iii. 99.

Zidd = opposite, contrary, v. 206.

Zikr = litanies, i. 124.

(and Edwin Arnold’s Pearls of

Faith) ii. 28.

Zimbil (Zambil) = limp basket of palm- leaves, iv. 119.

Zimmi — a (Christian, Jewish or Majusi) tributary, iv. 199.

Zinad — fire-sticks, viii. 80.

Zindik = Agnostic, atheist, v. 230 ; viii. 27.

Zirbajah — meat dressed with cumin- seed, etc., i. 278.

Zirt = broken wind ; derivatives, ii. 88 ; ix. 291,

Ziyad bin Abi Sufyan, ii. 163.

Zivarat — visit to a pious person or place, ' i. 125.

= visiting the Prophet’s tomb, ix.

178.

Zobabah (Zauba’ah ?) 1=1 sand-storm in the desert, i. 114.

Zu al-Autad = the contriver of the stakes (Pharaoh) vi. 118.

Zu al-Kura’a (Pr. N.) — Lord of cattle feet, iv. 95.

Zubaydah (Pr. N.) = creamkin, iv. 48; viii. 56, 158.

Zubb = penis, i. 92.


Appendix.


347


“Zug” (draught) feared by Orientals, ii. 9.

Zuhal = Saturn, ii. 75.

Zuhri (A1-), traditionist, ii. 198 ; v. 81. Zujaj bikr = unworked glass, viii. 342. Zukak al-Nakib = Syndic street, ii. 325. Zukhruf = glitter, tinsel, ix. 86.

Zulf = side-lock, i. 308.

Zulm, injustice, tyranny; worst of a monarch’s crimes, i. 190.


Zunnar, confounded with the “Janeo,” ii. 215.

Zur ghibban tazid hubban = call rarely that friendship last fairly, ix. 273.

Zuravk (dim. of Azrak = blue-eyed) viii. 195.

Zurk = blue-eyed, aim-sighted, purblind, vii. 164.

Zuwaylah gate, more correctly Bab Za- wilah, i. 269.


o->


48


Alf Laylah wa Laylah.


INDEX III.— A.

ALPHABETICAL TABLE OF FIRST LINES (. METRICAL PORTION) IN ENGLISH.

Prepared by Dr. Steingass.


A beloved familiar o’erreigns my heart,

viii. 70.

A boy of twice ten is fit for a king! iii. 303. A breeze of love on my soul did blow, viii. 222 .

A damsel ’twas the tirer’s art had decked with snares and sleight, i. 219; x. 59. A dancer whose figure is like a willow- branch, ix. 222.

A dancer whose form is like branch of Ban! ix. 221.

A dog, dog-fathered, by dog-grandsire bred, viii. 15.

A fan whose breath is fraught with fra- grant scent, viii. 273.

A fair one, to idolaters if she her face should show, ix. 197.

A friend in need is he who, ever true, iii. 149.

A guest hath stolen on my head and honour may he lack, viii. 295.

A hag to whom th’ unlawful lawfullest, i. 174.

A heart bore thee off in chase of the fair,

ix. 282.

A heart, by Allah! never soft to lover- wight, vii. 222.

A Houri, by whose charms my heart is moved to sore distress, vii. 105.

A house where flowers from stones of granite grow, iii. 19.

A Jinniyah this, with her Jinn, to show, v. 149.’

A King who when hosts of the foe invade,

ii. 1.

A lutanist to us inclined, viii. 283.

A maiden ’twas, the dresser’s art had decked with cunning sleight, viii. 32.


A merchant I spied whose lovers, viii. 264.

A messenger from thee came bringing union-hope, iii. 188.

A moon she rises, willow-wand she waves,

iii. 237; viii. 303.

A moon, when he bends him those eyes lay bare, viii. 284.

A moon which blights you if you dare be- hold, ii. 4.

A night whose stars refused to run their course, iii. 299

A palace whereon be blessings and praise,

iv. 134.

A place secure from every thought of fear,

i. 114.

A sage, I feel a fool before thy charms, iii. 272.

A slave of slaves there standeth at thy door, i, 89.

A sun on wand in knoll of sand she showed, i. 217; x. 58.

A thin-waist maid who shames the wil- low-wand, ii. 285.

A term decreed my lot I ’spy, viii. 83.

A trifle this an his eyes be sore, v. 127.

A tree whilere was I the Bulbul’s home, viii. 281.

A wand uprising from a sandy knoll, ix. 250.

A warrior showing such open hand, iv. 97. A wasted bodv, heart empierced to core,

ii. 314.

A youth slim waisted from whose locks and brow, i. 68.

A zephyr bloweth from the lover’s site, viii. 90.


Appendix.


349


Above the rose of cheek is thorn of lance,

iii. 331.

Act on sure grounds, nor hurry fast, iv. 189.

Add other wit to thy wit, counsel craving,

iv. 189.

Affright me funerals at every time, v. 111. After thv faring never chanced I ’spv, viii.

142.'

Ah, fare thee not; for I’ve no force thy faring to endure, viii. 63.

Ah! for lowe of love and longing suffer ye as suffer we : viii. 68.

Ah Khalid! this one is a slave of love dis- traught, iv. 158.

Ah, often have I sought the fair! how often lief and fain, vii. 138.

Alack and alas! Patience taketh flight, viii. 263.

Alas, alack and wellaway for blamer’s calumny! viii. 285.

Albe by me I had through dav and night,

iii. 267.

Albe to lover adverse be his love, iii. 266. Albeit mv vitals quiver ’neath this ban,

iii. 62."

Alexandria’s a frontier, viii. 289.

All crafts are like necklaces strung on a string, i. 308.

All drinks wherein is blood the Law un- clean Doth hold, i. 89.

All sons of woman albe Iona preserved,

iv. 63.

“Allah assain those eyne! What streams of blood they shed!” ii. 100.

Allah be good to him that gives glad tid- ings of thy steps, i. 239.

Allah holds Kingship! Whoso seeks with- out Him victory, iii. 86.

Allah, my patience fails: I have no word, iii. 344

Allah save the rose which yellows amorn, viii. 2~6.

Allah, where’er thou be, His aid impart, ii. 148.

Allah’s peace on thee, House of Vacancy! viii. 237.

Although the Merciful be doubtless with me, ix. 2 7 8.

Al-Yaman’s leven-gleam I see, ii. 179.

An but the house could know who cometh ’twould rejoice, i. 176.

An, bv thy life, pass thee my funeral train, v. 70.

An fail I of my thanks to thee, i. 56.


An Fate afflict thee, with grief manifest, viii. 146.

An Fate some person ’stablish o’er thy head, iii. 89.

An faulty of one fault the beauty prove,

ii. 96.

An I be healed of disease in frame, viii. 70.

An I quit Cairo and her pleasaunces, i. 290.

An we behold a lover love-foredone, v. 73.

An my palm be full of wealth and my wealth I ne’er bestow, ii. 11.

An say I: — Patient I can bear his faring,

iii. 187.

An tears of blood for me, friend, thou hast shed, i. 89.

An there be one who shares with me her love, i. 180.

An thou but deign consent, A wish to heart affied, iv. 247.

An thou of pious works a store neglect, ii. 202.

An thou wouldst know my name, whose day is done, vi. 94.

An through the whole of life, iv. 190.

An Time my lover restore me I’ll blame him fain, ix. 192.

An were it asked me when by hell-fire burnt, iii. 2~9.

Anwhat thou claimestwere the real truth, v 151.

An wouldst be life-long safe, vaunt not delight, viii. 94.

And Almond apricot suggesting swain, viii. 268.

And dweller in the tomb whose food is at his head, v. 238.

And eater lacking mouth and even maw,

v. 240.

And fairest Fawn, we said to him Portray, viii. 272.

And haply whenas strait descends on lot of generous youth, iii. 131.

And in brunettes is mystery, couldst thou but read it right, iv. 258.

And in my liver higher flames the fire, vii. 366.

And loveling weareth on his cheek a mole,

v. 65.

And pitv one who erst in honour throve, ii. 149.

And shaddock mid the garden paths, on bough, viii. 272.

And Solomon, when Allah to him said, vi.

86 .


350


Alf Laylah wa Laylah.


And the lips of girls, that are perfume sweet, v. “9.

And the old man crept o’er the worldly ways, iv. 41.

And trees of orange fruiting ferly fair, viii. 271.

And wand-like Houri who can passion heal, v. 149.

And ’ware her scorpions when pressing them, viii. 209.

And when birdies o’er-warble its lakelet, it gars, ix. 6.

And, when she announceth the will to sing, viii. 166.

Albeit this thy case lack all resource, v. 69.

Allah watered a land, and upsprang a tree, v. 244.

Answer, by Allah! Sepulchre, are all his beauties goner i. 239.

Appeared not my excuse till hair had clothed his cheek, iii. 57.

Apple which joins hues twain and brings to mind, viii. 268.

Apple whose hue combines in union mel- low, i. 158.

As a crescent-moon in the garth her form, viii. 207.

As for me, of him I feel naught affright, vi. 98.

As long as palms shall shift the flower, v. 136.

As love waxt longer less met we tway, v. 78.

As one of you who mounted mule, viii. 297.

As she willed she was made, and in such a way that when, iv. 191.

As the Sage watched the stars, the sem- blance clear, i. 206.

As though ptisane of wine on her lips honey dew, iii. 57.

Ask (if needs thou ask) the compassion- ate, ix. 29.

Ask of my writ, what wrote my pen in dole, iii. 274.

Ass and Umm Amr’ went their way, v. 118.


Bare hills and camp-ground desolate, v. 130.

Baulks me my Fate as tho’ she were my foe, viii. 130.


Be as thou wilt, for Allah is bountiful, viii.

277.

Be as thou wilt, for Allah still is boun- teous Lord, ii. 202.

Be mild to brother mingling, iv. 110. Be mild what time thou’rt ta’en with an- ger and despite, iv. 221.

Be mild when rage shall come to afflict thy soul, iv. 54.

Be praises mine to all-praiseworthy Thee,

ii. 261.

Be proud; I’ll crouch! Bully; I’ll bear!

Despise; I’ll pray! iii. 188.

Be sure all are villains and so bide safe,

iii. 142.

Bear our salams, O Dove, from this our stead, viii. 236.

Beareth for love a burden sore this soul of me, viii. 66.

Beauty they brought with him to make compare, i. 144.

Beguiled as Fortune who her guile dis- plays, iv. 22.

Behind the veil a damsel sits with gracious beauty dight, viii. 210.

Behold a house that’s like the Dwelling of Delight, viii. 183.

Behold this lovely garden! ’tis as though, ii. 240.

Belike mv Fortune may her bridle turn, i. 152.

Belike Who Yusuf to his kin restored, iv. 103.

Beloved, why this strangeness, why this hate? iv. 234.

Bethink thee not of worldly state, iii. 328. Bid thou thy phantom distance keep, vii. 108.

Better ve ’bide and I take my leave, i. 154.

Beware her glance I rede thee ’tis like wizard wight, ii. 295.

Beware of losing hearts of men by thine injurious deed, x. 50.

Beware that eye-glance which hath magic might, iii. 252.

Black girls in acts are white, and 'tis as though, iv. 251.

Black girls not white are they, iv. 251. Blame not! said I to all who blamed me, viii. 95.

Blest be his beauty; blest the Lord’s de- cree, i. 177.

Blighted by her yet am I not to blame, viii. 255.


Appendix.


35i


Blows from my lover’s land a zephyr coolly sweet, ii. 311.

Boon fortune sought him in humblest way, viii. 301.

Boy-like of back side, in the deed of kind, v. 157.

Breeze of East who bnngest me gentle air, vii. 122.

Brighter than moon at full with kohl’d eyes she came, viii. 279.

Bring gold and gear an a lover thou, viii. 214.

By Allah, by th’ Almighty, by his right,

vii. 366.

By Allah, couldst thou but feel mv pain, v. 77.

By Allah, glance of mine, thou hast op- prest, vii. 140.

By Allah, heal, O my lords, the unwhole,

viii. 144.

By Allah, O thou house, if my beloved amorn go by, v. 38.

By Allah, O tomb, have her beauties ceased, viii. 168.

By Allah, set thy foot upon my soul, i.

222 .

By Allah, this is th’ only alchemv, x. 40.

By Allah! while the days endure ne’er shall forget her I, iv. 146.

By Allah, wine shall not disturb me, while this soul of mine, iv. 190.

By craft and sleight 1 snared him when he came, ii. 44.

By his cheeks’ unfading damask and his smiling teeth I swear, viii. 282.

By his eyelash tendril curled, by his slender waist I swear, iii. 217.

By his eyelids shedding perfume and his fine slim waist I swear, i. 168.

By His life who holds my guiding rein, I swear, iv. 2.

By Love’s right! naught of farness thy slave can estrange, viii. 76.

By means of toil man shall scale the height, vi. 5.

By rights of you, this heart of mine could ne’er aby, viii. 110.

By stress of parting, O beloved one, iii. 166.

By th’ Abyssinian Pond, O day divine! i. 291. '

By the Compassionate, I’m dazed about my case, for lo! vii. 337.

By the Five Shuvks,0 Lord, I pray deliver _ me, iii. 30.


By the life o’ thy face, O thou life o’ my sprite! viii. 284.

Ry what thine eyelids show of kohl and coquetry! ii. 296.


Came a merchant to pav us a visit, viii. 265.

Came Rayya’s phantom to grieve thy sight, vii. 91.

Came the writ whose contents a new joy revealed, viii. 222.

Came to match him in beauty and loveli- ness rare, viii. 298.

Came to me care when came the love of thee, vii. 366.

Came your writ to me in the dead of the night, ix. 2.

Captured me six all bright with youthful blee, iv. 260.

Carry the trust of him whom death awaits, v. 114.

Cease then to blame me, for thy blame doth anger bring, x. 39.

Cease ye this farness; ’bate this pride of you, iv. 136.

Chide not the mourner for bemourning woe, iii. 291.

Choice rose that gladdens heart to see her sight, viii. 275.

Clear’s the wine, the cup’s fine, i. 349.

Cleave fast to her thou lovest and let the envious rail amain, iv. 198.

Close prest appear to him who views th’ inside, vii:. 26’.

Clove through the shades and came to me in night so dark and sore, vii. 138.

Come back and so will I! i. 63.

Come with us, friend, and enter thou, viii. 267.

Confide thy case to Him, the Lord who made mankind, i. 68.

Consider but thy Lord, His work shall bring, viii. 20.

Consider thou, O man, what these places to thee showed, vi. 112.

Console thv lover, fear no consequence, v. 74.

Consort not with the Cyclops e’en a day, iv. 194.

Containeth time a twain of days, i. 25.

Converse with men hath scanty weal ex- cept, iv. 183.

Count not that I your promises forgot, iii. 238.


352 Alf Laylah

Cut short this strangeness, leave unruth of you, v. 245.

Culvers of Liwa! to your nests return,

vii. 115.

Dark falls the night : my tears unaided rail, iii. 11.

Dark falls the night and passion comes sore pains to gar me dree, ii. 140.

Daughter of nobles, who thine aim shalt gain, v. 54.

Dawn heralds daylight: so wine pass round

viii. 276.

Dear friend! ah leave thy loud reproach and blame, iii. 110.

Dear friend, ask not what burneth in my breast, i. 265.

Dear friend, my tears aye flow these cheeks adown, iii. 14.

Deep in mine eyeballs ever dwells the phantom form of thee, viii. 61.

Deign grant thy favours ; since ’tis time I were engraced, v. 148.

Describe me ! a fair one said, viii. 265.

Did Azzah deal behest to sun o’ noon, ii.

102 .

Did not in love-plight joys and sorrows meet, iii. 182.

Dip thou with spoons in saucers four and gladden heart and eye, viii. 223.

Displaying that fair face, iv. 195.

Divinely were inspired his words who brought me news of you, iv. 207.

Do you threaten me wi’ death for my lov- ing you so well? vii. 221.

Drain not the bowl, save from dear hand like thine, i. 88.

Drain not the bowl but with lovely wight, viii. 209.

Drain not the bowl save with a trusty friend, i. 88.

Drawn in thy shoulders are and spine thrust out, viii. 297.

Drink not pure wine except from hand of slender youth, ix. 198.

Drink not strong wine save at the slender dearling’s hand, v. 66.

Drink not upon thy food in haste but wait awhile, v. 222.

Drink the clear draught, drink free and fain, i. 88.

Drive off the ghost that ever shows, vii. 109.

Dumb is my tongue and scant my speech for thee, viii. 25 S.


u’A Laylah.

Each portion of her charms we see, vii. 131.

Each thing of things hath his appointed tide, v. 294.

Easy, O Fate! how long this wrong, this injury, iii. 329.

Eight glories meet, all, all conjoined in thee, iii. 2~1.

Enough for lovers in this world their ban and bane, iv. 205.

Enough of tears hath shed the lover- wight, ni. 205.

Enrobes with honour sands of camp her foot-step wandering lone, iv. 204.

Escape with thy life if oppression betide thee, i. 209.

Even not beardless one with girl, nor heed, iii. 303.

Ever thy pomp and pride, O House! dis- play, viii. 207.


Face that with Sol in Heaven lamping vies, iii. 167.

Fain had I hid thy handwork, but it showed, iii. 2S0.

Fain leaving life that fleets thou hast th’ eternal won, ii. 231.

Fair youth shall die by stumbling of the tongue, iii. 221.

Familiar with my heart are woes and with them I, vii. 340.

Far is the fane and patience faileth me, v. 41.

Fare safely, Masrur! an her sanctuary, viii. 237.

Farewell thy love, for see, the Cafilah’s on the move, iv. 254.

Farewellir.g thee indeed is like to bidding life farewell, viii. 62.

Fate the wolf’s soul snatched up from wordly stead, ill. 146.

Fate frights us when the thing is past and gone, iii. 318.

Fate hath commanded I become thy fere,

iii. 312.

Fie on this wretched world an so it be, i. 40.

Fight for my mother (an I live) I’ll take, 'ii. 239.

Fire is cooler than fires in my breast,

iv. 245.

Flv, fly with life whenas evils threat, vi. ’ 62 '


Appendix.


353


Flv, fly with thy life if by ill overtaken, ii. 19.

Folk have made moan of passion before me, of past years, viii. 65.

For cup friends cup succeeding cup assign, v. 66.

For eaters a table they brought and set, viii. 208.

For her sins is a pleader that brow, ii. 97.

For joys that are no more I want to weep,

iii. 185.

For Layla’s favour dost thou greed r iii. 135.

For loss of lover mine and stress of love I dree, viii. 75.

For not a deed the hand can try, v. 188.

For others these hardships and labours I bear, i. 17.

For your love my patience fails, i. 74.

Forbear, O troubles of the world, i. 39.

Forgive me, thee-ward sinned I, but the wise, ii. 9.

Forgive the sin ’neath which my limbs are trembling, iii. 249.

Fortune had mercy on the soul of me, iii. 135.

Fortune had ruth upon my plight, viii. 50.

Four things that meet not, save they here unite, i. 116.

Four things which ne’er conjoin, unless it be, iii. 237.

Freest am I of all mankind fro’ meddling wight, ii. 200.

Fro’ them inhale I scent of Attar of Ban, viii. 242.

From her hair is night, from her forehead noon, viii. 303.

From Love-stupor awake, O Masrur, ’twere best, viii. 214.

From that liberal hand on his foes he rains, iv. 97.

From the plain of his face springs a min- aret, viii. 296.

From wine I turn and whoso wine-cups swill, i. 208.

Full many a reverend Shaykh feels sting of flesh, v. 64.

Full many laugh at tears they see me shed,

iii. 193.

Full moon if unfreckled would favour thee,

iv. 19.

Full moon with sun in single mansion, i. 264.


Gainsay women ; he obeyeth Allah best, who saith them nay, ix. 282.

Garb of Fakir, renouncement, lowliness,

v. 297.

Garth Heaven-watered wherein clusters waved, viii. 266.

Get thee provaunt in this world ere thou wend upon thy way, ii. 139.

Give back mine eyes their sleep long rav- ished, i. 99.

Give me brunettes, so limber, lissom, lithe of sway, iv. 258.

Give me brunettes; the Syrian spears so limber and so straight, viii. 158.

Give me the Fig sweet-flavoured, beauty clad, viii. 269.

Give thou my message twice, iii. 166.

Gladsome and gay forget thine every grief, i. 57.

Glory to Him who guides the skies, vii. 78.

Gnostic’s heart-homed in the heavenly Garth, v. 264.

Go, gossip! re-wed thee, for Prime draw- eth near, v. 135.

Go, visit her thou lovest, and regard not, iii. 235; viii. 305.

God make thy elory last in joy of life, viii.

99 .

Gone is my strength, told is my tale of days, iii. 55.

Goodly of gifts is she, and charm those perfect eyes, iii. 57.

Granados of finest skin, like the breasts, viii. 267.

Grant me the kiss of that left hand ten times, iv. 129.

Grape-bunches likest as thev sway, viii. 266.

Grapes tasting with the taste of wine, viii. 266.

Grief, cark and care in my heart reside, iv. 19.

Grow thy weal and thy welfare day by day, i. 204.


Had I known of love in what fashion he,

vii. 330.

Had I wept before she did in my passion for Su’ada, vii. 275.

Had she shown her shape to idolator’s sight, viii. 279.

Hadst thou been leal in love’s loyalty, iii.

77.


354


Alf Laylah wa Laylah.


Had we known of thy coming we fain had dispread, i. 117.

Had we wist of thy coming, thy way had been strown, i. 271.

Haply and happily may Fortune bend her rein, viii. 67.

Haply shall Allah deign us twain unite, viii. 141.

Haply shall Fortune draw her rein, iii. 251.

HappvisEloquence when thou art named,

i. 47.

Hast quit the love of Moons or dost per- sist? iv. 240.

Hast seen a Citron-copse so weighed a- down, viii. 272.

Haste to do kindness thou dost intend, iv. 181.

Haste to do kindness while thou hast the power, iii. 136.

Have the doves that moan in the lotus- tree, vii. 91.

He blames me for casting on him my sight, viii. 283.

He came and cried they, Now be Allah blest! iii. 215.

He came in sable hued sacque, iv. 263.

He came to see me, hiding ’neath the shirt of night, iv. 252.

He comes; and fawn and branch and moon delight these eyne, iv. 142.

He cometh robed and bending gracefully,

ii. 287.

He heads his arrows with piles of gold, iv. 97.

He is Caliph of Beauty in YusuF s lieu, ii. 292.

He is gone who when to this gate thou go’st, ii. 14.

He is to thee that daily bread thou canst nor loose nor bind, i. 39.

He’ll offer sweetmeats with his edg£d tongue, iii. 115.

He made me drain his wine of honeyed lips, v. 72.

He missed not who dubbed thee, “World’s delight,” v. 33.

He pluckt fruits of her necklace in rivalry, ii. 103.

He prayeth and he fasteth for an end he doth espy, ii. 264.

He seized my heart and freed my tears to flow, viii. 259.

He showed in garb anemone-red, iv. 263.


He thou trustedst most is thy worst un- friend, iii. 143.

He whcm the r.indv motts entrap, iii. 216.

Hearkening, obeying, with my dying mouth, ii. 321.

Heavy and swollen like an urine-bladder blown, iv. 236.

Her fair shape ravisheth, if face to face she did appear, v. 192.

Her fore-arms, dight with their bangles, show, v. 89.

Her golden yellow is the sheeny sun’s, iv. 257.

Her lip-dews rival honey-sweets, that sweet virginity, viii. 33.

Her smiles twin rows of pearls display, i. 86.

Here! Here! by Allah, here! Cups of the sweet, the dear! i. 89.

Here the heart reads a chapter of devo- tion pure, iii. 18.

Hind is an Arab filly purest bred, vii. 97.

His cheek-down writeth (O fair fall the goodly scribe!) ii. 301.

His cheekdown writeth on his cheek with ambergris on pearl, ii. 301.

His eyelids sore and bleared, viii. 297.

His face as the face of the young moon shines, i. 177.

His honeydew of lips is wine; his breath, iv. 195.

His looks have made me drunken, not his wine, iii. 166.

His lovers said, Unless he deign to give us all a drink, viii. 285.

His lovers’ souls have drawn upon his cheek, iii. 58.

His mole upon plain of cheek is like, viii. 265.

His scent was musk and his cheek was rose, i. 203.

Ho, lovers all! by Allah say me fair and sooth, ii. 309.

Ho, lovers all! by Allah sav me sooth, ii. 320.

Ho say to men of wisdom, wit and lere, v. 239.

Ho thou, Abrizah, mercy! leave me not for I, ii. 127.

Ho, those heedless of Time and his sore despight! vii. 221.

Ho thou hound who art rotten with foul- ness in grain, iii. 108.

Ho thou lion who broughtest thyself to woe, vii. 123.


Appendix.


355


Ho thou my letter! when my friend shall see thee, iv. 57.

Ho thou o’ the tabret, my heart takes flight, viii. 166.

Ho thou the House! Grief never home in thee, viii. 206.

Ho thou, the house, whose birds were singing gay, v. 57.

Ho thou who grovellest low before the great, ii. 235.

Ho thou, who past and bygone risks re- gardest with uncare! iii. 28.

Ho thou whose heart is melted down by force of Amor’s fire, v. 132.

Ho ye mine eyes let prodigal tears go free, iv. 248.

Ho ye my friends draw near, for I forth- right, viii. 258.

Hola, thou mansion ! woe ne’er enter thee, iv. 140.

Hold fast thv secret and to none unfold, i. 87.

Hold to nobles, sons of nobles, ii. 2.

Honour and glory wait on thee each morn, iv. 60.

Hope not of our favours to make thy prey, viii. 208.

Houris and high-born Dames who feel no fear of men, v. 148.

How bitter to friends is a parting, iv. 222.

How comes it that I fulfilled my vow the while that vow brake you? iv. 241.

How dear is our day and how lucky our lot, i. 293.

How fair is ruth the strong man deignsnot smother, i. 103.

How good is Almond green I view, viii. 270.

How is this? Why should the blamer abuse thee in his pride, iii. 232.

How joyously sweet are the nights that unite, v. 61.

How- long, rare beauty! wilt do wrong to me, ii. 63.

How long shall I thy coyness and thy great aversion see, iv. 242.

How long shall last, how long this rigour rife of w'oe, i. 101.

How long this harshness, this unlove shall bide? i. 78.

How manifold nights have I passed with my wife, x. 1.

How many a blooming bough in glee- girl’s hand is fain, viii. 166.


How many a joy by Allah’s will hath fled,

i. 150.

How many a lover with his eyebrows speaketh, i. 122.

How many a night have I spent in woes, ix. 316.

How many a night I’ve passed with the beloved of me, iv. 252.

How many boons conceals the Deity, v. 261.

How many by my labours, that evermore endure, vi. 2.

How oft bewailing the place shall be this coming and going, viii. 242.

How oft have I fought and how many have slain! vi. 91.

How oft in the mellay I’ve cleft the arrav,

ii. 109.

How patient bide, with love in sprite of me, iv. 136.

How shall he taste of sleep who lacks re- pose, viii. 49.

How shall youth cure the care his life un- do’ th, ii. 320.

Hunger is sated with a bone-dry scone, iv. 201.

Hurry not, Prince of Faithful Men! with best of grace thy vow, vii. 128.


I am he who is known on the day of fight, vi. 262.

I am distraught, yet verily, i. 138.

I am going, O mammy, to fill up mv pot, i. 311.

I am not lost to prudence, but indeed, ii. 98.

I am taken: my heart burns with living flame, viii. 225.

I am the wone where mirth shall ever smile, i. 175.

I am when friend would raise a rage that mote, iv. 109.

I and mv love in union were unite, viii. 247.

I ask of you from every rising sun, i. 238.

I asked of Bountv, “Art thou free?” v. 93.

I asked the author of mine ills, ii. 60.

I bade adieu, my right hand wiped my tears away, ii. 113.

I attained by my wits, x. 44.

I bear a hurt heart, who will sell me for this, vii. 115.


356


Alf Laylah wa Laylah.


I call to mind the parting day that rent our loves in twain, viii. 125.

I can’t forget him, since he rose and showed with fair design, ix. 253.

I ceased not to kiss that cheek with bud- ding roses dight, viii 329.

I dipt his form and wax’d drunk with his scent, ii. 292.

I came to my dear friend’s door, of my hopes the goal, v. 58.

I craved of her a kiss one day, but soon as she beheld, iv. 192.

I cried, as the camels went off with them, viii. 63.

I’d win good will of everyone, but whoso envies me, ix. 342.

I deemed my brethren mail of strongest steel, i. 108.

I deemed you coat-o’-mail that should withstand, i. 108.

I die my death, but He alone is great who dieth not, ii. 9.

I drank the sin till my reason fled, v. 224.

I drink, but the draught of his glance, not wine, i. 100.

I drooped my glance when seen thee on the way, iii. 331.

I dyed what years have dyed, but this my staining, v. 164.

I embrace him, yet after him yearns my soul, ix. 242.

I ever ask for news of you from whatso breezes pass, viii. 53.

I feed eyes on their stead by the valley’s side, iii. 234.

I fix my glance on her, whene’er she wends, viii. 158.

I fly the carper's injury, ii. 183.

I gave her brave old wine that like her cheeks blushed red, i. 89.

I had a heart and with it lived my life, v. 131.

I have a friend with a beard, viii. 298.

I have a friend who hath a beard, iv. 194.

I have a friend, whose form is fixed within mine eyes, iv. 246.

I have a froward vard of temper ill, viii. 293.

I have a lover and when drawing him, iv. 247.

I have a sorrel steed, whose pride is fain to bear the rein, ii. 225.

I have borne for thy love what never bore,

iii. 183.


I have fared content in my solitude, iii. 152.

I have no words though folk would have me talk, ix. 276.

I have won my wish and my need have scored, vii. 59.

I have wronged mankind, and have ranged like wind, iii. 74.

I have a yard that sleeps in base and shameful way, viii. 293.

I have sorrowed on account ol our dis- union, viii. 128.

I heard a ring-dove chanting plaintivelv, v. 47.

I hid what I endured of him and yet it came to light, i. 67.

I hope for union with my love which I may ne’er obtain, viii. 347.

I kissed him: darker grew those pupils, which, iii. 224.

I lay in her arms all night, leaving him, v. 128.

I’ll ransom that beauty-spot with my soul, v. 65.

I long once more the love that was be- tween us to regain, viii. 181.

I longed for him I love; but, when we met, viii. 347.

I longed for my beloved, but when I saw his face, i. 240.

I look to my money and keep it with care, ii. 11.

I looked at her one look and that dazed me, ix. 197.

I looked on her with longing eyne, v. 76.

I love a fawn with gentle white-black eyes, iv. 50.

I love a moon of comely shapely form, viii. 259.

I love her madly for she is perfect fair, vii. 265.

I love not black girls but because they show, iv. 251.

I love not white girls blown with fat who puff and pant, iv. 252.

I love Su’ad and unto all but her my love is dead, vii. 129.

I love the nights of parting though I joy not in the same, ix. 198.

I loved him, soon as his praise I heard, vii. 280.

I’m Al-Kurajan, and my name is known, vii. 20.

I’m estranged fro’ my folk and estrange- ment’s long, ni. 71.


Appendix.


I'm Kurajan, of this age the Knight, vii. 23.

I’m the noted Knight in the field of fight, vii. 18.

I made my wrist her pillow and I lay with her in litter, vii. 243.

I marvel at its pressers, how thev died, x. 39.

I marvel hearing people questioning, ii. 293.

I marvel in Iblis such pride to see, vii. 139.

I marvel seeing yon mole, ii. 292.

I mind our union days when ye were nigh, vi. 278.

I number nights; indeed I count night after night, ii. 308.

I offered this weak hand as last farewell, iii. 173.

I passed a beardless pair without compare, v. 64.

I past by a broken tomb amid a garth right sheen, ii. 325.

I plunge with my braves in the seething sea, vii. 18.

I pray in Allah’s name, 0 Princess mine, be light on me, iv. 241.

I prav some dav that we reunion gain, iii. 124.

I roam, and roaming hope I to return, iii. 64.

I saw him strike the gor.g and asked of him straightway, viii. 329.

I saw thee weep before the gates and ’plain, v. 283.

I saw two charmers treading humble earth, iii. 18.

I say to him, that while he slings his sword, ii. 230.

I see all power of sleep from eyes of me hath flown, ii. 151.

I see not happiness lies in gathering gold, ii. 166.

I see the woes of the world abound, i. 298.

I see thee and close not mine eyes for fear, ix. 221.

I see thee full of song and plaint and love’s own ecstasy, iii. 263.

I see their traces and with pain I melt, l. 230.

I see you with my heart from far coun- trie, vii. 93.

I sent to him a scroll that bore my plaint of love, ii. 300.

I show' ir.v heart ar.d thoughts to Thee, and Thou, v. 266.


357

I sight their track and pine for longing love, viii. 103.

I soothe my heart and my love repel, v. 35.

I sought of a fair maid to kiss her lips, viii. 294.

I speak and longing love upties me and unties me, ii. 104.

I still had hoped to see thee and enjoy thy sight, i. 242.

I stood and bewailed who their loads had bound, ix. 27.

I swear by Allah’s name, fair Sir! no thief was I, i. 274.

I swear by swavings of that form so fair, iv. 143.

I swear by that fair face’s life I’ll love but thee, iv. 246.

I thought of estrangement in her embrace, ix. 198.

I’ve been shot by Fortune, and shaft of eye, iii. 175.

I’ve lost patience by despite of you, i. 280.

I’ve sent the ring from off thy finger ta’en, iii. 274.

I’ve sinned enormous sin, iv. 109.

I view their traces and with pain I pine, viii. 320.

I visit them and night black lendeth aid to me, iv. 252.

I vow to Allah if at home I sight, ii. 186.

I walk for fear of interview the weakling’s walk, v. 147.

I wander ’mid these walls, my Layla’s walls, j. 238.

I wander through the palace but I sight there not a soul, iv. 291.

I was in bestest luck, but now my love goes contrary, v. 75.

I was kind and 'scaped not, they were cruel and escaped, i. 58.

I waved to and fro and he leaned to and fro, v. 239.

I weep for one to whom a lonely death befel, v. 115.

I weep for longing love’s own ardency, vii. 369.

I weet not, whenas to a land I fare, ix. 328.

I went to my patron some blood to let him, i. 306.

I went to the house of the keeper-man, iii.

20 .

I will bear in patience estrangement of friend, viii. 345.


358


Alf Laylah wa Laylah.


I wot not, whenas to a land I fare, x. 53. I write thee, love, the while my tears pour down, iii. 24.

I write to thee, O fondest hope, a writ, iii. 24.

I write with heart devoted to thy thought,

iii. 2~3.

Ibn Si'na in his canon doth opine, iii. 34. If a fool oppress thee bear patiently, vi. 214.

If a man from destruction can save his head, ix. 314.

If a man’s breast with bane he hides be straitened, ix. 292.

If a sharp-witted wight mankind e’er tried,

iv. 183.

If another share in the thing I love, iv. 234.

If any sin I sinned, or did I aught, iii. 132. If aught I’ve sinned in sinful way, viii. 119.

If generous youth be blessed with luck and wealth, ix. 291.

If he of patience fail the truth to hide, ii. 320.

If I liken thy shape to the bough when green, i. 92.

If I to aught save you, 0 lords of me, in- cline, vii. 369.

If ill betide thee through thy slave, i. 194. If Kings would see their high emprize preserved, v. 106.

If Naomi bless me with a single glance, iv.

12 .

If not master of manners or aught but discreet, i. 235.

If thereby man can save his head from death, iv. 46.

If thou crave our love, know that love’s a loan, v. 127.

If thou should please a friend who pleaseth thee, v. 150.

If Time unite us after absent while, i. 157. If your promise of personal call prove un- true, iii. 252.

If we ’plain of absence what shall we say? i. 100.

If we saw a lover who pains as he ought,

v. 164.

Ill-omened hag! unshriven be her sins nor mercy visit her on dying bed, i. 174.

In dream I saw a bird o’erspeed (me- seem’d), viii. 218.

In her cheek cornered nine calamities, viii. 86.


In his face-skv shineth the fullest moon,

i. 205.

In love they bore me further than my force would go, ii. 137.

In patience, O my God, I endure my lot and fate, i. 77.

In patience, O my God, Thy doom fore- cast, viii. 17.

In ruth and mildness surety lies, ii. 160. In sleep came Su’ada’s shade andwakened me, iv. 267.

In sooth the Nights and Days are char- actered, iii. 319.

In spite of enviers’ jealousy, at end, v. 62. In the mom I am richest of men, x. 40.

In the towering forts Allah throned him King, ii. 291.

In this world there is none thou mayst count upon, i. 207.

In thought I see thy form when farthest far or nearest near, ii. 42.

In thv whole world there is not one, iv. 187.

In vest of saffron pale and safflower red, i. 219.

Incline not to parting, I pray, viii. 314. Indeed afflicted sore are we and all dis- traught, viii. 48.

Indeed I am consoled now and sleep with- out a tear, iv. 242.

Indeed I deem thy favours might be bought, iii. 34.

Indeed I hourly need thv choicest aid, v. 281.

Indeed I’ll bear my love for thee with firmest soul, iv. 241.

Indeed I longed to share unweal with thee, iii. 323.

Indeed I’m heart-broken to see thee start,

viii. 63.

Indeed I’m strong to bear whatever befal,

iii. 46.

Indeed rav heart loves all the lovely bovs,

ix. 253.

Indeed, ran my tears on the severance day, vii. 64.

Indeed, to watch the darkness-moon he blighted me, iii. 277.

Irks me my fate and clean unknows that I, viii. 130.

“Is Abu’s-Sakr of Shayban” they asked, v. 100.

Is it not strange one house us two contain,

iv. 279.


Appendix.


359


Is not her love a pledge by all mankind contest? it. 186.

It behoveth folk who rule in our time, viii. 294.

It happed one day a hawk pounced on a bird, tv. 103.

It runs through every joint of them as runs, x. 39.

It seems as though of Lot’s tribe were our days, iii. 301.

It was as though the sable dye upon her palms, iii. 105.

Jamil, in Holy War go fight! to me they say: ii. 102.

Jahannam, next Laza, and third Hatim, v. 240.

Jamrkan am I! and a man of might, vii. 23.

Joy from stroke of string doth to me in- cline, viii. 227.

Joy is nigh, O Masrur, so rejoice in true rede, viii. 221.

“Joy needs shall come,” a prattler 'gan to prattle: iii. 7.

Joy of boughs, bright branch of Myro- balan! viii. 213.

Joy so o’ercometh me, for stress of jov, v. 355.

Joyance is come, dispelling cark and care, v. 61.

Kingdom with none endures; if thou deny this truth, where be the Kingsot earlier earth? i. 129.

Kinsmen of mine were those three men who came to thee, iv. 289.

Kisras and Ctesars in a bygone day, ii. 41.

Kiss then his fingers which no fingers are, iv. 147.

Lack of good is exile to man at home, ix. 199.

Lack-gold abaseth man and doth his worth away, ix. 290.

Lady of beauty, say, who taught thee hard and harsh design, iii. 5.

Laud not long hair, except it be dispread,

ii. 230.

Laud to my Lord w r ho gave thee all of loveliness, iv. 143.

Leave this blame, I will list to no enemy’s blame 1 iii 61.

Leave this thy design and depart, O man! viii. 212.


Leave thou the days to breed their ban and bate, ii. 41.

Leave thy home for abroad an wouldest rise on high, ix. 138.

Let days their folds and plies deploy, ii, 309'.

Let destiny with slackened rein its course appointed fare! viii. 70.

Let Fate with slackened bridle fare her pace, iv. 173.

Let Fortune have her wanton w'ay, i. 107. Let thy thought be ill and none else but ill,

iii. 142.

Leyla’s phantom came by night, viii. 14. Life has no sweet for me since forth ye fared, iii. 177.

Like are the orange hills when zephyr breathes, viii. 272.

Like a tree is he who in wealth doth wone, ii. 14.

Like fullest moon she shines on happiest night, v. 347.

Like moon she shines amid the starry skv, v. 32.

Like peach in vergier growing, viii. 270. Like the full moon she shineth in garments all of green, viii. 3 27.

Lion of the wold wilt thou murder me, v. 40.

Long as earth is earth, long as sky is sky, ix. 317.

Long have I chid thee, but my chiding hindereth thee not, vii. 225.

Long have I wept o’er severance ban and bane, i. 249.

Long I lamented that we fell apart, ii. 187. Long, long have I bewailed the sev’rance of our loves, iii. 275.

Long was mv night for sleepless misery,

iv. 263.

I.o.ngsome is absence; Care and Fear are sore, ii. 295.

Longsome is absence, restlessness in- creaseth, vii. 212.

Look at the Lote-tree, note on boughs arrayed, viii. 271.

Look at the apricot whose bloom con- tains, viii. 268.

Look on the Pyramids and hear the twain,

v. 106.

Love, at first sight, is a spurt of spray, vii. 280.

Love, at the first, is a spurt of spray, vii. 330.


3<5o


Alf Laylah wa Laylah.


Love for my fair they chide in angry way, iii. 233.

Love in my breast they lit and fared away, iii. 296.

Love in my heart they lit and went their ways, i. 232.

Love-longing urged me not except to trip in speech o’er tree, ix. 322.

Love smote my frame so sore on parting day, ii. 1S2.

Love’s tongue within my heart speaks plain to thee, iv. 135.

Love’s votaries I ceased not to oppose, iii. 290.

Lover with his beloved loseth will and aim, v. 289.

Lover, when parted from the thing he loves, viii. 36.

Luck to the Rubber whose deft hand o’er- plies, iii. 17.

Make me not (Allah save the Caliph!) one of the betrayed, vii. 129.

Make thy game by guile for thou’rt born in a time, iii. 141.

Man is known among men as his deeds attest, ix. 164.

Man wills his wish to him accorded be, iv. 157.

Many whose ankle rings are dumb have tinkling belts, iii. 302.

Masrur joys life made fair by all delight of days, viii. 234.

May Allah never make you parting dree, v. 74.

May coins thou makest joy in heart in- stil, ix. 69.

May God deny me boon of troth if I, viii. 34,

May that Monarch's life span a mighty span, ii. ”5.

Mazed with thy love no more I can feign patience, vin. 321.

Melted pure gold in silvern bowl to drain, v. 66.

Men and dogs together are all gone by, iv. 268.

Men are a hidden malady, iv. 188.

Men craving pardon will uplift their hands, ii: 304.

Men have ’plained of pining before my time, iii. 183.

Men in their purposes are much alike, vii. 169.


Men's turning unto bums of boys is bump- tious, v. 162.

Methought she was the forenoon sun until she donned the veil, viii. 284.

Mine ear forewent mine eye in loving him, ix. 222.

Mine eyes I admire that can feed their fill, viii. 224.

Mine eyes ne’er looked on aught the Al- mond like, viii. 270.

Mine eyes were dragomans for my tongue betied, i. 121.

Mine is a Chief who reached most haught estate, i. 253.

’Minish this blame I ever bear from you, iii. 60.

Morn saith to Night, “withdraw and let me shine,” i. 132.

Most beautiful is earth in budding bloom, ii. 86.

Mu’awiyah,thou gen’rous lord, and best of men that be, vii. 125.

My best salam to what that robe enrobes of symmetry, ix. 321.

My blamers instant chid that I for her be- come consoled, viii. 171.

My blamers say of me, He is consoled. And lie! v. 158.

My body bides the sad abode of grief and malady, iv. 230.

My censors say, What means this pine for him? v. 158.

My charmer who spellest my pietv, ix. 243.

My coolth of eyes, the darling child of me, v. 260.

My day of bliss is that when thou appear- est, iii. 291.

My friend I prithee tell me, ’neath the sky, v. 107.

My friend who went hath returned once more, vi. 196.

My friends, despite this distance and this cruelty, viii. 115.

My friends, I yearn in heart distraught for him, vii. 212.

Mv friends! if ye are banisht from mine eyes, iii. 340.

My friends, Rayva hath mounted soon as morning shone, vii. 93.

My fondness, O my moon, for thee my foeman is, iii. 256.

My heart disheartened is, my breast is strait, ii. 238.


Appendix. 361


My heart is a thrall: my tears ne’er abate, viii. 346.

My life for the scavenger! right well I love him, i. 312.

My life is gone but love-longings remain, viii. 345.

My longing bred of love with mine unease for ever grows, vii. 211 .

My Lord hath servants fain of piety, v. 277.

My lord, this be the Sun, the Moon thou hadst before, vii. 143.

My lord, this full moon takes in Heaven of thee new birth, vii. 143.

My love a meeting promised me and kept it faithfully, iii. 195.

My loved one’s name in cheerless solitude aye cheereth me, v. 59.

My lover came in at the close of night, iv. " 124.

My lover came to me one night, iv. 252.

My mind’s withdrawn from Zaynab and Nawar, iii. 239.

My patience failed me when my lover went, viii. 259.

My patience fails me and grows anxiety, viii. 14.

My prickle is big and the little one said,

iii. 302.

My Salam to the Fawn in the garments concealed, iv. 50.

My sin to thee is great, iv. 109.

My sister said, as saw she how I stood, iii. 109.

My sleeplessness would show I love to bide on wake, iii. 195.

My soul and my folk I engage for the youth, vii. 111 .

My soul for loss of lover sped I sight, viii. 67.

My soul be sacrifice for one, whose going, iii. 292.

My soul thy sacrifice! I chose thee out, iii. 303.

My soul to him who smiled back my salute, iii. 168.

My tale, indeed, is tale unlief, iv. 265.

My tears thus flowing rival with my wine, iii. 169.

My tribe have slain that brother mine, Umaym, iv. 110.

My wish, mine illness, mine unease! by Allah, own, viii. 68 .

My wrongs hide I, withal they show to sight, viii. 260.


Mv vearning for thee though long is fresh,

iv. 211 .


Naught came to salute me in sleep save his shade, vii. 111 .

Naught garred me weep save where and when of severance spake he, viii. 63.

Nears my parting fro’ my love, nigher draws the severance-day, viii. 308.

Need drives a man into devious roads, ii. 14.

Needs must I bear the term by Fate de- creed, ii. 41.

Ne’er cease thy gate be Ka’abah to man- kind, iv. 148.

Ne’er dawn the severance-day on any wise, viii. 49.

Ne’er incline thee to part, ii. 105.

Ne’er was a man with beard grown over- long, viii. 298.

News my wife wots is not locked in a box! i. 311.

News of my love fill all the land, I swear, iii. 287.

No breeze of Union to the lover blows, viii. 239.

No! I declare by Him to whom all bow,

v. 152.

No longer beguile me, iii. 137.

“No ring-dove moans from home on branch in morning light, ii. 152.

None but the good a secret keep, And good men keep it unrevealed, i. 87.

None but the men of worth a secret keep, iii. 289.

None keepeth a secret but a faithful per- son, iv. 233.

None other charms but thine shall greet mine eyes, i. 156.

None wotteth best jovance but generous youth v. 67.

Not with his must I’m drunk, but verily, v. 158.

Now an, by Allah, unto man were fully known, iii. 128.

Now, an of woman ask ye, I reply, iii. 214.

Now blame him not; for blame brings only vice and pain, ii. 297.

Now, by my life, brown hue hath point of comeliness, iv. 258.

Now, by thy life, and wert thou just my life thou hadst not ta’en, i. 182.

Now, by your love! your love I’ll ne’er forget, viii. 315.


362


Alf Laylah wa Laylah.


Now I indeed will hide desire and all repine, v. 267.

Now is my dread to incur reproaches, which, iii. 59.

Now love hast banished all that bred delight, iii. 259.

Now with their says and said no more vex me the chiding race, iv. 207.

O adornment of beauties to thee write I,

vii. 176.

O beauty’s Union! love for thee’s my creed, iii. 303.

O best of race to whom gave Hawwa boon of birth, v. 139.

O bibber of liquor, art not ashamed, v. 224.

O breeze that blowest from the land Irak,

viii. 103.

O child of Adam let not hope make mock and flyte at thee, vi. 116.

O culver of the copse, with salams I greet,

v. 49.

O day of joys to either lover fain! v. 63. O dwelling of my friends, say is there no return, viii. 319.

O fair ones forth ye cast my faithful love,

ix. 300.

O fertile root and noble growth of trunk,

ii. 43.

O fisherman no care hast thou to fear, v. 51.

O flier from thy home when foes affright! v. 290.

O friends of me one favour more I pray, v. 125.

O glad news bearer w’ell come! ii. 326.

O hail to him whose locks his cheeks o’er- shade, x. 58.

O Havat al-Nufus be gen’rous and in- cline, vii. 217.

O heart, an lover false thee, shun the parting bane, vui. 94.

O heart! be not thy love confined to one,

iii. 232.

O hope of me! pursue me not with rigour and disdain, iii. 28.

O joy of Hell and Heaven! whose tor- mentry, iii. 19.

O Keener, O sweetheart, thou fallest not short, i. 311.

O Kings of beauty, grace to prisoner ta'en, vin. 96.

O Lord, by the Five Shaykhs, I pray de- liver me, vii. 226.


O Lord, how many a grief from me hast driven, v. 270.

O Lord, my foes are fain to slay me in despight, vui. 117.

O Lords of me, who fared but whom my heart e’er followeth, iv. 239.

O Love, thou’rt instant in thy cruellest guise, iv. 204.

O lover thou bringest to thought a tide, v. 50.

O Maryam of beauty return for these eyne, viii. 321.

O Miriam thy chiding I pray, forego, ix. 8.

O moon for ever set this earth below, iii. 323.

O Moslem! thou whose guide is Alcoran,

iv. 173.

O most noble of men in this time and stound, iv. 20.

O my censor who wakest amorn to see, viii. 343.

O my friend, an I rendered my life, my sprite, ix. 214.

O my friend! reft of rest no repose I com- mand, ii. 35.

O my friends, have ye seen or have ye heard, vi. 174.

O mv heart’s desire, grows mv miserv, vii. 248.

O my Lord, well I weet thy puissant hand,

vi. 97.

O Night of Union, Time’s virginal prize,

viii. 328.

O my lords, shall he to your minds occur,

ix. 299.

O Night here I stay! I want no morning light, iv. 144.

O passing Fair I have none else but thee,

vii. 365.

O pearl-set mouth of friend, iv. 231.

O pearly mouth of friend, who set those pretty pearls in line, iv. 231.

O Rose, thou rare of charms that dost con- tain, viii. 2~5.

O sire, be not deceived bv worldly joys, v. 114.

O son of mine uncle! same sorrow I bear, iii. 61.

O spare me, thou Ghazban, indeed enow for me, ii. 126.

O Spring-camp have ruth on mine over- throwing, viii. 240.

O thou Badi’a ’1-Jamal, show thou some clemency, vii. 368.


Appendix.


O thou of generous seed and true nobility, vi. 252.

O thou sheeniest Sun who in night dost shine, viii. 215.

O Thou, the One, whose grace doth all the world embrace, v. 272.

O thou tomb! O thou tomb! be his horrors set in blight? i. 76.

O thou to whom sad trembling wights in fear complain! iii. 317.

O thou who barest leg-cali" better to sug- gest, ii. 327.

O thou who claimest to be prey of love and ecstasy, vii. 220.

O thou who deignest come at sorest syne, iii. 78.

O thou who dost comprise all Beauty’s boons! vii. 107.

O thou who dyest hoariness with black, viii. 295.

O thou who fearest Fate, i. 56.

O thou who for thy wakeful nights wouldst claim my love to boon, iii. 26.

O thou who givest to royal state sweet savour, ii. 3.

O thou who gladdenest man by speech and rarest qualit) , ix. 322.

O thou who seekest innocence to ’guile, iii. 137.

O thou who seekest parting, safely fare!

ii. 319.

O thou who seekest separation, act leisure- ly. iv. 200.

O thou who seekest severance, i. 118.

O thou who shamest sun in morning sheen, viii. 35.

O thou who shunnest him thy love misled! viii. 259.

O thou who wooest Severance, easy fare!

iii. 278.

O thou who woo’st a world unworthy learn, iii. 319.

O thou whose boons to me are more than one, iii. 317.

O thou whose favours have been out of compt, iii. 137.

O thou whose forehead, like the radiant F.ast, i. 210.

O to whom I gave soul which thou tor- turest, iv. 19.

O to whom now of my desire complaining sore shall I, v. 44.

O toiler through the glooms of night in peril and in pain, i. 38.


363

O turtle dove, like me art thou distraught? v. 47.

O walkings of musk from the Babel-land! ix. 195.

O who didst win my love in other date, v. 63.

O who hast quitted these abodes and faredst lief and light, viii, 59.

O who passest this doorway, by Allah, see, viii. 236.

! O who praisest Time with the fairest ap- praise, ix. 296.

O who shamest the Moon and the sunny glow, vii. 248.

O who suest Union, ne’er hope such de- light, viii. 257.

O whose heart by our beauty is captive ta’en, v. 36.

O Wish of wistful men, for Thee I yearn, v. 269.

O ye that can aid me, a wretched lover,

ii. 30.

O ye who fled and left my heart in pain low li’en, iii. 285.

O ye who with my vitals fled, have ruth, viii. 258.

O you whose mole on cheek enthroned recalls, i. 251.

O Zephyr of Morn, an thou pass where the dear ones dwell, viii. 120.

O Zephyr of Xajd, when from Najd thou blow, vii. 115.

Of dust was I created, and man did I be- come, v. 237.

Of evil thing the folk suspect us twain,

iii. 305.

Of my sight I am jealous for thee, of me, ix'. 248.

Of Time and what befel me I complain, viii. 219.

Of wit and wisdom is Maymunah bare,

i. 57.

Oft hath a tender bough made lute for maid, v. 244.

Oft hunchback added to his bunchy back, viii. 297.

Oft times mischance shall straiten noble breast, viii. 117.

Oft when thy case shows knotty and tangled skein, vi. 71.

Oh a valiant race are the sons of Nu’uman, iii. 80.

Oh soul of me, an thou accept rav rede,

ii. 210.


364


Alf Laylah wa Laylah.


Oh ye gone from the gaze of these lidded eyne, ii. 139.

Old hag, of high degree in filthy life, v. 96. On earth’s surface we lived in rare ease and joy, vii. 123.

On her fair bosom caskets twain I scanned,

i. 156.

On me and with me bides thy volunty,

viii. 129.

On Sun and Moon of palace cast thy sight,

i. 85.

On the brow of the World is a writ; an thereon thou look, ix. 297.

On the fifth day at even-tide they went away from me, ii. 10.

On the fifth day I quitted all my friends for evermore, ii. 10.

On the glancing racer outracing glance,

ii. 273.

On the shaded woody island His showers Allah deign, x. 40.

On these which once were chicks, iv. 235. One, I wish him in belt a thousand horns, v. 129.

One craved my love and I gave all he craved of me, iii. 210.

One wrote upon her cheek with musk, his name was Ja’afar hight, iv. 292.

Open the door! the leach now draweth near, v. 284.

Oppression ambusheth in sprite of man,

ix. 343.

Our aim is only converse to enjoy, iv. 54. Our Fort is Tor, and flames the fire of fight, ii. 242.

Our life to thee, O cup-boy Beauty-dight!

iii. 169.

Our trysting-time is all too short, iii. 167.


Pardon my fault, for ’tis the wise man’s wont, i. 126.

Pardon the sinful ways I did pursue, ii. 38.

Part not from one whose wont is not to part from you, iii. 295.

Parting ran up to part from lover twain, iii. 209.

Pass round the cup to the old and the young man, too, viii. 278.

Pass o’er my fault, for ’tis the wise man’s wont, viii. 327.

Patience hath fled, but passion fareth not, v. 358.

Patience with sweet and with bitter Fate! viii. 146.


Patient I seemed, yet Patience shown by me, vii. 96.

Patient, O Allah! to Thy destiny I bow, iii. 328.

Pause ye and see his sorry state since when ye fain withdrew, viii. 66.

Peace be to her who visits me in sleeping phantasy, viii. 241.

Peace be to you from lover’s wasted love,

vii. 368.

Peace be with you, sans you naught com- pensateth me, viii. 320.

Perfect were lover’s qualities in him was brought amorn, viii. 255.

Pink cheeks and eyes enpupil’d black have dealt me sore despight, viii. 69.

Pleaseth me more the fig than every fruit,

viii. 269.

Pleaseth me yon Hazar of mocking strain, v. 48.

Pleasure and health, good cheer, good appetite, ii. 102.

Ply me and also my mate be plied, viii. 203.

Poverty dims the sheen of man whate’er his wealth has been, i. 272.

Pray’ee grant me some words from your lips, belike, iii. 274.

Pray, tell me what hath Fate to do be- twixt us twain? v. 123.

Preserve thy hoary hairs from soil and stain, iv. 43.

Prove how love can degrade, v. 134.


Quince every taste conjoins; in her are found, i. 158.

Quoth I to a comrade one day, viii. 289. Quoth our Imam Abu Nowas, who was, v. 157.

Quoth she (for I to lie with her forbare),

iii. 303.

Quoth she, “I see thee dye thy hoariness,”

iv. 194.

Quoth she to me, — and sore enraged, viii. 293.

Quoth she to me — I see thou dy’st thy hoariness, viii. 295.

Quoth they and I had trained my taste thereto, viii. 269.

Quoth they, Black letters on his cheek are writ! iv. 196.

Quoth they, Maybe that Patience lend thee ease! iii. 178.


Appendix.


Quoth they, Thou rav’st on him thou lov’st, ni. 258.

Quoth they, “Thou’rt surely raving mad for her thou lov’st, viii. 326.


Racked is my heart by parting fro’ my friends, i. 150.

Rain showers of torrent tears, O Eyne, and see, viii. 250.

Rebel against women and so shalt thou serve Allah the more, iii. 214.

Red fruits that till the hand, and shine with sheen, viii. 271.

Rely not on women: Trust not to their hearts, i. 13.

Reserve is a jewel, Silence safety is, i. 208.

Restore my heart as ’twas within my breast, viii. 37.

Right near at hand, Umaymah mine! v. 75.

Robe thee, O House, in richest raiment Time, viii. 206.

Roll up thv davs and thev shall easv roll,

iv. 220.'

Rosy red Wady hot with summer-glow, ix. 6.

Round with big and little, the bowl and cup, ii, 29.

Said I to slim-waist who the wine en- graced, viii. 307.

Salam from graces treasured bv my Lord, iii. 273.

Salams fro’ me to friends in every stead, iii. 256.

Say, canst not come to us one moment- ling, iv. 43.

Say, doth heart of my fair incline to him,

v. 127.

Say him who careless sleeps what while the shaft of Fortune flies, i. 68.

Say me, on Allah’s path has death not dealt to me, iv. 247.

Say me, will Union after parting e’er re- turn to be, viii. 320.

Say then to skin “Be soft,” to face “Be fair,” i. 252.

Say thou to the she-gazelle, who’s no gazelle, v. 130.

Say to angry lover who turns away, v.

131.

Sav to the charmer in the dove-hued veil, 'i. 280.


365

Sav to the fair in the wroughte.n veil, viii. 291.

Sav to the prettv one in veil of blue, iv. ' 264.

Say what shall solace one who hath nor home nor stable stead, ii. 124.

Say, will to me and you the Ruthful union show, viii. 323.

Scented with sandal and musk, right proudly doth she go, v. 192.

Seeing thy looks wots she what thou de- sir’st, v. 226.

Seest not how the hosts of the Rose dis- play, viii. 2~6.

Seest not that Almond plucked by hand, viii. 270.

Seest not that musk, the nut-bi own musk, e’er claims the highest price, iv. 253.

Seest not that pearls are prized for milky hue, iv. 250.

Seest not that rosery where Rose a flower- ing displays, viii. 275.

Seest not the bazar with its fruit in rows, iii. 302.

Seest not the Lemon when it taketh form, viii. 272.

Seest not we want for joy four things all told, i. 86.

Semblance of full-moon Heaven bore, v. 192.

Severance-grief nighmost, Union done to death, iv. 223.

Shall I be consoled when Love hath mas- tered the secret of me, viii. 261.

Shall man experience-lectured ever care, vii. 144.

Shall the beautiful hue of the Basil fail,

i. 19.

Shall the world oppress me when thou art in’t, ii. 18.

Shall we e’er be united after severance- tide, viii. 322.

Shamed is the bough of Ban by pace of her, viii. 223.

She bade me farewell on our parting day,

ii. 35.

She beamed on my sight with a wondrous glance, ii. 87.

She came apparelled in an azure vest, i. 218.

She came apparelled in a vest of blue, viii. 280.

She came out to gaze on the bridal at ease, v. 149.


366


Alf Laylah wa Laylah.


She came thick veiled, and cried I, O dis- play, viii. 280.

She comes apparelled in an azure vest, x. 58.

She comes like fullest moon on happy night, i. 218; x. 59.

She cried while played in her side Desire, ix. 197.

She dispreaj the locks from her head one night, iii. 226.

She drew near whenas death was depart- ing us, v. 71.

She gives her woman’s hand a force that fails the hand of me, iii. 176.

She hath eyes whose babes wi’ their fin- gers sign, viii 166.

She hath those hips conjoined by thread of waist, iii. 226.

She hath wrists which, did her bangles not contain, iii. 226.

She is a sun which towereth high askv,

iii. 163.

She joineth charms were never seen con- joined in mortr.l dress, vii. 104.

She lords it o’er our hearts in grass-green gown, ii. 318.

She praveth; the Lord of grace hei prayer obeyed, v. 273.

She proffered me a tender covnte, iii. 304.

She rose like the morn as she shone through the night, i. 11.

She saith sore hurt in sense the most acute, Iii. 303.

She shineth forth a moon, and bends a willow-wand, iv. 50.

She shone out in the garden in garments all of green, v. 346.

She shot my heart with shaft, then turned on heel, vii. 141.

She sits it in lap like a mother fond, ix. 191.

She ’spied the moon of Heaven remind- ing me, iv. 51.

She split my casque of courage with eye- swords that sorely smite, iii. 179.

She spread three tresses of unplaited hair,

iv. 51.

She wears a pair of ringlets long let down,

v. 240.

She who mv all of love by love of her hath won, viii. 254.

Shoulder thy tray and go straight to thy goal, i. 278.

Showed me Sir Such-an-one a sight, and what a sight! iv. 193.


Silent I woned and never owned my love, v. 151.

Silky her skin and silk that zoned waist, iii. 163.

Since my toper-friend in my hand hath given, iv. 20.

Since none will lend my love a helping hand, vii. 225.

Since our Imam came forth from med- icine, v. 154.

Sleep fled me, by my side wake ever shows, viii. 68.

Slept in mine arms full moon of brightest blee, x. 39.

Slim-waist and boyish wits delight, v. 161.

Slim-waist craved wine from her com- paneer, viii. 30~,

Slim-waisted loveling, from his hair and brow, viii. 299.

Slim-waisted loveling, jetty hair en- crowned, i. 116.

Slim-waisted one whose looks with down of cheek, v. 158.

Slim-waisted one, whose taste is sweetest sweet, v. 241.

Sojourn of stranger, in whatever land, vii. 175.

Sought me this heart’s dear love at gloom of night, vii. 253.

Source of mine evils, truly, she alone’s, iii. 165.

Sow kindness-seed in the unfittest stead, iii. 136.

Stand by and see the derring-do which I to-day will show, iii. 107.

Stand by the ruined home and ask of us, iii. 328.

Stand thou and hear what fell to me, viii. 228.

Stand thou by the homes and hail the lords of the ruined stead, ii. 181.

Stay! grant one parting look before we part, ii. 15.

Steer ye your steps to none but me, v. 65.

Still cleaves to this homestead mine ecstasy, viii. 243.

Stint ye this blame, viii. 254.

Straitened bosom; reveries dispread, iii. 182.

Stranse is mv story, oassing prodigy, iv. 139.

Strange is the charm which dights her brows like Luna’s disk that shine, ii. 3.

Strive he to cure his case, to hide the truth, ii. 320.


Appendix.


3<57


Such is the world, so bear a patient heart,

i. 183.

Suffer mine eye-babes weep lost of love and tears express, viii. 112.

Suffice thee death such marvels can en- hance, iii. 56.

Sun riseth sheen from her brilliant brow,

vii. 246.

Sweetest of nights the world can show to me, ii. 318.

Sweetheart! How long must I await by so long suffering tried? ii. 178.

Sweetly discourses she on Persian string,

viii. 166.

Take all things easy; for all worldly things, iv. 220.

Take thy life and fly whenas evils threat; let the ruined house tell its owner’s fate, i. 109.

Take, O my lord to thee the Rose, viii. 275.

Take patience which breeds good if patience thou can learn, iv. 221.

Take warning, O proud, iv. 118.

Tear-drops have chafed mine eyelids and rail down in wondrous wise, v. 53.

Tell her who turneth from our love to work it injury sore, i. 181.

Tell whoso hath sorrow grief never shall last, i. 15.

That cheek-mole’s spot they evened with a grain, i. 251.

That jetty hair, that glossy brow, i. 203.

That night th’ astrologer a scheme of planets drew, i. 167.

That pair in image quits me not one single hour, ii. 173.

That rarest beauty ever bides my toe, vii. 366.

That sprouting hair upon his face took wreak, v. 161.

The birds took flight at eve and winged their wav, viii. 34.

The blear-eyed scapes the pits, i. 265.

The bov like his father shall surely show, i. 310.

The breeze o’ morn blows uswards from her trace, viii. 206.

The bushes of golden hued rose excite, viii. 276.

The Bulbul’s note, whenas dawn is nigh, v. 48.

The caravan-chief calleth loud o’ night, viii. 239.


The chambers were like a bee-hive well

stocked, ix. 292.

The coming unto thee is blest, viii. 167. The company left with my love by night,

ix. 27.

The Compassionate show no ruth to the tomb where his bones shall lie, x. 47. The courser chargeth on battling foe, iii. 83.

The day of my delight is the day when you draw near, i. 75.

The day of parting cut my heart in twain,

iii. 124.

The fawn-like one a meeting promised me,

iv. 195.

The fawn of a maid hent her lute in hand,

ii. 34.

The feet ot sturdy miscreants went tramp- ling heavy tread, x. 38.

The first in rank to kiss the ground shall deign, i. 250.

The fragrance of musk from the breasts of the fair, viii. 209.

The full moon groweth perfect once a month, vii. 271.

The glasses are heavy when empty brought, x. 40.

The hapless lover’s heart is of his wooing weary grown, iv. 144.

The hearts of lovers have eves I ken, iv. 238.

The hue of dusty motes is hers, iv. 257. The house, sweetheart, is now no home to me, v. 38 1 .

The jujube tree each day, viii. 271.

The Kings who fared before us showed,

iii. 318.

The land of lamping moon is bare and drear, viii. 126.

The least of him is the being free, v. 156. The life of the bath is the joy of man’s life, iii. 19.

The like of whatso feelest thou we feel, vii. 141.-'

The longing of a Bedouin maid, whose folks are far away, iii. 172.

The longing of an Arab lass forlorn of kith and kin, ii. 306.

The Lord, empty House! to thee peace decree, viii. 238.

The loved ones left thee in middle night,

v. 150.

The lover is drunken with love of friend, v. 39.


368


Alf Laylah wa Laylah.


The lover’s heart for his beloved must meet, ii. 62.

The lover’s heart is like to break in twain, ii. 63.

The mead is bright with what is on’t, ii.

86 .

The messenger who kept our commerce hid, iii. 189.

The Moon o’ the Time shows unveiled light, ix. 287.

The Nadd is my wine scented powder, my bread, viii. 209.

The name of what drave me distraught, viii. 93.

The Nile-flood this day is the gain you own, i. 290.

The penis smooth and round was made with anus best to match it, iii. 303.

The phantom of Soada came by night to wake me, viii. 337.

The poor man fares by everything op- posed, ix. 291.

The Prophet saw whatever eves could see, v. 287.

The return of the friend is the best of all boons, ix. 287.

The Rose in highest stead I rate, viii. 2~4.

The signs that here their mighty works portray, vi. 90.

The slanderers said There is hair upon his cheeks, v. 157.

The slippers that carry these fair young feet, viii. 320.

The smack of parting ’s myrrh to me, ii.

101 .

The solace of lovers is naught but far, viii. 143.

The spring of the down on cheeks right clearly shows, v. 190.

The stream ’s a cheek by sunlight rosy dyed, ii. 240.

The streamlet swings by branchy wood and aye, viii. 267.

The sun of beauty she to all appears, x. 59.

The sun of beauty she to sight appears, i.

218 .

The sun yellowed not in the murk gloom lien, viii. 285.

The sword, the sworder and the blood- skin waiting me I sight, ii. 42.

The tears of these eyes find easy release, v. 127.

The tears run down his cheeks in double row, iii. 169.


“The time of parting” quoth they, “draweth nigh,” v. 280.

The tongue of love from heart bespeaks my sprite, iv. 261.

The tongue of Love within my vitals speaketh, viii. 319.

The toothstick love I not; for when I say, iii. 275.

The road is longsome; grow my grief and need, iii. 13.

The weaver-wight wrote with gold-ore bright, viii. 210.

The whiskers write upon his cheek with ambergris on pearl, vii. 277.

The wide plain is narrowed before these eyes, viii. 28.

The wise have said that the white of hair, viii. 294.

The world hath shot me with its sorrow till, vii. 340.

The world sware that for ever ’twould gar me grieve, viii. 243.

The world tears man to shreds, so be thou not, ix. 295.

The world tricks I admire betwixt me and her, ix. 242.

The world’s best jovs long be thy lot, mv lord, i. 203.

The zephyr breatheth o’er its branches, like, viii. 267.

Their image bides with me, ne’er quits me, ne’er shall fly, viii. 66.

Their tracts I see, and pine with pain and pang, i. 151.

There be no writer who from death shall fleet, i. 128.

There be rulers who have ruled with a foul tyrannic sway, i. 60.

There remaineth not aught save a flutter- ing breath, viii. 124.

There remains to him naught save a flitting breath, vii. 119.

They blamed me for causing my tears to well, ix. 29.

They bore him bier’d and all who followed wept, ii. 281.

They find me fault with her where I de- fault ne’er find, v. 80.

They have cruelly ta’en me from him my beloved, v. 51.

They're gone who when thou stoodest at their door, iv. 200.

They ruled awhile and theirs was harsh tyrannic rule, iv. 220.


Appendix.


369


They said, Thou ravest upon the person thou lovest, iv. 205.

They say me, “Thou shinest a light to mankind,” i. 187.

They shine fullest moons, unveil crescent bright, viii. 304.

They talked of three beauties whose con- verse was quite, vii. 112.

Thine image ever companies my sprite, iii.259.

Thine image in these evne, a-lip thv name, iii. 179.

Think not from her, of whom thou art en- amoured, viii. 216.

Thinkest thou thyself all prosperous, in days which prosp’rous be, viii. 309.

This be his recompense who will, ix. 17.

This dav oppressor and oppressed meet, v. 258.

This garden and this lake in truth, viii. 207.

This house, my lady, since you left is now a home no more, i. 211.

This messenger shall give my news to thee, iii. 181.

This is a thing wherein destruction lies, i. 118.

This is she I will never forget till I die, viii. 304.

This is thy friend perplexed for pain and pine, iv. 279.

This one, whom hunger plagues, and rags enfold, vii. 129.

Tho’ ’tis thy wont to hide thy love per- force, iii. 65.

Thou art the cause that castest men in ban and bane, viii. 149.

Thou earnest and green grew the hills anew, iii. 18.

Thou deemedst well of Time when days went well, ii. 12; iii. 253.

Thou hast a reed of rede to every land, i. 128.

Thou hast failed who would sink me in ruin-sea, iii. 108.

Thou hast granted more favours than ever I crave, ii. 32.

Thou hast restored my wealth, sans greed and ere, iv. 111.

Thou hast some art the hearts of men to clip, i. 241.

Thou hast won my heart by cheek and eye of thee, viii. 256.

Thou liest, O foulest of Satans, thou art, iii. 108.


Thou liest when speaking of “benefits,”

while, iii. 108.

Thou madest Beauty to spoil man’s sprite, ix. 249.

Thou madest fair thy thought of Fate, viii. 130.

Thou pacest the palace a marvel-sight, i. 176.

Thou present, in the Heaven of Heavens I dwell, iii. 268.

Thou seekest my death; naught else thy will can satisfy? ii. 103.

Thou wast all taken up with love of other man, not me, i. 182.

Thou wast create of dust and cam’st to life, iv. 190.

Thou wast invested (woe to thee!) with rule for thee unfit, vii. 127.

Though amorn I may awake with all hap- piness in hand, i. 75.

Though now thou jeer, O Hind, how many a night, vii. 98.

Three coats yon freshest form endue, viii. 270.

Three lovelv girls hold my bridle-rein, ix. 243.

Three matters hinder her from visiting us, in fear, iii. 231.

Three things for ever hinder her to visit us, viii. 279.

Throne you on highmost stead, heart, ears and sight, viii. 258.

Thy breast thou baredst sending back the gift, v. 153.

Thy case commit to a Heavenly Lord and thou shalt safety see, viii. 151.

Thy folly drives thee on though long I chid, iii. 29.

Thy note came: long lost fingers wrote that note, iv. 14.

Thv phantom bid thou fleet and fly, vii. 108.

Thy presence bringeth us a grace, i. 175.

Thy shape with willow branch I dare compare, iv. 255.

Thy shape’s temptation, eyes as Houri’s fain, viii. 47.

Thv sight hath never seen a fairer sight, 'ii. 292.

Thy writ, O Masrur, stirred my sprite to pine, viii. 245.

Time falsed our union and divided who were one in tway, x. 26.

Time gives me tremble, Ah, how sore the baulk! i. 144.


37 °


Alf Laylah wa Laylah.


Time has recorded gifts she gave the great, i. 128.

Time hath for his wont to upraise and debase, ii. 143.

Time hath shattered all my frame, ii. 4.

Time sware my life should fare in woeful waste, ii. 186.

’Tis as if wine and he who bears the bowl, x. 38.

’Tis as the Figs with clear white skins out- thrown, viii. 268.

’Tis dark: my transport and unease now gather might and main, v. 45.

’Tis I am the stranger, visited by none, v. 116.

’Tis naught but this! When a-sudden I see her, ix. 235.

’Tis not at every time and tide unstable,

iv. 188.

’Tis thou hast trodden coyness-path not I, iii. 332.

To all who unknow my love for the May, viii. 332.

To Allah will I make my moan of travail and of woe, iii. 106.

To Allah’s charge I leave that moon-like beauty in your tents, iv. 145.

To even her with greeny bough were vain,

i. 156.

To grief leave a heart that to love ne’er ceased, viii. 215.

To him I spake of coupling but he said to me, iii. 301.

To him when the wine cup is near I de- clare, ix. 189.

To Karim, the cream of men thou gavest me, ii. 35.

To kith and kin bear thou sad tidings of our plight, iii. 111.

To me restore my dear, v. 55.

To our beloveds we moaned our length of night, iv. 106.

To Rose quoth I, What gars thy thorns to be put forth, viii. 276.

To severance you doom my love and all unmoved remain, i. 181.

To slay mv foes is chiefest bliss I wist,

ii. 239.

To th’ All-wise Subtle One trust worldly things, i. 56.

To Thee be praise, O Thou who showest unremitting grace, viii. 183.

To thee come I forth with my heart aflame, iii. 108.


To win our favours still thy hopes are bent, vii. 224.

Told us, ascribing to his Shaykhs, our Shaykh, iv. 47.

Travel! and thou shalt find new friends for old ones left behind, i. 197.

Troubles familiar with my heart are grown and I with them, viii. 117.

Trust not to man when thou hast raised his spleen, iii. 145.

Truth best befits thee albeit truth, i. 298.

Turn thee from grief nor care a jot! i. 56.

’Twas as I feared the coming ills dis- cerning, ii. 189.

’Twas by will of her she was create, viii. 291.

’Twas not of love that fared my feet to them, iv. 180.

’Twas not satiety bade me leave the dear- ling of my soul, i. 181.

’Twixt the close-tied and open-wide no medium Fortune knoweth, ii. 105.

’Twixt me and riding many a noble dame,

v. 266.

Two contraries and both concur in oppo- site charms, iv. 20.

Two hosts fare fighting thee the livelong day, i. 132.

Two lovers barred from every joy and bliss, v. 240.

Two things there are, for which if eyes wept tear on tear, viii. 263.

Two things there be, an blood-tears there- over, viii. 106.

Two nests in one; blood flowing easiest wise, v. 239.

Tyrannise not, if thou hast the power to do so, iv. 189.

Umm Amr’, thy boons Allah repay! v. 118.

Under my raiment a waste body lies, v 151.

Under these domes how many a company,

vi. 91.

Union, this severance ended, shall I see some day? iii. 12.

Unjust it were to bid the world be just, i. 237.

Uns al-Wujud dost deem me fancy free, v. 43.

Unto thee, As’ad! I of passion pangs com- plain, iii. 312.

Unto thy phantom deal behest, vii. 109.

Upsprings from table of his lovely cheek,

vii. 277.


Appendix.


37i


Veiling her cheeks with hair a-morn she comes, i. 218.

Verily women are devils created for us, in'. 322.

Vied the full moon for folly with her face, viii. 291.

Virtue in hand of thee hath built a house, iv. 138.

Visit thy lover, spurn what envy told, i. 223.

Void are the private rooms of treasury,

iv. 267.

Wail for the little partridges on porringer and plate, i. 131.

Wands of green chrysolite bare issue which, viii. 275.

’Ware how thou hurtest man with hurt of hearts, ii. 197.

’Ware that truth thou speak, albe sooth when said, x. 23.

Was’t archer shot me, or was’t thine eyes,

v. 33.

Watch some tall ship she’ll joy the sight of thee, ii. 20.

Watered steel-blade, the world perfection calls, vii. 173.

Waters of beauty e’er his cheeks flow bright, viii. 299.

We joy in full Moon who the wine bears round, viii. 227.

We left not taking leave of thee (when bound to other goal), viii. 63.

We lived on earth a life of fair content, v. 71.

We lived till saw we all the marvels Love can bear, v. 54.

We’ll drink and Allah pardon sinners all, viii. 277.

We never heard of wight nor yet espied,

viii. 296.

We reck not, an our life escape from bane, vii. 99.

We tread the path where Fate hath led, i. 107.

We trod the steps appointed for us, x. 53.

We trod the steps that for us were writ,

ix. 226.

We were and were the days enthralled to all our wills, ii. 182.

We were like willow-boughs in garden shining, vii. 132.

We wrought them weal, they met our | weal with ill, i. 43.


Welcome the Fig! To us it comes, viii.

269.

Well Allah weets that since our severance- day, iii. 8.

Well Allah wots that since my severance from thee, iii. 292.

Well Allah wotteth I am sorely plagued, v. 139.

Well learnt we, since you left, our grief and sorrow to sustain, iii. 63.

Wend to that pious prayerful Emir, v. 274.

Were I to dwell on heart-consuming heat, iii. 310.

Were it said to me while the flame is burn- ing within me, vii. 282.

W ere not the Murk of gender male, x. 60.

What ails the Beauty, she returneth not? v. 137.

What ails the Raven that he croaks my lover’s house hard by, viii. 242.

What can the slave do when pursued by Fate, iii. 341.

What fair excuse is this my pining plight, v. 52.

What I left, I left it not for nobility of soul, vi. 92.

What pathway find I my desire to obtain, v. 42.

What sayest of one by a sickness caught, v. 164.

What sayest thou of him by sickness waste, v. 73.

What secret kept I these my tears have told, iii. 285.

What’s life to me, unless I see the pearly sheen, iii. 65.

What’s this? I pass by tombs, and fondly greet, iii. 46.

What time Fate’s tyranny shall oppress thee, i. 119.

Whate’er they say of grief to lovers came, iii. 33.

Whatever needful thing thou undertake, i. 307.

Whatso is not to be no sleight shall bring to pass, ii. 279.

Whatso is not to be shall ne’er become,

iii. 162.

When a nickname or little name men de- sign, i 350.

When Allah willeth aught befal a man, i. 275.

When comes she slays she; and when back she turns, iv. 232.


37 2


Alf Laylah wa Laylah.


When drew she near to bid adieu with heart unstrung, i. 1 58-

Whene’er the Lord ’gainst any man, viii.

314.

When fails my wealth no friend will deign befriend, i. 208; iv. 1S9.

When fortune weighs heavy on some of us,

iii. 141.

When forwards Allah’s aid a man’s intent, x. 53.

When God upon a man possessed of rea- soning, viii. 21.

When he who is asked a favour saith “To- morrow,” i. 196.

When his softly bending shape bid him close to my embrace, iii. 306.

When I drew up her shift from the roof of her coynte, ii. 331.

When I far-parted patience call and tears,

vi. 279.

When I nighted and daved in Damascus town, i. 233.

When I think of my love and our parting smart, i. 250.

When I took up her shift and discovered the terrace-roof of her kaze, viii. 32.

When in thy mother’s womb thou wast,

viii. 119.

When its birds in the lake make melody, vi. 277.

When Khalid menaced off to strike ray hand, iv. 156.

When love and longing and regret are mine, ii. 34.

When man keeps honour bright without a stain, iv. 106.

When my blamer saw me beside my love,

ix. 1.

When oped the inkhorn of thy' wealth and fame, i. 129.

When saw I Pleiad stars his glance escape, iii. 221.

When shall be healed of thee this heart that ever bides in woe? ii. 296.

When shall disunion and estrangement end? iv. 137.

When shall the disappointed heart be healed of severance, in. 58.

When shall the severance-fire be quenched by union, love, with you, viii. 62.

When she’s incensed thou seest folk lie slain, viii. 165.

When straitened is my breast I will of my Creator pray, viii. 149.


When the Kings’ King giveth, in rever- ence pause, x. 35.

When the slanderers only to part us cared,

iv. 19.

When the tyrant enters the lieges land, iii. 120.’

When the World heaps favours on thee, pass on, ii. 13.

When they made their camels yellow- white kneel down at dawning grey', v. 140.

When they' to me had brought the leach and surely showed, v. 286.

When thou art seized of Evil Fate assume, i. 38.

When thou seest parting be patient still, viii. 63.

When to sore parting Fate our love shall doom, to distant life by Destiny de- creed, i. 129.

When we drank the wine, and it crept its way', x. 37.

When we met we complained, i. 249.

When will time grant we meet, when shall we be, viii. 86.

When wilt thou be wise and love-heat allay, v. 78.

Whenas mine eyes behold her loveliness,

vii. 244.

Whenas on any land the oppressor doth alight, iii. 130.

Where are the Kings earth-peopling, where are they? vi. 103.

Where be the Earth kings who from where they ’bode, vi. 105.

Where be the Kings who ruled the Franks of old? vi. 106.

Where be the men who built and fortified, vi. 104.

Where gone is Bounty since thy hand is turned to clay? ii. 282.

Where is the man who built the Pyramids?

v. 107.

Where is the man who did those labours ply, vi. 105.

Where is the way to Consolation’s door,

viii. 240.

Where is the wight who peopled in the past, vi. 104.

While girl with softly rounded polished cheeks, iv. 249.

While slanderers slumber, longsome is my night, iii. 221.

While that fair-faced boy abode in the place, ix. 250.


Appendix.


373


While thou’rt my lord whose bounty’s my estate, iv. 2.

Who doth kindness to men shall be paid again, v. 104.

Who loves not swan-neck and gazelle-like eyes, iii. 34.

Who made all graces all collected He, iv.

111 .

Who saith that love at first of free will came, ii. 302.

Who seeketh for pearl in the Deep dives deep, ii. 208.

Who shall save me from love of a lovely gazelle, vii. 282.

Who shall support me in calamities, ii. 40.

Who trusteth secret to another’s hand, i. 87.

Whom I irk let him fly fro’ me fast and faster, viii. 315.

Whoso ne’er tasted of Love’s sweets and bitter-draught, iv. 237.

Whoso shall see the death-day of his foe, ii. 41.

Whoso two dirhams hath, his lips have learnt, iv. 171.

Why dost thou weep when I depart and thou didst parting claim, v. 295.

Why not incline me to that show of silky down, iv. 258.

Why then waste I my time in grief, until, i. 256.

Will Fate with joy of union ever bless our sight, v. 128.

Wilt thou be just to others in thy love, and do, iv. 264.

Wilt turn thy face from heart that’s all thine own, v. 278.

Wilt tyrant play with truest friend who thinks of thee each hour, iii. 269.

Wine cup and ruby wine high worship claim, x. 41.

W 7 ith all my soul I’ll ransom him who came to me in gloom, vii. 253.

With Allah take I refuge from whatever driveth me, iv. 254.

With fire they boiled me to loose my tongue, i. 132.

With heavy back parts, high breasts delicate, ii. 98.

With thee that pear agree, whose hue amorn, viii. 270.

With you is my heart-cure a heart that goes, viii. 78.


Wither thy right, O smith, which made her bear, viii. 246.

Within my heart is fire, vii. 127.

Witnesses unto love of thee I’ve four,

viii. 106.

Woe’s me! why should the blamer gar thee blaming trow? ii. 305.

Women are Satans made for woe o’ man, iii. 318.

W omen for all the chastity they claim, iii. 216.

Women Satans are, made for woe of man,

ix. 282.

Would he come to my bed during sleep ’twere delight, vii. 111.

Would Heaven I knew (but many are the shifts of joy and woe), v. 75.

Would Heaven I saw- at this hour, iii. 134. Would Heaven I wot, will ever Time bring our beloveds back again? viii. 320.^

W'ould Heaven the phantom spared the friend at night, v. 348.

Would I wot for what crime shot and pierced are we, viii. 238.

Would they the lover seek without ado, viii. 281.

Wrong not thy neighbour even if thou have power, iii. 136.


Ye are the wish, the aim of me, i. 98.

Ye promised us and will ye not keep plight? iii. 282.

Yea, Allah hath joined the parted twain, ix. 205.

Yea, I will laud thee while the ringdove moans, viii. 100.

Yellowness, tincturing her tho’ nowise sick or sorry, iv. 259.

Yestre’en my love with slaughter menaced me, iii. 27.

You are my wish, of creatures brightest light, viii. 76.

You have honoured us visiting this our land, ii. 34.

You’ve roused my desire and remain at rest, viii. 101.

You’re far, yet to my heart you’re nearest near, viii. 111.

Your faring on the parting day drew many a tear fro’ me, viii. 61.


374


Alf Laylah wa Laylah.


INDEX III.— B.


ALPHABETICAL TABLE OF FIRST LINES (. METRICAL PORTION) IN ARABIC.

Prepared by Dr. Steingass.

Note. — The first numbers refer to col. and p. of the Mac. Edit.; those in parentheses

to the Translation.


A-ahbabana inn! ’ala ’1-bu’di wa ’1-jafa (Tawll) iv. 115 (viii. 115).

A’anikuhu wa ’1-nafsu ba’du mashukatun (Tawll) iv. 571 (ix. 242).

A-arhalu ’an Misrin wa tibi na’lmihi (Tawll), i. 228 (i. 290).

Aaslu 'Hat! fl ’1-hubbi kad malakat asrl (Tawll) iv. 243 (viii. 261).

A-ba’da T-hibbi lazzatl tatlbu (Wafir) i. 855 (iii. 259).

Aba ’1-kalbu 11 ’1-hubba ilia Su’ada (Mutakarib) iii. 402 (vii. 129).

Abha mina ’1-badri kahlau ’l-’uyuni badat (Baslt) iv. 260 ( viii. 279).

Abkl gharlban at.lhu ’1-mautu munfaridan (Baslt) ii. 422 (v. 115).

Abla ’1-hawa asafan vauma ’I-nawa badanl (Baslt) i 424 (ii. 152).

Abrazu wajhaka ’1-jamll (Khaflf) ii- 219 (iv. 195).

A’da ’aduwwika adna man wasikta bi-hi (Baslt) i. 743 (iii. 143).

Adama ’llaha ’lzzaki fl sururin (Wafir) iv. 99 (viii. 99).

’Adimtu ’stibarl fl ’1-hawa (in?) asla-kumu (Tawll) i. 219 (i. 280).

’Adimtu ’stibarl fl ’1-hawa in salautumu (Tawll) i. 49 (i. 74).

’Adimtu ’stibarl yauma sara ahibbatl (Tawll; iv. 241 (viii. 259).

Adirha bi ’1-kablri wa bi ’1-saghlri (Wafir)

i. 304; iv. 259 (ii. 29; viii. 278).

Aduru fl ’1-kasri la ara ahadan (Munsarih)

ii. 311 (iv. 291).

’Afa ’liahu ’an ’avnayka kam safakat daman (Tawll) i. 372 (ii. 100).


A-fl ’l-’ishki wa ’1-tabrlhi dintum kama dinna (Tawll) iv. 65 (viii. 68).

Agharu ’alayka min nazarl wa minnl (Wafir) iv. 575 (ix. 248).

Ahbabuna in ghibtumu ’an nazirl (Kamil) ii. 29 (iii. 340).

Ahlan bi-tlnin jaana (Rajaz) iv. 250 (viii. 2 69).

Ahna layall ’1-dahri ’indiya laylatun (Kamil) i. 587 (ii. 318).

Ahrakunl bi ’1-nari vastantikunl (Khafif) i. 96 (i. 132).

Ahsanta zannaka bi’l-avvdmi iz hasunat (Baslt) i. 288; iv. 292 (ii. 12; viii. 309).

Ahwa kamaran ’adila ’1-kaddi rashlk (?) iv. 240 (viii. 259).

A’idi 1-risdlata sanivah (Kamil) i. 764 (iii. 166).

’Ajlbatu husnin wajhu-ha badru kaukabin (Tawll) i. 280 (ii. 3).

’Ajibtu bi-khalln ya’budu ’1-nara daiman (Tawll) i. 561 '(ii. 292).

’Ajibtu la-hu in zara fl ’1-naumi mazja’l (Tawll) iii. 386 (vii. 111).

’Ajibtu li-’asirlha kavfa matu (Wafir) iv. 715 (x. 39).

’Ajibtu li-’avn! an tamalla bi-milihd (Tawll) iv. 203 (viii. 224).

'Ajibtu li-sa’l ’1-dahri bavnl wa baynaha (Tawll) iv. 570 (ix. 242).

’Ajibtu min Ibllsa fl kibrih! (Sari’) iii. 411 (vii. 139).

’Ajjala’l-bavnu bavna-na bi ’1-firaki (Kha- fif) i. 808 (iii. 209).

Ajna raklbl min simari kalaidi (Kamil) i. 375 (ii. 103).


Appendix.


375


'Ajuza '1-nahsi la yurham sibaha (Wafir) i. 130 (i. 174).

’Ajuzun tawallat fi ’1-kabaihi mansiban (Tawil) ii. 406 (v. 96).

Akallu ma flhi min fazailihi (Munsarih) ii. 458 (v. 156).

Akamtum firaqi f! ’1-hawa wa qa’adtumu (Tawil) i. 136 (i. 181).

Akamtum gharami fi ’1-hawa wa ka’ad- tumu (Tawil) iv. 100 (viii. 101). Akamu ’1-waida fi kalbi wa saru (Wafir) i.

179; i. 891 (i. 218; iii. 296).

A-kaza yujaza wuddu kulli karinin (Kamil) iv. 63 (viii. 66 verses from the Bresl. ed. instead).

Ak'oalat fi ghilalatin zarkai (Khafif) iv. 261 (viii. 280).

Akbalat fi ghilalatin zurkatin (Khafif) i. 167 (i. 218).

Akbalta fa ’khzarrat ladayna ‘1-ruba (Sari 1 ) i. 620 (iii. 18).

Akbaltu amshi ’ala khaufin mujalisatan (Basit) ii. 449 (v. 147).

A-Khalidu haza mustahamun mutay- yamu (Tawil) ii. 184 (iv. 158;. Akhfavtu ma alkahu minka wa-kad zahar (Kamil) i. 44; i. 8"6; iv. 242 0- 67; iii. 280; viii. 260).

Akhta-ta iz aradta khauza bahri (Raiaz) i. 710 (iii. 108).

Akhuzu bi-javshi bahra kulli ’aiajatin (Tawil) iii. 288 (vii. 18).

Akilli mina ’l-laumi ’llazi la yufariku (Tawil) i. 662 (iii. 60).

Akulu lahu lamma takallada zayfahu (Tawil) i. 497 (ii. 230).

Akulu lahu wa kad hazara ’l-’ukaru (Wafir) iv. 517 (ix. 189).

Akulu li-ahyafin huvyi bi-kdsin (Wafir) iv. 289 (viii. 307).

Akulu wa ’1-wajdu yatwini wa yanshuruni (Basit) i. 375 (ii. 104).

Akutu ma’hdahum bi-shatti ’1-wadi (Kamil) i. 830 (iii. 234).

Ala ayyuha ’1-lavsu '1-mughirru bi-nafsihi (Tawil) iii. 397 (vii. 123).

Ala ayyuha T-ushshdku bi-’llahi khabbiru (Tawil) i. 578, 588 (ii. 309, 320).

Ala fi sabili ’llahi ma halla bi minka (Tawil) ii. 270 (iv. 247).

’Ala fakdi hibbi ma’ tazayudi sabwati (Tawil) iv. 73 (viii. 75).

’Ala ghayzi ’1 hawasidi wa ’1-rakibi (Wafir)

ii. 375 (v. 62).


| ’Ala ’1-babi ’abdun min ’abidika wakifun (Tawil) i. 62.

i Ala ma li ’1-malinati la ta’udu (Wafir) ii. 440 (v. 137).

Ala man li-kalbin zaibin bi ’1-nawaibi (Tawil) ii. 437 (v. 132).

Ala rubbama zurtu l-milaha wa rubbama (Tawil) iii. 411 (vii. 138).

Ala ya daru la yadkhulka huznun (Wafir) ii. 168; iv. 192 (iv. 140; viii. 206).

Ala va hamama ’1-Jari balligh salamana (Tawil) iv. 216 (viii. 236).

Ala ya hamamatu 1 liwa ’udna ’audatan (Tawil) iii. 390 (vii. 115).

Ala ya nafsu an tarza bi-kauli (Wafir) i. 478 (ii. 210).

Ala ya saba N'ajdin mata hijta min Xajdi (Tawil) iii. 390 'vii. 115).

Ala ya usavhabi ta’alau fa-innani (Tawil) iv. 239 (viii. 25S).

Al-’aklu li-ahli ’l-’iimi wm ’l-’akli wa ’1-adab (Tawil) ii. 530 (v. 239).

’Alamatu zulli ’1-hawa (Mutakarib) ii. 439 (v. 134).

’Alavka bi ’1-siiki wa lau annahu (Sari’) iv. 698 (x. 23).

Al-badru yakmulu kulla shahrin marratan (Kamil) (vii. 271).

Al-badru wa ’1-shamsu fi burjin kad ’ij tama’a (Basic; i. 205 (i. 264).

Al-badru yahkika haul! annahu kufalun (Basic) ii. 54 (iv. 19).

Al-dahru aksama la vazalu mukaddiri (Kamil) i. 45"; iv. 245 (ii. 186; viii. 263; i. 457; ii. 18&).

Al-dahru ma bayna matwivyin wa-mab- sutin (Basit) i. 375 (ii. 105).

Al-dahru yafjs’u ha’da "l-’ayni bi ’!-asari (Basit) ii. 7 (iii. 31S).

Al-dahru yaftarisu ’1-rijala fa-la takun (Kami!) iv. 621 (ix. 295).

Al-dahru yaumani za amnun wa za hazaru (Basit) l. 1 1 (i. 25).

Al-fakru f! autanina ghurbatun (Sari’) iv. 527 (ix. 199).

Al-fakru vuzri bi 1-fata daiman (Sari’) iv. 617 (ix. 290).

Al-hammu mujtami’un wa ’1-shamlu muf- tariku (Basit) ii. 246 (iv. 223).

Al-hisnu turun wa ndru 1-harbi mukada- tun (Basit) i. 509 (ii. 242).

Al-hubbu awwalu ma yakunu majajatun (Kamil) iii. 611 (vii. 330).


376


Alf Laylah wa Laylah.


Al-’ishku awwalu ma vakunu majajatun (Kamil) iii. 557 (vii. 280).

Al-ju’u yatruda bi ’1-raghifi ’1-yabisi (Kamil) ii. 224 (iv. 201).

Al-kalbu mamlukun wa ’ayni jariyah (Rajaz) iv. 332 (viii. 346).

Al-kalbu min furkati ’1-ahbabi mun- sadi’un (Basit) i. Ill (i. 150).

Al-kalbu munkabizun wa ’l-fikru mun- basitu (Basit) i. 780 (iii. 182).

Al-mar-u fi zamani ’1-ikbali ka ’1-shajaru (Basit) i. 290 (ji. 14).

Al-mar-u yu’rafu fi ’1-anami bi-fi’lihi (Kamil) iv. 494 (ix. 164).

Al-mulku li ’llahi man yazhur bi-nayli munan (Basit) i. 687 (iii. 86).

Al-nahru khaddun bi’l-sha’a’i muwar- radun (Kamil) i. 507 (ii. 240).

Al-naru abradu min nirani ahshai (Basit)

ii. 267 (iv. 245).

Al-nasu daun dafinun (Mujtass) ii. 213 (iv. 188).

Al-samtu zaynun wa ’1-sukutu salamatun (Kamil) i. 159 ii. 208).

Al-shamsu min wajhiha ’1-wazzahi tali- ’atun (Basit) iii. 520 (vii. 244).

Al-sirru ’indiya f! baytin la-hu ghalakun (Basit) i. 885 (iii. 289).

Al-sumru duna '1-bizi hum (Rajaz) ii. 274 (iv. 251).

Al-tinu vu’jibuni ’an kulli fakihatin (Basit) iv. 251 (viii. 269).

Al-tululu ’1-dawaris (Khafif) ii. 436 (v. 130).

Al-yauma yujma’u mazlumun wa man zalama (Basit) ii. 546 (v. 258).

Al-zulmu fi nafsi ’1-fata kaminun (Sari’) iv. 671 (ix. 343).

Allahu khawwala minhu ajama ’l-’ula (Kamil) i. 559 (ii. 291).

Alam tara anna junda ’I-wardi yazhu (Wafir) iv. 257 (viii. 276).

Alam tara anna ’l-durra yaghlu bi-launihi (Tawil) ii. 273 (iv. 250).

Alam tara anna ’1-miska ya’zumu kadruhu (Tawil) ii. 275 (iv. 253).

’Alayha ’sfirarun zada min ghayri ’illatin (Tawil) ii. 281 (iv. 259).

’Alayka bi ’1-sidki walau annahu (Sari’) i. 234 (i. 298).

’Alayka salamu ’llahi va manzilan khala (Tawil) iv. 217, 218 (viii. 237, 238).

A-laysa ’ajiban anna bavtun yazummuna (Tawil) ii. 299 (iv. 279).


’Alayya wa ’indi ma turidu mina ’1-riza (Tawil) iv. 131 (viii. 129).

Alifa ’1-hawadisu muhjati wa aliftuha (Kamil) iii. 622; iv. 118 (vii. 340; viii. 117).

’Aiimna bi-anna ba’da ghaybatikum nubia (Tawil) i. 664 (iii. 63).

All.lhu va’lamu annani kamidun (Kamil)

ii. 442 (v. 139).

Allahu ya’lamu anni ba’da furkatikum (Basit) i. 669; i. 188 (iii. 8; iii. 292). Ama ana fa-las tu minhu khaif (Rajaz)

iii. 95 (vi. 98).

Ama tara arba’an li ’1-lahwi kad jumi’at (Basit) i. 59 (i. 86).

Ama tara aykata ’1-utrajji musmiratan (Basit) iv. 254 (viii. 272).

Ama tara dauhata ’1-wardi ’llati zaharat (Basit) iv. 256 (viii. 275).

Ama tara ’1-lauza hina tuzhiruhu (Mun- sarih) iv. 252 (viii. 270).

Ama tara ’1-laymuna lamma bada (Sari’)

iv. 254 (viii. 272).

Ama tara ’1-suka kad suffat fawakihuhu (Basit) i. 897 (iii. 302).

Ama wa hawaha hilfatun ’inda zi wajdin (Tawil) i. 456 (ii. 186).

Ami wa ’llahi lau ’alima ’1-anamu (Wafir)

i. 729 (iii. 128).

Ama wa ’llahi lau tajidina wajdi (Wafir)

ii. 389 (v. 77).

A-maulaya hiza ’1-badru sara li-ufkika (Tawil) iii. 414 (vii. 143.)

A-maulaya hazi ’1-shamsu wa ’1-badru awwalan (Tawil) iii. 415 (vii. 143). Amilu ila ma kana min-kum mina ’1-riza (Tawil) iv. 188 (viii. 181).

Amilu ilavkum la amilu li-ghayrikum (Tawil) iii. 650.

A-min ba’di ihkami ’1-tajaribi yanbaghi (Tawil) iii. 416 (vii. 144).

Ammaltu wasla ahibbati ma niltuhu (Kamil) iv. 333 (viii. 347).

Amsat tuhaddiduni bi ’1-katli wa harabi (Basit) i. 628 (iii. 27).

A-mukhjilata ’1-shamsi ’1-munirati fi ’1-zuha (Tawil) iv. 31 (viii. 35). Amurru ’ala ’1-diyari divari Layla (Wafir) i. 184 (i. 238).

Ana ’arifun bi-sifati husnika jahilun (Kamil) i. 868 (iii. 272).

Ana darun bunitu li ’1-afrahi (Khafif) i. 131 (i. 175).

Ana kad salautu wa luzza fi tarfi ’Lkara (Kamil) ii. 265 (iv. 242).


Appendix.


377


’Anakldun hakat lamma tadallat (W’afir) iv. 248 (viii. 266).

’Anaktuhu fa-sakartu mia tibi ’1-shaza (Kamil) i. 560 (ii. 292).

Ana ’1-farisu ’1-ma’rufu fi haumati ’1-wagha (Tawll) iii. 290 (vii. 18).

Ana ’1-gharibu fa-la awl ila ahadin (Baslt)

ii. 423 (v. 116).

Ana ’1-Jamrakanu kawiyyu ’1-janani (Mutakarib) iii. 296 (vii. 23).

Ana ’1-Kurajanu shaji'u ’1-zaman (Muta- karib) iii. 296 (vii. 23).

Ana ’1-Kurajanu wa zikrl ’shtahar (Muta- karib) iii. 292 (vii. 20).

Ana ’1-ma’rufu fi yaumi ’1-majali (Wafir)

iii. 241 (vi. 262).

Ana mavtun fa-jalla man la yamutu (Khaflf) i. 285 (ii. 9).

Ananl ki abun minkumu junha laylatin (Tawll), iv. 335 (ix. 2).

Anat ’ala ’1 kasarati ’1-kaysarlyyati (Baslt) i. 132 (i. 176).

An’im bi-tlnin taba tam’an wa ’ktasa (Kamil), iv. 250 (viii. 269).

Anta ’llaz! kad ramayta ’1-nasa fi ta’abm (Baslt) iv. 154 (viii. 149).

Anta ’llazl salaka ’1-i’raza lastu ana (Baslt) ii. 20 (iii. 332).

An turn muradl wa antum ahsanu ’1-bashari (Baslt), iv. 74 (viii. 76).

Antum muradl wa qasdl (?) i. 69 (i. 98).

Ara asarahum fa-azubu shaukan (Wafir) i. 112, 177; iv. 103, 305 (i. 151, 230; viii. 103, 320).

Ara ’ilala ’1-dunva ’alavva kaslratan (Tawll) i. 234 (i. 298).’

Araka ’ala ’1-abwabi tabk! wa tashtakl (Tawll) ii. 569 (v. 283).

Araka fa-la aruddu ’1-tarfa kav la (Wafir)

iv. 549 (ix. 221).

Araka taruban za shajin wa tarannumin (Tawll) i. 859 (iii. 263).

Arakum bi-kalbl min biladin ba’ldatin (Tawll) iii. 369 (vii. 93).

Ara ’1-nafsa fl fikrin li-fakdi hablbihu (Tawil) iv. 64 (viii. 67).

(Inn! ?) ara ’1-nauma min aynayya kad nafara (Baslt) i. 424 (ii. 151).

Ara ’1-sayfa wa ’l-sayyafa wa ’1-nit’a ahzaru (Tawil) i. 317 (ii. 42).

A-ramanlya ’1-kawwasu am jafnaki (Kamil) ii. 346 (v. 33).

Ar’ashanl ’1-dahru avya ra’shin (Baslt) i. 280 (ii. 4).


Arba’atun ma (’jtama’at) kattu iza (Munsarih) i. 83 (i. 116).

Arba’atun ma ’jtama’na kattu siwa (Munsarih; i. 883 (iii. 237).

Anktu hatta ka-annl a’shiku ’1-araka (Baslt) i. 793 (iii. 195).

Arsaltu khatamaka ’llazl ’stabdaltuhu (Kamil) i. 870 (iii. 274).

Asaaa ’1-baydai hal taktulunl (Ramal) ii. 352 (v. 40).

A-salauta hubba Budura am tatajalladu (Kamil; ii. 263 (iv. 240).

’Asa wa-la’ulla ’1-dahru yalwi ’inanahu (Tawll) i. 113, 848; iv. 65 (i. 152; iii. 251; viii. 67).

Asbahtu min aghna ’1-wara (Rajaz) iv. 716 (x. 40).

A-shajaka min Ravya khayalun zairu (Kamil; iii. 368 (vii. 91).

A-shajaka nauhu hamaimi ’1-sidri (Kamil) iii. 327 (vii. 91).

Ashara ’1-kalbu nahwaka wa ’1-zamlru (W’afir) ii. 554 (v. 266).

’Ashiktuhu ’inda raa ausafuhu zukirat (Baslt) iii. 557 (vii. 280).

Ashku ’1-zaman a wa ma kad halla bl wajara (Baslt) iv. 198 (viii. 219). ’Ashrakat fl ’1-duja fa-laha ’1-naharu (Khaflf) i. 4 (i. 11).

Astakhbiru ’1-shamsa ’ankum kullama tala’at (Baslt) i. 184 (i. 238).

Asunu darahiml wa azubbu ’anha (W’afir)

i. 287 (ii. 11).

A-tabkl ’ala bu’di wa min-ka jara ’1-bu’du (Tawll) ii. 580 (v. 295).

A-tajfu muhibban ma sala ’anka sa’atan (Tawil) i. 865 (iii. 269).

A-tara ’1-zamana yasurruna bi-talakl (Kamil) ii. 433 (v. 128).

Atathu ’1-sa’adatu munkadatan (Muta- karib) iv. 283 (viii. 301).

A-tatma’u min Layla bi-waslin wa-in- nama (Tawll) i. 735 (iii. 135).

Ataytu ila dari ’1-ahibbati rajiyan (Tawll)

ii. 470 (v. 58).

Atay'tu ila ’1-maula li-inkasi al-dami (Tawll) i. 240 (i. 306).

Ataytu zanban ’azlman (Mujtass) ii. 138 (iv. 109).

A-tunsifu ghayrl fl hawaka wa tazlimu (Tawil) ii. 286 (iv. 264).

A-tu’rizu ’annl wa ’I-fuadu lakum yasbu (Tawll) ii. 565 (v. 278).

Atvabu ’1-tavyibati katlu ’1-a’adl (Khaflf) ‘i. 506 (ii/ 239).


Alf Laylah wa Laylah.


378


Auda ’1-zamdnu bi-nafsi ’1-zibi fa ’khtata- fat (Basit) i. 746 (iii. 146).

A’uddu ’1-layali laylatan ba’da laylatin (Tawil) i. 576 (ii. 308).

An laytani nu’md abuhu bi-shukriha (Kamil) i. 307 (ii. 32).

A’uzu bi ’llahi min ashvai tuhwijuni (Basit) ii. 277 (iv. 254).

'Awwadatun malat bi-na (Rajaz) iv. 264 (viii. 283).

Ayd Abrizatan la tatrukini (Wafir) i. 399 (ii. 127).

Aya Badi’a ’1-jdmali ’sta’tifi bi-shajin (Basit) iii. 652 (vii. 368).

Aya bna ’l-’ammi ’indi min gharami (Wafir) i. 663 (iii. 61).

Aya ghafilan ’an hadisdti ’1-tawariki

(Tawil) i. 629; iii. 493 (iii. 28; vii.

221 ).

Ava ghazbdnu da’ni kad kafani (Wafir)

i. 399 (ii. 126).

Aya layta shi’ri wa ’1-hawadisu jammatun (Tawil) ii. 386 (v. 75).

Aya man haza kulla ’1-husni turran (Wafir) iii. 382 (vii. 107).

Aya man kad tamallakani kadiman (Wafir) ii. 376 (v. 63).

Aya man zaka aslan wa-taba wiladatan (Tawil) i. 318 (ii. 43).

Avamanzila ’1-ahbabi hal laka ’audatun (Tawil) iv. 303 (viii. 319).

Aya munyata ’1-kalbi zdda ’shtighali (Mutakarib) iii. 522 (vii. 248).

Aya nafahati ’1-muski min arzi Bdbilin (Tawil) iv. 524 (ix. 195).

Aya rabbata ’1-husni ’llati azhabat nuski (Tawil) iv. 571 (ix. 243).

Aya wahidan ihsdnuhu shamala ’1-khalka (Tawil) ii. 559 (v. 272).

Ayd wasilan bi ’1-bdbi bi ’llahi fa’nzura (Tawil) iv. 217 (viii. 236).

Aya yauma ’1-sururi ma’a ’1-tahani (Wafir)

ii. 375 (v. 63).

Ayd zd ’1-tari kalbi tara shaukan (Wafir) iv. 172 (viii. 166).

A-yazlimuni ’1-zamanu wa anta fihi (Wafir) i. 294 (ii. 18).

Ayna ’1-akasiratu ’1-jababiratu ’1-ula (Kamil) i. 316 (ii. 41).

Ayna ’l-’atdu wa kafru judika fi 'bsara (Kamil) i. 550 (ii. 282).

Ayna ll’azi ’amara ’1-bildda bi-asriha (Kamil) iii. 100 (vi. 104).

Ayna 'llazi ’1-harmani min bunyanihi (Kamil) ii. 414 (v. 107).


Ayna ’llazma banu li-zdka wa shayyadfi (Kamil) iii. 100 (vi. 104).

Ayna ’1-muluku wa man bi ’l-arzi kad ’amaru (Basit) iii. 99 (vi. 103).

Ayna man assasa ’1-Zura wa bandha (Khafif) iii. 101 (vi. 104).

’Ayni li-ghavri jamalikum la tanzuru (Kamil) i.' 116 (i. 156).

Avri kabirun wa ’1-sagiru yakulu li ’ (Kamil) i. 897 (iii. 302).

A-yumkinu an tajia land luhayzah (Wafir) ii. 77 (iv. 43).

’Avyanini bi-an sabaktu dumu’i (Khafif) ’ iv. 362 (ix. 29).

Ayyuha ’l-’ashiku kad zakkartani(Ramal) ii. 362 (v. 50).

Avyuha ’1-daru ’llati atyaruha (Ramal) ii. ' 369 (v. 57).

Avvuha ’1-ghaibina an jafni ’ayni (Khafif) "i. 411 (ii. 139).

Ayvuha ’1-kamriyyu hal misli tahim ’(Ramal) ii. 359 (v. 47).

Azaba ’1-tibra fi kasi ’1-lujayni (Wafir) ii. 378 (v. 66).

Azha li-Yusufa fi ’1-jamali khalifatan (Kamil) i. 561 (ii. 292).

Azhu ’alayya bi ’1-alhazin badi’ati (Basit) i. 359 (ii. 87).

Azuruhum wa sawadu ’1-layli yashfa’u li (Basit) ii. 274 (iv. 252).


BA’ASTuilayhi ashku mina ’1-jawa (Tawil) i. 569 (ii. 300).

Bada fa-arani ’1-zabya wa ’1-ghusna wa ’1- badra (Tawil) ii. 170 (iv. 142).

Bada fa-kalu tabaraka ’llahu (Munsarih)

i. 813 (iii. 215.)

Bada li min fulanin ma bada li (Wafir) ii. 217 (iv. 193).

Bada ’1-sha’ru fi wajhihi fa ’ntakam (Mu- takarib) ii. 462 (v. 161).

Bada rabi’u ’1-izari li ’1-hudaki (Munsarih)

ii. 490. (v. 190).

Badat kamaran wa malat ghusna banin (Wafir) i. 833; ii. 84 (iii. 237; iv. 50). Badat kamaran wa masat ghusna banin (Wafir) iv. 286 (viii. 303).

Badat li-tuhaki husnahu wa jamalahu (Tawil) iv. 281 (viii. 298).

Badat liya fi ’1-bustani bi ’1-hulali ’1- khuzri (Tawil) ii. 639 (v. 346).

Bad! ’al-husni kam haza ’1-tajanni (Wa- fir) i. 333 (ii. 63).


Appendix.


379


Bad! ’atu 1-husni azhat bighyati abadan (Basit) iii. 649 (vii. 366).

Badir bi-khayrin iza mi kunta muktadi- ran (Basit) i. 737 (iii. 136).

Badir ila avyi ma’rufin hamamta bi-hi (Basit) ii. 207 (iv. 181).

Bakaytu gharaman wa ’shtiyakan wa lau’atan (Tawil) iii. 653 (vii 369).

Bakiti fi ’1-izzi wa’ 1-ikbali ya daru (Ba- sit) iv. 193 (viii. 207).

Balaghtu ’1-murada wa zala ’l-’ana (Mu- takarib) iii. 333 (vii. 59).

Balligh amanata man wafat maniyyatuhu (Basit) ii. 421 (v. 114).

Bana ’1-khalitu bi-man uhibbu fa-adlaju (Kamil) iv. 360 (ix. 27).

Banati ’1-makarimu wasta kaffika man- zilan (Kamil) ii. 166 (iv. 138).

Baniyya Adama la yahza bi-ka ’1-amalu (Basit) iii. 110 (vi. 116).

Bayzau maskulatu ’1-khaddayni na’ima- tun (Basit) ii. 272 (iv. 249).

Bi-akrabi darin va Umaymatu fa’lami _ (Tawil) ii. 386 (v. 75).

Bi-’ayshiki in marrat ’alayki janazati (Tawil) ii. 382 (v. 70).

Bi-baz!in wa hilmin sada fi kaumihi ’1- fata (Tawil) i. 432 (ii. 159).

Bi-gharami ayyu ’uzrin wazihin (Ramal) ii. 364 (v. 52).

Bi-kadri ’1-kaddi tuktasibu ’1-ma’ali (Wa- fir) iii. 8 (vi. 5).

Bi-’llahi ya daru in marra ’1-habibu zuhan (Basit) ii. 350 (v. 38).

Bi ’llahi ya kabru hal zalat mahasinuhu (Basit) i. 185; iv. 174 (i. 239; viii 168).

Bi ’Hahi ya muntaha sukmi wa amrazi (Basit) iv. 65 (viii. 68).

Bi ’llahi ya sadati tibbu marizakumu (Basit) iv. 149 (viii. 144).

Bi ’llahi ya tarfiya ’1-jani ’ala kabidi (Basit) iii. 412 (vii. 140).

Bi ’1-ruhi asmaru nutkatun min launihi (Kamil) ii. 280 (iv. 258).

Bi-ma bi-jafnika min ghunjin wa min kahali (Basit) i. 565 (ii. 296)

Bi-ma ’1-ta’allulu la ahlun wa 15 watanu (Basit) i. 396 (ii. 124).

Bi -na mislu ma tashku fa-sabran la’alland (Tawil) iii. 413 (vii 141),

Bi-nafsi ’llazi kad zara fi ghasaki ’1-zuja (Tawil) iii. 527 (vii. 253).

Bi-nafsi wa ahli man ara kulla laylatm (Tawil) iii. 386 (vii. 111).


Bi-nafsiya man radda ’1-tahiyyata z5hi- kan (Tawil) i. 766 (iii. 168).

Bi-ruhiya afdi khala-hu fauka khaddihi (Tawil) ii. 378 (v. 65).

Binta ’1-kirami balaghti ’1-kasda wa ’1-araba (Basit) ii. 366 (v. 54).

Bittu fi dir’iha wa bata rafiki (Khafif) ii. 434 (v. 128).

Bulitu bi-ha wa misli la yulamu (Wafir) iv. 236 (viii. 255).

Bushra likavyimihi iz lamasat yaduhu (Basit) i. 619 (iii. 17).

Da’at fa-ajaba maulaha du’aha (Wafir) ii. 560 (v. 273).

Da’ ’anka laumi fa-inna ’1-laumu ighriu (Basit) iv. 715 (x. 39).

Dabbartu amraka ’indama (Kamil) iv. 120 (viii. 119).

Da’i ’1-avyama ta’fal ma tashau (Wafir) i. 316 (ii. 41).

Da’i ’l-mak5dira tajri fi a’innatiha (Basit) ii. 199; iv. 67 (iv. 173; viii. 70).

Da’ ’1-lauma la asghi ila kauli laimi (Tawil) i. 663 (iii. 61).

Damat laka ’1-in’amu ya sayvidi (Sari) sayyidiya (Rajaz) i. 155 (i. 203).

Da’ muh.iati tazdadu fi khafakanihi (Kamil) i. 663 (iii. 62).

Dana firaku ’1-habibi wa ’ktaraba (Mun- sarih) iv. 291 (viii. 308).

Dana ’1-waslu va Masruru fa-’bshir bili matlin (Tawil) iv. 200 (viii. 221).

Danat hina hala ’1-mautu bayni wa bay- naha (Tawil) ii. 333 (v. 71).

Dariji ’1-ayyama tandarij (Kamil) i. 577 (ii. 309).

Darriji ’1-avyama tandariju (Madid) ii. 244 (iv. 220).

Da’u muklati tabki ’ala fakdi man ahwD (Tawil) iv. 112 (viii. 112).

Dujujiyyatu ’1-far’avni mahzumatu ’1- hasha (Tawil) i. 83 (i. 116).

Dumu’u ’ayni bi-ha ’nfizazu (Basit) ii. 433 (v. 127).

Dunaka ya sayyidi wardatan.(Mujtass?) iv. 256 (viii. 275).

Fa’alna jamilan kabaluna biziddihi (Tawil) i. 25 (i. 43).

Fa-baynama zaka ’1-malihu fi mahall (Rajaz) iv. 577 (ix. 250).

Fadavtuka innama ’khtarnaka ’amdan (Wafir) i. 898 (iii. 303).


380


Alf Laylah wa Laylah.


Fa-f! ’1-hilmi itkanun wa fi ’l-’afwi hay- batun (Tawil) i. 432.

Fa-hal ba’da haza ’1-bu’di ’ayn! tarakumu (Tawil) iv. 305 (viii. 321).

Fa-hal ba’da haza ’1-bu’di yurja wisaluha (Tawil) iv. 306 (viii. 322).

Fa-hal li-maulaya ’itfu kalbin (Basit) ii. 433 (v. 127).

Fa-hal yajma’u ’-rahmanu li wa lakum shamlan (Taw!!) iv. 307 (viii. 323).

Fa-in lam yajid sabran li-kitmani sirrihi (Tawil) i. 589 (ii. 320).

Fa-in tas-aluni bi ’1-nisai fa-innan! (Tawil) i. 812 (iii. 214).

Fa-in tazhaki ya Hindu va rubba laylatin (Tawil) iii. 373 (vii. 98).

Fa-ka-annaha wa ka-anna hamila kasiha (Kamil) iv. 714 (x. 38).

Fa-kam kad wakaftu wa kam kad fataktu (Mutakarib) iii. 88 (vi. 91).

Fa-1 cam min skakiyyin bi-la rahatin (Mutakarib) iii. 6 (vi. 2).

Fa-khada’tuhu bikhadi’atin lamma a.tk (Kdmil) i. 319 (ii. 44).

Fakkartu sa’ata wasliha fi hajriha (Kamil) iv. 526 (ix. 198).

Fakru ’1-gani yuzhabu anwarahu (Sari’)

i. 213 (i. 272).

Fa-kultu li-’uzzali la ta’ziluni (Wafir) iv. 94 (viii. 95).

Fa-kuntu bi-khayrin summa bittu bi- ziddihi (Tawil) ii. 386 (v. 75).

Fa-la-asbiranna ’ala hawaka tajalludan (Kamil) ii. 264 (iv. 241).

Fa-la rahima ’1-rahmanu turbata ’azmihi (Tawil) iv. 722 (x. 47).

Fa-la tas’au ila ghayri (Hazaj) ii. 377 (v. 65).

Fa-lau kabla mabkaha bakaytu sababa- tan (Tawil) iii. 552 (vii. 275).

Fa-li’llahi kalbun la yalinu li-’ashikin (Tawil) iii. 493 (vii. 222).

Fa-li sadikun wa la-hu lihvatun (Sari’)

ii. 218 (iv. 194).

Fa-ma huwa ilia an arahu fajaatan (Tawil) iv. 563 (ix. 235).

Fa-min sha’riha lavlun wa min farkiha fajru (Tawil) iv. 286 (viii. 303).

Fa-rikuhu khamrun wa-anfasuhu (Sari’) ii. 219 (iv. 195).

Fa-tarat tuvurun bi ’l-’ashai wa sahu (Tawil) iv. 30 (viii. 34).

Fa-wakaftu andubu za’inina tahammalu (Kamil) iv. 360 (ix. 27).


Fa-ya munyati la tablaghi ’1-hajra wa ’1-jafa (Tawil) i. 629 (iii. 28).

Fa-yaumu ’1-amani vaumu fauzi bi-kurbi- icum (Tawilj i. 50 (i. 75).

Fa-yaumu amani yauma kurbikumu minni (Tawil) i. 887 (iii. 291).

Fa-va zairi min ba’di farti sududih. (Tawil) i. 679 (iii. 78).

Fi jabhati 1-dahri satrun lau nazarta lahu (Basit) iv. 623 (ix. 297).

Fi ’1-kalbi minniya naru (Mujtass) iii. 400 (vii. 127).

Fi ’1-zahibina ’l-awwali(na) (Kamil) ii. 7 (iii. 318).

Fi wajhiha shafi’un yamhu isaatahd (Basit) i. 368 (ii. 97).


Ghadar.\ ’1-zamanu bi-shamlina fa- tafarraka (Kamil) iv. 702 (x. 26).

Ghadara ’1-zamanu wa lam yazal ghad- daran (Kamil) ii. 57 (iv. 22).

Ghammun wa huznun fi ’1-fuadi mukimu (Kamil) ii. 55 (iv. 19).

Gharaibu ’1-dam ’i fi khaddayhi taztaribu (Basit) i. 767 (iii. 169).

Gharami fika ya kamari gharimi (Wafir) i. 852 (iii. 256).

Gharami mina ’1-ashwaki wa ’1-sukmu zaidun (Tawil) iii. 482 (vii. 211).

Ghulamiyyatu ’1-ardafi tahtazzu fi ’l-sib4 (Tawil) ii. 459 (v. 157).


Habasuni ’an habib kaswatan (Ramal) ii. 363 (v. 51).

Habba rfhun mina ’1-hima wa nasimu (Khafif) i. 580 (ii. 311).

Habibiya ma haza ’1-taba’udu wa ’1-kila (Tawil) ii. 257 (iv. 234).

Habibun kullama fakkartu fihi (Wafir)

i. 196 (i. 250).

Hab li janayata ma zallat bi-hi ’1-kadamu (Basit) i. 313 ; iv. 311 (ii. 38 ; viii. 327). Habni janaytu fa-lam yazal ahlu ’l-nuhi (Kamil) i. 285 (ii. 9).

Habu li hadisan min hadisikumu ’asi (Tawil) i. 870 (iii. 274).

Hadassana ’an ba’zi ashvakhihi (Sari’)

ii. 81 (iv. 47).

Haddadani Khalidun bi-kat’i yadi (Mun- sarih) ii. 183 Civ. 156).

Hadisi ’ajibun faka kulla ’l-’ajaibi (Tawil) ii. 166 (iv. 139).


Appendix.


38 i


Hujama ’1-sururu ’alayya hatta annahu (Kamil) ii. 6S1 (v. 355).

Hajara ’1-manamu wa wasala ’l-tashllu (Kamil) iv. 65 (viii. 68).

Hakama ’l-zamanu bi-annani laka ’ashi- kun (Kamil) i. 906 kill. 312).

Hanian laka ’l-malu ’llazi kad hawaytahu (Tawi) ii. 381 (v. 69).

Human mari'an ghayra dain mukhamirin (Tawil) i. 373 (ii. 102).

Has btukumu dir’an hasina li-tamna’u (Tawil) i. 77 (i. 108).

Hassanta zannaka bi ’1-ayvami iz hasunat (Basit) i. 849; iv. 132 (iii. 253; viii. 130).

Hatafa ’1-subhu bi ’1-duja fa’skiniha (Khafif) i. 96 (i. 132).

Hatafa ’1-fajru bi ’1-sana fa’ski khamran (Khafif) iv. 258 (viii. 276).

Hatakta ’1-zamira bi-raddi ’1-tuhaf (Mutakarib) ii. 455 (v. 153).

Hatiha bi-’llahi hati (Ramal) i. 62 (i. 89).

Hatta mata haza ’1-sududu wa za ’1-jafa (Kamil) i. 53, 71 (i. 78, 101).

Hatta mata yamzi ’1-tahajuru wa ’1-kila (Kamil) ii. 165 (iv. 137).

Hawat mina ’1-husni ma lam yahwihi basharun (Basit) iii. 379 (vii. 104).

Hawwin ’alayka fa-inna ’al-amuru (Muta- kanb aslam) ii. 244 (iv. 220).

Hayfau tukhjilu ghusna ’i-bani kamatuha (Basit) i. 553 (ii. 285).

Havsuma kunta kad wakaka ilahi (Kha- fif) i. 420 (ii. 148).

Haza jazau man ’asa (Kamil) iv. 351 (ix. 17).

Haza ’1-safarjalu lazzati ’1-wara fa-ghada (Basit) i. 118 (i. 158).

Haza muhibbuka matwiyyun ’ala kaba- dih (Basit) ii. 300 (iv. 279).

Haza wa in kana fi ju’in wa izzari (Basit) iii. 403 (vii. 129).

Hazihi rauzatun wa haza ghadirun (Kha- fif) iv. 193 (viii. 207).

Hazi ’llati la ’na tula ’1-dahri nasiha (Basit) iv. 287 (viii. 304).

Hiraamu '1-muluki iza aradu zikraha (Kamil) ii. 414 (v. 106).

Hiya ’l-makidiru fa-ma yughni ’1-hazar (Rajaz) iv. 298 ('viii. 314).

Hiya ’1-shamsu maskanuha fi ’1-samai (Mutakarib) i. 761 (iii. 163).

Hum hammaluni fi ’1-hawa ghayra takati (Tawil aslam) i. 409 (ii. 137).


Hum rahhalu yauma ’1-khamisi ’ashiyyat- an (Tawil) i. 286 (ii. 10).

Hurimtu wafaa ’l-’ahdi in kuntu ba- ’dakum (Tawil) iv. 29 (viii. 34).

Huriyyatun hara kalbi fi mahasiniha (Basit) iii. 379 (vii. 105).

Hurun harairu ma hamamna bi-ribatin (Kamil) ii. 450 (v. 148).

Huwa ’1-kalbu wa ’bnu ’1-kalbi wa ’1- kalbujadduhu (Tawil) iv. 11 (viii. 15).

Huwa ’1-rizku la hallun ladayka wa la rabtu (Tawil) i. 22 (i. 39).

Huyyita min malakin azimi ’1-shani (Kamil) i. 349 (ii. 75).

Huzurukum la-na sharafun (Wafir) i. 131 (i. 175).


Ibnn t ’1-liami wa ’bnu kalbin maridu (Rajaz) iv. 1 1 (viii. 15, not translated). Iftahu ’!-baba fa-kad jaa ’1-tabib (Ramal)

ii. 570 (v. 284).

Ihfaz nashibaka min ’aybin yudannisuhu (Basit) ii. 77 (iv. 43).

Ihris ’ala farti ’1-kulubi mina ’1-aza (Kamil) i. 468; iv. 726 (ii. 197; x. 50). Ij’al nadimaka akdahan tuwasiluha (Basit) ii. 378 (v. 66).

Ikamatu ’1-gharibi bi kulli arzin (Wafir)

iii. 447 (vii. 175).

Ikran bi-rayika raya ghavrika wa ’stashir (Kamil) ii. 214 (iv. 189).

Iia kam za ’1-dalalu wa za ’1-tajanni (Wafir) ii. 265 (iv. 242).

Ila ’1-ahli bailigh inna za ash-amu ’1-khabar (Tawil) i. 712 (iii. 111).

Ila ’llahi askku mihnatan wa kaabatan (Tawil) i. 708 (iii. 106).

Ilahi kalla sabri wa ’htiya.li (Wafir) ii. 43 (iii. 344).

Ilavka akbaltu wa fi kalbi lahab (Rajaz) 'i. 710 (iii. 108).

Ilayka As’adu ashku min lahibi jawan (Basit) i. 907 (iii. 312).

Ilia ya ’avnu bi T-abarati judi (Wafir) ii. 271 (iv. 248).

Ilsim anamilahu fa-lasna anamilan (Ka- mil) ii. 175 (iv. 147).

Ilzam yakinaka sua’l-zanni tanju bihi (Basit) i. 743 (iii. 142).

In akbalat fatanat bi-husni kiwamiha (Basit) ii. 492 (v. 192).

In akbalat katalat wa in hiya adbarat (Kamil) ii. 254 (iv. 232).


Alf Laylah vva Laylah.


382

In jla bi '1-husni kay yukayisahu (Mun- sarih) i. 107, 155 (i. 144).

In kalla mall fa-la khillun yusahibunl (Baslt) i. 160; n. 214 (i. 208; iv. 189).

In kana kasdl ghayrukum ya sadatl (Kamil) iii. 652 (vii. 369).

In kana 1! fi-man ahibbu musharikun (Tawil) i. 135 ( 1 . ISO).

In kana wa’dukumu bi-’l-wasli tazwtru (Bas!t) i. 48 (iii. 252).

In kistu kaddaka bi-’l-gusni ’1-ratibi fakad (Baslt) i. 64 (i. 92).

In kunta dahraka kullahu (Kamil) ii. 215 (iv. 190).

In kunta tahwa ’1-widada minna (Baslt)

ii. 433 (v. 127).

In kunta tazmaru ma fl ’1-hubbi ishfakan (Baslt) i. 667 (iii. 65).

In kunta va sahi min ajll bakayta daman (Baslt) i. 62 (i. 89).

In kuntu kad aznabtu zanban salifan (Kamil) i. 733, 844 (iii. 132, 249).

In sahha minka ’1-raza ya man huwa ’1-talabu (Baslt) ii. 270 (iv. 247).

In shakauna bu’dan fa-ma za nakulu (Khafif) i. 70, 158 (i. 100).

In tazkurunl ba’da tuli zamanl (Kamil)

iii. 91 (vi. 94).

In shlta taslam bi-tuli ’1-dahri ma tabrah (Baslt) iv. 93 (viii. 94i.

In ’udti ’udna wa-in wafavta wafayna (Baslt) i. 40, 41, 42 (i. 62,' 64, 65).

In yabghi zu jahlin ’alayka f.t-khallihl (Kamil) iii. 196 (vi. 214).

’Inabun ta’muhu ka-ta’m’i ’I-sharabi (Khafif) iv. 248 (viii. 266).

In’am bi-waslika 11 fa-haza waktuhu (Kamil) ii. 451 (v. 148).

’Indl ’mina ’1-shauki wa’l-tizkarl wa’l- buraha (Baslt; i. 310 (ii. 34).

Inna ’avsha ’1-hammami atyabu ’ayshin (Khafif ) i. 620 (in. 19).

Inna hazl hiya ’btitau sakaml (Khafif) i. 763 (iii. 165).

Inna kalbl y r ahwa ’1-milaha zukuran (Khafif; iv. 5S0 (ix. 253;.

Inna ’1-hnzara latlfu ’1-sauti va’jibun! (Basit) ii. 360 \v. 48).

Inna li ’1-bulbuii sautan f! ’1-sahar (Ramal; ii. 361 (v. 4S;.

Inna ’1-khilafata li tadumu !i-wahidin (Kamil) i. 94 0. 129).

Inna ’Hat! malakatnl f> ’1-hawa malakat fBasi: 235 v._l 254i.


Inna ’1-layaliya wa’l-ayyama kad tubi'at (Baslt) ii. 7 (iii. 319).

Inna ’Uazi khalaka ’1-makarima hazaha (Kamil) ii. 140 (iv. 111).

Inna ’1-nisaa shayatinun khulikna la-na (Baslt) ii. 6, 11; iv. 609 (iii. 318, 322; ix. 282).

Inna ’1-nisaa wa-in du’ina li-’iffatin (Kamil) i. 814 (iii. 216).

Inna ’1-rasula ’llazl kanat rasailuna (Baslt) i. 787 (iii. 189).

Inna ’1-rijala '1-ula jauka min nasabi (Basit) ii. 309 (iv. 289).

Inna Mavmunata la ’akla laha sikah (?) i. 35 (i. 57).

Inna sadlka ’1-hakki man kana ma’ak (Rajaz) i. 748 (iii. 149).

Inna shay-an halaku nafsika flhi (Khafif)

i. 85 (i. 118).

Inna yauma ’l-firaki katta’a kalbl (Khafif) i. 726 (iii. 124).

Inni ilayka muda 1-sa’ati muhtaju (Baslt)

ii. 567 (v. 281).

Inn! la-a jubu min suali '1-nasi ’an (Ka- mil) i. 561 (ii. 293).

Isali ’l-’urfa in saalta karlman (Khafif) iv. 363 (ix. 29).

Isbir 'ala hulwi ’1-zamani wa murrihi (Kamil) iv. 151 (viii. 146).

Isbir fa-fl ’1-sabri khayrun lau ’alimta bi- hi (Baslt) ii. 244 (iv. 221).

’Ish bi ’1-khida’i fa-anta fl (Kamil) i. 741 (iii. 141).

’Ishna ila an raavna fl ’1-hawa ’ajaba (Basit) 11 . 366 (v. 54).

Ishrab haniyyan mumti’an bi-’l-’awafi (Madid makhziim; i. 61 (i. 88).

I ’si ’1-nisaa fa-tilta ’l-'ta’atu 1-hasanah (Baslt) i. 812; iv. 600 (ill. 214, ix. 282).

Ismu ’llazi hayyaranl (Rajaz) iv. 93 (vin. 93;.

I’tabir ya avyuha ’1-maghruru (Ramal) ii. 146 (iv. 118).

Iza an’amat Nu’mun ’alavya bi-nazratin (Tawil) ii. 47 (iv. 12).

Iza anhat ila ’i-qasdi ’1-aghanl (Wafir)

iv. 172 (viii, 166).

Iza anta lam vashibka zadun mina ’1-tuka (Tawil) i. 472 (ii. 202).

Iza arada ’llahu amran li’mriin (Rajaz) 1 . 215; iv. 17 (i. 275; vin. 21).

Iza fatahta dawata '1-izzi wa’l-ni’am )Basit) 1 . 95 (i. 129;.

Iza ghazabat r-uvra ’1-nasa katla (Wafir) iv 172 (vir ln5i


Appendix.


Iza halla 1-sakilu bi-arzi kaumin (Wafir) i. 721, 731 (in. 120, 130).

Iza jaa ’1-musibatu fi ghulamin (Wafir) i.

148 (i.194).

Iza jadati ’1-dunya ’alayka fa-jud bi-ha (Tawil) i. 289' (fi. 13).

Iza kana ’aunu ’Uahi li ’1-mar: musi’an (Tawil) iv. 729 (x. 53).

Iza kana fi ’1-hajdti mahlan ila ghaain (Tawil) i. 150 (i. 196).

Iza kana li fi man uhibbu musharikun (Tawil) ii. 257 (.iv. 234).

Iza kana sadru ’1-muri bi ’1-sirri zayyikun (Tawil) iv. 619 (ix. 292).

Iza kharaja 1-imamu min’a ’1-dawai (Wafir) ii. 456 (v. 154).

Iza khiftu yauman ’itaba ’llati (Muta- i karib) i. 660 (iii. 59).

Iza kunta li mauian a’ishu bi-fazlihi (Tawil) ii. 38 (iv. 2). ;

Iza kunta turzihu wa vurzika sahibun | (Tawil) ii. 453 (v. 150).

Iza lam akum fi ba’zi hakkika bi’l-shukri (Tawil) i. 34 (i. 56).

Iza lam yakun fi ’1-hubbi sukhtun wa la rizan (Tawil) i. 7b0 (iii. 182).

Iza lam yakun li fi ’l-hawa man yujiruni (Tawil) iii. 496 (vii. 225).

Iza lam yakun li ’1-amri ’indaka hilatun (Tawil) ii. 381 (v. 69).

Iza ’1-maru lam yudnis mina ’1-laumi ’irzahu (Tawil) ii. 135 (iv. 106).

Iza ’ltakayna ’shtakayna (Mujtass) i.

194 (i. 249).

Iza ma ataka ’1-dahru yauman bi-nakba- tin (Tawil) i. 87 (i. 119).

Iza ma ’azamta ’ala hdjatin (Mutakarib) i. 241 (i. 307).

Iza malakati ’1-mala kaffi wa-lam ajud (Tawil) i. 287 (ii. 11).

Iza ma '1-dahru jarra ’ala unasin (Wafir) i. 741 (iii. 141).

Iza ma ’1-nasu jarrabahum labibun (Wafir) ii. 213 (iv. 188).

Iza ma nadimi 'allani summa ’allani (Tawil) ii. 56 (iv. 20).

Iza ma ramaka '1-dahru minhu bi-nak- batin (Tawil) iv. 151 (via. 146).

Iza raayna muhibban kad azarra bi-hi (Basit) ii. 3s5, 4b5 (v. 73, 164).

Iza raavta ’l-wada a fa'sbir (Basit) iv. 60 (via. 63).

Iza ’1-zamanu 'alayka shakhsan

v'Vdb c, 1. 690 (id. 69).


383

Iza sadikun sadda ’an ilfiLhi (Sari’) i. 862 (iii. 266).

Iza sahiba '1-fata 'izzan wa sa’dan (Wafir) iv. 617 Ox. 291).

Iza salimat hamu ’1-rijali mina 1-radl (Tawil) ii. 80; iv. 641 (iv. 46; ix. 314).

Izazakasadri asta’inu bi-khaiikin (Tawil) iv. 154 (viii. 149).

Izra’ jamilan wa lau fi ghayri mauzi’ihi (Basiti i. ~37 ,'iii. 136).

Izrib bi-khanjarika ’l-’anidi wa la takhaf (Kamil) iii. 445 (see vii. 173).


Jaa ’1-rasulu bi-waslin minka vatma’uni (Basit) i. 785 (ni. 188).

Jaa 'I-sururu azala ’i-hamma wa ’1-hazana (Basit) ii. 373 :v. 61).

Jaat bi-la mau’idin fi zulmati '1-ghasaki (Basit) ii. 322 (not translated).

Jaat mubarki ’atcn takultu laha ’sfiri (Kamil) iv. 261 (viii. 280).

Jada ’1-zamanu bi-man uhibbu fa-a’taba (Kamil), iv. 520 (ix. 192).

Jadat bi-kussin na'imin (Rajaz) i. 898 (iii. j04) .

Jahannamun wa lazan summa ’1-hatimu kaza )Basit), ii. 532 (v. 240).

Jami’u 1-sanai’i miilu ’l-’ukud (Muta- karib) i. 242 (i. 308i.

Jami'u ma k.il.iti ’l-’ushshaku min kama- din (Basit) i. 635 i iii. 33).

Janna’l-zalamu wa haja ’1-wajdu bi ’1- sakami (Basit) i. 413, 612; ii. 357 (ii. 140: iii. 11; v. 45).

Jasadun nahilun wa kalbun jarihu (Khafif) i. 582 {ii. 314).

Jayshdni vaktatilani tula naharihim (Kamil) i. 97 (i. 132).

Jinniyyatun wa laha Jinnun tu’allimuha (Basit) ii. 452 (v. 149).

Jismi ghadl manzilu’l-askami wa ’1-mi- hani )Basit) Mukhammas, ii. 253 (iv. 230).


Ka A N \ \H a misla mi tahwahu kad khulikat (Basit) iv. 272 (viii. 291).

Kaannama al-khaukhu fi rauzilii (Sari’) iv. 252 (viii. 270).

Kaanna'1-khiz.ibu 'ala kaffiha (.Mutakarib) i. 707 (iii. 105).

Kaannama ’1-tin”, va'oju min-hu ’abya- zuhu (Basit) iv. 250 (viii. 268).


384


Alf Laylah wa Laylah.


Kaannama tabsimu ’an luluin (Sari’) i. 58 (i. 86).

Kaanna ruba ’1-ndrinji iz habbati ’1-sabd (TawSi) iv. 253 (yui. 272).

Ka-anna sulafa '1-khamri min m.ii rikiha (Tavvil) i. 659 ( 111 . 57).

Kaanna zamanana min kaumi Lutin (\Yf- fir) i. 896 (iii. 301).

Kabbaltuhu faswaddati ’1-mukulu llati (Kamil; i. 821 (iii. 224).

Kabidl ukabiduhu wa sadrl zayyiku (Kamil) i. 505 (n. 238).

Kad afsahat bi ’1-watari ’I-a’jam! (Sari’) iv. 173 (viii . I mo).

Kad ar’asha ’1-dahru ayya ra’shin (Baslt) i. 107 (i. 144).

Kad ’araza ’1-badru jahlan husna sura- tiha (Baslt) iv. 273 (viii. 291).

Kad baklna muwaswisSna hayara (Kha- flf) iv. 44 (via. 48).

Kad hayyajatn! ’1-khududu ’1-humru wa ’1-hadaku (Baslt) iv. 66 (viii. 69).

Kad jaaka ’1-muhru ’llazl nazala ’1-wagha (Kamil) i. 684 (iii. 83).

Kad karraha ’1-dam’u jafnl fa’ktaza ’aj- aban (Baslt) ii. 365 (v. 53).

Kad kultu muz sara ’i-siyaku bi-him (Kamil) iv. 60 (viii. 63).

Kad kultu yauman li-khillin (Mujtass) iv. 270 (viii. 289).

Kad kuntu abkl ’ala ma fata min farahin (Baslt) i. 783 (in. 185).

Kad kuntu ahsibu anna waslaka yushtari (Kamil) i. 635 (iii. 34).

Kad kuntu ahwa an ushatiraka ’i-rada (Kamil; ii. 12 (iii. 323).

Kad kuntu arju bi-anna ’al-sham!a yaj- tami’u (Baslt) 1 . 188 (i. 242).

Kad kuntu tl watanl wa ’1-shamlu muj- tami’un (Baslt) iv. 228 (viii. 247).

Kad mala 11 tarabun mina ’1-autari (Ka- mil) iv. 206 (viii. 227).

Kad sabaka ’1-tarfa bi-tirfm sabikin (Rajaz) i. 541 ( 11 . 273).

Kad sara sirrl bi ’1-dumu’i ’alaniyah (Kamil) i. 887 (iii. 285).

Kad yaslamu ’1-mutmasu min hufratin (Sari’) i. 207 (i. 265).

Kadamun ’alayka mubarakun (Kamil) iv. 173 (vni. 167).

Kafaka bi-anna ’1-mauta bad! ’l-’ajaibi (Tawil) 1 . 657 (iii. 56).

Kafa ’1-muhibbina fl ’1-dunya ’azabuhumu (Baslt) ii. 228 (iv. 205).


Kaffa T-awazilu an kllin wa ’an kalin (Baslt) ii. 230 (iv. 207).

Kaffu ’1-malama kafanl mulimu ’1-sakami (Baslt) iv. 235 (viii. 254).

Kala l-’awizilu ’annl kad said kazabu (Baslt) ii. 460 (v. 1 58).

Kila ’l-’awazilu ma haza ’1-gharamu bi- hi (Baslt) ii. 459 (v. 158).

Kala ’1-imamu Abu Nuwasin wa-hwa fl (Kamil) ii. 458 (v. 157).

Kila ’1-wushatu badi fl ’1-khaddi ’arizuhu (Baslt) ii. 459 (v. 157).

Kilat araka khazabta ’1-shayba kultu la- ha (Baslt) ii. 218; iv. 277 (iv. 194; viii. 295).

Kalat wa kad ’araztu ’an ghishyaniha (Kamil) i. 898 (iii. 303).

Kalat wa kad la’iba ’1-gharamu bi-’itfiha (Kamil) iv. 525 (ix. 197).

Kalati ’l-’ushshaku in lam yuskina (Ka- mil) (makhzum) iv. 267 (viii. 285).

Kalbu ’1-muhibbi ’ala ’1-ahbabi mat’ubu (Baslt) i. 336; ii. 172 (ii. 62; iv. 144).

Kalbu '1-mutayyimi kada an yatafattata (Kamil) i. 337 (ii. 63).

Kaliftu bi-ha fattanata ’1-Turki wa ’1- ’Arab (Tawil) ii. 345 (v. 32, replaced by lines from Bresl. ed.).

Kaliftu bi-ha wa kad tammat bi-husnin (Wafir) iii. 540 (vii. 265).

Kalu Abu ’l-’Sakri min Shaybana kultu lahum (Baslt) ii. 409 (v. 100) .

Kalu bada khattu ’l-’izari ji-khaddihi (Kamil) ii. 219 (iv. 196).

Kalu bayazu ’1-sha’ri nurun sati’un (Ka- mil) iv. 276 (viii. 295).

Kalu juninta bi-man tahwa fa-kultu la- hum (Baslt) i. 854; ii. 228; iv. 311 (iii. 258; iv. 205; viii. 326).

Kalu wa kad alifat nafsl tafakkuhaha (Baslt) iv. 251 (viii. 269).

Kara ’Ashikin haddasa bi-ajfanihi (? second half is Mutakarib) i. 88

G. 122).

Kam lavlatin kad bittu ma’zaujatl (Sari’) iv. 677 (x. 1).

Kam ma’sharin fl kubabiha nazalu (Mun- sarih) iii. 88 (vi. 91).

Kam zd '1-taraddudu fl ’1-autani tabklha (Baslt) iv. 223 (viii. 242).

Kama raka ahadukum baghlah (Sarf) iv. 279 (viii. 297).

Kama ’shtahat khulikat hatta iza kam- alat (Baslt) ii. 216 (iv. 191).


Appendix. 385


Kama ’shtahat khulikat hatta iza 'tada- lat (Basit) iv. 549 (ix. 221).

Kamaru ’1-zamani yaluhu fl isfarihi (Kamil) iv. 614 (ix. 287).

Kamarun tabadda fi badi’i mahasini (Kamil) iv. 193 (viii. 207).

Kamarun takamala fi samai jamalihi (Kamil) i. 157 (i. 205).

Kamarun yasullu mina ’1-jufuni iza ’nsana (Kamil) iv. 265 (viii. 284).

Kamarun yufattiku bi ’1-lawahizi in rana (Kamil) i. 281 (ii. 4).

Kamulat sifatu ’l-’ashikina li-man ghada (Kamil) iv. 236 (viii. 255).

Kana li kalbun a’ishu bi-hi (Madid) ii. 437 (v. 131).

Kana 'llazi khiftu an yakuna (Basit) i. 460 (ii. 189).

Kanat khaliyyatu nahlin wa’hya ’amira- tun (Basit) iii. 226; iv. 618 (iv. 246; ix. 292).

Kanat la-hu arjulu ’1-a’laji dairatan (Ba- sit) iv. 714 (x. 38).

Kasaman bi-lini kiwamika ’1-mayyasi (Kamil) ii. 170 (iv. 143).

Kasaman bi-nishwati jafnihi wa bi- khasrihi (Kamil) i. 125 (i 168).

Kasaman bi-wajnatihi wa basimi saghrihi (Kamil) i. 815; iv. 263 (iii. 217; viii. 282).

Kasaman la-kad malaat ahidlsl ’1-faza (Kamil) i. 883 (iii. 287).

Kasrun alayhi tahiyyatun wa salamu (Kamil) ii. 162 (iv. 134).

Kasurat manakibuhd wa tdla fakaruhu (Kamil) iv. 279 (viii. 297).

Kataba ’l-’izaru-bi- anbarin fi luluin (Ka- mil) i. 569; iii. 553 (ii. 301; vii. 277).

Kataba ’l-’izaru wa va lahu min katibin (Kamil) i. 569 (ii.'301).

Katabtu ilayka va zina ’1-milahi (Wafir) iii. 448 (vii. 176).

Katabtu ilayka wa’l-’abaratu tairi (Wafir) i. 625 (iii. 24).

Katabtu ilayka va suli kitaban (Wafir) i. 625 (iii. 24).'

Katabtu wall kalbun bi-zikriki mula’un (Tawil) i. 869 (iii. 293).

Kaumi humu katalu Umavma akhi (Ka- mil) ii. 139 (iv. 110).

Kaumun tarahum ba’da ma sana’u (Sari’) iii. 88 .

Kayfa ’1-julusu ’ala narin wa la khamidat (Basit) i. 200 (i. 256).


Kayfa ’1-sabllu ila an ablugha ’l-arab4 (Basit) ii. 354 (v. 42).

Kayfa ’1-tariku ila abwabi sulwani (Ba- sit) iv. 221 (viii. 240).

Kavfa ’stibarl wa naru ’1-shauki fl kibadl (Basit) ii. 164 (iv. 136).

Kazabta blsa anta min shaytani (Rajaz) i. 710 (iii. 108).

Kazabta fl kaulika min bilali (Rajaz) i. 709 (iii. 108).

Khafarat bi-sayfi ’1-lahzi zimmata migh- farl (Kamil) i. 778 (iii. 179).

Khajalat ghusunu ’1-bani min khutwatiha (Kamil) iv. 202 (viii. 223).

Khala’at hayakiluha bi-jar’ai ’1-himi (Kamil) ii. 227 (iv. 240).

Khalakta ’l-jamala la-na fitnatan (Muta- karib) iv. 576 (ix. 249).

Khalati’l-diyaru mina 1-siraji ’1-tali’i (Ka- mil) iv. 128 (viii. 126).

Khalati ’1-zawaya min khabayaha kama (Kamil) ii. 289 (iv. 267).

Khalllani mamnu’ani min kulli lazzatin (Tawil) ii. 531 (v. 240).

Khalllayva hal absartuma au sami’tuma (Tawil) iii. 160 (vi. 174).

Khalllayva hal tahta ’1-samai baniyyatun (Tawil) ii. 414 (v. 10”).

Khalllayva kama ’1-kalbu wa ’1-dam’u sajimu (Tawil) i. 615 (iii. 14).

Khalllayva inn! mughrimu ’1-kalbi haimu (Tawil) iii. 483 (vii. 212).

Khalllayva Rayya kad ajadda bi-kauriha (Tawil) iii. 369 (vii. 93).

Khalil! kuffa ’an laumi wa ’azl! (Wafir) i. 711 (iii. 110).

Khallliya kam haza ’1-taannl wa-asbiru (Tawil) i. 448 (ii. 178).

Khallliya la tas-al ’ala ma bi-muhjatl (Tawil) i. 206 (i. 264).

Kharajat tashhudu ’1-rifaka ruwaydan (Khafif) ii. 451 (v. 149).

Kharajtu wa fi amall ’audatun (Muta- karib) i. 666 (iii. 64).

Kharaju bi-hi wa li-kulli bakin khalfahu (Kamil) i. 541 (ii. 281).

Kharasa ’1-lisanu wa kalla fl-ki kalaml (Kamil) iv. 240 (viii. 258).

Khayaluhuma ma laysa yabrihu si’atan (Tawil) i. 443 (ii. 173).

Khayaluka bayna tabakati ’1-jufuni (Wa- fir) iv. 58 (viii. 61).

Khayaluka fl ’ayn! wa zikruka fl farm (tawil) i. 77 8 (iii. 179).


$86


Alf Laylah wa Laylah.


Khayaluka ff ’1-taba’udi wa ’1-tadanf (Wi- fir) i. 318 (ii. 42).

Khayaluki ’indf laysa yabrahu sa’atan (Tawfl/ iv. 64 (viii. 66).

Khazanathu ka ’I-ummi ’1-shaffkati bi- ’bniha (Kamil) iv. 519 (ix. 191).

Khulikta min ’al-turabi fa-sirta havyan (Wafir) ii. 215 (iv. 190).

Khuliktu mina ’1-turabi fa-sirtu shakhsan (Wafir) ii. 529 (v. 237).

Khuz malfkan fauka katfika wa ’rtahil (Kamil) i. 218 (i. 278).

Khuzu hizrakum min tarfiha fa-hwa sahirun (Tawfl) i. 564; i. 848 (ii. 295; iii. 252).

Kif bi ’1-diyari wa hayyi ’1-arbu’a ’1-du- rusa (Basft) i. 452 "(ii. 181).

Kif wa ’stami’ ma jara M (Mujtass) iv. 207 (viii. 228).

Kifi wa ’nzuri minnf waku’a ’ajaibi (Tawfl) i. 708 (iii. 107).

Kifu bi-rusumi ’1-dari wa 'stakhbiru ’an- na (Tawfl) ii. 16 (iii. 328).

Kifu wa ’nzuru hala ’llazf tahjurunahu (Tawfl) iv. 63 (viii. 66).

Kifu zawwidunf nazratan kabla bay- nikum (Tawfl) i. 290 (ii. 15).

Kilana sawaun ff ’1-hawa ghayra annaha (Tawfl) i. 457.

Kissatf a’zamu kissah (Ramal) ii. 287 (iv. 265).

Kitabuka yd Masruru kad hayyaja ’1-balwa (Tawfl) iv. 225 (viii. 245).

Kiwamuka fattanun wa tarfuka ahwaru (Tawfl) iv. 43 (viii. 47).

Kul li-kaumin hum li-’ishkf jahilu (Ra- mal) iv. 317 (viii. 332).

Kul li ’1-ghazalati wa-hya ghayru ghaza- lati (Kamil) ii. 436 (v. 130).

Kul li ’1-malfhati ff ’1-khimari ’1-fakhiti (Kami!) i. 219 (i. 280).

Kul li ’1-malfhati ff ’1-khimari ’1-muzhabi (Kamil) iv. 2 - 3 viii. 291).

Kul li ’1-malfhati ff ’1-kina’i ’1-azraki (Ka- mil) ii. 286 (iv. 264).

Kul li-man malla waslana wa jafana (Kha- fff) i. 136 (i. 181).

Kul li-man sadda ’atiban (Khafff) ii. 436 (v. 131).

Kul li-man vahmilu kamman (Ramal) i. (i. IS). _

Kulf li-tavfiki yansanf * ’An mazja’i wakta’l-huju ’(Kamil) iii. 385 (vii. 109).

Kulf li-tavfiki yansanf * ’An mazja’f wak- ta ’1-manam (Kamil) iii. 383 (vii. 108).


Kulf li-tayfiki yansanf * ’An mazja’f wakta ’1-rukad (Kamil) iii. 383 (vii. 109).

Kulf li-tayfiki yansanf * ’An mazja’f wakta ’1-wasan (Kamil) iii. 383 (vii. 108).

Kullu ’bni unsa wa in talat salamatuhu (Basft) ii. 96 (iv. 63).

Kullu juz-in min mahasiniha (Madid) iii. 404 (vii. 131).

Kullu shav-in mina ’1-dima-i haramun (KhaffO i. 61 (i. 89).

Kultu li ’1-wardi ma li-shaukika yuzf (Khafff) iv. 257 (viii. 276).

Kulu li-man nawama ’1-ayyamu lah ra- mat (Basft) i. 45 (i. 68).

Kulubu ’l-’ashikfna la-ha ’uyunu (Wafir) ii. 261 (iv. 238).

Kun ’an humumika mu’rizan (Kamil) i. 34 (i. 56).

Kun ’an umurika mu’rizan (Kamil) ii. 17 (iii. 328).

Kun halfman iza bulfta bi-ghayzin (Kha- fff) ii. 86, 244 (iv. 54, 221).

Kun kayfa shfta fa-inna ’llaha zu karamin (Basft) i. 472; iv. 258 (ii. 202; viii. 277).

Kunna ’ala zahrihd wa’l 'avshu ff ragha- din (Basft) ii. 383; iii. 398 (v. 71; vii. 123).

Kunna wa kanat la-na ’al-avydmu khadi- matan (Basft) i. 452 (ii. 182).

Kurratu ’l-’ayni habfbf waladf (Ramal) ii. 548 (v. 260).

Kuzubu ’1-zabarjadi kad humilna wa in- nama (Kamil) iv. 257 (viii. 275).


La a’shiku ’1-abyaza ’1-manfukha min simani (Basft) ii. 275 (iv. 252).

La budda If min muddatin mahtumatin (Kamil) i. 317; iv. 86 (ii. 41; viii. 83).

La farraka ’Uahu tula’i-dahri baynakuma (Basft) ii. 385 (v. 74).

La Kana yaumu ’1-firaki aslan (Basft) iv. 45 (viii. 49).

La tahjuru man la ta’awwada hajrakum (Kamil) i. 890 (iii. 295).

La tahsibu innf nasaytu ’uhudakum (Kamil) i. 835 (iii. 238).

La tahsunu’l-wafratu ilia wa-hf (Sarf’) i. 497 (ii. 230).

La ta’jalanna amfra ’1-mu-minfna fa-kad (Basft) iii. 401 (vii. 128).


Appendix.


387


La taj’alanni fadaka 'iiahu min malikin (Basil) iii. 402 (vii. 129).

Ld takis amradan bi-unsa wa la tus(ghi) (Khaflf) i- 898 (iii. 303).

La talka ilia bi-laylin man tuwasiluhu (Baslt) ii. 275 (not translated).

La tamananna ’ala 1-nisai (Kamil) i. 6 (i. 13).

La tamananna fatan askanta muhjataha (Baslt) i. 746 (iii. 145).

La tarhalanna fa-ma li ’an-kumu jaladun (Baslt) iv. 59 (viii. 63).

La tarkunanna lla 1-firaki (Kamil) i. 376 (ii. 105).

La tartaj! wasla ’Uatl ’uliiktaha (Kamil) iv. 194 (viii. 208).

La tas-ali ’1-dahra insafan fa-tazlimuhu (Baslt) i- 183 (i. 237).

La tashribi ’1-raha ilia min yaday rashain (Baslt) i. 61; ii. 378; iv. 527 (i. S8; v. 66;ix. 198).

La tashriban min ba’da aklika ’ajilan (Kamil) ii. 516 (v. 222).

La tazlimanna iza ml kunta muktadiran (Baslt) i. 73"; ii. 214 (iii. 136; iv. 189).

La ta'zulihi fa-inna ’l-'azla yuji’uhu (Ba- slt) i. 566 (ii. 297).

La ta’zulu ’1-mahzuna f! ahzdnihi (Ka mil) i. 886 (iii. 291).

La tuksiranna khida’l (Mujtass) i. 737 (iii. 137).

La tushibi ’1-a’wara yauman wa kun (Sari’) ii. 218 (iv. 194).

La uhibbu ’1-siwaka min ajli annl (Khatli; i. 871 (iii. 275).

Ld wa ’Uazl sajada 'i-jibdhu la-hu (Mun- sarih) ii. 455 (v. 152).

La yaktumu ’1-sirra ilia kullu zl sikatin (Baslt) ii. 256 (iv. 233).

La yakun zannuka ilia savyian (Rarnal) i. 743 (iii. 142).

La zala babuka ka’batan maksudatan (Kamil) ii. 175 (iv. 14S).

La ziltu mu’tarizan ’ala ahli ’1-hawa (Kamil) i. 8S5 (iii. 290).

La ziltu alsama w.irda khaduin ghazzin (Kamil) iv. 314 (viii. 329).

La-akhfa hubbahum ma kdna yakhfa (Wafir) iv. 61 (not translated).

La’alla ’llaha yajma’una karlban (Wafir) iv. 149 (viii. 141).

La-’amriya la yahlu liya ’l-’ayshu ba’da- kuin (Tawll) i. 776 (iii. 177).

La-ashkurannaka ma ndhat mutawwa- katun (Baslt) iv, 100 (viii. 100).


La-atrukanna ila ’1-firak (Kamil) iv. 298 (viii. 314).

Ladaykum dawau ’1-kalbi wa '1-kalbu zdhibun (Tawll) iv. 76 (viii. 78).

La-ha a’vunun insanuha bi-asabi’in (Tawll, 1 iv. I ~2 (vm. 1 66) .

La-ha basharnn ml-.lu ’I-harlri wa man- tiku (Tawll) i. 761 (iii. 163).

La-ha fl zawaya ’1-wajhi tis’u masaibi (Tawll' iv. 85 1 viii. 86).

La-ha kafalun ta’allaka fl za’lfin (Wafir) i. 823 (ii:. 226).

La-ha ’sfiraren ka-launi ’1-shamsi mubta- hijun (Baslt - . ii. 2~9 (iv. 257).

La-hiiatu i-mari ;1 ’1-idbdri idbaru (Ba- slt; ii. 453 (v. 162).

Lahat ’alayka sivdbu ’1-sa’di ya ddru (Baslti iv. 192 (viii. 206).

La-hu kaiamun ’amnia ’l-akal:ma naf uhu (Tawii; i. 94 (i. 128).

La-hu khilun ’all s.ifhdti khaddin (Wa- fir) iv. 24" (viii. 265).

La-hu vraihun ka-.vajhi ’1-hiidli (r) i. 133 1 ~)-

La-in "uflru min marazir. bi-jisml (Wafir)

iv. 67 (viii. 70).

La-in zammand ba’da ’l-tandl takarrubnn (Tawll i. 11” ii. 157;.

La-ka fl ’l-kuhlbi sarlratun Id tazharu (Kami!) i. 18” d. 241).

La-ka ’1-hamdu yd man fazluhu mutawa- tirun (Tawll)’ iv. 190 (viii. 183).

La-ka ’1-Lr.m.Iu yd mustaujiba ’1-hamdi

v. -a ’1-shukn (Tawll) i. 528 (ii. 261).

La-ka, a ’a.-h i Masrurun zamanan muna’-

’aman .Taiiilj iv. 214 (viii. 234;.

La-kad kata md in-a li ’1-sr.bbi madma- ’uhu (Baslt; 1 . 804 (iii. 206;.

La-kad kalla sabrl summa zdda tamai- inuli (TaviB iv. 10 (viii. 14).

La-kad khiltuhd shanisa ’l-zu'n.\ fa-tuk- huvyiiat (Tawll) iv. 265 (viii. 284).

La-kad kataba ’1-danru fazla ’i-kirimi (Mutakarib) i. 94 ( 1 . 128).

La-kad kuntu ’udan li ’1-baldbili manzilan (Tawll) iv. 262 (viii. 2S1).

La-kad ra’anl badru ’1-duja bi-sududihi (Tawll) i. 873 (iii. 277).

La-kad tala lav!! wa ’1-wushdtu huju’u (Tawll) i. 818 (ui. 221).

La-kad zahaba "I-himdru bi-ummi ’Amrin (W’afir) ii. 424 (v. 118).

Lam a’dimi ’1-hazma wa lakinnanl (Sari’) i. 369 (ii. 9S).


388


Alf Laylah wa Laylah.


Lam adri kaulan iza habbu mukalamatl (Basit) iv. 604 (ix. 276).

Lam ansahu muz kama yakshifu ’amidan (Kamil) iv. 580 (ix. 253).

Lam a’shiki ’1-sumra ilia min hiyazati- him (Basit) ii. 274 (iv. 251).

Lam yabka ilia nafasun hafitun (Sari’) iv. 126; iii. 393 (vii. 119; viii. 124).

Lam yubkinl ilia hadlsu firakihi (Kamil) iv. 59 (viii. 63).

Lama raanl laiml fl ’1-hawa (Sari’) iv. 334 (ix. 1).

Lama’a ’1-barku ’1-yamanl (Ramal) i. 449 (ii.,179).

Lamma anakhu kubayla ’1-subhi ’Isahumu (Basil) ii. 442 (v. 140).

Lamma da’athu ila wisall ’itfatun (Ka- mil) i. 900 (iii. 306).

Lamma nublna bi ’1-firaki wa hakkamat (Kamil) i. 94 (i. 129).

Lamma raavtu ’1-najma sahin tarfahu (Kamil) i. 819 (iii. 221).

Lamu ’ali hubbi ’1-mallhi wa ’annafu (Kamil) i. 870 (iii. 233).

La-na ’indakum wa’dun fa-halla wafay- tumu (Tawll) i. 878 (iii. 282).

La-na sadlkun wa la-hu lihyatun (Sari’) iv. 280 (viii. 298).

Lau 'alimna kudumakum la-nasharna (Khaflf) i. 85,211 (i. 117,271).

Lau anna ’azzata hakamat shamsa '1-zuha (Kamil) i. 373 (ii. 102).

Lau annahum janahd li ’1-sabbi au zaru (Basit; iv. 263 (viii. 281).

Lau annanl asbahtu fl kulli ni’matin (Tawll) i. 50 (i. 75).

Lau kana ma tadda’fhi hakkan (Basit) ii. 454 (v. 151).

Lau klla 11 wa lahlbu ’I-nari muttakidun (Basit) iii. 559 (vii. 282).

Lau klla 11 wa zaflru ’1-harri yattakidu (Basit) i. 874 (iii. 279).

Lau kunta tasduku fl ’l-mahab(bati; (Kamil) i. 678 (iii. 77).

Lau kuntu adrl bi ’1-mahabbati hakaza (Kamil) iii. 611 (vii. 330).

Lau kuntu ashrahu ma alkahu min hu- raki (Basil) i. 904 (iii. 310).

Lau ta’lamu ’1-daru man kad zaraha fara- hat (Basit) i. 132 (i. 176).

Laula tadabuhu wa husnu sikatihi (Ka- mil) i. 182 (i. 235).

Launu ’i-hababi la-ha launun wa ghubra- tuha (Basit) ii. 279 (iv. 257).


Laysa fl kulli sa’atin wa awanin (Khaflf) ii. 213 (iv. 188).

Layta ’I-khayalu ’ala ’1-ahbabi ma taraka (Basit) ii. 641 (v. 348).

Layta shir’l bi-ayyl zanbin rumlna (Kha- flf) iv. 219 (viii. 238).

Laytanl absartu haza’ (’1-wakta) (Ramal)

i. 735 (iii. 134).

LI ashrakun samhu T-inani mughairun (Kamil) i. 493 (ii. 225).

LI fl mahabbatikum shuhudun arba’un (Kamil) iv. 106 (viii. 106).

LI hablbun iza zahartu ilayhi (Khaflf) ii. 270 (iv. 247).

LI hablbun khayaluhu nusbu ’ayni (Kha- flf) ii. 269 (iv. 246).

LI humamun kad sama auja’l-’ula (Ramal) i. 198 (i. 253).

Likau ’1-nisi laysa yufldu shay-an (Wafir)

ii. 213 (iv. 188).

Li-kulli shay-in mina ’1-ashyai mlkatu (Basit) ii. 579 (v. 294).

Li ’llahi darru mubashsharl bi-kudumi- him (Kamil) i. 185; ii. 230 (i. 239, iv. 207).

Li’l-wardi ’indl mahallun (Mujtass) iv. 256 (viii. 274).

Lima la amllu ila ’l-’izari iza bada (Ka- mil) ii. 280 (iv. 258).

Lisanu ’1-hawa fl muhjatl la-ka natikun (Tawll) ii. 163, 283; iv. 303 (iv. 135, 261; viii. 319).

Liya ayrun yanamu lauman wa shuman (Khaflf)) iv. 275 (viii. 293).

Luz bi ’1-kirami ban! ’1-kiraml fa-innama (Kamil) i. 279 (ii. 2).


Ma absarat ’ayndka ahsana manziran (Kamil) i. 561 (ii. 292).

Ma absarat ’aynaya misla ’1-lauzi fi (Ka- mil) iv. 252 (viii. 270).

Ma ahsana ’l-’afwa mina ’1-kadiri (Sarf)

i. 73 (i. 103).

Ma amarra ’1-firaka li ’1-ahbabi (Khaflf)

ii. 246 (iv. 222).

Ma asfarat ’an muhayya ’1-shamsi fl ’1-ghasaki (Basil) iv. 266 (viii. 285). Ma atyaba waktana wa ahna (Wafir) i. 230 (i. 293).

Ma bana ’uzrl flhi hatta ’azzara (Kamil) i. 659 (iii. 57).

Ma damat al-arzu arzan wa ’1-samdu sama (Basit) iv. 644 (ix. 317).


Appendix.


389


Md fl zamdnika man tarju muwaddatahu (Basil) i. 159; ii. 213 (i. 207; iv. 187).

Ma gharradat Saharan warkau f 1 fananin (Baslt; i. 424 (ii. 152).

Ma habba rihu ’1-kurbi li ’1-mushtaki (Kamil) iv. 220 (viii. 239).

Ma hazzanl ’1-shauku hatta tihtu ’an kaliml (Basil; iv. 741 (ix. 322).

Ma hllatu ’mar-i wa ’1-akdaru jariyatun (Baslt) ii. 40 (iii. 341).

Ma kad taraktu fn-ma khallaftuhu kara- man (Basil) ni. 89 (vi. 92).

Ma khaba man sammaka Unsa ’1-wujud (Sari’) ii. 346 (v. 33).

Ma la yakunu fa-la yakunu bi-hllatin (Kamil) i. 548, 760 ; ii. 279; iii. 162).

Ma l-’ayshu ilia an vara laka bariku (Kamil) i. 666 (in. 65).

Ma ’1-daru muz ghibtumu va sadatl damn (Baslt) i. 162; ii. 682 (i. 211; v. 381).

Ma li ’1-ghurabi bi-aari ’1-hibbi yabklha (Baslt) iv. 223 (viii. 242).

Ma li ’1-muhibbi ma’a ’l-hablbi maramu (Kamil) ii. 574 (ii. 289).

Ma li ’1-zamani wa ’li ’1-tahakkumi bay- nana (Kamil) ii. 434 (v. 128).

Ma II marartu ’ala ’1-kuburi musalliman (Kamil) i. 648 (iii. 46).

Ma II usalliya nafsl bi ’1-muhali ila (Baslt)

i. 199.

Ma II wafaytu bi-’ahdikum fa-ghadar- tumu (Kamil) ii. 264 (iv. 241).

Ma 11 wa-li ’l-lahl ’alavka vu’annifu (Kamil) i. 572, 829 (ii. 304; iii. 232).

Ma min sulafatihl sakartu wa innama (Kamil) ii. 460 (v. 158).

Ma raayna wa la sami’nd bi-shakhsin (Khafif) iv. 278 (viii. 296).

Ma rajulun talat la-hu lihyatun (Sari’) iv. 280 (viii. 298).

Ma salwatu ’l-’ushshaki ilia ba’Idun (Sari’) iv. 148 (viii. 143).

Ma ’stakmala ’1-lazzati ilia fatan (Sari’)

ii. 379 (v. 67).

Ma tahsunu ’1-arzu ilia ’inda zahratiha (Baslt) i. 358 (ii. 86).

Ma tarakna ’1-wada’a yauma ’ftarakna (Khafif) iv. 59 (viii. 63).

Ma tushrabu ’1-kasu ilia ma’ akhl sikatin (Baslt) i. 61 (i. 88).

Ma uhavlaha luyaylati ’1-wafa (Ramul) ii. 374 (v. 61).

Ma yaktumu ’1-sirra ilia kullu zl sikatin 'Baslt) i. 60 (i. 87).


Ma za takullna fl-man shaffahu sakamun (Baslt) ii. 385, 465 (v. 73, 164).

Madadtu ila ’l-taudl’i kaffan zalfatan (Tawll) i. 771 (iii. 173).

Ma Inatun ma bi-ha li-sakiniha (Mun- sarih) i. 82 (i. 114).

Mahma lahazta ta’allamat ma tabtaghl (Kamil; ii. 519 (v. 226;.

Majalu kulubi ’l-’ariflna bi-rauzatin (Tawll) ii. 552 (v. 264).

Makkinlni min busi yusraki ’ashran (Khafif; ii. 157 i'iv. 129).

Maiaka ’l-salasu ’1-gh.Inivatu ’inanl (Ka- mil) iv. 571 (ix. 243).

Malakti kalbl bi-alhazin wa wajnati (Baslt) iv. 233 ; viii. 256).

Mallhatu ’1-wasfi kad tammat maha- sinuha (Baslt) i. 659 (iii. 57).

Maliku ’1-muluki iza wahab (Kamil) iv. 711 (x. 35).

Malikun iza jalat ’alayhi mawakibun (Kamil; i. 278 (ii. 1).

Mamshukatu 1-khasri ghulamiyyatun (Sari’) ii. 462 (v. 161).

Man’asha ba’da ’aduwwihi (Kamil) i. 316 (ii. 41).

Man atla’a ’1-nasa ’ala sirrihi (Sari’) i. 60 (i- 87).

Man kadahu T-ahiratu (Mujtass) i. 813 (iii. 216).

Man kala awwalu ’1-hawa ’khtiyaru (Rajaz) i. 570 (ii. 302).

Man kana la ya’shiku ’1-ajvdda wa ’1-hudaka (Baslt) i. 635 (iii. 34).

Man kana yamliku dirhamayni ta’alla- mat (Kamil) ii. 197 (iv. 171).

Man la-hu fi hizamihi alfu karnin (Khafif; ii. 434 (v. 129).

Man lam yazuk hulwa ’1-gharami wa murrahu (Kamil) ii. 259 (iv. 237).

Man II bi-asmara turwa ’an ma’atifihi (Baslt) iv. 164; ii. 280 (iv. 258; viii. 158).

Man 11 yusa’idunl ’ala balwal (Kamil) i. 315 (ii. 40).

Man mallanl fa’lyumzi ’annl ’amidan (Kamil) iv. 299 (viii. 315).

Man mujlr! min ’ishki zabvati insi (Khafif) iii. 559 (vii. 282).

Man yasna’i ’1-khavra bavna ’1-khulki yujza bi-hi (Baslt) ii. 412 (v. 104).

Manarutu ’1-jimi’i fl wajhihi (Sarf) iv. 278 (viii. 296).

Marartu bi-amradayni fa-kultu inn! (Wahr) ii. 376 l.v. 64).


390


Alf Laylah wa Laylah.


Marartu bi-kabrin darisin wasta rauzatin (Tawil) i. 593 iii. 325>.

Mashayndha khuttun kutibat ’.dnyr.A (Wafir) i. 7 _ ; iv. 554, 729 u. 107; i::. 226; x. 53).

Mata ’l-ayyamu tasm.ihu bi ’1-taliki (Wafir) iv. 85 (vui. 86).

Mata tantafi nlru '1-firaki bi-kurbikum (Tawil) iv. 59 ■ vi:i. 62).

Mata tas-hu wa kabluka mu-tataru (Wafir! ii. 389 f y. 78).

Mata yashtafi mirka ’i-fud.’.u ’i-mu ’az- zabu 1 Taw;!; i 565 iii. 295).

Mata ya=htafi kalbu ’l-k.-.ibi nuna ’1-bu’di (Tawil > i. 660 'ni. 53 ’.

Mazi ’umri wa ’umru ’Lwajdi baki (Wa- fir) iv. 331 ivi.i. 345).

Min ’adati ’1-dahri ldblrun wa ikbahin (Basit) i. 415 'ii. 143;.

Min ba’di yaumi ri BimXkka wa laylati (Kamil) i ISO ,i. 233).

Min kasrati ’1-bu’d: yd habibi (Basit) i. 764 iiii. 1 66K

Min makiai ’l-haXbi habba nasimu (Khafif) iv. 89 '.via. 90).

Mu’dwiya vi zl '1-iudi wa ’1-hilmi wa ’1-f.tzli (Tawil) i:i" 399 'vii. 125).

Mahafhafatu ’1-azyaii ’azbu mazakihd (Tawil) ii. 53 3 (v 241).

Muhibbun rza ma bana ’anhu habibuhu (Tawil) iv. 32 (viii. 36).

Mulamlamatun tubdi li-kasidi jaufiha (Tawil) iv. 249 (viii. 267).

Mulamlamatu ’1-jaybayni maurudatu ’1-dami (Tawil) ii. 530 (v. 239).


NaDa ’1-rahila suhavran fi ’I-dujd ’1-hadi (Kamil) iv. 219 (viii. 239).

Xafki ’1-fidau li-za’i-nma rahiluhum (Ka- mil) i. 887 i iii. 292).

XAlat ’ala vadiha ma lam tanalhu yadi (Basit) i. 774 (iii. 176).

Xasahtu fa-lam uflah wa khanu fa-aflahu (Tawii.p i 35 (i. 58).

Xasakhat nufusu ’l-’ashikina bi-khaddihi (Kamil i i. 659 dii. 5S).

X'asharat sald-a zawa-iLin min sha’rihd (Kamil! i. 823; ii. 84 f iii. 226; iv. 51).

XaTmu ’1-s't.i habbat la-ni min rusu- mi hi 'Tawil) iv. 191 (viii. 206).

Xaibna '1-saba m iuzta arza ahibbati 'Tar. iii iv. 120 (viii. 120).

Xdvalfhd shibha khadd.iyha r.iu’jtf- k t Tuoif i. I 2 n. 8"*!.


Nazarat 'r.yni li-havni (Rama!') ii. 388 ( v. To).

Xazartu ilayha r.azratan fa-tuhayyarat (Taw (1) iv. 526 (ix. 19~).

X’ubitu anna ’1-baza ’allaka marratan 'Kamil) ii. 132 (iv. 103).

X'ushabbihu bi ’1-ghusni '1-ratibi jahalatan (Tawil) i. 116 (i. 156).


R\a ’ilihu wardan ghadl asfara (Muta- karib) iv. 257 C viii. 276).

Rad ’1-nabiyya 'llazi kad kana bi ’1-basari

(Basit) ii. 573 > v. 289;.

Raa’s.iayni ’ayni yamshivani ’ala ’1-sari (Tawil) i. 619 (in. 18).’

Raat kamtra ’i-samai fa-azkaratni (Wa- fir) i;. 84 (iv. 51).

Raaytu bi-’av.T naimavni ’ala ’1-sari (Wafir) i. 828 (iii. 232).

Raavtu fi s.tdrihi hukkayni kad khutima (Basit) i. 116 (i. 156).

Raaytu ghusnan ’aid kasibin (Basit) iv. 577 tix. 250).

Raaytu tayran marra H fi’l-mandm (Sari’) iv. 196.

Raaytuhu vazribu ’1-nikusa kultu la-bu (Basit) iv. 313 (viii. 329).

Raaytuka mukbila.n fa-ghazaztu tarfi (Wafir) ii. 20 (iii. 331).

Radadta mail wa lam tabkhal ’alayya bi- hi (Basit) ii. 140 (iv. 111).

Rakka ’1-zaminu li-halati (Kamil) i. 136; iv. 46 (iii. 135; viii. 50).

Rakka ’1-zujaju wa-rakkati ’1-khamru (Kamil; i. 276 (i. 349).

Ramani ’1-dahru bi ’1-azrai hatti (Wafir) iii. 622 (vii. 340).

Ramatni bi-sahmin afsada ’1-kalba wa ’nsanat (Tawil) iii. 413 (vii. 141).

Ramidun bi-hi amrazuhu (Kamil) iv. 280 (viii. 297).

Rasada ’1-munajjimu Iaylatan fa-bada lahu (Kamil) i. 125, 157 (i. 167, 206).

Rasula ’1-riza ahlan wa sahlan wa mar- habi (Tawil; i. 595 (ii. 326).

Riha ’1-sabl tuh di llayva nasiman (Ka- mil; iii. 395 (vii. 122).

RuJiu 'alayya habibi (Mujtass) ii. 367 (v. 55).

Ruddu ’i-fuada kama ’ahidtu ild ’1-hashi (Kamil) iv. 42 (viii. 37).

Ruhi ’1-fiJau Ii-zabbali shagiftu bi-hi

Basit) i. 244 (i. 312).


Appendix.


391


Rumitu mina ’1-zamdni bi-sahmi lahzin (Wafir) i. 773 (iii. 175).

Ruwayuaka ya Masruru in zurta daraha (Tawil) iv. 217 (viii. 237).


Sa’adatln tu.iaddidu kulla yaumin (Wa- fir) i. 1 56 (i. 204).

Sa-aktamu ma bi min gharami wa ashjani (Tawil) ii. 555 (v. 267).

Saaltuha kublatan yauman wa kad naza- rat (Basit) ii. 217 (iv. 192).

Saaltukumu bi ’Uahi yd sadati mahlan (Tawil) ii. 2o3 (iv. 241).

Saaltu ’llazi hal anra hurrun fa-kala la (Tawil) ii. 402 (v. 93).

Saaltu man amrazani (Raiaz) i. 334 ('ii. 60).

Sa-asbiru tautinan ’ala hajri sahibi (Ta- wil) iv. 331 (viii. 345).

Sabahatun li ’1-wajhi kul wa '1-basharah (Rajaz) i. 196 (i. 252).

Sabran li-hukmika va Ilahi ii ’1-kaza (Kamil) i. 51; ii. 1 6 ; iv. 13 (i. 7": iii. 32S; viii. 17).

Safa fi wajhihi mau T-jamali (Wafir) iv. 282 (viii. 299).

Safarna buduran wa ’njalayna ahillatan (Tawil) iv. 286 (viii. 304).

Safir tajid ’iwazan ’amman tufarikuhu (Basit) i. 151 i. 19").

Sajana ’1-fuada wa dam’r. ’ayni atlaka (Kamil) iv. 241 (viii. 259).

Saka ’1-jazirata z.ttn ’1-ziiii wa ’I-shair.ri (Basit) iv. 715 (x. 40b

Saka ’lldnu arznn anbatat ’uda mutribin (Tawil) ii. 535 (v. 244).

Saka ’llahu bustanan ta.iallat kutufuhu (Tawil) iv. 248 (viii. 266).

S.ikani khamr.uan min riki fihi (Wafir) ii. 384 (v. 72). 1

Sakara’l-’dshiku fi hubbi’l-habib (Ramal) ii. 351 (v. 39).

Sakartu min Lihzihi la min mudamntihi (Basit) i. 7o4 (i:i. 166).

Sakattu wa lam akul inni muhibbun (Wdfir) ii. 454 (v. 151).

Sakilatu 1-arddfi m.iilatun (Sari’) i. 3 0 (1 i . 93).

Sakilatun rr.i r -lu zakki d-bauli muntafi- khun (Basic) ii. 274 (iv. 256).

Sakulat zujdjdtun atayna furraghan (Kami!) iv. 716 (x. 40).

Salabatni sittu milahin hisdni (Khafif) ii. 282 (iv. 260). !


Sala khdtiri ’an Zavnabin wa Nawari (Tawil; i. 835 1 iii 239;.

Salaktu ’1-kana’ata wa ’1-innrdda (Muta- karibj i. 751 (iii. 152).

Salami ’ala ’1-ahbabi fi kulli manzalin (Tawil) i. 853 (.iii. 256).

Salami ’ala man fi ’1-siyabi mina ’1-kaddi (Tawil) ii. 83 (iv. 50).

Salamun ’ala ma fi ’1-siyabi mina ’1-kaddi (Tawil) iv. 648 (ix. 321).

Salamun ’ala man zara fi ’1-naumi tayfuha (Tawil) iv. 221 (viii. 241).

Salamun ’alaykum laysa li ’ankumu ghina (Tawil) iv. 305 (viii. 320).

Salamun ’alaykum min muhibbin mutav- yamin (Tawil) iii. 652 (vii. 368).

Salamun min khazaini lutn rabbi (Wafir) i. 869 (iii. 2“3).

Salasam aswabin ’ala jasadin ratbi (Ta- wil) iv. 252 (viii. 270).

Salasatun mana’athd ’an ziyaratina (Basit) i. 828; iv. 260 (iii. 231; viii. 279).

Sali kitabiva 'am.ua khattahu kalami (Basit) i. 870 (iii. 274).

Salla wa-sama li-amrin kana yatlubuhu (Basit) i. 532 (ii. 264).

Sallim umuraka li ’1-latifi ’1-alimi (Kamil) i. 34 ( 1 . 56).

Sallim uimirak ila rabbi ’1-sama taslam (Basit) iv. 156 (viii. 151).

Sallimi ’1-amra ila rabbi ’1-bashar (Ramal)

i. 45 (i. 63).

Samaniyatun fi ’1-ma.idi huzta jami'aha (Tawil) i. 866 (iii. 271).

Samati ’1-fazailu iz du ita laha aba (Ka- mil* i. 28 (1 47).

Samih akhaka izd khalat (Kamil) ii. 139 (iv. 110*.

S.imi’na ata’na summa mutna fa-ballighu (Tawil) i. 589 (ii. 321).

Sara tayfu Su’da tarikan fa ’stafazzani (Tawil) iv. 323 (viii. 337).

Sara tayfu Su’da tarikan yastafizzu-i (Tawil) ii. 28 (iv. 267).

Sara tayfu Layla ’inda ma ghalaba ’1-kara (Tawil) iv. 10 (viii 14).

Sarati ’!-nasima ’ala ’1-ghusuni fa-sha- bahat (K.imil) iv. 249 ( viii. 267).

Sara yakta’u ’1-zalmda wa ’1-laylu ’akifun (Tawil) iii. 410 (vii. 138).

Sauddu bayzau ’1-fi’dli kaannaha (Kamil)

ii. 274 (iv. 251).

Shabbahtu kaddaka bi ’1-kazibi (Kamil) ii. 277 (iv. 255).


Alf Laylah wa Laylah.


59 ^

Shabihatu ’1-badri iza ma maza (Sari’) ii. 492 (v. 192).

Shajaratu wardin asfarin jazabat (Kamil) iv. 257 (viii. 276).

Shaka alama ’1-firaki ’1-nasu kabli (Wafir)

iv. 61 (viii. 65).

Shaka alama ’1-gharami T-nasu kabl! (Wafir) i. 781 (iii. 183).

Shakauna ila ahbabina tula laylina (Ta- wil) ii. 135 (iv. 106).

Shallat yaminuka ya kaynun bi-ma wasa- kat (Basit) iv. 227 (viii. 246).

Sharibna wa ’afwu ’llahi min kuili janibin (Tawil) iv. 259 (viii. 277).

Sharibtu ’1-isma hatta zala ’akli (Rajaz) ii. 518 (v. 224).

Shatta ’1-mazaru wa ’anhum kalla musta- barl (Basit) ii. 353 (v. 41).

Shauki ilayka ’ala ’1-zamani jadidu (Kamil) ii. 235 (iv. 211).

Shayani lau bakati ’1-dimaa ’alavhima (Kamil) iv. 106, 245 (viii. 206, 263).

Sill muhibbaki la takhsha mu’akibatan (Basit) ii. 385 (v. 74).

Subhana jabbari ’l-sama (Kamil) iv. 76 (viii. 78).

Subhana rabbi jami’a ’1-husni a’taki (Basit) ii. 171 (iv. 143).

Suni ’1-sirra jahdak wa la tudi’ih (Muta- karib) i. 59 (i. 86).

Ta’allakati ’1-amalu min-ka bi-waslina (Tawil) iii. 496 (vii. 224).

Taammul sun’a rabbika kayfa yati (Wa- fir) iv. 16 (viii. 20).

Taanna wa la ta’.ial li-amrin turiduhu (Tawil) i. 159, 242; ii. 214 (i. 207; iv. 189).

Ta’ashshaktu zabyan na’isa ’1-tarfi ah- wara (Tawil) ii. 83 (iv. 50).

Tabadda fi kamisin min bayazin (Wafir) ii. 284 (iv. 262).

Tabadda fi kamisin min sawadin (Wafir) ii. 285 (iv. 263).

Tabadda fi kamisin min shakiki (Wafir) ii. 284 (iv. 263).

Tabaddat ka-badri ’1-timmi fi lavlati ’1-sa’di (Tawil) i. 168; ii. 640 (i. 218;

v. 347).

Tabaddat ka-badri ’1-timmi fi ’1-hulali ’1-khuzri (Tawil) iv. 312 (viii. 327).

Tabaraka bi-husnin tabaraka ’llahu (?) i. 133 (i. 133).

Tabu’dtum wa antum akrabu ’1-nasi fi ’1-hasha (Tawil) iv. Ill (viii. 111).


Tafani kuwwati wa maza zamdni (Wafir)

i. 656 (iii. 55).

Tagharrab ’an al-autani fi talabi ’l-’ula (Tawil) iv. 467 (ix. 138).

Taghurrabtu ’an ahli fa-va tula ghurbati (Tawil) i. 672 (iii. 71 ).

Taha bi-ka kalbun fi ’1-hisani tarubu (Tawil) iv. 609 (ix. 282).

Tahaddaduni bi-katli fi mahabbatikum (Basit) iii. 492 (vii. 221).

Tahakkamu wa ’statdiu fi tahakkumihim (Basit) i. 37; ii. 243 (i. 60; iv. 220).

Tahayyartu wa ’1-Rahmani la shakka ft amri (Tawil) i. 102; iv. 605 (i. 138; ix. 278).

Tahta sivabi iasadun nahilun (Sari’) ii. 454 (v. 151).

Takhtalu bayna mu’asfarin wa mudan- nirin (Kamil) ii. 492 (v. 192).

Takulu li wahya ghazba min tazalluliha (Basit) i. 898; iv. 274; (iii. 303; viii. 293).

Takulu wa kad raat fi ’1-harbi ukhti (Wa- fir) i. 711 (iii. 109).

Tala’a ’l-’izaru ’ala safihati khaddihi (Kamil) iii. 553 (vii. 277).

Talabtu kublataha fi ’1-saghri kailatan (Basit) iv. 276 (viii. 294).

Tala layli bi ’l-’awadi wa ’1-sahar (Ramal)

ii. 285 (iv. 263).

Tala ’1-bi’adu wa zada ’1-hammu wa ’1-kalaku (Basit) iii. 482 (vii. 212).

Tala ’1-firaku wa-dama ’1-hammu wa ’1-wajalu (Basit) i. 564 (ii. 295).

Tala ’l-’itabu wa fartu ’1-jahli aghraka (Basit) i. 630 (iii. 29).

Tala ’l-’itabu wa lam tamna’ka ma’tib- atun (Basit) iii. 497 (vii. 225).

Tala ’1-masiru wa zada ’1-hammu wa ’1-kalaku (Basit) i. 615 (iii. 13).

Ta’llahi la khamarat-ni ’1-khamru ma ’alikat (Basit) ii. 214 (iv. 190).

Ta’llahi ma ’1-kimiya fi ghavriha wuji- dat (Basit) iv. 716 (x. 40).

Tamada ’1-hubbu wa’nkata’a ’1-mazaru (Wafir) ii. 389 (v. 78).

Tamakkana min kalbi habibun aliftuhu (Tawil) iv. 68 (viii. 70).

Tamannaytu ’1-wisala ya’udu yauman (Wafir) i. 726 (iii. 124).

Tamannaytu man ahwa fa-lamma raay- tuhu (Tawil) i. 186 (i. 240).

Tamannaytu man ahwa fa-lamma lakay- tuhu (Tawil) iv. 334 (viii. 347).


Appendix.


    • > r\“*


Ta’mu ’1-tafarruki murran (Mujtass) i. 372 (ii. 101).

Tanakkarani dahri wa lam yadri annani (Tawil) Iv. 132 (viii. 130).

Tanashshaktu min-hum faiha 'l-’itri wa ’1-bani (Tawil) iv. 222 (viii. 242).

Tara hal la-na ba’da 1 bi’aai wusulu (Tawil) i. 614 (iii. 12).

Tar2 hal ya’udu ’1-shamlu ba’da tashat- tut! (Tawil) iv. 304 (viii 320).

Tarahhal ’an makanin fi-hi zaymun (Wa- fir) iii. 28 (vi. 62).

Tarahhala sabri wa ’1-gharamu mukimu (Tawil) ii. 654 (v. 358).

Tarakta ’llazi yafna wa-nilta ’llazi yabka (Tawil) i. 550 (ii. 281).

Taraktu habiba ’1-kalbi la 'an malalatin (Tawil) i. 136 (i. 181).

Taraktu kulla laimin (Rajaz) i. 454 (ii. 183).

Taraktu ’1-nabiza wa shurrabahu (Muta- karib) i. 160 (i. 208).

Taribna ’ala badrin yudiru mudamatan (Tawil) iv. 217 (viii. 227).

Tasabbartu la anni sabartu wa-innama (Tawil) iii. 371 (vii. 96).

Tashagaltumu ’anna bi-suhbati gayrina (Tawil) i. 137 (i. 182).

Tashakala dam’i iz jara wa mudamati (Tawil) i. 767 (iii. 169).

Tatafaddaka sakiyan kad kasaka (Khafif) i. 767 (iii. 169).

Tatihu ’ala ’l-’ushshaki fi hulalin khuzrin (Tawil) i. 586 (ii. 318).

Tawahhama fina ’1-nasu shay-an wa sam- mamat (Tawil) i. 899 (iii. 305).

Tawassadtuha zandi wa bittu zaji’aha (Tawil) iii. 517 (vii. 243).

Tawwaktuhu tauka ’1-hamami bi-sa’idi (Kamil) ii. 171 (iv. 144).

Tazakkartu ayyama ’1-wisali bi-kurbikum (Tawil) iii'. '255 (vi. 278).

Tazawwid mina ’1-dunva fa-innaka ra- hilun (Tawil) i. 412 (,ii. 139).

Tazhu ’alayva bi-alhazin badi’ati (Basit) i. 359. ' ‘

Tib wa ’nsharih wa’nsa ’1-humuma jami- ’aha (Kamil) i. 34 (i. 57).

Tih ahtamil wa ’statil asbir wa ’azzi ahun (Basit) i. 786 (iii. 188).

Tuffahatun jama’at launaini kad hakaya (Basit) iv. 250 (viii. 268).

Tuffahatun jama’at launayni khulkatuha (Basit) i. 118 (i. 158).


Tukallifuni ’1-sulwana ’anha ’awazili (Tawil) iv. 177 (viii. 171).

Tulji ’1-zaruratu fi ’1-umuri ila (Mun- sarih) i. 290 (ii. 14).

Turawwi’uni ’1-janaizu kulla waktin (W4- fir) ii. 418 (v. 111).

Tusabbihuka ’1-sa’adatu kulla yaumin (Wafir) ii. 93 (iv. 60).

Udkhul bi-na ya sahi fi rauzatin (Sari’) iv. 248 (viii. 267).

Uffa li-’l-dunva iza kanat kaza (Ramal) i. 22 (i. 40).

Uhaddisu ’an khudin tahaddasna mar- ratan (Tawil) iii. 386 (vii. 112).

Uhibbu layali ’1-hajri la farahan bi-ha (Tawil) iv. 526 (ix. 198).

U’illalu kalbi fi ’1-gharami wa aktumu (Tawil) ii. 348 (v. 35).

Uj bi ’1-farariji fi rab'i ’1-sakariji (Basit) ' i. 96 (i. 131).

’Uj bi ’1-gharaniki fi rab’i ’1-sakariji (Basit) ii. 258 (iv. 235).

’Uj bi ’1-mala’iki fi rab’i ’1-sakariji (Basit) iv. 203 (viii. 223).

Uksud ila ’1-salihi ’1-amiri (Basit) ii. 561 (v. 274).

Uksuru hajrakum wa kallu jafakum (KhafiO ii- 164, 536 (iv. 136; v. 245).

Unsa 1-wujudi khaliv-ya ’1-bali tahsibuni (Basit) ii. 355 (v. 43).

Unzur ila ’1-haramayni wa ’sma’ min- huma (Kamil) ii. 414 (v. 106).

Unzur ila ’1-mishmishi fi zahrihi (Sari’) iv. 250 (viii. 268).

Unzur ila ’1-nabki fi ’1-aghsani muntazi- man (Basit) iv. 252 (viii. 271).

Unzur ila ’1-rauzi ’1-naziri kaannama (Kamil) i. 507 (ii. 240).

Unzur ill markabin vasbika manziruhu (Basit) i. 296 (ii. 20).

Unzur ila ma tara va ayyuha ’1-rajulu (Basit) iii. 106 (vi. 112).

Unzur ila shamsi ’1-kusuri wa badrihd (Kamil) i. 58 (i. 85).

Unzur li-darin shibhi dari ’1-na’imi (Sari’) iv. 189 (viii. 183).

Uraddidu ’1-tarfa fi-ha kullama safarat (Basit) iv. 163 (viii. 158).

Usirtu wa fi kalbi lahibun tazarrama (Tawil) iv. 204 (viii. 225).

Uwwahu wa asafan kad khanani jaladi (Basit) iv. 245 (viii. 263).

Uzni la-kad sabakat fi’ishkihi basari (Basit) iv. 550 (ix. 222).


394


Alf Laylah wa Laylah.


w a’ada ’1-habibu bi-waslihi wa wafd 11 (Kamil) i. 793 (iii. 195).

Wa ahwara ka ’l-ghusni yashfi ’l-jawa (Mutakarib) ii. 451 (v. 149).

Wa akilatin bi-ghavri famin wa batnin (Wafir) ii. 531 (v. 240).

W ; a ali Nu’mana nahnu zu ’1-himami (Munsarih) i. 681 (iii. 80).

Wa ’asa ’llazl ahda li-Yusufa ahlahu (Kamil) ii. 135 (iv. 105).

Wa asalu ’1-riha ’ankum kullama khata- rat (Baslt) iv. 50 (viii. 53).

Wa ashjari narinjin ka-anna simaraha (Tawll) iv. 253 (viii. 271).

Wa bata badru tamami ’1-husni mu’ta- nikf (Basit) iv. 715 (x. 39).

Wa baytin lahu min jalmadi ’1-sakhri azharu (Tawll) i. 621 (iii. 19).

Wa da’in da’anl li ’1-hawa fa-ajabtuhu (Tawll) i. 809 (iii. 210).

Wa daraytu kulla ’1-nasa lakinna hasid! (Tawll) iv. 670 (ix. 342).

Wa fakhirin kad kala fl nauhihi (Sari’) ii. 357 (v. 49).

Wa fl ’1-hilmi itkanun wa fl ’1-afwi hay- batun (Tawll) i. 432 (ii. 160).

Wa fl ’1-sumrr ma’nan lau’alimta baya- nahu (Tawll) ii. 280 (iv. 258).

Wa fl Sulaymana iz kala ’1-ilahu la-hu (Baslt) iii. 85 (vi. 86).

Wa ghadatin masakat li ’l-’uai anmuluha (Baslt) i. 309 (ii. 34).

Wa ghusnin ratlbin ’ada ’udan li-kaynatin (Tawll) ii. 536; iv. 172 (v. 244; viii. 166).

Wa habba ’ala kalbi naslmun mina ’l-jawa (Tawll) iv. 201 (viii. 222).

W’a habi ’1-junata fa-lam tazal ahlu ’1-nuha (Kamil) i. 92 (i. 126).

Wa hakki hawakum ma salautu wida- dakum (Tawll) iv. 299 (viii. 315).

Wa hakkika lau insaftanl ma kataltanl (Tawll) i. 147 (i. 182).

Wa hakkikum inna kalbi lam yutik jala- dan (Baslt) iv. Ill (viii. 110).

Wa hakki ’1-hawa ma ghayyara ’1-bu’du ahdakum (Tawll) iv. 74 (viii. 76).

Wa hamraa milu ’1-kaffi tazhu bi-husnihd (Tawll) iv. 253 (viii. 271).

Wa hayati man malakat yadahu kiyddl (Kamil) ii. 38 (iv. 2).

Wa hayati wajhika la uhibbu siwaka (Kamil) ii. 269 (iv. 246).

Wa hayati wajhika ya hayata ’1-anfosi (Kamil) iv. 266 (viii. 284).


Wa havfaa tahwl ’1-raha kalat li-sabbihi (Tawll) iv. 290 (viii. 307).

Wa-ikhwanun hasibtuhumu auru’an (Wa- fir) i. 78 (i. 108).

Wa inna li-rabbl safwatun min ’abldihi (Tawll) ii. 564 (v. 277).

Wa inn! la-aghna ’1-nasi ’an mutakallifin (Tawll) i. 471 (ii. 200).

Wa Innl la-sabbarun ’ala kulli hadisin (Tawll) i. 648 (iii. 46).

Wa- in ’umirtu ja’altu ’1-harba walidata (Baslt) i. 506.

Wa iza bulita bi’-usratin fa-’lbas laha (Kamil) i. 21 (i. 38).

Waiza janaytu jinayatan (Kamil) iv. 119 (viii. 119).

Wa iza ’1-mallhu ata bi-zanbin wahidi (Kamil) i. 368 (ii. 96).

Wa iza tarannama tayruhu bi-ghadlrihi (Kamil) iii. 254 (vi. 277).

Wa iza tarannama tayruhu wa ghadlruhu (Kamil) iv. 340 (ix. 6).

Wajariyatin addabatha ’1-shatarah (Mu- takarib) i. 169 (i. 219).

Wa jariyatin fl nashatin badat (Muta- karib) iv. 27 (viii. 32).

Wa kad yajma’u ’Uahu ’I-shatltaynl ba’dama (Tawll) iv. 534 (ix. 205).

Wa kailin kala 11 la budda min farajin (Baslt) i. 609 (iii. 7).

Wa kallama absarat aynaka za lakabin (Baslt) i. 277 (i. 350).

Wa kalu kad dand minnd rahllu (Wafir) ii. 566 (v. 280).

Wa kalu la’alla ’1-sabra ya’kibu rahatan (Tawll) i. 776 (iii. 178).

Wa kam farraktu fl ’1-hayjai jam’an (Wafir) i. 380 (ii. 109).

W a kam laylatin bata ’1 hablbu mu’anisl (Tawll) ii. 274 (iv. 252).

Wa kam laylatin bittu fl kurbatin (Muta- karib) iv. 644 (ix. 316).

Wa kam li ’llahi min lutfin khafiyyin (Wafir) i. Ill; ii. 549 (i. 150; v. 261).

Wa kanin lafhatu ’1-ramza’i wadin (Wa- fir) iv. 340 (ix. 6).

Wa katibatin bi ’1-miski fl ’1-khaddi Ja’faran (Tawll) ii. 312 (iv. 292).

Wa kavfa yazuku ’1-nauma man ’adima • ’1-kara (Tawll) iv. 46 (viii. 49).

Wa kavfa yudarl wa ’1-hawa katilu '1-fata (Tawll) i. 589.

Wa khaudaa azha rlkuha hakiya ’1-shuhdi (Tawll) iv. 29 (viii. 33).


Appendix.


395


Wa kubbadatin bayna ’1-riyazi nazartuhi (Tawilj iv. 254 (viii. 272).

Wa kunna ka-ghusnay banatin fauka rauzatin (Tawilj ni. 405 !vii. 132).

Wa kuntu iza ’I-sadiku arada ghayzi (Wafir) ii. 138 (iv. 109).

Wa kurbu '1-habibi tamamu ’1-surur (Mutakarib) iv. 614 (ix. 287).

Wa la-kad bakavtu ’ala tafarruki sham- lina (Kamil) i. 194 (i. 249).

Wa la-kad balaghtu bihilat! (Kamil) iv. 720 (x. 44).

Wa la-kad jaza’tu li-bu’dikum wa fira- kikum (Kamil) iv. 60 (viii. 63).

Wa la-kad jarat yauma ’l-firaki sawafihl (Kamil) iv. 60 (viii. 64).

Wa la-kad nadimtu ’ala tafarruki sham- lina (Kamil) i. 871; iv. 130 (iii. 275; viii. 128).

Wa la-kad shurifna iz nazaltum arzana (Kamil) i. 310 (ii. 34).

Wa lakaytu min hubbika ma lam yalkahu (Kamil) i. 781.

Wa lamma aba ’l-washu.na ilia firakana (Tawil) ii. 54 (iv. 19).

Wa lamma atauni bi ’1-tabibi wa kad badat (Tawil) ii. 571 (v. 286).

Wa lamma da’autu ’1-sabra ba’daka wa ’1-buka (Tawil) iii. 256 (vi. 279).

Wa lamma kashaftu ’1-sauba ’an sathi kafiha (Tawil) iv. 27 (viii. 32).

Wa lamma kashaftu ’1-sauba ’an sathi kussiha (Tawil) i. 600 (ii. 331).

Wa lamma raat ’ayni badi’a jamaliha (Tawil) iii. 518 (vii. 244).

Wa lamma sharibnaha wa dabba dabi- buha (Tawil) iv. 712 (x. 3“).

Wa lamma tadanat li ’l-firaki wa kalbuha (Tawil) i. 117 (i. 158).

W a la-rubba ahdaba zada fi hadabatihi (Kamil) iv. 279 (viii. 297).

Wa la-rubba nazilatin yaziku laha ’1-fata (Kamil) i. 732; iv. 118 (iii. 131; viii. 117).

Wa lastu ara ’1-sa’adata jam’a malm (Wafir) i. 436 (ii. 166).

Wa lau annaha li ’1-mushrikina ta’arrazat (Tawil) iv. 260, 526 (viii. 279; ix. 197).

Wa lau anna li fi kulli yaumin wa laylatin (Tawil) i. 863 (iii. 267).

Wa lau kultu inni sabirun ba’da bu’dihi (Tawil) i. 784 (iii. 187).

Wa laylin kawakibuhu la tasiru (Muta- karib) i. 894 (iii. 299).


Wa If ayru stiin kasiru ’l-jaf£ (Mutakarib) iv. 275 (viii. 293).

Wa li kabidun makruhatun man yabi’uni (Tawil) iii. 389 (vii. 115).

Wa li ’1-kasi wa ’1-sahbai hakkun mu- ’azzamun (Tawil) iv. 716 (x. 41).

Wa ’llahi ma kuntu lissan ya akha sikatin (Basit) i. 214 (i. 274).

Wa ’llahi ma kuntu tula ’1-dahri nasiha (Basit) ii. 174 (iv. 146).

Wa ’llahi wa ’llahi ’l-’azimi wa hakki man (Kamil) iii. 650 (vii. 366).

Wa ’1-mishmishu ’1-lauziyyu yahki ’ashi- kan (Kamil) iv. 250 (viii. 268).

Wa ’1-nahru mudda ’ala ’1-ghusuni wa lam yazal (Kamil) iv. 249 (viii. 267).

Wa ’1-nasu mushtabihuna fi iradihim (Kamil) iii. 441 (vii. 169).

Wa ma adri iza yammamtu arzan (Wafir) iv. 654, 729 (ix. 328; x. 53).

Wa ma Hindu ilia muhratun ’arabiyyatun (Tawil) iii. 372 (vii. 97).

Wa mi hubban sa’at kadami ilayhim (Wafir) ii. 206 (iv. 180).

Wa ma ’1 dahru ilia hakaza fa ’stabir bihi (Tawil) i. 138 (i. 183).

Wa ma ’1-kasdu ilia an yakuna ’jtima’una (Tawil) ii. (iv. 54).

Wa malihin kala sifni (Ramal) iv. 247 (viii. 265).

Wa ma min katibin ilia sayafn£ (Wafir) i. 94 (i. 128).

Wa ma min vadin ilia vadu ’llahi faukaha (Tawil) ii. 489 (i. 207; v. 188).

Wa ma nazarat min ba’di bu’dika muklati (Tawil) iv. 147 (viii. 142).

Wa ma nubaliya iz arwahuna salimat (Basit) iii. 373 (vii. 99).

Wa ma wajdu A’rabiyyatin bana ahluha (Tawil) i. 574, 771 (ii. 306; iii. 172).

Wa ma zarani fi ’1-naumi ilia khayaluhu (Tawil) iii. 386 (vii. 111).

Wa ma’shukin lahu fi ’1-khaddi khalun (Wafir) ii. 378 (v. 65).

Wa min judihi yarmi 'l-’idata bi-ashumin (Tawil) ii. 128 (iv. 97).

Wa mirwahatin mu’attarati ’1-nasimi (Wafir) iv. 255 (viii. 273).

Wa muhafhafin alhazuhu wa ’izaruhu (Kamil) ii. 460 (v. 158).

Wa muhafhafin min sha’rihi wa jabinihi (Kamil) i. 44, 155; iv. 281 (i. 68, 203; viii. 299).

Wa muharibin min farti judi bananihi (Kamil) ii. 127 (iv. 97).


396


Alf Laylah wa Laylah.


Wa multammin (multamamin) bi ’1-sKa’ri min fauki wajnatih (Tawil) i. 168

(i. 218).

Wa nafsaka fuz bi-hfi in sibta zayman (Wifir) i. 78, 161, 295 (i. 109, 209; ii. 19).

Wa nuktati khalin shabbahxiha bx-hab- batin (Tawil) i. 196 (i. 251).

Wa rahmata li-’azizatin (Kamil) i. 421 (ii. 149).

Wa rakisin misli ghusni J l-bani kamatuhu (Basil) iv. 550 (ix. 221).

Wa rubbakabiratin mahala baynx (Wafir) ii. 553 (v. 266).

Wa rummanin rakiki ’1-kishri yahki (Wafir) iv. 249 (viii. 267).

Wa sabaghtu ma sabagha ’1-zamanu fa- lam yadum (Kamil) ii. 465 (v. 164). Wa saghru ’1-banati la-hu nakhatun (Mutakarib) ii. 390 (v. 79).

Wa sakini ramsin ta’mu-hu ’inda rasihi (Tawil) ii. 530 (v. 238).

Wa samitati ’1-khalkhali rannat wusha- hxiha (Tawil) i. 897 (iii. 302).

Wa sawa ’idin tazhu bi-husni asawirin (Kimil) ii. 399 (v. 89).

Wa shadinin bi-wisalin minhu wa’adani (Basil) ii. 219 (iv. 195).

Wa shadinin kulna lahu sif la-na (Sari’) iv. 253 (viii. 272).

Wa shamsin fi kazibin fi kasibin (Wafir)

i. 167 (i. 217).

Wa shamsu husnin badat fi ’1-nasi tan- zuruha (Basit) i. 168 (i. 218). Washaykhin fi jihati ’1-arzi yamshi (W’afir)

ii. 75 (iv. 41).

W r a shaykhin kabirin lahu sabwatun (Mutakarib) ii. 377 (v. 64).

Wa sidratin kulla yaumin (Mujtass) iv. 253 (viii. 271).

Wa tajirin ’ayantu ’ushshakahu (Sari’) iv. 246 (viii. 264).

Wa tajirin fi wasli-hi zarana (Sari') iv. 246 (viii. 265).

Wa tamashshat fi mafasifihim (Kamil) iv. 715 (x. 39).

Wa tamisu bayna muza’farin wa mu’as- farin (Kamil) i. 169 (i. 219).

Wa yakhtu lx khayaluka fi samiri (Wafir) i 856 (iii. 259).

Wa zahikin min bakai hina absarani (Basit) i. 700 (iii. 193).

Wa za kalilun li-man da ’athu (Basit) ii. 433 (v. 127).


Wa zakartu yauma ’1-bayni ba’da muw- wad’i (Kamil) iv. 127 (viii. 125).

Wa zarani fi kamisi ’1-layfi mustatiran (Basit) ii. 274 (iv. 252).

Wa zatu zawaibin tanjarru tiilan (Wafir) ii. 532 (v. 240).

Wa zandani lau-la umsika bi-asawirin (Tawil) i. 823 (iii. 226).

Wada’uka mislu wada’i ’l-hay£ti (Muta- karib) iv. 59 (viii. 62).

Wadda’atni yauma ’1-firaki wa-kalat (Khafif) i. 310 (ii. 35).

Wadda’tuha wa yadi ’1-yaminu fi ’admu’i (Kamil) i. 384 (ii. 113).

Waddi’ habiba ka inna ’1-rakba murtahilu (Basit) ii. 276 (iv. 254).

Wafa wa akbala fi ’1-ghalaili yansani (Kamil) i. 556 (ii. 287).

Wafaytu manzilahu fa-lam ara hajiban (Kamil) i. 621.

Wajdi ’ala tilka ’1-manazifi baki (Kamil) iv. 224 (viii. 243).

Wajhun fi-misbahi ’1-samai mubahi (Kamil) i. 764 (iii. 167).

Warada ’1-kitabu fa-la ’adimta anamilan (Kamil) ii. 49 (iv. 14).

Warada ’1-kitabu fa-sarrana mazmunuhu (Kamil) iv. 201 (viii. 222).

Wardu ’1-khududi wa dunaha shauku ’k kana (Kamil) ii. 20 (iii. 331).

Wardun nafxsun tusirru ’1-kalba ruyatuhu (Basit) iv. 256 (viii. 275).

Wassalatni ’1-humumu wasla hawaki (Khafif) iii. 650 (vii. 366).

Wayka inna ’1-malama yakwi ’l-malum£ (Khafif) i. 6 (i. 13).

Waylahu wayli min malamati ’fizilin (Kamil) iv. 267 (viii. 285).

Wisaluka ’indi na’imun na’im (Muta- karib) i. 864 (iii. 268).

Wullita wayhaka amran lasta tudrikuhu (Basit) iii. 401 (vii. 127).

Ya ashrafa ’1-nasi fi haz£ ’l-zam£ni wa ma (Basit) ii. 56 (iv. 20).

Ya asilu ’1-jududi samha ’l-sajay£ (Kha- fif) iii. 232 (vi. 252).

Ya ’aynu suhhi ’1-dam’a ka ’1-tufani (Kamil) iv. 231 (viii. 250).

Ya ayyuha ’1-kalbu rakhimu ’1-rijsi (Rajaz) i. 710 (iii. 108).

Ya avvuha ’1-multamisu ’1-khadfah (Rajaz) i. 738 (iii. 137).

Ya ayyuha ’1-sayyadu la takhshi ’1-kadar (Rajaz) ii. 363 (v. 51).


Appendix.


Ya ’azilan asbaha fi zatihi (Sari’) iv. 329 (viii. 343).

Ya Badi’a ’1-jamali ma 11 siwaki (KhafiO iii. 649 (vii. 365).

Ya dahru mahlan kam tajuru wa ta’tadi (Kamil) ii. 17 (iii. 329).

Ya durra saghri habibi (Mujtass) ii. 254 (iv. 231).

Ya durra saghri ’1-habibi man nazamak (Munsarih) ii. 254 (iv. 231).

Ya farida ’1-jamali hubbuka dim (KhafiO

i. 898 (iii. 303).

Ya ghaibina wa kalbi zaidu ‘1-kalaki (Basit) i. 881 (iii. 285).

Ya hamama’l-ayki ukri-ka’l-salam (Ra- mal) ii. 361 (v. 49).

Ya Hayata ’1-nufusi judi bi-waslin (Khafif) iii. 488 (vii. 217).

Ya hurkata ’1 dahri kuffi (Mujtass) i. 22

, (i ' 39) -

Ya husna lauzin akhzari (Rajaz) iv. 252 (viii. 270).

Ya husna narin wa ’1-na’imu ’azabuha (Kamil) i. 621 (iii. 19).

Ya kabru ya kabru hal zalat mahasinuhu (Basit) i. 50 (i. 76) (twice).

Ya kalbu in khanaka ’1-mahbubu la tudbir (Basit) iv. 93 (viii. 94).

Yd kalbu la ta’shak malihan wahidan (Kdmil) i. 828 (iii. 232).

Ya kamaran kad ghaba tahta ’1-sard (Sari’) ii. 12 (iii. 323).

Ya khaifan min dahrihi kun dminan (Kamil) i. 33 (i. 56).

Ya khaizan fi zalami ’1-layli wa ’1-halakah (Basit) i. 21 (i. 38).

Ya khalilayya zidtuma taysiran (KhafiO

ii. 431 (v. 125).

Ya khalili inni hajartu rukadi (KhafiO i. 311 (ii. 35).

Ya kharijan khaufa ’l-’ida min darihi (Kamil) ii. 575 (v. 290).

Yd khavra man waladat Hawwau min basharin (Basit) ii. 442 (v. 139).

Yd kitabi izd raaka habibi (KhafiO ii- 90

, (iv - S7) ’

Yd laylata ’1-wasli wa bikra ’1-dahri (Ra- jaz) iv. 313 (viii. 328).

Yd li-man ashtaki ’1-gharama ’llazi bi (Khafif) ii. 356 (v. 44).

Yd man a’ada rasuma ’1-mulki manshuran (Basit) i. 279 (ii. 3).

Yd man ayadihi ’indl ghayru wahidatin (Basit) i. 738; ii. 6 (iii. 137, 317).


397

Yd man haka ’1-khalu ’aid khaddihi (Sari’) i. 196 (i. 251).

Ya man khala ’an zi ’1-diyari wa sara (Kamil; iv. 56 (viii. 59).

Ya man lahu wajhun sharikun (Kamil) i. 161 (i. 210).

Yd man tasaffala li ’1-ghaniyyi mazillatan (Kamil) i. 501 (ii. 235).

Ya man tawalla’a kalbuhu bi-jamalina (Kamil) ii. 348 (v. 36).

Yd man wahabtu la-hu ruhi fa-’azzabaha (Basit) ii. 55 (iv. 19).

Yd man yukhazzibu bi ’1-sawadi mashi- bahu (Kamil) iv. 277 (viii. 295).

Yd man yushammiru ’an sakin li-ya’- rizahu (Basit) i. 596 (ii. 327).

Yd Maryama ’1-husni ’udi inna li mu- kalan (Basit) iv. 306 (viii. 321).

Yd Maryamu ’trahi alima ’itabi (Kamil) iv. 342 (ix. 8).

Yd milahan azhabtumu sidka wuddi

(KhafiO iv. 626 (ix. 300).

Ya mudda’i ’1-hubbi wa ’1-balwd ma’a ’1-sahari (Basit) i. 627; iii. 491 (iii. 26;

vii. 220).

Ya muhsinan bi ’1-zamani zannan (Basit) iv. 622 (ix. 296).

Ya mukhjila ’1-badri wa shamsi ’1-nahar (Sari’) ni. 521 (vii. 248).

Yd mutlifi fi ’1-hubbi farta sududihi

(Kamil) iv. 240 (viii. 259).

Yd muluka ’1-jamali rifkan bi-asra (Kha- fiO iv. 95 (viii. 96).

Ya murdda ’1-muridi anta muradi (Kha- fiO ii- 556 (v. 269).

Ya Musliman imamuhu ’1-kuranu (Ra- jaz) ii. 199 (iv. 173).

Ya mutriban bi-lughatihi wa sifatihi

(Kamil) iv. 741 (ix. 322).

Ya nasiman habba min arzi ’l-’Irak

(Ramal) iv. 102 (viii. 103).

Ya nasirina masakinan muhibbina (Basit) i. 306 (ii. 30).

Yd rabbata ’1-husni man bi ’1-saddi agh- raki (Basit) i. 606 (iii. 5).

Ya rabbi bi ’1-khamsati ’1-ashydkhi tun- kizuni (Basit) i. 631; iii. 498 (iii. 30;

viii. 226).

Yd rabbi inna ’1-idd yas’auna fi talafi (Basit) iv. 118 (viii. 117).

Yd rabbi inni ’drifun bi-kadrik (Rajaz)

iii. 95 (vi. 97).


398


Alf Laylah wa Laylah.


Ya rabbi kam min balain kad zahabta bi-hi (Basit) ii. S57 (v. 270).

Ya rab’u rikka li-zillati wa khuzu’i (Kamil) iv. 220 (viii. 240).

Ya rahilina bi-muhjati rifkan’ala (Kami!) iv. 240 (viii. 258).

Ya sadatan rahalu wa ’1-kalbu yatba- 'ahum (Basit) ii. 262 (iv. 239).

Ya sadati hal vakhturanna bi-balikum (Kamil) iv. 626 (ix. 299).

Ya sahibi lau badaltu ’1-ruha mujtahidan (Basit) iv. 542 (ix. 214).

Ya sharibu ’1-khamri ama tastahi (Sari’) ii. 517 (v. 224).

Ya taliba ’i-dunva ’1-daniyyati innaha (Kamil) ii. 8 (iii. 319).

Ya taliba ’1-wasli la yaghrurka bi amala (Basit) iv. 238 (viii. 257).

Ya taliban li ’1-firaki mahlan (Basit) i. 85, 588, 874; ii. 223 (i. 118; ii. 319; iii. 278; iv. 200).

Ya umma ’Amrin jazaki ’llahu makruma- tan (Basit) ii. 424 (v. 118).

Ya wajdu la tubki ’alayya wa la tazar (Kamil) ii. 227 (iv. 204).

Ya walidi la taghtarir bi-tana’umin (Kamil) ii. 421 (v. 114).

Ya wardatan li-badi’i ’1-husni kad jama’at (Basit) iv. 257 (viii. 275).

Yahnika kummasra ghada Iaunuha (Sari’) iv. 251 (viii. 270).

Ya’ibunaha ’indi wa la ’ayba ’indaha (Tawil) ii. 391 (v. 80).

Yakuluna jahid ya Jamilu bi-ghazwatin (Tawil) i. 394 (ii. 102).

Yakuluna li anta bayna ’1-wara (Muta- karib) i. 141 (i. 187).

Yamshi ’1-fakiru wa kullu shay-in zidduhu (Kamil) iv. 617 (ix. 291).

Yamutu ’1-fati min ’asratin min lisanihi (Tawil) i. 819 (iii. 221).

Yanshti ’1-saghiru ’ala ma kana waliduhu (Basit) i. 243 (i. 310).

Yaslahu li ’1-hukkami fi ’asrina (Sari’) iv. 275 (viii. 294).

Yastaghfiru ’1-nasu bi-aydihimi (Sari’) i. 899 (iii. 304).

Yauma ’1-firaki bi’adukum abkani (Ka- mil) iv. 58 (viii. 61).

Yauma ’1-khamisi la-kad faraktu ahbabi (Basit) i. 286 (ii. 10).

Yu’aniduni dahri kaanni ’aduwwuhu (Tawil) iv. 132 (viii. 130).

Yuanisuni zikru ’1-h.ibibi bi-khalwati (Tawil) ii. 372 (v. 59).


Y'u’atibuni ’ala nazari ilayhi (Wafir) iv. 264 (viii. 283).

Yudari hawahu summa vaktumu sir- rahu (Tawil) i. 588 (ii. 320).

Yukabbilu ’1-arza man ’azzat maratibuhu (Basit) i. 195 (i. 250).

Yunbika haza ’l-rasulu ’an khabari (Munsarih) i. 779 (iii. 181).

Yurakkibu fi ’1-sihami nusula tibrin (Wafir) i. 127 (iv. 97).

Yuri.lu ’1-mar-u an yu’ta munahu (Wa- fir) ii. 184 (iv. 157).

Yushriku ’1-marju bi-ma fi (hi) (Ramal) i. 359 (ii. 86).

Yutali’u ’1-kalbu baba ’1-ikhtisasi bihi (Basit) i. 619 (iii. 18).

Yutarjimu tarfi ’an lisani fa-ta ’lamu (Tawil) i. 88 (i. 121).

Y’u’tika min tarafi ’1-lisani halawatan (Kamil) i. 717 (iii. 115).


Za’ajia ’bnu Sina fi usuli kalamihi (Kamil) i. 635 (iii. 34).

Za’ana ’1-ahibbatu ’anka bi ’1-idlaji (Kamil) ii. 453 (v. 150).

Zahaba ’llazina iza wakafta bi-babihim (Kamil) i. 289; ii. 223 (ii. 14; iv. 200).

Zahaba ’1-nasu wa ’1-kilabu jami’an (Kha- fiO ii- 290 (iv. 268).

Zaka ’1-fazau jami’uhu fi naziri (Kamil) iv. 24 (viii. 28).

Zakartuhu ’ahda ’1-wisali fa-kala li (Kamil) i. 896 (iii. 301).

Zalamtu ’l-’ibada wa tuftu ’1-bilada (Mutakarib) i. 675 (iii. 74).

Zamanu ’1-wisali yaziku ’an (Kamil) i. 765 (iii. 167).

Zanbi ilavka ’azimu (Mujtass) ii. 138 (iv. 109).

Zarani ’1-mahbubu laylan (Ramal) ii. 275 (iv. 252).

Zarani mahbubu kalbi fi ’1-ghalas (Ra- mal) iii. 326 (vii. 258).

Zayfun alamma bi-rasi ghayra muh- tashimi (Basit) iv. 276 (viii. 295).

Ziddani wa-’jtama’a ’ftirakan fi ’1-baha (Kamil) ii. 55 (iv. 20).

Ziyyu ’1-fakiri tabattulun wa wakaru (Kamil) ii. 582 (v. 297).

Zur man tuhibbu wa da’ kalama ’1-hasidi (Kamil) i. 172; ii. 222 (i. 223; iv. 198).

Zur man tuhibbu wa da’ makalata hasidi (Kamil) i. 832; iv. 288 (iii. 235; viii. 306).


Appendix.


399


INDEX IV.— A.


TABLE OF CONTENTS OF THE UNFINISHED CALCUTTA (1814-18) EDITION ( FIRST TWO HUNDRED NIGHTS ONLY) OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND NIGHTS AND ONE NIGHT.

Jligfjt

Introduction —

a. The Bull and the Ass.

1. The Trader and the Jinni i

a. The First Old Man’s Story ii

b. The Second Old Man’s Story jv

{The Third Old Man's Story is wanting.)

2. The Fisherman and the Jinni viii

a. The Physician Duban xi

aa. The Merchant and the Parrot xiv

ab. The Prince and the Ogress xv

b. The Ensorcelled Youth xxi

3. The Porter and the Three Ladies of Baghdad xxviii

a. The First Kalandar’s Tale xxxix

b. The Second Kalandar’s Tale xlii

ba. The Envier and the Envied xlvi

c. The Third Kalandar’s Tale liii

d. The Eldest Lady’s Tale lxiv

{The Story oj the Portress is wanting.)

4. The Three Apples lxviii

5. Nur al-Din Ali and his Son Badr al-Din Hassan Ixxii

6. Isaac of Mosul’s Story of Khadijah and the Caliph Al-Maamun . . xciv

7. The Hunchback’s Tale ci

a. The Nazarene Broker’s Story cix

b. The Cook’s Story cxxi

(The Reeve or Comptroller’s Tale in the Bresl., Mac. and Bui. Edits.)

c. The Jewish Physician’s Story cxxix

d. Tale of the Tailor . . cxxxvi

e. The Barber’s Tale of Himself cxliii

ea. The Barber’s Tale of his First Brother cxlv


400


Alf Laylah wa Laylah.


eb. The Barber’s Tale of his Second Brother

ec. The Barber’s Tale of his Third Brother

ed. The Barber’s "l aic or his Fourth Brother

ee. The Barber’s Tale of hi* Fifth Brother

ej. Story or the 1 Sixth Brother

3. Ali bin Bakk..r -aid Shams Al-Xahar 9. Xur a!-Din Ak and the Damsel An;s al-Talis 19. Women’s Cratt

11. Sindbad the Se. mmi . *v Mindbad the rlunm.il

[In -\u.c. t.\d Lrz:!. id..' : “ SE.dE.d t- j u/:a

a The Fi^t Voyage of Sin ii-aa the rear..

b. The Second Yo> .me of Sindbad tht i'cortan.

c. The Third Vovrge of Sindbad the Sr. man.

d. The Fourth Voyage of Sindoad the Seaman.

e. The Fifdi Voyage of Smdb..d the Seaman.

f. The Sixth \b^ ..ge of Sin. .baa the Seaman.

g. The Seventh Voyage of Sindbad the Seaman


sindbad the Hammett**)


cxlviii

cli

clii

cliv

clviu

c b:\xi excv-ci


Appendix.


401


INDEX IV.— B.

TABLE OF CONTENTS OF THE BRESLAU (TUNIS) EDITION OF THE ARABIC TEXT OF THE BOOK OF THE THOU- SAND NIGHTS AND ONE NIGHT, FROM MR. PAYNE’S VERSION.

Introduction. — S tory of King Shehriyar and his Brother.

a. Story of the Ox and the Ass.

1. The Merchant and the Genie i

a. The First Old Man’s Story iv

b. The Second Old Man’s Story vi

c. The Third Old Man’s Story viii

2. The Fisherman and the Genie

a. Story of the Physician Duban xi

aa. Story of the Jealous Man and the Parrot 1 xiv

ab. Story of the King’s Son and the Ogress xv

b. Story of the Enchanted Youth xxi

3. The Porter and the Three Ladies of Baghdad xxviii

a. The First Calender’s Story xxxvii

b. The Second Calender’s Story xl

ba. The Envier and the Envied xlvi

c. The Third Calender’s Story liii

d. The Eldest Lady’s Story Ixiii

e. Story of the Portress Ixvii

4. The Three Apples lxix

5. Noureddin Ali of Cairo and his son Bedreddin Hassan .... Ixxii

6. Story of the Hunchback cii

a. The Christian Broker’s Story cvii

b. The Controller’s Story cxix

c. The Jewish Physician’s Story cxxix

d. The Tailor’s Story cxxxvii

e. The Barber’s Story cxlix

ea. Story of the Barber’s First Brother cl

eb. Story of the Barber’s Second Brother cliv

ec. Story of the Barber’s Third Brother clvii

ed. Story of the Barber’s Fourth Brother

ee. Story' of the Barber’s Fifth Brother clx

ef. Story of the Barber’s Sixth Brother clxiv

7. Ali ben Bekkar and Shemsennehar clxix

8. Noureddin Ali and the Damsel Enis el Jelis cxcix

9. Kemerezzeman and Budour ccxviii

10. The Enchanted Horse ccxlir


1 Calcutta (1839-42) and Boulac 134 b “The Merchant’s Wife and the Parrot.”


402


Alf Laylah wa Laylah.


11. The Voyages of Sindbad the Sailor

a. The First Voyage of Sindbad the Sailor

b. The Second Voyage of Sindbad the Sailor .

c. The Third Voyage of Sindbad the Sailor

d. The Fourth Voyage of Sindbad the Sailor ....

e. The Fifth Voyage of Sindbad the Sailor

/. The Sixth Voyage of Sindbad the Sailor

g. The Seventh Voyage of Sindbad the Sailor

12. Asleep and Awake

a. The Lackpennv and the Cook

13. Seif el Mulouk and Bediya el-Jemal

14. Khelif the Fisherman 1

15. Ghanim ben Eyoub the Slave of Love

a. Story of the Eunuch Sewab 2 .

b. Story of the Eunuch Kafour

16. Uns el Wujoud and the Vizier’s Daughter Rose-in-bud

17. The Merchant of Oman

18. Ardeshir and Herat en Nufous

19. Hassan of Bassora and the King’s Daughter of the Jinn

20. Haroun er Rashid and the Three Poets

21. Omar ben Abdulaziz and the Poets

22. El Hejjaj and the Three Young Men

23. Er Reshid and the Woman of the Barmecides

24. The Ten Viziers; or the History of King Azadbekht and his Son

a. The Unlucky Merchant

b. The Merchant and his Sons

c. Abu Sabir . .

d. Prince Bihzad

e. King Dadbin and his Viziers

/. King Bekhtzeman

g. King Bihkerd

h. Ilan Shah and Abou Temam

i. King Ibrahim and his Son

j. King Suleiman Shah and his Sons

k. The Prisoner and how God gave him Relief ....

25. The City of Brass

26. Nimeh ben er Rebya and Num his Slave-girl

27. Alaeddin Abou es Shamat

28. Hatim Tai; his Generosity after Death

29. Maan ben Zaideh and the three Girls

30. Maan ben Zaideh and the Bedouin

31. The City of Lebtait

32. The Khalif Hisham and the Arab Youth

33. Ibrahim ben el Mehdi and the Barber-Surgeon

34. The City of Iram

35. Isaac of Mosul’s Story of Khedijeh and the Khalif Mamoun

36. The Mock Khalif ' . .

37. The Imam Abou Yousuf with Er Reshid and Jaafar

38. The Lover who feigned himself a Thief to save his Mistress’s Honour


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II

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1 This will be found translated in my “Book of the Thousand Nights and One Night,” vol. vii. p. 307, as an Appendix to the Calcutta (1839-42) and Boulac version of the story, from which it differs in detail.

2 Called “Beklut” in Calcutta (1839-42) and Boulac Editions.


Appendix.


403


in his


Nai


39. Abou Mohammed the Lazy

40. Jaafar ben Yehya and Abdulmelik ben Salih

41. Jaafar ben Yehya 1 and the Man who forged a Letter

42. Er Reshid and the Barmecides ....

43. Ibn es Semmak and Er Reshid ....

44. El Mamoun and Zubeideh

45. Ali Shir 2 and Zummurrud

46. The Loves of Budour and Jubeir ben Umeir

47. The Man of Yemen and his Six Slave-girls .

48. Haroun Er Reshid with the Damsel and Abou Nuwas

49. The Man who stole the Dog’s Dish of Gold

50. El Melik en Nasir and the Three Masters of Police

a. Story of the Chief of the New Cairo Police

b. Story of the Chief of the Boulac Police

c. Story of the Chief of the Old Cairo Police

51. The Thief and the Money-changer

52. Ibrahim ben el Mehdi and the Merchant’s Sister

53. King Kelyaad 3 of Hind and his Vizier Shimas

a. The Cat and the Mouse

b. The Fakir and his Pot of Butter .

c. The Fishes and the Crab

d. The Crow and the Serpent

e. The Fox and the Wild Ass

f. The Unjust King and the Pilgrim Prince

g. The Crows and the Hawk

h. The Serpent-Charmer and his Wife

i. The Spider and the Wind

j. The Two Kings ....

k. The Blind Man and the Cripple .

l. The Foolish Fisherman .

m. The Boy and the Thieves

n. The Man and his Wilful Wife 0 . The Merchant and the Thieves

p. The Foxes and the Wolf

q. The Shepherd and the Thief .

r. The Heathcock and the Tortoises .

54. The Woman whose Hands were cut off for Almsgiving

55. The Poor Man and His Generous Friend

56. The Ruined Man who became Rich again through a Dream

57. Abou Nuwas with the Three Boys and the Khalif Haroun er Ri


eshid


58. The Lovers of the Benou Udhreh 4 .

59. El Mutelemmis and his Wife Umeimeh

60. Haroun er Reshid and Zubeideh in the Bath

61. Musab ben ez Zubeir and Aaisheh his Wife

62. Aboulaswed and his Squinting Slave-girl

63. Haroun er Reshid and the Two Girls

64. Haroun er Reshid and the Three Girls .

65. The Simpleton and the Sharper


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dcxxxii

dcxxxiv

dcxli

dexliii

dexliv

dcxlv

dcxlvi

dcxlviii

dexlix

deli


dciii


1 Yehya ben Khalid (Calcutta (1839-42) and Boulac).

2 “Shar” (Calcutta (1839-42) and Boulac).

  • “Jelyaad” (Calcutta (1839-42) and Boulac )

4 Calcutta (1839-42) and Boulac, No. 63. See my “Book of the Thousand Nights and One Night,” vol. iv., p. 211.


404


Alf Laylah wa Laylah.


66 .

67.

68 .

69.

70.

71.

72.

73.

74.

75.

76.

77.

78.

79.

80. 81. 82.

83.

84.

85.

86 .

87.

88 .

89.

90.

91.

92.

93.

94.


95.

96.

97.

98.

99. 100 .

101 .

102 .

103.

104.

105.

106.

107.

108.

109.

110 .


The Imam Abou Yousuf with Er Reshid and Zubeideh .... dclii

The Khahf El Hakim and the Merchant dciiii

Kisra Anoushirwan and the Village Damsel

The Water-Carrier and the Goldsmith's Wife dcliv

Khusrau and Shirin and the Fisherman dclvi

Yehya ben Khalid and the Poor Man

Mohammed el Amin and Jaafar ben el Hadi dclvii

The Woman’s Trick against her Husband dclviii

The Devout Woman and the Two Wicked Elders dclix

El Fezl ben Rebiva 1 and the Old Bedouin dclx

En Numan and the Arab ot the Benou Tai

The Draper and the Thief 2 dclxi

Mesrour and Ibn el-Caribi dclxii

The Devout Prince dclxiv

The Schoolmaster who fell in Love by Report dclxv

The Foolish Schoolmaster dclxvi

The Ignorant Man who set up for a Schoolmaster dclxvii

Adi ben Zeid and the Princess Hind dclxviii

Dibil el Khuzai with the Lady and Muslim ben el Welid .... dclxx

Isaac of Mosul and the Merchant

The Three Unfortunate Lovers dclxxii

The Lovers of the Benou Tai dclxxiii

The Mad Lover dclxxiv

Firouz and his Wife dclxxv

The Apples of Paradise dclxxvi

The Loves of Abou Isa and Curret el Ain dcLxxviii

El Amin and his Uncle Ibrahim ben el Mehdi dclxxxii

El Feth ben Khacan and El Mutawekkil dclxxxiii

The Man’s Dispute with the Learned Woman of the relative Excellence

of the Sexes

Abou Suweid and the Handsome Old Woman dclxxxvii

Ali ben Tahir and the Girl Mounis dclxxxviii

The Woman who had a Boy and the other who had a Man to Lover

The Haunted House in Baghdad

The History of Gherib and his brother Agib dcxcviii

The Rogueries of Delileh the Crafty and her daughter Zeyneb the

Trickstress dcclvi

The Adventures of Quicksilver Ali of Cairo dcclxvi

Joudar and his Brothers dcclxxvi

Julnar of the Sea and her Son King Bedr Basim of Persia .... dccxciv

Mesrour and Zein el Mewasif dcccxxi

Ali Noureddin and the Frank King’s Daughter dcccxxxi

The Man of Upper Egypt and his Frank Wife dccclxii

The Ruined Man of Baghdad and his Slave-girl dccclxiv

Aboukir the Dyer and Abousir the Barber dccclxvii

Abdallah the Fisherman and Abdallah the Merman dccclxxvii

King Shah Bekht and his Vizier Er Rehwan dccclxxxv

a. The Man of Khorassan, his Son and his Governor .... dccclxxxvi

b. The Singer and the Druggist . . .... dccclxxxviii

c. The King who knew the Quintessence of Things .... dcccxci


1 Calcutta (1839-42) and Boulac, “Jaafar the Barmecide.”

2 Calcutta (1839-42) and Boulac, “The Thief turned Merchant and the other Thief,” No. 88.


Appendix.


405


Restored


al to one


111


d. The Rich Man who gave his Fair Daughter in Marriage to the

Poor Old Man

e. The Rich Man and his Wasteful Son .

/. The King’s Son who fell in Love with the Picture

g. The Fuller and his Wife

h. The Old Woman, the Merchant and the King .

i. The Credulous Husband

j. The Unjust King and the Tither .... ja. Story of David and Solomon ....

k. The Thief and the Woman

/. The Three Men and our Lord Jesus .

la. The Disciple’s Story

m. The Dethroned King whose Kingdom and Good were

to Him ....

n. The Man whose Caution was the Cause of his Death 0. The Man who was lavish of his House and his

whom he knew not

p. The Idiot and the Sharper ....

q. Khelbes and his Wife and the Learned Man

r. The Pious Woman accused of Lewdness

s. The Journeyman and the Girl

t. The Weaver who became a Physician by his Wi

u. The Two Sharpers who cheated each his Fellow

v. The Sharpers with the Money-Changer and the Ass

w. The Sharper and the Merchants . via. The Hawk and the Locust

x. The King and his Chamberlain’s Wife . x a. The Old Woman and the Draper’s Wife

y. The foul-favoured Man and his Fair Wife

z. The King who lost Kingdom and Wife and Wealth and God restored

them to him ....

z a. Selim and Selma

zb. The King of Hind and his Vizier El Melik er Zahir Rukneddin Bibers el Bunducdari

Officers of Police . a. The First Officer’s Storv.


fe’s


Com:


b. The Second Officer’s Story

c. The Third Officer’s Story

d. The Fourth Officer’s Story

e. The Fifth Officer’s Story /. The Sixth Officer’s Story

g. The Seventh Officer’s Story

h. The Eighth Officer’s Story ha. The Thief’s Story

i. The Ninth Officer’s Story

j. The Tenth Officer’s Story

k. The Eleventh Officer’s Story /. The Twelfth Officer’s Story

m. The Thirteenth Officer’s Story

n. The Fourteenth Officer’s Story

na. A Merry Jest of a Thief

nb. Story of the Old Sharper 0. The Fifteenth Officer’s Story p. The Sixteenth Officer’s Story


and


mandment


the Sixteen


dcccxcii

dcccxciii

dcccxciv

dcccxcvi

dcccxcviii

dcccxcix


dcccci


dcccciii

dcccciv

dccccv

dccccvi

dccccvii

dccccix

»

dccccxi

dccccxiv

dccccxv

dccccxvi

dccccxvii

H

dccccxviii

dccccxix dccccxxii dccccxxviii

dccccxxx

dccccxxxii

dccccxxxiv


dccccxxxv

dccccxxxviii


dccccxxxix


dccccxi


406 Alf Laylah wa Laylah.


112. Abdallah ben Nafi and the King's Son of Cashghar dccccxli

a. Story of Tuhfet el Culoub and Haroun er Reshid .... dccccxlii

113. Noureddin Ali and Sitt el Milah deccclviii

114. El Abbas and the King’s Daughter of Baghdad dcccclxvi

115. The Malice of Women dcccclxxix

a. The King and his Vizier’s Wife dccccbooc


b. The Merchant’s Wife and the Parrot .

c. The Fuller and his Son

d. The Lover’s Trick against the Chaste Wife

e. The Niggard and the Loaves of Bread /. The Lady and her Two Lovers


g. The King’s Son and the Ogress dcccclxxxv

h. The Drop of Honey dcccclxxxvi

i. The Woman who make her Husband Sift Dust .... ”

j. The Enchanted Springs "

k. The Vizier’s Son and the Bathkeeper’s Wife .... dccccbtxxviii

/. The Wife’s Device to Cheat her Husband .... dcccclxxxix

m. The Goldsmith and the Cashmere Singing-Girl .... dccccxc

n. The Man who never Laughed again dccccxci

o. The King’s Son and the Merchant’s Wife dccccxciii

p. The Man who saw the Night of Power "

q. The Stolen Necklace dccccxciv

r. Prince Behram of Persia and the Princess Ed Detma ... ”

s. The House with the Belvedere dccccxcv

/. The Sandalwood Merchant and the Sharpers dccccxcviii

u. The Debauchee and the Three-year-old Child ”

o. The Stolen Purse dccccxcix

w. The Fox and the Folk 1 m

116. The Two Kings and the Vizier’s Daughters mi

117. The Favourite and her Lover ”


118. The Merchant of Cairo and the Favourite of the Khalif El Mamoun El

Hakim bi Amrillah

Conclusion.


1 This story will be found translated in my “Book of the Thousand Nights and One Night,” vol. v., p. 345.



Appendix.


407


INDEX IV.— C.


4.


TABLE OF CONTENTS OF THE MACNAGHTEN OR TURNER- MAC AN TEXT (1839-42) AND BULAK EDITION {All. 1251 = A.D. 1835-36) OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND NIGHTS AND A NIGHT; AS TRANSLATED BY MR. JOHN PAYNE.

JltS&t

Introduction. — Story of King Shehriyar and his Brother.


a. Story of the Ox and the Ass.

1. The Merchant and the Genie i

a. The First Old Man’s Story

b. The Second Old Man’s Story ii

c. The Third Old Man’s Story

2. The Fisherman and the Genie in

a. Story of the Physician Douban iv

aa. Story of King Sinabad and his Falcon 1 v

ab. Story of the King’s Son and the Ogress

b. Story of the Enchanted Youth . vii

3. The Porter and the Three Ladies of Baghdad ix

a. The First Calender’s Story xi

b. The Second Calender’s Story xii

ba. Story of the Envier and the Envied 2 xiii

c. The Third Calender’s Story xiv

d. The Eldest Lady’s Story xvii

e. The Story of the Portress xviii

4. The Three Apples . xix

5. Noureddin Ali of Cairo and his Son Bedreddin Hassan .... xx

6. Story of the Hunchback . xxv

a. The Christian Broker’s Story

b. The Controller’s Story xxvii

c. The Jewish Physician’s Story xxviii

d. The Tailor’s Story ... xxix

e. The Barber’s Story xxxi

ea. Storv of the Barber’s First Brother ... . .

eb. Story cf the Barber’s Second Brother . . . . ”


1 After this I introduce the Tale of the Husband and the Parrot.

2 The Bulak Edition omits this story altogether.


408


Alf Laylah wa Laylah.


ec. Story of the Barber’s Third Brother xxxii

ed. Story of the Barber’s Fourth Brother

ee. Story of the Barber’s Fifth Brother

ef. Story of the Barber’s Sixth Brother xxxiii

7. Noureddin Ali and the Damsel Enis el Jelis xxxiv

8. Ghanim ben Eyoub the Slave of Love xxxix

a. Story of the Eunuch Bekhit

b. Story of the Eunuch Kafour

9. The History of King Omar ben Ennuman and his Sons Sherkan and Zoul-

mekan xlv

a. Story of Taj el Mulouk and the Princess Dunya cvii

aa. Story of As.tr. and A rise h . cxii

b. Bakouns Story of the Hashish-Eater cxliii

c. Hemmad the Bedouin s Story cxliv

10. The Birds and Beasts and the Son of Adam cxlvi

11. The Hermits cxlviii

12. The Waterfowl and the Tortoise

13. The Wolf and the Fox

a. The Hawk and the Partridge cxlix

14. The Mouse and the Weasel cl

15. The Cat and the Crow

16. The Fox and the Crow

a. The Mouse and the Flea cli

b. The Falcon and the Birds clii


c. The Sparrow and the Eagle

17. The Hedgehog and the Pigeons .

a. The Merchant and the Two Sharpers

18. The Thief and his Monkey

a. The Foolish Wearer ....

19. The Sparrow and the Peacock .


20. Ali ben Bekkar and Shemsennehar cliii

21. Kemerezzeman and Budour clxx

a. Nimeh ben er Rebya and Num his Slave-girl ccxxxvii

22. Alaeddin Abou esh Shamat ccl

23. Hatim et Tal; his Generosity after Death cclxx

24. Maan ben Za'ideh and the three Girls cclxxi

25. Maan ben Zaideh and the Bedouin

26. The City of Lebtait cclxxii

27. The Khalif Hisham and the Arab Youth

28. Ibrahim ben el Mehdi and the Barber-surgeon cclxxiii

29. The City of Irem cclxxvi

30. Isaac of Mosul’s Story of Khedijeh and the Khalif Mamoun . . . cclxxix

31. The Scavenger and the Noble Lady of Baghdad cclxxxii

32. The Mock Khalif ... cclxxxvi

33 Ali the Persian and the Kurd Sharper . .... ccxciv

34. The Imam Abou Yousuf with Haroun er Reshid and his Vizier Jaafer . ccxcvi

35. The Lover who feigned himself a Thief to save his Mistress’s Honour . ccxcvii

36. Jaafer the Barmecide and the Bean-Seller . .... ccxcix

37. Abou Mohammed the Lazy . ccc

38. Yekya ben Khalid and Mensour . . cccv

39. Yehya ben Khalid and the Man who forged a Letter in his Name . . cccvi

40 -The Khalif El Mamoun and the Strange Doctor cccvii

41. Ali Shar and Zumurrud cccviii

42. The Loves of Jubeir ben Umeir and the Lady Budour .... cccxxvii


Appendix.


409


43. The Man of Yemen and his six Slave-girls . ...

44. Haroun er Reshid with the Damsel and Abou Nuwas

45. The Man who stole the Dog’s Dish of Gold ....

46. The Sharper of Alexandria and the Master of Police

47. El Melik en Nasir and the three Masters of Police

a. Story of the Chief of the New Cairo Police

h. Story of the Chief of the Boulac Police ....

c. Story of the Chief of the Old Cairo Police ....

48. The Thief and the Money-Changer

49. The Chief of the Cous Police and the Sharper ....

50. Ibrahim ben el Mehdi and the Merchant’s Sister

51. The Woman whose Hands were cut off for Almsgiving

52. The Devout Israelite

53. Abou Hassan ez Ziyadi and the Man from Khorassan .

54. The Poor Man and his Generous Friend

55. The Ruined Man who became Rich again through a Dream

56. El Mutawekkil and his Favourite Mehboubeh . . .

57. Werdan the Butcher’s Adventure with the Lady and the Bear .

58. The Kings Daughter and the Ape

59. The Enchanted Horse

60. Uns el Wujoud and the Vizier’s Daughter Rose-in-bud

61. Abou Nuwas with the three Boys and the Khalif Haroun er Reshid

62. Abdallah ben Maamer with the Man of Bassora and his Slave-girl

63. The Lovers of the Benou Udhreh

64. The Vizier of Yemen and his young Brother

65. The Loves of the Boy and Girl at School

66. El Mutelemmis and his Wife Umeimeh

67. Haroun er Reshid and Zubeideh in the Bath ....

68. Haroun er Reshid and the three Poets

69. Musab ben er Zubeir and Aalsheh his Wife

70. Aboulaswed and his squinting Slave-girl

71. Haroun er Reshid and the two Girls

72. Haroun er Reshid and the three Girls

73. The Miller and his Wife

74. The Simpleton and the Sharper

75. The Imam Abou Yousuf with Haroun er Reshid and Zubeideh.

76. The Khalif El Hakim and the Merchant

77. King Kisra Anoushirwan and the Village Damsel ....

78. The Water-Carrier and the Goldsmith’s Wife ....

79. Khusrau and Shirin and the Fisherman

80. Yehya ben Khalid and the Poor Man

81. Mohammed el Amin and Jaafer ben el Hadi ....

82. Said ben Salim and the Barmecides

83. The Woman’s Trick against her Husband

84. The Devout Woman and the two Wicked Elders

85. Jaafer the Barmecide and the Old Bedouin

86. Omar ben el Khettab and tie Young Bedouin ....

87. El Mamoun and the Pyramids of Egypt

88. The Thief turned Merchant and the other Thief

89. Mesrour and Ibn el Caribi

90. The Devout Prince

91. The Schoolmaster who Fell in Love by Report ....

92. The Foolish Schoolmaster

93. The Ignorant Man who set up for a Schoolmaster


cccxxxiv

cccxxxviii

cccxl

cccxli

cccxliii

cccxliv


cccxlv cccxl vi cccxlviii

cccxl ix cccli


cccliii

ccclv

ccclvii

ccclxxi

ccclxxxi

ccclxxxiii

»»

ccclxxxiv

ccclxxxv


ccclxxxvi

  • >

ccclxxxvii

»»


ccclxxxviii

ccclxxxix

cccxc

cccxci

cccxcii

cccxciii

cccxciv

cccxcv

cccxviii

cccxcix

cccci

ccccii

cccriii

»


4io


Alf Laylah wa Laylah.


94. The King and the Virtuous Wife cccdv

95. Ahdurrehman the Moor’s Story of the Roc ”

96. Adi ben Zeid and the Princess Hind ........ ccccv

97. Dibil el Khuzai with the Lady and Muslim ben el Welid .... ccccvii

98. Isaac of Mosul and the Merchant ”

99. The Three Unfortunate Lovers 1 ccccix

100. The Lovers of the Benou Tai . ........ ccccx

101. The Mad Lover . . . ccccxi

102. The Apples of Paradise . . ccccxii

103. The Loves of Abou Isa and Curret el Ain ccccxiv

104. El Amin and his Uncle Ibrahim ben el Mehdi . . . . . ccccxviii

105. El Feth ben Khacan and El Mutawekkil ... ... ccccxix

106. The Man’s Dispute with the Learned Woman of the relative Excellence

of the Sexes

107. Abou Suweid and the Handsome Old Woman ccccxxiii

108. Ali ben Tahir and the Girl Mounis ccccxxiv

109. The Woman tvho had a Boy and the other who had a Man to Lover

110. The Haunted House in Baghdad

111. The Pilgrim and the Old Woman who dwelt in the Desert .... ccccxxxiv

112. Aboulhusn and his Slave-girl Taweddud ccccxxxvi

WSS. The Angel of Death with the Proud King and the Devout Man . . cccclxii

114. The Angel of Death and the Rich King

115. The Angel of Death and the King of the Children of Israel .... cccclxiii

11 6. Iskender Dhoulkernein and a certain Tribe of Poor Folk .... cccclxiv

117. The Righteousness of King Anoushirsian

118. The Jewish Cadi and his Pious Wife . ... . . . . cccclxv

119. The Shipwrecked Woman and her Child cccclxvi

120. The Pious Black Slave . . cccclxvii

121. The Devout Platter-maker and his Wife cccclxviii

122. El Hejjaj ben Yousuf and the Pious Man . . .... cccclxx

123. The Blacksmith who could Handle Fire without Hurt cccclxxi

124. The Saint to whom God gate a Cloud to serve Him and the Devout King cccclxxiii

125. The Muslim Champion and the Christian Lady cccclxxiv

126. Ibrahim ben el Khawwas and the Christian King's Daughter. . . cccclxxvii

127. The Justice of Providence cccclxxviii

128. The Ferryman oj the Nile and the Hermit cccclxxix

129. The King of the Island

130. Abulhusn ed Durraj and Abou Jaajer the Leper cccclxxxi

131. The Queen of the Serpents cccclxxxii

a. The Adventures of Beloukiya cccclxxxvi

b. The Story of Janshak ccccxcix

132. Sindbad the Sailor and Sindbad the Porter dxxxvi

a. The First Voyage of Sindbad the Sailor dxxxviii

b. The Second Voyage of Sindbad the Sailor dxliii

c. The Third Voyage of Sindbad the Sailor dxlvi

d. The Fourth Voyage of Sindbad the Sailor dl

e. The Fifth Voyage of Sindbad the Sailor dlvi

/. The Sixth Voyage of Sindbad the Sailor dlix

g. The Seventh Voyage of Sindbad the Sailor dlxiii

133. The City of Brass .... dlxvi

134. The Malice of Women . . dlxxviii

a. The King and his Vizier’s Wife


'After this I introduce How Abu Hasan brake wind.


Appendix.


411


b. The Merchant's Wife 2 nd the Parrot ...


dlxxix

c. The Fuller an.: his Son . ...


d. The Lover’s Trick against the Chaste Wife


dlxxx

e. The Niggard and the Loaves of Bread


j. The Lady and her Two Lovers


dlxxxi

g. The King’s Sen and the Ogress . ...


h. The Drop of Honey ... ...


dlxxxii

i. The Woman uno made her Husband. s«:t Dust .


j. The Enchanter Springs . . ...


k. The Vizier’s Son and the Bathkeeper’s Wife


dlxxxiv

/. The Wife's Device to Cneat her Husband


m. The Goldsmith and the Cashmere Singing-siirl .


dlxxxvi

n. The Man who never Laughed again


dlxxxvii

0 . The King’s Son. and the Merchant’s V fe


dxci

p. The Page who signed to know the S peec'r.of Birds


dxrii

q. The Lady and r er Jive Suitors . ....


dxdii

r. The Man who saw the Night of Power , ...


dxcvi

s. The Stolen Necklace . . ...


t. The two Pigeons . ...


dxcvii

u. Prince Behrar. of Persia and the Princess Ed. Derma


v. The House with the Belvedere . . ...


dxcviii

w. The King’s Son and the Afrit's Mistress


dcii

x. The Sandal- weed NIerchant and the Sharpers .


dciii

y. The Debauchee and the Three-vear-oL Child. -


dev

z. The Stolen Purse . . ...


135. Jouder and his Brothers . . ...


devi

136. The Historv of Ghent and his Brother Agib ...


dcxxiv

137. Otbeh and Revya . . ...


dclxxx

138 . Hind Daughter of Er. Xuman and Ei Hejjaj . ...


dclxxxi

139. Khuzeimeh ben Bishr and Ikri r neh e! Feyvaz . . ...


dclxxxii

\40.Younus the Scribe ar.ishe Kha.if IVelid ben Si?. 1 . . ...


dclxxxiv

141. Haroun er Reskid ar.ishe Aran Girl . ....


dclxxxv

142. El Asmai and the thru Girls or Bassora . ...


dclxxxvi

143. Ibrahim of Mosul and :h.e Devi'. . . ....


dclxxxvii

144. The Lovers of the Benou Udhrt'i . . ■ ...


dcLxxxviii

145. The Bedouin and his Wife - . . ....


dexei

146. The Lovers of Bassora .... • ...


dcxciii

147 1 Isaac of Mosul and hi: Xfistress and the Devil ....


dcxcv

148. The Lovers of \Ledina . . . .


dexevi

149. El Melik en Nasir ar.i his Vider . . ...


dcxcvii

150. The Rogueries of Deiileh the Crafty and her D aughter Zeyneb the


Trickstress . .... ....

.

dcxcviii

151. The Adventures of Quicksilver Ali of Cairo: a Sequel to the Rogueries of


Deiileh the Craftv .... ...


dccviii

Ia2. Ardeshir and Heyat er. Nufous . ....


dccxix

153. Julnar of the Sea ancher Son King Bedr Basra of Persic .


dccxxxviii

154. King Mohammed ben Sebaik 2 nd the Merchant Hassan .


dcclvi

a. Story of Prince Seif el Mulouk and the Princess Bediya e! Jemal .

dcclviii

155. Hassan of Bassora am the King’s Daughter c:the J”inn .

.

dcclxxviii

156. Khelifeh the Fisherir.-n of Baghdad . • . ...

.

dcccxxxii

157. Mesrour and Zein el Mewasif . . .....

.

dcccxlv

158. Ali Noureddin and the Frank King’s Daughter ....


dccclxiii

159. The Man of Upper Egvpt and his Frank Wife ....

-

dcccxdv

160. The Ruined Man of Baghdad and his Slave-gbl ....

dcccxcvi


412


Alf Laylah wa Laylah.


161 .


162 .

163 .

164 .

165 .

166 .

167 .

168 . 169 .


King Jelyaad of Hind and his Vizier Shimas: whereafter ensueth History of King Wird Khan son of King Jelyaad and Women and Viziers

a. The Cat and the Mouse

b. The Fakir and his Pot of Butter

c. The Fishes and the Crab

d. The Crow and the Serpent

e. The Fox and the Wild Ass

f. The Unjust King and the Pilgrim Prince

g. The Crows and the Hawk

h. The Serpent-Charmer and his Wife

i. The Spider and the Wind

j. The Two Kings ....

k. The Blind Man and the Cripple .

/. The Foolish Fisherman .

m. The Boy and the Thieves

n. The Man and his Wilful Wife

o. The Merchant and the Thieves

p. The Foxes and the Wolf

q. The Shepherd and the Thief .

r. The Heathcock and the Tortoises .

Aboukir the Dyer and Abousir the Barber Abdallah the Fisherman and Abdallah the Merman The Merchant of Oman Ibrahim and Jemileh Aboidhusn of Khorassan Kemerezzeman and the Jeweller's Wife Abdallah ben Fazil and his Brothers Marouf the Cobbler and his Wife Fatimeh


the

his

dcccxcix dcccc dccccii dcccciii

dcccciv dccccv dccccvi dccccvii dccccviii dccccix dccccx dccccxviii

dccccxix dccccxx dccccxxi

dccccxxiv dccccxxx dccccxl dccccxlvi dcccciii dcccclix dcccclxiii dcccclxxviii dcccclxxxix-mi


Conclusion.


Appendix.


4i3


INDEX IV.— D.


COMPARISON OF THE SAME WITH MR. LANE'S AND

MY VERSION.


Introduction and

Nos. 1 to 6 of the preceding list form Volume I. of my Edition.


7 to 9aa

»


11 .

»

9aa to 21

( contd }


III.

21 to 58

( contd.)

ft

»»

IV.

M

59 to 131

>t

ft

V.

n

132 to 136

  • >

M

VI.

M

136 to 154a

{contd.)

ft

ft

VII.

154a to 158

( contd.)

»*


VIII.

n

158 to 168

(contd.)

»»

IX.

»

169 and conclusion

X.

ft


For full details, see contents pages to each of the respective Volumes.


4X4


Alb Laylah wa Laylah.


Appendix II

CONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOU- SAND AND ONE NIGHTS, AND THEIR IMITATIONS, WITH A TABLE SHOWING THE CONTENTS OF THE PRINCIPAL EDITIONS AND TRANSLATIONS OF THE NIGHTS.

By YV. F. Kirby

Author of “Ed-Dimiryaht: an Oriental Romance,” “The New Arabian Nights,” If c.


The European editions of the Thousand and One Nights, even excluding the hundreds of popular editions which have nothing specially noticeable about them, are very numerous; and the following Notes must, I am fully aware, be incomplete, though they will, perhaps, be found useful to persons interested in the subject. Although 1 believe that editions of most of the English, French, and German versions of any importance have passed through my hands, I have not had an opportunity of comparing many in other languages, some of which at least may be independent editions, not derived from Galland. The imitations and adaptations of The Nights are, perhaps, more numerous than the editions of The Nights themselves, if we exclude mere reprints of Galland; and many of them are even more difficult of access.

In the following Notes, I have sometimes referred to tales by their numbers in the Table.


GALLAND' S MS. AND TRANSLATION.

The first MS. of The Nights known in Europe was brought to Paris by Galland at the close of the 17th century; and his translation was published in Paris, in twelve small vol- umes, under the title of “Les Mille et une Nuit: Contes Arabes, traduits en Francois par M. Galland.” These volumes appeared at intervals between 1704 and 1717. Galland himself died in 1715, and it is uncertain how far he was responsible for the latter part of the work. Only the first six of the twelve vols. are divided into Nights, vol. 6 completing the story of Camaralzaman, and ending with Night 234. The Y’oyages of Sindbad are not found in Galland’s MS., though he has intercalated them as Nights 69-90 between Nos. 3 and 4. It should be mentioned, however, that in some texts (Bresl., for instance) No. 133 is placed much earlier in the series than in others.

The stories in Galland’s last six vols. may be divided into two classes, viz., those known to occur in genuine texts of The Nights, and those which do not. To the first category belong Nos. 7, 8, 59, 153 and 170; and some even of these are not found in Galland’s own MS., but were derived by him from other sources. The remaining tales (Nos. 191-198) do not really belong to The Nights; and, strange to say, although they are certainly genuine


Appendix.


4*5


Oriental tales, the actual originals have never been found. I am inclined to think that Galland may, perhaps, have written and adapted them from his recollection of stories which he himself heard related during his own residence in the East, especially as most of these tales appear to be derived rather from Persian or Turkish than from Arabian sources.

The following Preface appeared in vol. 9 which I translate from Talander’s German edition, as the original i, not before me:

“The two stories with which the eighth volume concludes do not properly belong to the Thousand and One Nights. They were added and printed without the previous knowledge or the translator, who had not the slightest idea of the trick that had been played upon him until the eighth volume was actually on sale. The reader must not, therefore, be sur- prised that the story of the Sleeper Awakened, which commences vol. 9, is written as if Scheherazade had related it immediately after the story of Ganem, which forms the greater part of vol. 8. Care will be taken to omit these two stories in a new edition, as not belonging to the work.”

It is, perhaps, not to be wondered at that when the new edition was actually' published, subsequently to Galland’s death, the condemned stories were retained, and the preface withdrawn; though No. 170 still reads as if it followed No. 8.

The information I have been able to collect respecting the disputed tales is very' slight. I once saw a MS. advertised in an auction catalogue (I think that of the library of the late Prof. H. H. Wilson) as containing two of Galland’s doubtful tales, but which they were was not stated. The fourth and last volume of the MS. used by Galland is lost; but it is almost certain that it did not contain any of these tales (compare Payne, ix. 265 note).

The story of Zeyn Alasnam iNo. 191) is derived from the same source as that of the Fourth Durwesh, in the well-known Hindustani reading-book, the Bagh o Bahar. If it is based upon this, Galland has greatly- altered and improved it, and has given it the whole colouring of a European moral fairy tale.

The story of Ali Baba (No. 195; is, I have been told, a Chinese tale. It occurs under the title of theTwo Brothers and the Forty-nine Dragons in Geldart’s Modern GreekTales. It has also been stated that the late Prof. Palmer met with a very similar story among the Arabs of Sinai (Payne, ix. 266).

The story of Sidi Nouman (No 194b) may have been based partly upon the Third Shaykh’s Story (No. lc), which Galland omits. The feast of the Ghools is, I believe, Greek or Turkish, rather than Arabic, in character, as vampires, personified plague, and similar horrors are much commoner in the folk-lore of the former peoples.

Many- incidents of the doubtful, as well as of the genuine tales, are common in Eu- ropean folk-lore (versions of Nos. 2 and 198, for instance, occur in Grimm’s Kinder und Hausmarchen), and some of the doubtful tales have their analogues in Scott’s MS , as will be noticed in due course.

I have not seen Galland’s original edition in 12 vols.; but the Stadt-Bibliothek of Frankfort-on-Mair. contains a copy, published at La Hays, in 12 vols. (with frontispieces), made up of two or more editions, as follows: —

Vol. i. (ed. 6) 1”29; vols. ii. iii. iv. (ed. 5) 1729; vols. v. vi. viii. (ed. 5) 1728; vol. vii. (ed. 6) 1731; vols. ix. to xi. (ed. not noted; 1730; and vol. xii. (ed. not noted) 1731.

The discrepancies in the dates of the various volumes look (as Mr. Clouston has sug- gested) as if separate volumes were reprinted as required, independently of the others. This might account for vols. v. vi. and viii. of the fifth edition having been apparently reprinted before vols. ii. in. and iv.

The oldest French version in the British Museum consists of the first eight vols., pub- lished at La Have, and likewise made up of different editions, as follows: —

i. (ed. 5) 1714; ii. iii. iv. (ed. 4) 1714; v. vi. (ed. 5) 1728; vii. (ed. 5) 1719; viii. (“suivant la copie imprimee a Paris”) 1714.

Most French editions (old and new) contain Galland’s Dedication, “A Madame la Marquise d’O., Dame du Palais de Madame la Duchesse de Bourgogne,” followed by- an “Avertissement.” In addition to these the La Haye copies have Fon-


416


Alf Laylah wa Laylah.


tenelle’s Approbation prefixed to several volumes, but in slightly different words, and bearing different dates. December 27th, 1703 (vol. i.); April 14th, 1704 (vol. vi.); and October 4th, 1705 (vol. vii.). This is according to the British Museum copy; I did not examine the Frankfort copy with reference to the Approbation. The Approbation is translated in full in the old English version as follows: “I have read, by Order of my Lord Chancellor, this Manuscript, wherein I find nothing that ought to hinder its being Printed. And I am of opinion that the Publick will be very well pleased with the Peiusal of these Oriental Stories. Paris, 27th December, 1705 [apparently a misprint for 1703] (Signed) Fontenelle.”

In the Paris edition of 1726 (vide infra), Galland says in his Dedication, “II a fallu Ie faire venir de Syrie, et mettre en Francois, le premier volume que void, de quatre seule- ment qui m’ont ete envoyez.” So, also, in a Paris edition (in eight vols. 12mo) of 1832; but in the La Have issue of 1714, we read not “quatre” but “six” volumes. The old German edition of Talander (vide infra) does not contain Galland’s Dedication (Epitre) or Aver- tissement.

The earliest French editions were generally in 12 vols., or six; I possess a copy of a six- volume edition, published at Paris in 1726. It may be the second, as the title-page desig- nates it as “nouvelle edition, corrigde.”

Galland’s work was speedily translated into various European languages, and even now forms the original of all the numerous popular editions. The earliest English editions were in six volumes, corresponding to the first six of Galland, and ending with the story of Camaralzaman; nor was it till nearly the end of the 18th century that the remaining half of the work was translated into English. The date of appearance of the first edition is unknown to bibliographers; Lowndes quotes an edition of 1724 as the oldest; but the British Museum contains a set of six vols., made up of portions of the second, third and fourth editions, as follows: —

Vols. i. ii. fed. 4) 1713; vols. iii. iv. (ed. 2) 1712; and vols. v. vi. (ed. 3) 1715.

Here likewise the separate volumes seem to have been reprinted independently of each other; and it is not unlikely that the English translation may have closely followed the French publication, being issued volume by volume, as the French appeared, as far as vol. vi. The title-page of this old edition is very quaint:

“Arabian Nights Entertainments, consisting of One thousand and one Stories, told by the Sultaness of the Indies to divert the Sultan from the Execution of a Bloody Vow he had made, to marry a Lady every day, and have her head cut off next Morning, to avenge himself for the Disloyalty of the first Sultaness, also containing a better account of the Customs, Manners and Religion of the Eastern Nations, viz., Tartars, Persians and Indians, than is to be met with in any Author hitherto published. Translated into French from the Arabian MSS. by Mr. Galland of the Royal Academy, and now done into English. Printed for Andrew Bell at the Cross Keys and Bible, in Cornhill.”

The British Museum has an edition in 4to published in 1772, in farthing numbers, every Monday, Wednesday and Friday. It extends to 79 numbers, forming five volumes.

The various editions of the Old English version appear to be rare, and the set in the British Museum is very poor. The oldest edition which I have seen containing the latter half of Galland’s version is called the 14th edition, and was published in London in four volumes, in 1778. Curiously enough, the “13th edition,” also containing the conclusion, was published at Edinburgh in three volumes in 1780. Perhaps it is a reprint of a London edition published before that of 1778 The Scotch appear to have been fond of TheNights, as there are many Scotch editions both of The Nights and the imitations.

Revised or annotated editions by Piguenit (4 vols., London, 1792) and Gough (4 vols., Edinburgh, 1798) may deserve a passing notice.

A new translation of Galland, by Rev. E. Forster, in five vols. 4to, with engravings from pictures by Robert Smirke, R.A., appeared in 1802, and now commands a higher price than anv other edition of Galland. A new edition in 8vo appeared in 1810. Most of the recent popular Fnglish versions are based either upon Forster’s or Scott’s.


Appendix.


4i7

Another translation from Galland, by G. S. Beaumont (four vols. 8vo), appeared in 1811. (Lowndes writes Wiliam Beaumont.)

Among the various popular editions of later date we may mention an edition in two vols., 8vo, published at Liverpool (1813), and containing Cazotte’s Continuation; an edition published by Griffin and Co., in 1866, to which Beckford’s “Vathek” is appended; an edition “arranged for the perusal of youthful readers,” by the Hon. Mrs. Sugden (Whittaker & Co., 1863); and “Five Favourite Tales from The Arabian Nights in words of one syllable, by A. & E. \\ arner” (Lewis, 1871).

Some of the English editions of Galland aim at originality by arranging the tales in a different order. The cheap edition published by Dicks in 1868 is one instance.

An English version of Galland was published at Lucknow, in four vols., 8vo, in 1880.

I should, perhaps, mention that I have not noticed De Sacy’s “Mille et une Nuit,” because it is simply a new edition of Galland; and I have not seen either Destain’s French edition (mentioned by Sir R. F. Burton), nor Cardonne’s Continuation (mentioned in Cabinet des Fees, xxxvii. p. 83). As Cardonne died in 1784, his Continuation, if genuine, would be the earliest of all.

The oldest German version, by Talander, seems to have appeared in volumes, as the French was issued; and these volumes were certainly reprinted when required, without indi- cation of separate editions, but in slightly varied style, and with alteration of date. The old German version is said to be rarer than the French. It is in twelve parts — some, however, being double. The set before me is clearly made up of different reprints, and the first tide- page is as follotvs: “Die Tausend und eine Nacht, worinnen seltzame Arabische Historien und wunderbare Begebenheiten, benebst artigen Liebes-Intriguen, auch Sitten und Gewohnheiten der Morgenlander, auf sehr anmuthige Weise erzehlet werden; Erstlich vom Hru. Galland, der Konigl. Academie Mitgliede aus der Arabischen Sprache in die Franzosische und aus selbiger anitzo ins Deutsche iibersetzt: Erster und Anderer Theil. Mit der Vorrede Herru Talanders. Leipzig Verlegts Moritz Georg Weidmann Sr. Konigl. Maj. in Hohlen und Churfiirstl. Durchl. zu Sachsen Buchhandler, Anno 1730.” Talander’s Preface relates chiefly to the importance of the work as illustrative of Arabian manners and customs, &c. It is dated from “Liegnitz, den 7 Sept., Anno 1710,” which fixes the approximate date of publication of the first part of this translation. Vols. i. and ii. of my set (double vol. with frontispiece) are dated 1730, and have Talander’s preface; vols. iii. and iv. (divided, but consecutively paged, and with only one title-page and frontispiece and reprint of Talander’s preface) are dated 1719; vols. v. and vi. (same remarks, except that Talander’s preface is here dated 1717) are dated 1737; vol. vii. (no frontispiece; preface dated 1710) is dated 1721 ; vol. viii (no frontispiece nor preface, nor does Talander’s name appear on the title-page) is dated 1729; vols. ix. and x. (divided, but consecutively paged, and with only one title-page and frontispiece; Talander’s name and preface do not appear, but Galland’s preface to vol. ix., already mentioned, is prefixed) are dated 1731; and vols. xi. and xii. (same remarks, but no preface) are dated 1732.

Galland’s notes are translated, but not his preface and dedication.

There is a later German translation (6 vols. 8vo, Bremen, 1781-1785) by J. H. Voss, the author of the standard German translation of Homer.

The British Museum has just acquired a Portuguese translation of Galland, in 4 volumes: “As Mil e uma Noites, Contos Arabes,” published by Ernesto Chardron, Editor, Porto e Braga, 1881.

There are two editions of a modern Greek work in the British Museum (1792 and 1804), published at Venice in three small volumes. The first volume contains Galland (Nos. 1-6 of the table) and vols. ii. and iii. chiefly contain the Thousand and One Days. It is, ap- parently, translated from some Italian work.

Several editions in Italian (Mille ed una Notte) have appeared at Naples and Milan; they are said by Sir R. F. Burton to be mere reprints of Galland.

There are, also, several in Dutch, one of which, by C. Van der Post, in 3 vols. 8vo, published at Utrecht in 1848, purports, I believe, to be a translation from the Arabic, and


4 i8


Alf Laylah wa Laylah.


has been reprinted several times. The Dutch editions are usually entitled, “Arabische Vertellinge.” A Danish edition appeared at Copenhagen in 1318, under the title of “Prind- sesses Schehezerade. Fortallinger eller de saakatle Tusende og een Nat. Udgivna paa Dansk vid Heelegaan.” Another, by Rasmassen, was commenced in 1824; and a third Danish work, probably founded on the Thousand and One Nights, and published in 1816, bears the title, “Digt og Eventyr fra Osterland, af arabiska og persischen utrvkta kilder.”

I have seen none of these Italian, Dutch or Danish editions; but there is little doubt that most, if not all, are derived from Galland’s work.

The following is the title of a Javanese version, derived from one of the Dutch editions, and published at Leyden in 1865, “Eenige Yerteliingen uit de Arabisch duizend en een Nacht. Naar de Nederduitsche vertaling in het Javaansch vertaald, door Winter-Roorda.”

Mr. A. G. Ellis has shown me an edition of Galland’s Aladdin (No. 193) in Malay, by M. Van der Lawan (?) printed in Batavia, A.D. 1869,


CAZOTTE’S CONTINUATION, AND THE COMPOSITE EDI- TIONS OF THE AFL4BIAN NIGHTS.

We shall speak elsewhere of the Cabinet des Fees; but the last four volumes of this great collection (38 to 41 ), published at Geneva from 1788 to 1793, contain a w'ork entitled, “Les Veillees du Sultan Schahriar avec la Sultane Scheherazade; histoires incroyables, amusantes et morales, traduites de l’arabe par M. Cazotte et D. Chavis. Faisant suite aux Mille et une Nuits.” Some copies bear the abridged title of “Ta suite des Mille et u.ne Nuits. Contes Arabes, traduits par Dom Chavis et M. Cazotte.”

This collection of tales was pronounced to be spurious by many critics, and even has been styled “a bare-faced forgery” by a writer in the Edinburgh Review of July, 1886. It is, however, certain that the greater part, if not all, of these tales are founded on genuine Eastern sources, though very few have any real claim to be regarded as actually part of the Thousand and One Nights.

Translations of the originals of most of these tales have been published by Caussin de Perceval and Gauttier; and a comparison clearly shows the great extent to which Chavis and Cazotte have altered, amplified and (in a literary sense) improved their materials.

It is rather surprising that no recent edition of this work seems to have been issued, perhaps owing to the persistent doubts cast upon its authenticity, only a few of the tales, and those not the best, having appeared in different collections. My friend, Mr. A. G. Ellis, himself an Oriental scholar, has remarked to me that he considers these tales as good as the old “Arabian Nights”; and I quite agree with him that Chavis and Cazotte’s Con- tinuation is well worthy of re-publication in its entirety.

The following are the principal tales comprised in this collection, those included in our Table from later authors being indicated.

1. The Robber Caliph, or the Adventures of Flaroun Alraschid with the Princess of Persia, and the beautiful Zutulbe. (No. 246.)

2. The Power of Destiny, being the History of the Journey of Giafar to Damas, con- taining the Adventures of Chehh and his Family. (No. 280.)

3. History of Halechalbe and the Unknown Lady. (No. 204c.)

4. Story of Xailoun the Idiot.

5. The Adventures of Simoustapha and the Princess Ilsetilsone. (No. 247.)

6. History of Alibengiad, Sultan of Herak, and of the False Birds of Paradise.

7. History of Sinkarib and his Two \ iziers. (No. 249.)

8. History of the Family of the Scheba.ndad of Surat.

9. Story of Bohetzad and his Ten \ iziers. (No. 174.)

10. Story of Habib and Dorathil-Goase. (No. 251.)

11. History of the Maugraby, or the Magician.


Appendix.


419


Of these. Nos. 4, 6, 8 and 11 onlv are nor positively known in the original. No. 11 is interesting, as it is the seed from which Southey's “Thalaba the Destroyer” was derived.

On the word Maugraby, which means simply I'.Icor, Cazotte has the following curious note: “Ce mot signiiie burbare, barbaresque plus proprement. On jure encore par lui en Provence, en Languedoc, et en Gascogne Maugraby; ou ailleurs en France Mcugrebleu.”

The Domdar.iel, where Z.ttanai held his court with Maugraby and his pupil-magicians, is described as being under the sea near Tunis. In Weil’s story of Joodar and Mahmood (No. 201) the Magician Mahmood is always called the Moor of Tunis.

No. 3 ( — our No. 204c; contains the additional incident of the door opened only once a year which occurs in our No. 9a, aa.

Moore probably took the name Namouna from Cazotte’s No. 5, in which it occurs. In the same story we find a curious name of a Jinniyah, Setelpedour. Can it be a corrup- tion of Sitt Ei Budoorr

For further remarks on Cazotte’s Continuation, compare Russell’s History of Aleppo, i. p. 385; and Russell and Scott, Ouselcy’s Oriental Collections, i. pp. 246, 247; ii. p. 25 ; and the “Gentleman’s Magazine” tor February, 17 9.

An English version under the title “Arabian Tales, or a Continuation of the Arabian Nights’ Entertainments,” translated by Robert Heron, was published in Edinburgh in 1792 in 4 vols., and in London in 1794 in 3 vcls. It was reprinted in Weber’s “Tales of the East” (Edinburgh, 1812,.'; and, as already mentioned, is included in an edition of the Arabian Nights published in Liverpool in 1813.

A German translation forms vols. 5 to 8 of the “Blaue Bibliothek,” published in Gotha in 1790 and 1791; and the British Museum possesses vols. 3 and 4 of a Russian edition, published at Moscow in 1754 and 1755, which is erroneously entered in the catalogue as the Arabian Nights in Russian.

Respe-.ti.cg the work of Chavis and Gazette, Sir R. F. Burton remarks, “Dcm Dennis Chavis was a Syrian pries: cf the order or" Saint Bazil, who was invited to Paris by the learned minister, Baron Artemi, and he was assisted by M. Cazotte, a French author, then well known, but wholly ignorant of Aribic, These talcs are evidently derived from native sources: the story of Eohetz.. J 1 King E.ikhtiyar; and his Ten Wazirs is taken bodily from the Bres. Edit, [not so; but the original Arabic had long beer, known in the French libraries;. As regards the stole and treatment, it is suir.cient to say that the authors out- Gallanded Galiand, while Heron exaggerates every fault cf his original.”

The f.rst enlarged edition of Galiand in French was published by Caussin de Perceval, at Paris, in 9 voL., iivo : ISOfc >. In addition to Guiiani’s version, he added four tales (Nos. 21«, 22, 32 and 37 ), with which he had been furnished by Von Hammer. He also added a series of tales, derived from MSS. in the Parisian libraries, most of which correspond to those of Cazotte.

The most important of the later French editions was published by E. Gauttier in 7 vols. in 1822; it contains much new matter. At the end, the editor gives a list of all the tales which he includes, with arguments. He has rather od.iiy distributed his material so as to make only 568 night.’. The ftdi contents are given in our Tunic: the following points re- quire more special notice. Ycl. i. Gauttier omits the Third Sh.iy.-di’s story (No. lc) on account of its indecency, although it is really no worse than any other story in The Nights. In the story of the Fisherman, he has fallen into a very curious series of errors. He has misunderstood King Yuiun’s reference to King Sir.dbad 1 Burton i. p. 50/ to refer to the Book of Sin.iibai A'o. 135'; and has confounded it with tine story ot the Forty Vazirs, which he says exists in Arabic as well as in Turkish. Of this latter, theicfore, he gives an imperfect version, embedded in the story of King Yunan [No. 2a). Here it may be ob- served that another imperfect French version of the Forty Vazirs had previously been published by Petis de la Croix under the title cf Turkish Tales. A complete German ver- sion by Dr. Walter F. A. Bchrnauer was published at Leipzig in 1851, and an English version by Mr. E. J. W. Gibb has appeared while these sheets are passing through the piv,c


420


Alf Laylah wa Laylah.


Vol. ii. After No, 6 Gauttier places versions of Nos. 32 and 184 by Langles. The Mock Caliph is here called Aly-Chah. The other three tales given by Caussin de Perceval from Von Hammer’s MSS. are omitted by Gauttier. Vol. v. (after No. 198) con- cludes with two additional tales (Nos. 207h and 218) from Scott’s version. But the titles are changed. No. 207h being called the Story of the Young Prince and the Green Bird, and No. 218 the Story of Mahmood, although there is another story of Mahmood in vol. i. ( — No. 135m) included as part of the Forty Vazirs.

Vol. vi. includes the Ten Vazirs (No. 174), derived, however, not from the Arabic, but from the Persian Bakhtvar Nameh. Three of the subordinate tales in the Arabic version are wanting in Gauttier’s, and another is transferred to his vol. vii., but he includes one, the King and Queen of Abyssinia (No. 252), which appears to be wanting in the Arabic. The remainder of the volume contains tales from Scott’s version, the title of Mazin of Khorassaun (No. 215) being altered to the Story of Azem and the Queen of the Genii.

Vol. vii. contains a series of tales of which different versions of six only (Nos. 30, 174, 246, 248, 249 and 250) were previously published. Though these have no claim to be con- sidered part of The Nights, they are of sufficient interest to receive a passing mention, especially as Gauttier’s edition seems not to have been consulted by any later writer on The Nights, except Habicht, who based his own edition mainly upon it. Those peculiar to Gauttier’s edition are therefore briefly noticed.

Princess Ameny (No. 253) — A princess who leaves home disguised as a man, and de- livers another princess from a black slave. The episode (253b) is a story of enchantment similar to Nos. la-c.

Aly Djohary (No. 254) — Story of a young man’s expedition in search of a magical remedy.

The Princes of Cochin China (No. 255) — The princes travel in search of their sister who is married to a Jinni, who is under the curse of Solomon. The second succeeds in breaking the spell, and thus rescues both his brother, his sister, and the Jinni by killing a bird to which the destiny of the last is attached. (This incident is common in fiction; we find it in the genuine Nights in Nos. 154a and 201.)

The Wife with Two Husbands (No. 256) — A well-known Eastern story; it may be found in Wells’ “Mehemet the Kurd,” pp. 121-127, taken from the Forty Vazirs. Compare Gibbs, the 24th Vazir’s Story, pp. 257-266.

The Favourite (No. 257) — One of the ordinary tales of a man smuggled into a royal harem in a chest (compare Nos. 6b and 166).

Zoussouf and the Indian Merchant (No. 258) — Story of a ruined man travelling to regain his fortune.

Prince Benazir (No. 258)— Story of a Prince promised at his birth, and afterwards given up by his parents to an evil Jinni, whom he ultimately destroys. (Such promises, especially, as here, in cases of difficult labour, are extremely common in folk-tales; the idea probably originated in the dedication of a child to the Gods.) Gauttier thinks that this story may have suggested that of Maugraby to Cazotte; but it appears to me rather doubtful whether it is quite elaborate enough for Cazotte to have used it in this manner.

Selim , Sultan of Egypt (No. 261) — This and its subordinate tales chiefly relate to un- faithful wives; that of Adileh (No. 261b) is curious; she is restored to life by Jesus (whom Gauttier, from motives of religious delicacy, turns into a Jinni!) to console her disconsolate husband, and immediately betrays the latter. These tales are apparently from the Forty Vazirs; cf. Gibbs, the 10th Vazir’s Story, pp. 122-129 (— our No. 261 ) and the Sixth Vazir’s Story, pp. 32-84 (—No. 261b.)

The bulk of the tales in Gauttier’s vol. vii. are derived from posthumous MSS. of M. Langles, and several have never been published in English. Gauttier’s version of Heycar (No. 248) was contributed by M. Agoub.

The best-known modern German version (Tausend und Eine Nacht, Arabische Erzah- lungen, Deutsch von Max. Habicht, Fr. H. von der Hagen und Car! Schall. Breslau, 15 vols. 12mo) is mainly based upon Gauttier’s edition, but with extensive additions, chiefly


Appendix.


42,1


derived from the Breslau text. An important feature of this version is that it includes translations of the prefaces of the various editions used by the editors, and therefore sup- plies a good deal of information not always easily accessible elsewhere. There are often brief notes at the end of the volumes.

The fifth edition of Habicht’s version is before me, dated 1840; but the preface to vol. i. is dated 1824, which may be taken to represent the approximate date of its first publica- tion. The following points in the various vols. may be specially noticed:—

Vol. i. commences with the preface of the German editor, setting forth the object and scope of his edition; and the prefaces of Gauttier and Galland follow. No. lc, omitted by Gauttier, is inserted in its place. Vols. ii. and iii. (No. 133), notes, chiefly from Langles, are appended to the Voyages of Smubad; and the destinations of the first six are given as follows: —

I. Vovage to Sumatra. IV. Voyage to the Sunda Islands.

II. Voyage to Ceylon. V. Voyage to the Sunda Islands.

III. Voyage to Selahath. VI. Voyage to Zeilan.

Vol. v. contains an unimportant notice from Galland, with additional remarks by the German editors, respecting the division of the work into Nights.

Vol. vi. contains another unimportant preface respecting Nos. 191 and 192.

Vol. x. Here the preface is of more importance, relating to the contents of the volume, and especially to the Ten Vazirs (No. 174).

Vol. xi. contains tales from Scott. The preface contains a full account of his MSS., and the tales published in his vol. vi. This preface is taken partly from Ouseley’s Oriental Collections, and partly from Scott’s own preface.

Vol. xii. contains tales from Gauttier, vol. vii. The preface gives the full contents of Clarke’s and Von Hammer’s MSS.

Vol. xiii. includes Caussin de Perceval’s Preface, the remaining tales from Gauttier’s vol. vii. (ending with Night 568), and four tales from Caussin which Gauttier omits (Nos. 21a, 22, 37 and 202).

Vols. xiv. and xv. (extending from Night 884 to Night 1001) consist of tales from the Breslau edition, to which a short preface, signed by Dr. Max. Habicht, is prefixed. The first of these tales is a fragment of the important Romance of Sevf Zul Yesn iso often re- ferred to by Lane), which seems to have been mixed with Habicht’s MS. of The Nights by mistake. (Compare Payne, Tales, iii. 243.)

In this fragment we have several incidents resembling The Nights; there is a statue which sounds an alarm when an enemy enters a city (cf. Nos. 59 and 137); Sevf himself is converted to the faith of Abraham, and enters a city where a book written by Japhet is preserved. The text of this story has lately been published; and Sir R. F. Burton informs me that he thinks he has seen a complete version in some European language; but I have not succeeded in obtaining any particulars concerning it.

On account of the interest and importance of the work, I append to this section an English version of the fragment translated into German by Habicht. (From the extreme simplicity of the style, which I have preserved, I suspect that the translation is considerably abridged.)

There is an Icelandic version of The Nights (pusund og ein Nott. Arabiskar Sogur. Kaupmannahofn, 1857, 4 vols. roy. 8vo), which contains Galland’s tales, and a selection of others, distributed into 1001 Nights, and apparently taken chiefly from Gauttier, but with the addition of two or three which seem to be borrowed from Lane (Nos. 9a, 163, 165, &c.). It is possibly derived immediately from some Danish edition.

There is one popular English version which may fairly be called a composite edition; but it is not based upon Gauttier. This is the “Select Library Edition. Arabian Nights’ Entertainments, selected and revised for general use. To which are added other specimens of Eastern Romance. London: James Burns, 1847. 2 vols.”

It contains the following tales from The Nights: Nos. 134, 3, 133, 162, 1, 2, 155, 191, 193, 192, 194, 194a, 194c, 21, 198, 170, 6.


422


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Xo. 134 is called the City of Silence, instead of the City of Brass, and is certainly based partly upon Lane. In Xo. 155, Manar A1 Sana is called Nur A1 Xissa. One story, “The Wicked Dervise,” i> taken from Dow’s “Persian Tales of Inatulla;” another “The En- chanters, or the Story of Misnar,” is taken from the “Tales of the Genu.” Four other tales, “Jalaladdeen of Bagdad,” “The two Talismans,” “The Story of Haschem,” and “Jussof, the Merchant of Balsora,” clearly German imitations, are said to be translated from the German of Grimm, and there are two others, “Abdullah and Balsora,” and “The King an 1 his Servant,” the origin of which I do not recognise, although I think I have read the last before.

Grimm’s story of Haschem concludes with the hero’s promotion to the post of Grand Vizier to HarounAI-Rashid, in consequence of the desire of the aged “Gi a far” to end his days in peaceful retirement! The principal incident in Jalaladdeen, is that of the Old Woman in the Chest, borrowed from the well-known story of the Merchant Abudah in the “Tales of the Genii,” and it is thus an imitation of an imitation.

THE COMMENCEMENT OF THE STORY OF SAIF ZUL YEZN (Z U'L YAZAN) ACCORDING TO HABICHT’S GERMAN VERSION.

In very ancient times, long before the age of Mohammed, there lived a King of Yemen, named Zul Yezn. He was a Himyarite of the race of Fubbaa (.Tabba’.) and had large armies and a great capital. His Minister was named Yottreb (Yathrab — Medinat), and was well shilled in the knowledge of the ancients. He once had a vision in which the name of the Prophet was revealed to him, with the announcement of his mission in later times; and he was also informed that he would be the last of the Prophets. In consequence of this vision he believed w the Prophet before his advent; but he concealed his faith. One day the King held a review of his troops, and was delighted with their number and handsome appearance. He s..id to the Wazir, “Is there any person on earth whose power can compare with miner” “O yes,” answered the \Ya;ir, “there is King Baal-Beg, whose troops fill the deserts and the cultivated lands, the plains and the valleys.” “I must make war upon him, then,” exclaimed the King, “and destroy his power ” He immediately ordered the army to prepare to march, and after a few days the drums and trumpets were heard. The King and Ins Wazir set forth in magnificent array, and after a rapid march, they arrived before the holy city Medina, which may God keep in high renown! The Wazir then said to the King, "Here is the holy house of God, and the place of great ceremonies. No one should enter here who is not perfectlv pure, and with head and feet bare. Pass around it with your companions, according to the custom of the Arabs.” The King was so pleased with the place that he determined to dest/os it, to carry the stones to his own country, and to re- build it there, that the Arabs might come to him on pilgrimage, and that he might thus exalt himseif above rail Kings. He pondered over this plan all night, but next morning he found his body fearfully swollen. He immediately sent for his Wazir, and lamented over his misfortune. 'This is a judgment sent upon you,” replied the Wazir, “by the Lord of this house. If you alter your intention of descoving the temple, you will be healed at once.” The King gave up his project, and scon found himself cured. Soon afterwards he said to himself, “ Phis mi .fortune happened to me at night, and left me next day of its own accord; but I will certai lly de.trey the house.” But next morning his face was so covered with open ulcers that he could no longer be ’■ecognised. The Wazir then approached him and said, “O King, renounce your intention, for it would be rebellion against the Lord of Heaven and Earth who can destroy every one who opposes hm.” When the King heard this, he reflected awhile an! said, “What would you wish me to dor” The Wazir replied, “Cover the house with carpets from Yemen.” The King resolved to do this, and when night came he retired to rest. He then saw an apparition which ordered him not to march further into the country of King Baal-Beg, but to turn towards Abyssinia and Nigritia,


Appendix


4 2-3


adding, "Remain there, and choose it as thy residence, and assuredly one of thy race will arise through whom the threat of Noah shall be fulfilled.” When the King awoke next morning he related this to the Wazir, who advised him to use his own judgment about it. The King immediately gave orders to march. The army set forth, and after ten days they arrived at a country the soil of which seemed to consist of chalk, for it appeared quite white. The Wazir Yottreb then went to the King and requested his permission to found a city here for his people. "Why sor” asked the King. "Because,” replied the Wazir, "this will one day be the place of Refuge of the Prophet Mohammed, w'ho will be sent at the end of time.” The King then gave his consent, and Yottreb immediately summoned architects and surveyors, who dug out the ground, and reared the walls, and erected beautiful pal- aces. They aid not desist from the work until the Wazir ordered a number of his people to remove to this city with their families. This was done, and their posterity inhabit the city to this day. He then gave them a scroll, and said, ‘ ‘He who comes to you as a fugitive to this house will be the ruler of this city.” He then called the city Yottreb after his own name, and the scroll descended from father to son till the Apostle of God arrived as a fugi- tive from Mecca, when the inhabitants went out to meet him, and presented him with it. They afterwards became his auxiliaries and were known as the Ansar. But we must now return to King Zul Yezn. He marched several days toward Abyssinia, and at last arrived in a beautiful and fertile country where he informed his Wazir that he would like to build a city for his subjects. He gave the necessary orders, which were diligently executed; canals were dug and the surrounding country cultivated; and the city w T as named Medinat El-Hamra, the Red. At last the news reached the King of Abyssinia, whose name was Saif Ar-Raad (Thunder-sword), and whose capital was called Medinat ad-Durr (the Rich in Houses). Part of this city was built on solid land and the other was built in the sea. This prince could bring an army of 600,000 men into the field, and his authority extended to the extremity of the then known world. When he was informed of the invasion of Zul Yezn, he summoned his two Wazirs, who were named Sikra Divas and Ar-Rvf. The latter was well versed in ancient books, in which he had discovered that God would one day send a Prophet who would be the last of the series. He believed this himself, but concealed it from the Abyssinians, who were still worshippers of Saturn. When the Wazirs came before the King, he said to them, ‘ ‘See how the Arabs are advancing against us ;I must fight them.” Sikra Divas opposed this design, fearing lest the threat of Noah should be fulfilled. "I would rather advise you,” said he, ‘ ‘to make the King a present and to send with it the most beautiful maiden in your palace. But give her poison secretly, and instructher to poison the King -when she is alone with him. If he is once dead, his army will retire without a battle.” The King adopted this advice, and prepared rich presents, and summoned a beautiful girl, whose artfulness and malice were well known. Her name was Kamrya (Moonlight). The King said to her, "I have resolved to send you as a present, for a secret object. I will give you poison, and when you are alone with the Prince to whom I will send you, drop it into his cup, and let him take it. As soon as he is dead, his army will leave us in peace.” ‘ ‘Very well, my master,” replied the girl, “I will accomplish your wish.” He then sent her with the other presents and a letter to the city of Zul Yezn. But the Wazir Ar-Ryf had scarcely left the King’s presence when he wrote a letter, and commanded a slave to carry it to Zul Yezn. "If you can give it to him before the arrival of the slave-girl,” added he, "I will give you your freedom.” The slave made all possible haste to the Arab King, but yet the pres- ents arrived before him. A chamberlain went to the King and informed him that a mes- senger had arrived at the gate with presents from the King of Abyssinia, and requested permission to enter. Zul Yezn immediately ordered that he should be admitted, and the presents and the maiden were at once delivered to him. When he saw her, he was aston- ished at her beauty, and was greatly delighted. He immediately ordered her to be con- veyed to his palace, and was very soon overcome with love for her. He was just about to dissolve the assembly to visit Kamrya, when the Wazir Yottreb detained him, saying, “Delay a while, O King, for I fear there is some treachery hidden behind this present. The Abyssinians hate the Arabs exceedingly, but are unwilling to make war with them,


4 a 4


Alf Laylah wa Laylah.


lest the threat of Noah should be fulfilled. It happened one day that Noah was sleeping when intoxicated with wine, and the wind uncovered him. His son Ham laughed, and did not cover him ; but his other son Seth (sic) came forward, and covered him up. When Noah awoke, he exclaimed to Ham, ‘May God blacken thy face!’ But to Seth he said, ‘May God make the posterity of thy brother the servants of thine until the day of Resurrection !’ This is the threat which they dread as the posterity of Ham.” While the King was still con- versing with his Wazir, the Chamberlain announced the arrival of a messenger with a letter. He was immediately admitted, and delivered the letter, which was read by the Wazir Yottreb. Ar-Ryf had written, “Be on your guard against Kamrya, O King, for she hath poison with her, and is ordered to kill you when she is alone with you.” The King now began loudly to praise the acuteness of his Wazir, and went immediately to Kamrya with his drawn sword. W'hen he entered, she rose and kissed the ground, but he ex- claimed, “You have come here to poison me!” She was confounded, and took out the poison, and handed it to the King, full of artifice, and thinking, ‘ ‘If I tell him the truth, he will have a better opinion of me, and if he confides in me, I can kill him in some other manner than with this poison.” It fell out as she expected, for the King loved her, gave her authority over his palace and his female slaves, and found himself very happy in her possession. But she herself found her life so pleasant that, although King Ar-Raad frequently sent to ask her why she had not fulfilled her commission, she always answered, “Wait a little; I am seeking an opportunity, for the King is very suspicious.” Some time passed over, and at length she became pregnant. Six months afterwards Zul Yezn fell ill ; and as his sickness increased, he assembled the chief men of his Court, informed them of the condition of Kamrya, and after commending her to their protection, he ordered that if she bore a son, he should succeed him. They promised to fulfil his commands, and a few days afterwards Zul Yezn died. Kamrya now governed the country, till she brought forth a son. He was a child of uncommon beauty, and had a small mole on his cheek. When she saw the child she envied him, and said to herself, “What, shall he take away the kingdom from me? No, it shall never be;” and from this time forward she determined to put him to death. After forty days, the people requested to see their King. She showed him to them, and seated him on the throne of the kingdom, whereupon they did homage to him, and then dispersed. His mother took him back into the Palace, but her envy increased so much that she had already grasped a sword to kill him, when her nurse entered and asked what she was going to do. “I am about to kill him,” answered she. ‘ ‘Have you not reflected,” said the nurse, “that if you kill him the people will revolt, and may kill you also ?” “Let me kill him,” persisted she, ‘ ‘for even should they kill me, too, I should at least be released from my envy.” “Do not act thus,” warned the nurse, “or you may repent it, when repent- ance cannot help you.” “It must be done,” said Kamrya. “Nay, then,” said the nurse, “if it cannot be avoided, let him at least be cast into the desert, and if he lives, so much the better for him; but if he dies, you are rid of him for ever.” She followed this advice and set out on the way at night time with the child, and halted at adistance of four days’ journey, when she sat down under a tree in the desert. She took him on her lap, and suckled him once more, and then laid him on a bed, putting a purse under his head, containing a thou- sand gold pieces and many j ewels. ‘ ‘Whoever finds him,” said she, ‘ ‘may use the money to bring him up ; ” and thus she left him.

It happened by the gracious decree of God, that hunters who were chasing gazelles surprised a female with a fawn ; the former took to flight, and the hunters carried off the little one. When the mother returned from the pasture, and found her fawn gone, she traversed the desert in all directions in search of it, and at length the crying of the deserted child attracted her. She lay down by the child, and the child sucked her. The gazelle left him again to go to graze, but always returned to the little one when she was satisfied. This went on till it pleased God that she should fall into the net of a hunter. But she became enraged, tore the net, and fled. The hunter pursued her, and overtook her when she reached the child, and was about to give him suck. But the arrival of the hunter com- pelled the gazelle to take to flight, and the child began to cry, because he was not yet


Appendix.


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satisfied. The hunter was astonished at the sight, and when he lifted the child up, he saw the purse under his head, and a string of jewels round his neck. He immediately took the child with him, and went to a town belonging to an Abyssinian king named Afrakh, who was a dependent of King Saif Ar-Raad. He handed over the child to him, saying that he had found it in the lair of a gazelle. \\ hen the King took the child into his care, it smiled at him, and God awakened a feeling of love towards him in the King’s heart; and he then noticed the mole on his cheek. But when his W'azir Sikar Diun, the brother of Sikar Divas, who was W'azir to King Saif Ar-Raad, entered and saw the child, God filled his heart with hate towards him. “Do not believe what this man told you,” he said, when the King told him the wonderful story of the discovery, “it can only be the child of a mother who has come by it wrongly, and has abandoned it in the desert, and it would be better to kill it.” “I cannot easily consent to this,” said the King. But he had hardly spoken, when the palace was filled with sounds ot rejoicing, and he was informed that his wife had just been safely delivered of a child. On this news he took the boy on his arm, and went to his wife, and found that the new-born child was a girl, and that she had a red mole on her cheek. He wondered when he saw this, and said to Sikar Diun, “See how beautiful they are!” But when the W'azir saw it, he slapped his face, and cast his cap on the ground, exclaiming, “Should these two moles unite, I prophesy the downfall of Abyssinia, for they presage a great calamity. It would be better to kill either the boy or your daughter.” “I will kill neither of them,” replied the King, “for they have been guilty of no crime.” He imme- diately provided nurses for the two children, naming his daughter Shama (Mole) and the boy W'akhs 1 El Fellat (Lonely one, or Desert);ar.d he reared them in separate apartments, that they might not see each other. When they were ten years old, W'akhs El Fellat grew very strong, and soon became a practised horseman, and surpassed all his companions in this accomplishment, and in feats of arms. But when he was fifteen, he was so superior to all others, that Sikar Diun threatened the King that he would warn King Saif Ar-Raad that he was nurturing his enemy in his house, if he did not immediately banish him from the country; and this threat caused King Afrakh great alarm. It happened that he had a general, who was called Gharag El Shaker (Tree-splitter), because he was accustomed to hurl his javelin at trees, and thus to cleave them asunder. He had a fortress three days’ journey from the town; and the King said to him, “Take W'akhs El Fellat to your casde, and never let him return to this neighbourhood.” He added privately, “Look well after him and preserve him from all injury, and have him instructed in all accomplishments.” The general withdrew, and took the boy with him to his castle, and instructed him thor- oughly in all accomplishments and sciences. One day he said to him, “One warlike ex- ercise is still unknown to you.” “W’hat is that?” said W'akhs El Fellat. “Come and see for yourself,” replied he. The general then took him to a place where several trees were grow- ing, which were so thick that a man could not embrace the trunk. He then took his javelin, hurled it at one of them, and split the trunk. W'akhs El Fellat then asked for the javelin, and performed the same feat, to the astonishment of his instructor. “Woe to thee!” exclaimed he, “for I perceive that you are the man through whom the threat of Noah will be fulfilled against us. Fly, and never let yourself be seen again in our country, or I -will kill you.” W'akhs El Fellat then left the town, not knowing where to go. He sub- sisted for three days on the plants of the earth, and at last he arrived at a town encircled by high walls, the gates of which were dosed. The inhabitants were clothed in black, and uttered cries of lamentation. In the foreground he saw a bridal tent, and a tent of mourn- ing. This was the city of King Afrakh who had reared him, and the cause of the mourning of the inhabitants was as follows. Sikar Diun was very angry that the King had refused to follow his advice, and put the boy to death, and had left the town to visit one of his friends, who was a magician, to whom he related the whole story. “What do you propose to do now?” asked the magician. “I will attempt to bring about a separation between him and


1 Probably Wakksh al-Falak — Feral of the Wild.


426


Alf Laylah wa Laylah.


his daughter,” said the Wazlr. “I wiil assist you,” was the answer of the magician. He immediately made the necessary preparations, and summoned an evil Jinni named Mukh- tatif (Ravisher) who inquired, “What do you require of me?” “Go quickly to the city of King Afrakh, and contrive that the inhabitants shall leave it.” In that age men had inter- course with the more powerful Jinn, and each attained their ends by means of the other. The Jinn did not withdraw themselves till after the advent of the Prophet. The magician continued, “W T hen the inhabitants have left the city, they will ask you what you want. Then say, ‘Bring me out Shama, the daughter of your King, adorned with all her jewels, and I will come to-morrow and carry her away. But if you refuse, I will destroy your city, and destroy you all together.’” When Mukhtatif heard the words of this priest of magic, he did as he was commanded, and rushed to the city. When Sikar Diun saw this, he re- turned to King Afrakh to see what would happen; but he had scarcely arrived when the voice of Mukhtatif resounded above the city. The inhabitants went to the King, and said, “You have heard what is commanded, and if you do not yield willingly, you will be obliged to do so by force.” The King then went weeping to the mother of the Princess, and in- formed her of the calamity. She could scarcely contain herself for despair, and all in the palace wept at parting from the Princess. Meantime Shama was richly attired, torn from her parents, and hurried to the bridal tent before the town, to be carried away by the evil Jinni. The inhabitants were all assembled on the walls of the city, weeping. It was just at this moment that Wakhs El Fellat arrived from the desert, and entered the tent to see what was going on. When King Afrakh, who was also on the wall, saw him, he cried out to him, but he did not listen, and dismounted, fastened his horse to a tent-stake, and entered. Here he beheld a maiden of extraordinary beauty and perfection, but she was weeping. While he was completely bewildered by her beauty, she was no less struck by his appear- ance. “Who art thou?” said the maiden to him. “Tell me rather who art thou?” returned he. “I am Shama, the daughter of King Afrakh.” “Thou art Shama?” he exclaimed, “and I am Wakhs El Fellat, who was reared by thy father.” When they were thus acquainted, they sat down together to talk over their affairs, and she took this opportunity of telling him what had passed with the Jinni, and how he was coming to carry her away. “0, you shall see how I will deal with him,” answered he, but at this moment the evil Jinni ap- proached, and his wings darkened the sun. The inhabitants uttered a terrible cry, and the Jinni darted upon the tent, and was about to raise it when he saw a man there, talking to the daughter of the King. “Woe to thee, O son of earth,” he exclaimed, “what authority have you to sit by my betrothed?” When Wakhs El Fellat saw the terrible form of the Jinni, a shudder came over him, and he cried to God for aid. He immediately drew his sword, and struck at the Jinni, who had just extended his right hand to seize him, and the blow was so violent that it struck off the hand. “What, you would kill me?” exclaimed Mukhtatif, and he took up his hand, put it under his arm, and flew away. Upon this there was a loud cry of joy from the walls of the city. The gates were thrown open, and King Afrakh approached, companied by a crowd of people with musical instruments, playing joyful music; and Wakhs El Fellat was invested with robes of honour; but when Sikar Diun saw it it was gall to him. The King prepared an apartment expressly for Wakhs El Fellat, and while Shama returned to her palace, he gave a great feast in honour of her deliverance from the fiend. After seven days had passed, Shama went to Wakhs El Fellat, and said to him, “Ask me of my father to-morrow, for you have rescued me, and he will not be able to refuse you.” He consented very willingly, and went to the King early next morning. The King gave him a very favourable reception, and seated him with him on the throne; but Wakhs El Fellat had not courage to prefer his suit, and left him after a short interview. He had not long returned to his own room, when Shama entered, saluted him, and asked, “\\ hy did vcu not demand me?” “I was too bashful,” he replied. “Lay this feeling aside,” returned she, “and demand me.” “Well, I v. ill certainly do so to-morrow,” answered he. Thereupon she !e: h.m, and returned to he' own apartment Eerie next rnor- ing Wakhs FI FJi.’t v.e'it : ..a t . t.ie iving, who gave him a fric.i liy r;r c — _co, an 1 nude him sit v. i tn h::n ihr i_-„ v, .is st:;l L.n.Lu.e to piclcr his suit, and .eturr.cj to r. ., ,■ : earn. Soon


Appendix.


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after Shama came to him and said, “Hotv long is this bashfulness to last? Take courage, and if not, request some one else to speak for you.” She then left him,andnext morning he repeated his visit to the King. “What is your request?” asked the latter. “I am come as a suitor,” said Wakhs El Fell.it, “and ask the hand of your noble daughter Shama.” When Sikar Diun heard this, he slapped his face. “What is the matter with you?” asked the King. “This is what I have foreseen, ” answered he, “for if these two moles unite, the destruction of Abyssinia is accomplished,” “How can I refuse him?” replied the King, “when he has just delivered her from the fiend.” “Tell him,” answered Sikar Diun, “that you must consult with your Wazir.” The King then turned to Wakhs El Fellat, and said, "My son, your request is granted as far as I am concerned, but I leave my Wazir to arrange it with you, so you must consult him about it.” Wakhs El Fellat immediately turned to the \\ azir, and repeated his request to him. Sikar Diun answered him in a friendly man- ner. “The affair is as good as arranged, no one else is suited for the King’s daughter, but you know that the daughters of the Kings require a dowry.” “Ask what you please,” returned Wakhs El Fellat. “We do not ask you for money or money’s worth,” said the Wazir, “but for the head of a man named Sudun, the Ethiopian.” “Where can I find him?” said the prince. The Wazir replied, “He is said to dwell in the fortress of Reg, three days’ journey from here.” “But what if I fail to bring the head of Sudun?” asked he. “But you will have it,” returned the Wazir; and after this understanding the audience ceased, and each returned to his dwelling.

Now this Sudun had built his fortress on the summit of a high hill. It was very secure, and he defended it with the edge of the sword. It was his usual resort, from whence he sallied forth on plundering expeditions, and rendered the roads unsafe. At length the news of him reached King Saif Ar-Raad, who sent against him three thousand men, but he routed and destroyed them all. Upon this, the King sent a larger number against him, who experienced the same fate. He then despatched a third army, upon which Sudun fortified himself afresh, and reared the walls of his fortress so high that an eagle could scarcely pass them. We will now return to Shama, who went to Wakhs El Fellat, and re- proached him with the conditions he had agreed to, and added, “It would be better for you to leave this place, and take me with you, and we will put ourselves under the protection of some powerful king.” “God forbid,” replied he, “that I should take you with me in so dis- honourable a manner.” As he still positively refused to consent, she grew angry, and left him. Wakhs El Fellat lay down to rest, but he could not sleep. So he rose up, mounted his horse, and rode away at midnight; and in the morning he met a horseman who stationed himself in his path, but who was so completely armed that his face was concealed. When Wakhs El Fellat saw him, he cried to him, “Who are you, and where are you going?” But instead of replying, he pressed upon him, and aimed a blow which Wakhs El Fellat suc- cessfully parried. A fight then commenced between them, which lasted till nearly eve- ning. At last the difference in thtir strength became perceptible, and Wakhs El Fellat struck his adversary so violent a blow with his javelin that his horse fell to the ground. He then dismounted, and was about to slay him, when the horseman cried to him, “Do not kill me, O brave warrior, or you will repent when repentance will no more avail you.” “Tell me who you are?” returned Wakhs El Fellat. “I am Shama, the daughter of King Afrakh,” replied the horseman. “Why have you acted thus?” asked he. “I wished to try whether you would be able to hold your own against Sudun’s people,” she replied. “I have tried you now, and found you so valiant that I fear no longer on your account. Take me with you, O hero.” “God forbid that I should do so,” he returned, “what would Sikar Diun and the others say ? They would say that if Shama had not been with him, he would never have been able to prevail against Sudun.” She then raised her eyes to heaven, and said, “O God, permit him to fall into some danger from which I alone may deliver him!” Upon this Wakhs F.1 Fellat pursued his journey, without giving any attention to her words. On the third day he arrived at the valley where the fortress of Sudun was situated, when he began to work his way along behind the trees; and towards evening he arrived at the for- tress itself, which he found to be surrounded with a moat; and the gates were closed. He


4 a8


Alf Laylah wa Laylah.


was still undecided what course to take, when he heard the sound of an approaching car- avan; and he hid himself in the fosse of the fortress to watch it. He then saw that it was driven forward by a large body of men, and that the merchants were bound on their mules. When they arrived at the castle, they knocked at the gate; and when the troop entered, Wakhs El Fellat entered with them; and they unloaded the goods and bound the prisoners without noticing him. When the armed men had finished their work, they as- cended to the castle, but he remained below. After a time, he wished to follow them, but when he trod on the first step, it gave way under him, and a dagger flew out, which struck him in the groin. Upon this his eyes filled with tears, and he already looked upon his destruction as certain, when a form came towards him from the entrance of the castle, to deliver him; and as it drew nearer, he perceived that it was Shama. He was filled with astonishment, and cried out, “God has heard your prayer! How did you come here?” “I followed your traces,” she replied, “till you entered the castle, when I imitated your ex- ample, and mingled with the troops. I have now saved your life, although you have refused to take me with you; but if you wish to advance further, do not neglect to try whether each step is fixed, with the point of your sword.” He now again began to ascend, feeling the way before him, and Shama followed, till they arrived at the last stair, when they saw that the staircase ended in a revolving wheel. “Spring higher,” advised Shama, “for I see a javelin which magic art has placed here.” They sprang over it, and pursued their way till they reached a large anteroom, lighted by a high cupola. They stopped here awhile, and examined everything carefully. At last they approached the door of a room, and on looking through the crevices, they saw about a hundred armed negroes, among whom was a black slave who looked as savage as a lion. The room was lighted by wax candles, placed on gold and silver candlesticks. At this moment, the black said, “Slaves, what have you done with the prisoners belonging to the caravan?” “We have chained them in the prison below, and left them in the safest place,” was the reply. But he continued, “If one of them was carelessly bound, he might be able to release himself and the others, and to gain possession of the stairs. Let one of you therefore go down, examine them carefully, and tighten their bonds.” One of them therefore came out, and the two strangers hid themselves in the anteroom. When he had passed them, Wakhs El Fellat stepped forward and pierced him through with his sword; Shama dragged his body aside, and they both remained quiet for a time. But as the slave remained away from his companions too long, Sudun exclaimed, “Go and see why he does not return, for I have been in great alarm ever since we entered the castle to-day.” A second then rose and took his sword, and as he came into the anteroom, Wakhs El Fellat clove him in twain at one blow and Shama dragged his body also on one side. They again waited quietly for a time, when Sudun said, “It seems as if hunters are watching our slaves, and are killing them one after another.” A third then hastened out, and Wakhs El Fellat struck him such a blow that he fell dead to the ground, and Shama dragged him also away. But as he likewise remained absent so long, Sudun himself stood up and all the others with him, and he said, “Did I not warn and caution you? There is a singing in my ears, and my heart trembles, for there must be people here who are watching our men.” He himself now came out, and the others followed him with lights and holding their hands on their swords, when one of the foremost suddenly stopped. “Why do you not advance!” cried the others. “How shall I go forward,” said he, “when he who has slain our friends stands before us.” This answer was repeated to Sudun when he called on them in a voice of thunder to advance. When he heard this, he forced his way through them till he perceived Wakhs El Fellat. “Who are you, Satan?” cried he, “and who brought you here?” “I came here,” replied he, “to cut off your head, and destroy your memory.” “Have you any blood-feud against me?” asked Sudun, “or any offence to revenge upon me?” “I have no enmity against you in my heart,” said Wakhs El Fellat, “and you have never injured me; but I have asked Shama in marriage of her father, and he has demanded of me your head as a condition. Be on your guard, that you may not say I acted foully towards you.” “Madman,” cried Sudun, “I challenge you to a duel. Will you fight inside or outside the fortress?” “I leave that to


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you,” returned Wakhs El Fellat. “Well, then, await me here,” was the reply. Sudun then went in, clothed himself in gilded armour, girt on a saw-like sword, and came out holding a shining club in his hand. He was so enraged that he knew not what to say, and at once attacked Wakhs El Fellat, who threw himself on his adversary like a raging lion, and they fought together like hungry wolves; but both despaired of victory. The swords spake a hard language on the shields, and each of the combatants wished that he had never been born. When this desperate fight had lasted a long time, Shama was greatly troubled lest Sudun should prove victorious. So she seized a dagger and struck at Sudun, wounding the nerves of his hand, so that he dropped his sword, while she exclaimed to Wakhs El Fellat, “Make an end of him.” “No,” replied Wakhs El Fellat, "I will make him my prisoner, for he is a brave and valiant man.” “With whom are you speaking?” asked Sudun. “With Shama,” answered he. “\\ hat,” said Sudun, “did she come with you?” “Yes,” replied he. “Then let her come before me.” She came forward, and Sudun said, “Is the world too narrow for your father that he could demand nothing as your dowry but my head?” “This was his desire,” answered she. Wakhs El Fellat then said, “Take your sword and defend yourself, for I will not fight with you, now that it has fallen out of your hand.” But Sudun replied, “I will not fight with you, for I am wounded, so take my head, and go in peace with your bride.” He then sat down and bowed his head. “If you speak truly,” said Wakhs El Fellat, “separate yourself from your people.” “Why so?” “Because I fear lest they may surround me, and compel me to fight with them, and there is no need for me to shed their blood.” Sudun then left the castle, bowed his head, and said, “Finish your work.” But Wakhs F.1 Fellat said, “If you speak truth, come with me across the fosse of the castle into the open ground.” He did so, carefully barring the castle behind him, and said, “Now take my head.”

When the slaves saw this, they mounted the walls, and wept and lamented. But Shama cried out, “Take his head, and let us hasten our return before morning dawns.” “What,” said Wakhs El Fellat, “should I kill so brave a man in so treacherous a manner, when he is so noble and magnanimous?” He then went up to Sudun, kissed his head, and said, “Rise up, O warrior of the age, for you and your companions are safe from me.” They now all embraced each other, and made an offensive and defensive compact. “Take me with you alive, O brave man,” said Sudun, “and hand me over to the King as his daughter’s dowry. If he consents, well; but if not, take my head, and woo your wife.” “God forbid,” said Wakhs El Fellat, “that I should act thus after your magnanimity. Rather return to the castle, and assure your companions of your safety.” All this passed under the eyes of the other armed men. They rejoiced at the knightly conduct of both, and now came down, fell at the feet of Sudun and embraced him. They then did the same to Wakhs El Fellat, whose hands they kissed and loaded him with praises. After this, they all returned to the castle, and agreed to set out presently. They took with them whatever treasures there were, and Wakhs El Fellat commanded them to release the prisoners and restore them their goods. They' now all mounted their horses and journeyed to the country of King Afrakh, greatly rejoiced at the mutual love of the warriors. When they approached the town, Shama parted from them, that nothing should be known of her absence in the com- pany. During this time, King Afrakh and Sikar Diun had amused themselves with hunting, jesting, and sporting, and sent out scouts daily' to look for Wakhs El Fellat. “What can have become of him?” said the King once to Sikar Diun. “Sudun has certainly killed him,” replied the latter, “and you will never see him again.” While they were thus talking, they observed a great cloud of dust, and as it drew nearer, they' could see the armed men more distinctly. The company was led by a black knight, by whose side rode a y'ounger white horseman. When the King saw this, he exclaimed, “Wakhs El Fellat has returned, in company with Sudun and his host.” “Wait a little,” replied Sikar Diun, “till we are certain of it.” But when they drew nearer, and they could doubt no longer, Sikar Diun mounted his horse and fled, accompanied by the King and his followers, till they reached the town, and barred the gates. They' then watched from the walls, to see what would happen. When they saw that the strangers dismounted and pitched tents, the King thought it was a good


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sign. He therefore ordered the town to be decorated, and the gates to be opened, and rode out, attended by a considerable escort, and approached the tents. The other party now mounted their horses to go to meet them. When they approached each other, King Afrakh was about to dismount, but Wakhs El Fellat would not allow it, and the King embraced him, and congratulated him on his safety. He then saluted Sudun also, but the latter did not return his salutation. He invited him to enter the town, but he declined, as did Wakhs El Fellat likewise, who did not wish to part from his companions. The King returned accompanied only by his own people, and prepared the best reception for the new-comers. On the following morning the King held a general council, at which Sikar Diun appeared greatly depressed. “Did I not warn you beforehand,” said he to the King, “what you now see for yourself of this evil-doer? Did we not send him to bring the head of Sudun, and he returns with him safe and sound, and on the best of terms, while our hearts are oppressed with anxiety?” “You may be right,” replied the King, “but what are we to do now?”

This conversation was interrupted by a tumult caused by the arrival of Wakhs El Fellat and Sudun, who came to pay their respects to the King. The King invited them to sit down, but Sudun remained standing, and when he asked him again, he replied, “You craven, was the world too narrow for you that you desired my head as your daughter’s dowry?” “Sit down,” said the King, “for I know that you are angry.” “How can I sit down,” returned Sudun, “when you have ordered my death?” “God forbid that I should act so unjustly,” said the King; “it was Sikar Diun.” “What,” said he, “do you accuse me of such an action in my presence?” “Did you not make this condition with Wakhs El Fel- lat,” said the King, “and send him on his errand?” Sikar Diun then turned to Sudun, and said, “Sit down, brave warrior, for we only did so from love to you, that we might be able to make a treaty with you, and that you might join our company.” After this answer, Sudun concealed his anger, and sat down. Refreshments were now brought in, and after partaking of them, Wakhs El Fellat and Sudun returned to their tents. Several days passed in this manner, and at length Sudun said to Wakhs El Fellat, “O my master, it is time for you to demand Shama in marriage, now you have won her with the edge of the sword. You have fulfilled their conditions long since by bringing them my head, but you have made no further progress at present. Ask for her once more, and if they will not give her up, I will fall upon them with the sword, and we will carry Shama off, and then lay waste the city.” “I will demand her as my wife again to-morrow,” replied the other. When he went to the palace next day, he found the King and all the court assembled. When they saw him, they all rose from their seats, and when they sat down again, he alone remained standing. “Why do you not sit down,” said the King, “for all your wishes are now fulfilled?” “I have still to ask for Shama,” he replied. “You know,” returned the King, “that ever since her birth I have allowed Sikar Diun to make all arrangements for her.” He now turned to Sikar Diun, who replied in a friendly tone, “She is yours, for you have fulfilled the conditions, and you have only now to give her ornaments.” “What kind of ornaments?” asked he. “Instead of ornaments,” replied the traitor, “we desire to receive a book containing the history of the Nile. If you bring it us, she is wholly yours, but if not, there is no marriage to be thought of.” “Where is it to be found?” “I cannot tell you myself.” “Well, then,” returned Wakhs El Fellat, “if I do not bring you the book, Shama is lost to me; all present are witnesses to this.” He went out with these words, pushing his way through the crowded assembly, and Sudun behind him, till they reached their tents. “Why did you promise that,” said Sudun, “let us rather overcome them with the sword, and take Shama from them.” “Not so,” replied Wakhs El Fellat, “I will only possess her honourably.” “And yet you do not even know how to find the book,” said Sudun; “rather listen to my advice, retire to my fortress, and leave me in their power.” “I would never act thus,” said Wakhs El Fellat, “though I should suffer death.” After these and similar speeches, supper was brought in, and each retired to his sleeping apart- ment. But Wakhs El Fellat had scarcely entered his room when Shama came in. “What have you done,” said she, “and what engagement have you undertaken? How can you fulfil this condition? Do you not see that their only object is to destroy you, or at least to


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get rid of you? I have come to warn you again, and I say to you once more, take me with you to Sudun’s castle, where we can live at peace, and do not act as they tell you.” “I will carry out my engagement,” he replied; “I will not possess you like a coward, even though I should be cut to pieces with swords.” Upon this, Shama was angry and left him, while he lay down to rest, but could not sleep. He therefore rose up, saddled and mounted his horse and rode away, without knowing where, abandoning himself wholly to the will of God. He wandered about thus for several days, until he reached a lonely tower. He knocked at the door, and a voice answered, “Welcome, O thou who hast separated thvself from thy companions; enter without fear, O brave Saif, son of Zul Yezn.” When he pushed the door it opened, and his eyes beheld a noble and venerable old man, from whose appear- ance it was at once obvious that he busied himself with the strictest life and fear of God. “Welcome,” cried he again; “if you had travelled from east to west you would have found no one who could show you how to obtain the book you seek as well as I can, for I have dw r elt here awaiting your arrival for sixty years.” “But that was before I was born,” said Wakhs El Fellat to himself. He then asked aloud, “By what name did you address me just now?” “O Saif,” answered the old man, “that is your true name, for you are a sword (Saif) to the Abyssinians; but whom do you worship?” “O my master,” was the reply, “the Abyssinians worship Saturn (Sukhalj but I am in perplexity, and know not whom to worship.” “My son,” replied the old man, “worship Him who has reared the heavens over us without pillars, and who has rested the earth on water; the only and eternal God, the Lord who is only and alone to be reverenced. I worship Him and none other beside him, for I follow the religion of Abraham.” “What is your name?” asked Wakhs El Fellat. “I am called Shaikh Gyat.” “What declaration must I make,” he asked the old man, “to embrace your religion?” “Say ‘There is no God but God, and Abraham is the Friend of God.’ If you make this profession, you will be numbered among the believers.” He at once repeated the formula, and Shaikh Gyat was much pleased, and devoted the night to teaching him the history of Abraham and his religion, and the forms of worship. Towards morning he said, “O my son, whenever you advance to battle, say, ‘God is great, grant me victory, O God, and destroy the infidels,’ and help will be near you. Now pursue your journey, but leave your horse here until your return. Enter the valley before you, under the protection of God, and after three days you will meet some one who will aid you.” Wakhs El Fellat set out on that road, and after three days he met a horseman who saluted him, and exclaimed, “Welcome, Sait Zul Yezn, tor you bring happiness to this neighbour- hood.” Saif returned his salutation, and asked, “How do you know me, and how do you know my name?” “I am not a brave or renowned warrior,” was the answer, “but one of the maidens of this country and my mother taught me your name.” “What is your name and that of your mother?” “My mother’s name is Alka,” answered she, “and I am called Taka.” When he heard this he was greatly rejoiced, for he remembered that Shaikh Gyat had said to him, “O thou, whose destiny will be decided by Alka and Taka.” “O noble virgin,” said he, “where is your mother, Alka?” “Look round,” she replied; and he saw a very large and lofty city at some distance. “Know,” said she, “that 360 experienced phi- losophers dwell in that city. My mother Alka is their superior, and directs all their affairs and actions. She knew that you would come to this neighbourhood in search of a book concerning the Nile, which was written by Japhet, the son of Noah, and she wishes you to attain your end by her means. She also informed me of your coming, and promised me to you, saying, ‘You shall have no other husband but him.’ We expected you to-day, and she sent me to meet you, adding, ‘Warn him not to enter the town by daylight, or it will be his destruction.’ Wait here, therefore, till nightfall, and only approach the city after dark. Turn to the right along the wall, and stand still when you reach the third tower, where we will await you. As soon as we see you we will throw you a rope; bind it round your waist, and we will draw you up. The rest will be easy.” “But why need you give yourselves all this trouble?” said Saif Zul Yezn. “Know',” replied she, “that the inhabitants of this city have been informed of your approaching arrival by their books, and are aware that you are about to carry away their book, which they hold in superstitious reverence. On the first


Alf Laylah wa Laylah.


43 *

day of each month they repair to the building where it is preserved; and they adore it and seek counsel from it respecting their affairs. They have also a king whose name is Kamrun. When they knew that you were coming for the book they constructed a talisman against you. They have made a copper statue, and fixed a brazen horn in its hand, and have sta- tioned it at the gate of the city. If you enter, the statue will sound the horn,andit will only do so upon your arrival. They would then seize you and put you to death. On this account we desire to baffle their wisdom by drawing you up to the walls of the city at another place.” “May God reward you a thousandfold,” replied he; “but go now, and announce my arrival to your mother.” She went away, and he approached the city in the darkness of night, and turned towards the third tower on the right, where he found Alka and Taka. When they recognised him, they immediately threw him the rope, which he fastened about him. When he was drawn up, they descended from the wall, and were about to proceed to Alka’s house, when the talisman suddenly acted, and the statue blew the horn loudly. “Hasten to our house,” cried Alka; and they succeeded in reaching it safely and barred the doors, when the noise increased. The whole population of the city rose up, and the streets were filled. “What is this disturbance about?” asked Saif. “This is all due,” replied Alka, “to the alarm sounded by the statue, because you have entered the town. There will be a great meeting held to-morrow, where all the wise men will as- semble, to attempt to discover the whereabouts of the intruder; but by God’s help, I will guide them wrong, and confuse their counsels. Go to our neighbour the fisherman,” added she to her daughter, “and see what he has caught.” She went, and brought news that he had taken a large fish, of the size of a man. “Take this piece of gold,” said her mother, “and bring us the fish;” and when she did so, she told her to clean it, which was done. Food was then brought in, and they ate and talked. The night passed quietly, but on the following morning Alka ordered Saif Zul Yezn to undress, and to hide in the skin of the fish. She put her mouth to the mouth of the fish, and took a long rope, which she fastened under Saif’s armpits. She then let him down into a deep well, and fastened him there, saying, “Remain here, till I come back.” She then left him, and went to the great hall of the King, where the divan was already assembled, and the King had taken his seat on the throne. All rose up when she entered, and when she had seated herself, the King said to her, “O mother, did you not hear the blast of the horn yesterday, and why did you not come out with us?” “I did hear it,” she replied, “but I did not heed it.” “But you know,” said he, “that the sound can only be heard upon the arrival of the stranger who desires to take the book.” “I know it, O King; but permit me to choose forty men from among those assembled here.” She did so, and selected ten from among the forty again. She then said to them, “Take a Trakhtramml (sandboard on which the Arabs practise geomancy and notation) and look and search.” They did so, but had scarcely finished when they looked at each other in amazement. They destroyed their calculation, and began a second, and confused this, too, and began a third, upon which they became quite confounded. “What are you doing there?” asked the King at last. “You go on working and obliterating your work; what have you discovered?” “O King,” replied they, “we find that the stranger has entered the town, but not by any gate. He appears to have passed in between Heaven and earth, like a bird. After this, a fish swallowed him, and carried him down into some dark water.” “Are you fools?” asked the King angrily; and turning to Alka, continued, “Have you ever seen a man flying between Heaven and earth, and afterwards swallowed by a fish, which descends with him into dark water?” “O King,” replied she, “I always forbid the wise men to eat heavy food, for it disturbs their understanding and weakens their penetra- tion; but they will not heed me.” At this the King was angry, and immediately drove them from the hall. But Alka said, “It will be plain to-morrow what has happened.” She left the hall, and when she reached home, she drew Saif Zul Yezn out of the well, and he dressed himself again. They sat down, and Alka said, “I have succeeded in confounding their deliberations to-day! and there will be a great assembly to-morrow, when I must hide you in a still more out-of-the-way place.” After this they supped, and went to rest. Next morning Alka called her daughter, and said, “Bring me the gazelle.” When it was


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brought her, she said, “Bring me the wings of an eagle.” Taka gave them to her, and she bound them on the back of the gazelle. She then took a pair of compasses, which she fixed in the ceiling of the room. She next took two other pairs of compasses, and tied one be- tween the fore feet, and the other between the hind feet of the gazelle. She then tied a rope to the compasses in the roof, and the two ends to the other pairs. But she made Saif Zul Yezn lie down in such a position that his head was between the feet of the gazelle. She then said to him, “Remain here till I come back”; and went to the King, with whom she found a very numerous assemblage of the wise men. As soon as she entered, the King made her sit beside him on the throne. “O my mother Alka,” he said, “I could not close an eye last night from anxiety concerning yesterday’s events.” “Have you no wise men,” returned she, “who eat the bread of the divan?” She then turned to them, saying, “Select the wisest among you!” and they chose the wisest among them. She ordered them to take the sandboard again, but they became so confused that they were obliged to begin again three times from the beginning. “What do you discover?” said the King angrily. “O our master,” replied they, “he whom we seek has been carried away by a beast of the desert, which is flying with him between Heaven and earth.” “How is this?” said the King to Alka; “have you ever seen anything like it?” He seized his sword in a rage, and three fled, and he killed four of the others. When Alka went home, she released Saif, and told him what had happened. hsext morning Alka took the gazelle, and slaughtered it in a copper kettle. She then took a golden mortar, and reversed it over it, and said to Saif Zul Yezn, “Sit on this mortar till I come back.”She then went to the divan, and chose out six wise men, who again took the sandboard, and began again three times over in confusion. “Alas,” said the King, in anger, “What misfortune do you perceive?” “O our master,” they exclaimed in consternation, “our understanding is confused, for we see him sitting on a golden mountain, which is in the midst of a sea of blood, surrounded by a copper wall.” The King was enraged, and broke up the assembly, saying, “O Alka, I will now depend on you alone.” “To-morrow I will attempt to show you the stranger,” she rephed. When she came home, she related to Saif what had happened, and said, “I shall know by to-morrow what to tell the King to engage his attention, and prevent him from pursuing you.” Next morning she found Taka speaking to Saif Zul Yezn alone; and she asked her, “What does he wish?” “Mother,” replied Taka, “he wishes to go to the King’s palace, to see him and the divan.” “What you wish shall be done,” said she to Saif, “but you must not speak.” He assented to the condition, and she dressed him as her attendant, gave him a sandboard, and went with him to the King, who said to her, “I could not sleep at all last night, for thinking of the stranger for whom we are seeking.” “Now that the affair is in my hands,” returned she, “you will find me a sufficient protection against him.” She immediately ordered Saif to give her the sandboard. She took it, and when she had made her cal- culations, she said joyfully to the King, “O my lord, I can give you the welcome news of the flight of the stranger, owing to his dread of you and your revenge.” When the King heard this, he rent his clothes, slapped his face, and said, “He would not have departed, without having taken the book.” “I cannot see if he has taken anything,” replied she. “This is the first of the month,” said the King, “come and let us see if it is missing.” He then went with a large company to the building where the book was kept. Alka turned away from the King for a moment to say to Saif, “Do not enter with us, for if you enter, the case will open of itself, and the book will fall into your hands. This would at once betray you, and you would be seized and put to death, and all my labour would have been in vain.” She then left him, and rejoined the King. When they reached the building, the doors were opened, and when the King entered, they found the book. They immediately paid it the customary honours, and protracted this species of worship, while Saif stood at the door, debating with himself whether to enter or not. At last his impatience overcame him, and he entered, and at the same instant the casket was broken to pieces, and the book fell out. The King then ordered all to stand up, and the book rolled to Saif Zul Yezn. Upon this all drew their swords, and rushed upon him. Saif drew his sword also, and cried “God is


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great!” as Shaikh Gyat had taught him. He continued to fight and defend himself, and struggled to reach the door. The entire town arose in tumult to pursue him, when he stumbled over a dead body, and was seized. “Let me not see his face,” cried the King, “but throw him into the mine.” This mine was eighty yards deep, and had not been opened for sixty years. It w as closed by a heavy leaden cover, which they replaced, after they had loaded him with chains, and thrown him in. Saif sat there in the darkness, greatly troubled, and lamenting his condition to Him who never sleeps. Suddenly, a side wall of the mine opened, and a figure came forth which approached and called him by his name. “Who are your” asked Saif. “I am a woman named Akissa, and inhabit the mountain where the Nile rises. We are a nation who hold the faith of Abraham. A very pious man lives below us in a beautiful palace. But an evil Jinni named Mukhtatif lived near us also, who loved me, and demanded me in marriage of my father. He consented from fear, but I was un- willing to marry an evil being who was a worshipper of fire. ‘How can you promise me in marriage to an infidel?’ said I to my father. ‘I shall thereby escape his malice myself,’ replied he. I went out and wept, and complained to the pious man about the affair. ‘Do you know who will kill him?’ said he to me, and I answered, ‘No.’ ‘I will direct you to him who has cut off his hand,’ said he. ‘His name is Saif Zul Yezn, and he is now in the city of King Kamru.n, in the mine.’ Thereupon he brought me to you, and I come as you see me, to guide you to my country, that you may kill Mukhtatif, and free the earth from his wickedness.” She then moved him, and shook him, and all his chains fell off. She lifted him on her shoulders, and carried him to the palace of the Shaikh, who was named Abbas Salam. Here he heard a voice crying, “Enter, Saif Zul Yezn.” He did so, and found a grave and venerable old man, who gave him a very friendly reception, saying, “Wait till to-morrow, when Akissa will come to guide you to the castle of Mukhtatif.” He remained with him for the night, and when Akissa arrived next morning, the old man told her to hasten, that the world might be soon rid of the monster. They then left this venerable man, and when they had walked awhile, Akissa said to Saif, “Look before you.” He did so, and perceived a black mass at some distance. “This is the castle of the evil-doer,” said she, “but I cannot advance a step further than this.” Saif therefore pursued his way alone, and when he came near the castle, he walked round it to look for the entrance. As he was noticing the extraordinary height of the castle, which was founded on the earth, but ap- peared to overtop the clouds, he saw a window open, and several people looked out, who pointed at him with their fingers, exclaiming, “That is he, that is he!” They threw him a rope, which they directed him to bind round him. They drew him up by it, when he found himself in the presence of three hundred and sixty damsels, who saluted him by his name.

¥ * * * *

(Here Habicht’s fragment ends.)


SCOTT’S MSS. AND TRANSLATIONS.

In 1800, Jonathan Scott, LL.D., published a volume of “Tales, Anecdotes, and Letters, translate 1 from the Arabic and Persian,” based upon a fragmentary MS., procured by J. Anderson in Bengal, which included the commencement of the work (Nos. 1-3) in 29 Nights; two tales not divided into Nights (Nos. 264 and 135) and No. 21.

Scott’s work includes these two new tales ("since republished by Kirby and Clouston), with the addition of various anecedotes, &c., derived from other sources. The “Story of the Labourer and the Chair” has points of resemblance to that of “Malek and the Princess Chirine” (Shirinr) in the Thousand and One Days; and also to that of “Tuhfet El Culoub” (No. 183a) m the Breslau Edition. The additional tales in this MS. and vol. of transla- tions are marked “A” under Scott in our Tables. Scott published the following specimens (text and translation) in Ouseley’s Oriental Collections (1797 and following years) No. 135m (i. pp. 245-257) and Introduction (ii. pp. 160-172; 228-257). The contents are fully given in Ouseley, vol. ii. pp. 34, 35.


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Scott afterwards acquired an approximately complete MS. in 7 vols., written in 1764, which was brought from Turkey by' E. Wortlev Montague. Scott published a table of contents (Ouseley, ii. pp. 25-34J, in which, however, the titles of some few of the shorter tales, W'hich he afterwards translated from it, are omitted, while the titles of others are differently' translated. Thus “'Greece” of the Table becomes “Yemen” in the translation; and “labourer” becomes “sharper.” As a specimen, he subsequently printed the text and translation of No. 145 (Ouseley, ii. pp. 349-367).

This MS., which differs very much from all others known, is now in the Bodleian Library at Oxford.

In 1811, Scott published an edition of the Arabian Nights’ Entertainments, in 6 vols., vol. 1 containing a long introduction, and vol. 6, including a series of new tales from the Oxford MS. (There is a small paper edition; and also a large paper edition, the latter with frontispieces, and an Appendix including a table of the tales contained in the MS.) It had originally been Scott’s intention to retranslate the MS.; but he appears to have found it beyond his powers. He therefore contented himself with re-editing Galland, altering little except the spelling of the names, and saying that Galland’s version is in the main so correct that it would be useless repetition to go over the work afresh. Although he say's that he found many of the tales both immoral and puerile, he translated most of those near the beginning, and omitted much more (including several harmless and interesting tales, such as No. 152) towards the end of his MS. than near the beginning. The greater part of Scott’s additional tales, published in vol. 6, are included in the composite French and German editions of Gauttier and Habicht; but, except Nos. 208, 209, and 215, re- published in my- “New Arabian Nights,” they have not been reprinted in England, being omitted in all the many popular versions which are professedly based upon Scott, even in the edition in 4 vols., published in 1882, which reprints Scott’s Preface.

The edition of 1882 was published about the same time as one of the latest re-issues of Lane’s Thousand and One Nights; and the Saturday Review of Nov. 4, 1882 (p. 609), published an article on the Arabian Nights, containing the following amusing passage: “Then Jonathan Scott, LL.D. Oxon, assures the world that he intended to retranslate the tales given by Galland; but he found Galland so adequate on the whole that he gave up the idea, and now reprints Galland, with etchings by M. Lalauze, giving a French view of Arab life. Why Jonathan Scott, LL.D., should have thought to better Galland, while Mr. Lane’s version is in existence, and has just been reprinted, it is impossible to say.”

The most interesting of Scott’s additional tales, with reference to ordinary editions of The Nights, are as follows: —

No. 204b is a variant of No. 37.

No. 204c is a variant of 3e, in which the wife, instead of the husband, acts the part of a jealous tyrant. (Compare Cazotte’s story of Halechalbe.)

No. 204e. Here we have a reference to the Nesnas, which only appears once in the ordi- nary versions ofThe Nights (No. 132b; Burton, v., p. 333).

No. 206b. is a variant of No. 156.

No. 207c. This relates to a bird similar to that in the Jealous Sisters (No. 198), and i ncludes a variant of 3ba.

No. 207h. Another story' of enchanted birds. The prince who seeks them encounters an “Oone” under similar circumstances to those under which Princess Parizade (No. 198) encounters the old durwesh. The description is hardly' that of a Marid, with which I im- agine the Ons are wrongly identified.

No. 208 contains the nucleus of the famous story of Aladdin (No. 193).

No. 209 is similar to No. 162; but we have again the well incident of No. 3ba, and the exposure of the children as in No. 198.

No. 215. Very' similar to Hasan of Bassorah (No. 155). As Sir R. F. Burton (vol. viii . , p. 60, note) has called in question mv identification of the Islands of Wak-Wak with the Aru Islands near New Guinea, I will quote here the passages from Mr. A. R. Wallace’s Malay Archipelago (chap. 31) on which I based it: — “The trees frequented by the. birds


436


Alf Laylah wa Laylah.


are very lofty One day I got under a tree where a number of the Great

Paradise birds were assembled, but they were high up in the thickest of the foliage, and

flying and jumping about so continually that I could get no good view of them

Their voice is most extraordinary. At early morn, before the sun has risen, we hear a loud cry of ‘Wawk — wawk — wawk, wok — wok — wok,’ which resounds through the forest, changing its direction continually. This is the Great Bird of Paradise going to seek his

breakfast The birds had now commenced what the people here call

‘sacaleli,’ or dancing-parties, in certain trees in the forest, which are not fruit-trees as I at first imagined, but which have an immense head of spreading branches and large but scat- tered leaves, giving a clear space for the birds to play and exhibit their plumes. On one of these trees a dozen or twenty full-plumaged male birds assemble together, raise up their wings, stretch out their necks, and elevate their exquisite plumes, keeping them in a con- tinual vibration. Between whiles they fly across from branch to branch in great excitement, so that the whole tree is filled with waving plumes in every variety of attitude and motion.”

No. 216bc appears to be nearly the same as No. 42.

No. 225 is a variant of No. 135q.


WEILS TRANSLATION.

The only approximately complete original German translation is “Tausend und eine Nacht. Arabische Erzahlungen. Zum Erstenmale aus dem Urtexte vollstandig und treu ubersetzt von Dr. Gustav Weil,” four vols., Stuttgart. The first edition was in roy. 8vo, and was published at Stuttgart and Pforzheim in 1839-1842; the last volume I have not seen; it is wanting in the copy in the British Museum. This edition is divided into Nights, and includes No. 25b. In the later editions, which are in small square 8vo, but profusely illustrated, like the larger one, this story is omitted (except No. 135m, which the French editors include with it), though Galland’s doubtful stories are retained; and there is no division into Nights. The work has been reprinted several times, and the edition quoted in our Table is described as “Zweiter Abdruck der dritten vollstandig umgearbeiteten, mit Anmerkungen und mit einer Einleitung versehenen Auflage” (1872).

Weil has not stated from what sources he drew his work, except that No. 201 is taken from a MS. in the Ducal Library at Gotha. This is unfortunate, as his version of the great transformation scene in No. 3b (Burton, vol. i., pp. 134, 135), agrees more closely with Galland than with any other original version. In other passages, as when speaking of the punishment of Aziz (No. 9a, aa), Weil seems to have borrowed an expression from Lane, who writes “a cruel wound;” Weil saying “a severe (schwere) wound.”

Whereas Wei! gives the only German version known to me of No. 9 (though consider- ably abridged) he omits many tales contained in Zinserling and Habicht, but whether because his own work was already too bulky, or because his original MSS. did not contain them, I do not know; probably the first supposition is correct, for in any case it was open to him to have translated them from the printed texts, to which he refers in his Preface.

Two important stories (Nos. 200 and 201) are not found in any other version; but as they are translated in my “New Arabian Nights,” I need not discuss them here. I will, however, quote a passage from the story of Judar and Mahmood, which I omitted because it is not required by the context, and because I thought it a little out of place in a book published in a juvenile series. It is interesting from its analogy to the story of Semele.

When King Kashuk fa Jinni) is about to marry the daughter of King Shamkoor, we read (New Arabian Nights, p. 182), “Shamkoor immediately summoned my father, and said, ‘Take my daughter, for you have won her heart.’ He immediately provided an outfit for his daughter, and when it was completed, my father and his bride rode away on horse- back, while the trousseau of the Princess followed on three hundred camels.” The passage proceeds (the narrator being Daruma, the offspring of the marriage), “When my father had returned home, and was desirous of celebrating his marriage Kandarin (his Wazir)


Appendix.


437


said to him, ‘Your wife will be destroyed if you touch her, for you are created of fire, and she is created of earth, which the fire devours. You will then bewail her death when it is too late. To-morrow,’ continued he, ‘I will bring you an ointment with which you must rub both her and yourself; and you may then live long and happily together.’ On the following day he brought him a white ointment, and my father anointed himself and his bride with it, and consummated his marriage without danger.”

1 may add that this is the only omission of the smallest consequence in my rendering of either story.

I have heard from more than one source that a complete German translation of The Nights was published, and suppressed; but I have not been able to discover the name of the author, the date, or any other particulars relating to the subject.


VON HAMMER'S MS., AND THE TRANSLATIONS DERIVED

FROM IT.

Several complete copies of The Nights were obtained by Europeans about the close of the last or the beginning of the present century; and one of these (in 4 vols.) fell into the hands of the great German Orientalist, Joseph von Hammer. This MS. agrees closely with the printed Bui. and Mac. texts, as well as with Dr. Clarke’s MS., though the names of the tales sometimes vary a little. One story, “The two Wazirs,” given in Von Hammer’s list as inedited, no doubt by an oversight, is evidently No. 7, which bears a similar title in Torrens. One title, “A1 Kavi,” a story which Von Hammer says was published in “Mag. Encycl.,” and in English (probably by Scott in Ouselev’s Oriental Collections, vide antea p. 491) puzzled me for some time; but trom its position, and the title I think I have identi- fied it as No. 145, and have entered it as such. No. 9a in this as well as in several other MSS., bears the title of the Two Lovers, or of the Lover and the Beloved.

Von Hammer made a French translation of the unpublished tales, which he lent to Caussin de Perceval, who extracted from it four tales only (Nos. 21a, 22, 32 and 37), and only acknowledged his obligations in a general way to a distinguished Orientalist, whose name he pointedly suppressed. Von Hammer, naturally indignant, reclaimed his MS., and had it translated into German by Zinserling. He then sent the French MS. to De Sacy, in whose hands it remained for some time, although he does not appear to have made any use of it, when it was despatched to England for publication; but the courier lost it on the journey, and it was never recovered.

Zinserling’s translation was published under the title, “Der Tausend und einen Nacht noch nicht iibersetzte Mahrchen, Erzahlungen und Anekdoten, turn erstenmale aus dem Arabischen in’s Franzosische iibersetzt von Joseph von Hammer, und aus dem Franzo- sischen in’s Deutsche von Aug. E. Zinserling, Professor.” (3 vols., Stuttgart and Tubingen, 1823.) The introductory matter is of considerable importance, and includes notices of 12 different MSS., and a list of contents of Von Hammer’s MS. The tales begin with No. 23, Nos. 9~19 being omitted, because Von Hammer was informed that they were about to be published in France. (This possibly refers to Asselan Riche’s “Scharkan,” published in 1829.) The tales and anecdotes in this edition follow the order of The Nights. No. 163 is incomplete, Zinserling giving only the commencement; and two other tales (Nos. 132b and 168) are related in such a confused manner as to be unintelligible, the former from transposition (perhaps in the sheets of the original MS.) and the latter from errors and omissions. On the other hand, some of the tales (No. 137 for instance) are comparatively full and accurate.

A selection from the longer tales was published in English in 3 vols. in 1826, under the title of “New Arabian Nights Entertainments, selected from the original Oriental MS. by Jos. von Hammer, and now first translated into English by the Rev. George Lamb.” I have only to remark that No. 132b is here detached from its connection with No. 132, and is given an independent existence.


43 §


Alf Layla h wa Laylah.


A complete French re-translation of Zinserling’s work, also in 3 vols., by G. S. Tre- butien (.Contes inedits des Mille et une Nuits), was published in Paris in 1828; but in this edition the long tales are placed first, and all the anecdotes are placed together last.

The various MSS. mentioned by Yon Hammer are as follows: —

I. Galland’s MS. in Paris.

II. Another Paris MS., containing 870 Nights. (No. 9 is specially noticed as occurring in it.) This seems to be the same as a MS. subsequently mentioned by Von Hammer as consulted by Habicht.

III. Scott’s MS. (Wortley Montague).

IV. Scott’s MS. (Anderson).

V. Dr. Russell’s MS. from Aleppo (224 Nights).

VI. Sir W. Jones’ MS., from which Richardson extracted No. 6ee for his grammar.

VII. A. MS. at Vienna (.200 Nights).

VIII. MS. in Italinski’s collection.

IX. Clarke’s MS.

X. An Egyptian MS. at Marseilles.

XL Von Hammer’s MS.

XII. Habicht’s MS. ( = Bres. text).

XIII. Caussin’s MS.

XIV. De Sacy’s MS.

XV. One or more MSS. in the Vatican.


TRANSLATIONS OF THE PRINTED TEXTS.

These are noticed by Sir R. F. Burton in his “Foreword” (vol. i., pp. x-xii.) and conse- quently can be passed over with a brief mention here.

Torrens’ edition (vol. 1; extends to the end of Night 50 (Burton, ii., p. 118).

Lane’s translation originally appeared in monthly half-crown parts, from 1839 to 1841. It is obvious that he felt himself terribly restricted in space; for the third volume, although much thicker than the others, is not only almost destitute of notes towards the end, but the author is compelled to grasp at every excuse to omit tales, even excluding No. 168, which he himself considered “one of the most entertaining tales in the work” (chap, xxix., note 12), on account of its resembance to Nos. lb and 3d. Part of the matter in Lane’s own earlier notes is apparently derived from No. 132a, which he probably did not at first intend to omit. Sir R. F. Burton has taken 5 vois. to cover the same ground which Lane has squeezed into his vol. 3. But it is only fair to Lane to remark that in such cases the publisher is usually far more to blame than the author.

In 1847 appeared a popular edition of Lane, entitled, “The Thousand and One Nights, or the Arabian Nights Entertainments, translated and arranged for family reading, with explanatory notes. Second edition.” Here Galland’s old spelling is restored, and the “ex- planatory notes,” ostentatiously mentioned on the title page, are entirely omitted. This edition was in 3 vols. I have seen a copy dated 1850; and think I have heard of an issue in 1 vol.; and there is an American reprint in 2 vols. The English issue was ultimately with- drawn from circulation in consequence of Lane’s protests. (Mr. S. L. Poole’s Life of E. \V. Lane, p. 95.) It contains the woodcut of the Flying Couch, which is wanting in the later editions of the genuine work; but not Galland’s doubtful tales, as Poole asserts.

Several editions of the original work, edited by Messrs. E. S. and S. L. Poole, have appeared at intervals from 1859 to 1882. They differ little from the original edition except in their slightly smaller size.

The short tales included in Lane’s notes were published separately’ as one of Knight’s W eekly Volumes, in 1845, under the title of “Arabian Tales and Anecdotes, being a selec- tion from the notes to the new translation of the Thousand and One Nights, by E. W.

i ”


Appendix.


439

Finally, in 1883, Mr. Stanley Lane Poole published a classified and arranged edition of Lane’s notes under the title of “Arabian Society in the Middle Ages.”

Mr. John Payne’s version of the Mac. edition was issued in 9 vols. by the Villon Society to subscribers only. It appeared from 1882 to 1884, and only 500 copies were printed. Judging from the original prospectus, it seems to have been the author’s intention to have completed the work in 8 vols., and to have devoted vol. 9 to Galland’s doubtful tales; but as they are omitted, he must have found that the work ran to a greater length than he had anticipated, and that space failed him. He published some preliminary papers on the Nights in the New Quarterly Magazine for January and April, 1879.

Mr. Payne subsequently issued “Tales from the Arabic of the Breslau and Calcutta (1814-18) editions of the Thousand Nights and One Night, not occurring in the other printed texts of the work.” (Three vols., London, 1884.) Of this work, issued, like the other, by the Villon Society, to subscribers only, 750 copies were printed, besides 50 on large paper. The third volume includes indices of all the tales in the four principal printed texts.

Finally we have Sir R. F. Burton’s translation now in its entirety before his subscribers. It is restricted to 1,000 copies. (Why not 1,001?) The five supplementary vols. are to include tales wanting in the Mac. edition, but found in other texts (printed and MS.), while Lady Burton’s popular edition will allow of the free circulation of Sir R. F. Burton’s work among all classes of the reading public.


COLLECTIONS OF SELECTED TALES.

There are many volumes of selections derived from Galland, but these hardly require mention; the following may be noticed as derived from other sources:

1. Caliphs and Sultans, being tales omitted in the usual editions of the Arabian Nights’ Entertainments. Re-written and re-arranged bt Svlvanus Hanley, F. L. S., etc., London, 1868: 2nd edition 1870.

Consists of portions of tales chiefly selected from Scott, Lamb, Chavis and Cazotte, Trebutien and Lane; much abridged, and frequently strung together, as follows: —

Nos. 246, 41, 32 (including Nos. Ill, 21a, and 89); 9a (including 9aa [which Hanley seems, by the way, to have borrowed from some version which I do not recognise], 22 and 248); 155, 156, 136, 162; Xailoun the Silly (from Cazotte); 132 and 132a; and 169 (.including 134 and 135x).

2. Ilam-en-Nas. Historical tales and anecdotes of the time of the early Kalifahs. Translated from the Arabic and annotated by Mrs. Godfrey Clerk, author of “The Antip- odes, and Round the World.” London, 1873.

Many of these anecdotes, as is candidly admitted by the authoress in her Preface, are found with variations in the Nights, though not translated by her from this source.

3. The New Arabian Nights. Select tales not included by Galland or Lane. By W. F. Kirby, London, 1882.

Includes the following tales, slightly abridged, from Weil and Scott: Nos. 200, 201, 264, 215, 209, and 208.

Two editions have appeared in England, besides reprints in America and Australia.


SEPARATE EDITIONS OF SINGLE OR COMPOSITE TALES.

6e (ee). — The Barber’s Fifth Brother.

Mr. W. A. Clouston (in litt.) calls attention to the version of this story by Addison in the “Spectator,” No. 535, Nov. 13, 1712, after Galland. There is good reason to suppose that this is subsequent to the first English edition, which, however, Addison does not


440


Alf Laylah wa Laylah.


mention. There is also an English version in Fans’ little Arabic Grammar (London, 1856), and likewise in Richardson’s Arabic Grammar. The latter author extracted it from a MS. belonging to Sir W. Jones.

5. — Nur Al-Din and Badr Al-Din Hasan.

There are two Paris editions of the “Histoire de Chems-Eddine et de Nour-Eddine,’’ edited by Prof. Cherbonneau. The first (1852) contains text and notes, and the second (1869) includes text, vocabulary and translations.


7. — Nur Al-Din and Anis Al-Jalis.

An edition by Kasimiraki of “Enis’ el-Djelis, ou histoire de la belle Persane,” appeared in Paris in 1867. It includes text, translation and notes.

9. — King Omar Bin Al-Nu’aman.

There is a French abridgment of this story entitled, “Scharkan, Conte Arabe, suivi de quelques anecdotes orientales; traduit par M. Asselan Riche, Membre de la Societe Asiatique de Paris” (Paris and Marseilles, 12mo, 1829, pp. 240). The seven anecdotes appended are as follows: (1) the well-known story of Omar’s prisoner and the glass of water; (2) Elhedjadj and a young Arab; (3) = our No. 140; (4) Anecdote of Elhedjadj and a story-teller; (5) = our No. 86; (6) King Bahman and the Moubed’s parable of the Owls; (7) = our No. 145.


133. — Sindbad the Seaman.

This is the proper place to call attention to a work specially relating to this story, “Remarks on the Arabian Nights Entertainments; in which the origin of Sindbad’s Voy- ages and other Oriental Fictions is particularly described. By Richard Hole, LL.D.” (London, 1797, pp. iv. 259.)

It is an old book, but may still be consulted with advantage.

There are two important critical editions of No. 133, one in French and one in German.

1. Les Voyages de Sind-bad le marin et la ruse des Femmes. Contes arabes. Traduc- tion litt£rale, accompagnee du Texte et des Notes. Par L. Langles (Paris, 1814).

The second story is our No. 184.

2. Die beiden Sindbad oder Reiseabenteuer Sindbads des Seefabrers. Nach einer zum ersten Male in Europa bedruckten TEgyptischen Handschrift unmittelbar und wortlich treu aus den Arabischen ubersetzt und mit erklarenden Anmerkungen, nebst zwei sprach- lichen Beilagen zum Gebrauch fur abgehende Orientalisten herausgegeben von J. G. H. Reinsch (Breslau, 1826).


135. — The Craft and Malice of Women.

The literature of this cluster of tales would require a volume in itself, and I cannot do better than refer to Mr. W. A. Clouston’s “Book of Sindibad” (8vo, Glasgow, 1884) for further information. This book, though privately printed and limited to 300 copies, is not uncommon.


136. — J UDAR AND HIS BRETHREN.

An edition of this story, entitled "Histoire de Djouder le Pecheur,” edited by Prof. Houdas, was published in the Bibliotheque Algerienne, at Algiers, in 1865. It includes text and vocabulary.


Appendix.


441


174. — The Ten Wazirs.

This collection of tales has also been frequently reprinted separately. It is the Arabic version of the Persian Bakhtyar Nameh, of which Mr. Clouston issued a privately-printed edition in 1883.

The following versions have come under my notice: —

1. Nouveaux Contes Arabes, ou Supplement aux Mille et une Nuits suivies de Me- langes de Literature orientale et de lettres, par i’Abbe * * * (Paris, 1788, pp. 425).

This work consists chiefly of a series of tales selected and adapted from the Ten Vazirs. “Written in Europe by a European, and its interest is found in the Terminal Essay, on the Mythologia zEsopica” (Burton in litt.).

2. Historien om de ti Vezirer og hoorledes det gik dem med Kong Azad Bachts Son, oversat af Arabisk ved R. Rask (8vo, Kobenhavn, 1829).

3. Habicht, x. p. vi., refers to the following: — Historia decern Vezirorum et filii regis Azad-Bacht insertis XIII. aliis narrationibus, in usum tironum Cahirensem, edid. G. Knos, Gottingen, 1807, 8vo.

He also states that Knos published the commencement in 1805, in his “Disquisitio de fide Herodoti, quo perhibet Phcenices Africam navibus circumvectos esse cum recen- tiorum super hac re sententiis excussis. — Adnexum est specimen sermonis Arabici vulgaris s. initium historiae filii regis Azad-Bacht e Codice inedito.”

4. Contes Arabes. Histoire des dix Vizirs (Bakhtyar Nameh) Traduite et annotee par Ren£ Basset, Professeur a l’ecole superieure des lettres d’Algerie. Paris, 1883.

Chavis and Cazotte (antea pp. 471, 472) included a version of the Ten Vazirs in their work; and others are referred to in our Table of Tales.

248. — The Wise Heycar.

Subsequently to the publication of Gauttier’s edition of The Nights, Agoub republished his translation under the title of “Le sage Heycar, conte Arabe” (Paris, 1824).

A few tales published by Scott in Ouseley’s Oriental Collections have already been noticed (antea, pp. 434, 435).


TRANSLATIONS OF COGNATE ORIENTAL ROMANCES ILLUSTRATIVE OF THE NIGHTS.

1. Les Mille et un Jours. Contes Persanes.

“In imitation of the Arabian Nights, was composed a Persian collection entitled ‘Hazar Yek Ruz cr the Thousand and One Days,’ of which Petis de la Croix published a French rendering [in 1710], which was done into English [by Dr. King, and published in 2 vols. (with the Turkish Tales — Forty Vezirs) as early as 1714; and subsequently] by Ambrose Phillips” (in 1738) (Clouston, in litt). Here, and occasionally elsewhere, I have quoted from some MSS. notes on The Nights by Mr. W. A. Clouston, which Sir R. F. Burton kindly permitted me to inspect. Mr. Clouston then quotes Cazotte’s Preface (not in my edition of the Thousand and One Days), according to which the book was written by the celebrated Dervis Modes (Mukhlis), chief of the Softs (Sufis?) of Ispahan, founded upon certain Indian comedies. Petis de la Croix was on friendly terms with Mukhlis, who allowed him to take a copy of his work in 1675, during his residence in Ispahan. (I find these statements confirmed in the Cabinet des Fees, xxxvii. pp. 266, 274, 278, and in Weber’s “Tales of the East,” i. pp. xxxvi., xxxxii.)

The framework of the story is the same as Nos. 9a and 152: a Princess, who conceives an aversion to men from dreaming of the self-devotion of a doe, and the indifference and selfishness of a stag. Mr. Clouston refers to Nakhshabi’s Tuti Nama (No. 33 of Kaderi’s abridgment, and 39 of India Office MS. 2,5/3 whence he thinks it probable that Mukhlis


44 2 Alf Laylah wa Laylah.

may have taken the tale.) But the tale itself is repeated over and over again in many Arabic, Persian, and Turkish collections; in fact, there are few of commoner occurrence.

The tales are told by the nurse in order to overcome the aversion of the Princess to men. They are as follows:

Introduction and Conclusion: Story of the Princess of Cashmir.

1. Story of Aboulcassem Bafry.

2. Story of King Ruzvanchad and the Princess Cheheristani.

a. Story of the young King of Thibet and the Princess of the Naimans.

b. Story of the Vazir Cavercha.

3. Story of Couloufe and the Beautiful Dilara.

4. Story of Prince Calaf and the Princess of China.

a. Story of Prince Fadlallah, son of Ben-Ortoc, King of Moussel = Nos. 184 and 251.

5. Story of King Bedreddin-Lolo, and his Vazir Atalmulk, surnamed the Sad Vazir.

a. Story of Atalmulk and the Princess Zelica Beghume.

b. Story of Prince Seyf-el-Molouk.

c. Story of Malek and the Princess Chirine.

d. Story of King Hormuz, surnamed the King without trouble. da. Story of Avicenna.

e. Story of the fair Arouya. Cf. Nos. 135q and 225.

/. Singular Adventures of Aboulfawaris, surnamed the Great Traveller (2 Voyages).

6. Story of the Two Brother Genii, Adis and Dahy.

7. Story of NusiradJole, King of Moussel, of Abderrahman, Merchant of Bagdad,

and the Beautiful Zeineb.

8. Story of Repsima = No. 1 8 1 r.'

This work has many times been reprinted in France, where it holds a place only second to The Nights.

Sir R. F. Burton remarks, concerning the Persian and Turkish Tales of Petis de la Crois (the latter of which form part of the Forty Vazirs, No. 251), “Both are weak and servile imitations of Galland by an Orientalist who knew nothing of the East. In one passage in the story of Fadlallah, we read of ‘Le Sacrifice du Mont Arafate,’ which seems to have become a fixture in the European brain. I found the work easy writing and exceedingly hard reading.”

The following tales require a passing notice: —

1. Story of Aboulcassem Bafry.— A story of concealed treasure; it has also some re- semblance to No. 31.

2. Ruzvanchad and Cheheristani. — Cheheristani is a jinniyah, who is pursued by the King, undertheform of a white doe; marries him, and becomes the mother of Balkis, the Queen of Sheba. She exacts a promise from him never to rebuke her for any of her actions: he breaks it, and she leaves him for a time.

2a. The Young King of Thibet. — Two imposters obtain magic rings by which they can assume the shapes of other persons.

2a, b. The Kazir Cavercha. — This is one of Scott’s stories (No. 223 of our Table). It goes back at least as far as the Ring of Polycrates. It is the 8th Vezir’s Story in Mr. Gibbs’ Forty Vezirs (pp. 200-205 i.

4. Prince Calaf . — This story is well known, and is sometimes played as a comedy. The Princess Turandot puts riddles to her suitors, and beheads them if they fail to answer.

5b. Story of Prince Seyf-el-Molouk. — This story is perhaps an older version than that which appears in The Nights (No. 154a) It is placed long after the time of Solomon; Saad is devoured by ants (Weber (ii. p. 426) has substituted wild beasts!); and when Seyf enters the palace of Malika ( = Daulet Khatoon), the jinni surprises them, and is over- powered by Sevf’s ring. He then informs him of the death of Saad; and that Bedy al- Jemal was one of the mistresses of Solomon; and has also long been dead.


Appendix.


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5b. Malek and Chirine .- — Resembles No. 264; Malek passes himself off as the Prophet Mohammed; burns his box (not chair) with fireworks on his wedding-day, and is thus prevented from ever returning to the Princess.

5f. Adventures of Aboulfawaris . — Romantic travels, resembling Nos. 132a and 133.

2. Antar. — This is the most famous of the Badawi romances. It resembles No. 137 in several particulars, but is destitute of supernaturalism. An English abridgment in 4 vols. was published in 1820; and the substance of vol. 1 had appeared, as a fragment, in the previous year, under the title of “Antar, a Bedoueen Romance translated from the Arabic by Terrick Hamilton, Esq., Oriental Secretary to the British Embassy at Con- stantinople.” I have also seen vol. 1 of a French translation, published about 1862, and extending to the death of Shas.

Lane (Modern Egyptians, ch. 21-23) describes several other Arab romances, which have not yet been translated; viz. Aboo-Zeyd; Ez-Zahir, and Delhemeh.

3. Glaive-dk s-Cot ron N'es (Seif el-Tidjan) Roman traduit de l’Arabe. Par M. le Dr. Perron (Paris, 1862).

A romantic story of Arab chivalry, less overloaded with supernaturalism than No. 137; but more supernatural than Antar. The hero marries (among other wives) two jinniyahs of the posterity of Iblis. In ch. 21 we have an account of a magical city much resembling the City of Brass (No. 134) and defended by similar talismans.

4. Mehemet the Kurd, and other tales, from Eastern sources, by Charles Wells, Turkish Prizeman of King’s College, London, and Member of the Royal Asiatic Society (London, 1865).

The first story, taken from an Arabic MS., is a narrative of a handsome simple-minded man, with whom Princesses fall in love, and who is raised to a mighty throne by their enchantments. Some of the early incidents are not unlike those in the well-known German story of Lucky Hans (Hans im Gluck). In one place there is an enchanted garden, where Princesses disport themselves in feather-dresses (as in No. 155, &c.), and where magic apples grow. (Note that apples are always held in extraordinary estimation in The Nights, cf. Nos. 4 and 264.) Among the shorter stories we find No. 25 lh ; a version of Nos. 9a and 152 (probably that referred to by Mr. Clouston as in the Tuti Nama); a story “The Prince Tailor,” resembling No. 251; No. 256, and one or two other tales not connected with The Nights. (Most of Wells’ shorter tales are evidently taken from the Forty Vezirs.)

5. Recueil des Contes Pofulaires de la Kabylie du Djardjara, recueillis et traduits par J. Riviere (Paris, 1882). I have not seen this book; but it can hardly fail to illustrate The Nights.

6. The Story of Jewad, Romance by ’All ’Aziz Efendi the Cretan. Translated from the Turkish by E. J. W. Gibb, M.R.A.S., &c. (Glasgow, 1884).

A modern Turkish work, written in A. H. 1211 (1796-97). It contains the following tales: —

The Story of Jewad.

1 . The Story of Ebu-’ Ali-Slna.

2. The Story of Monia Emin.

3. The Story of Ferah-Naz, the daughter of the King of China.

a. The Story of Khoja ’Abdu-llah.

4. The Story told by Jewad to Iklilu’l Mulk.

a. The Story of Shabur and Huma.

c. The Story of Ghazanfer and Rahila.

5. The Story of Qara Khan.

The following deserve notice from our present point of view: —

The Story of Jewad . — Here we have magical illusions, as in Nos. 247 and 251a. Such narratives are common in the East; Lane (Nights, ch. i., note 15) is inclined to attribute


444


Alp Laylah wa Laylah.


such illusions to the influence of drugs; but the narratives seem rather to point to so-called electro-biology, or the Scotch Glamour (such influences, as is notorious, acting far more strongly upon Orientals than upon Europeans).

2. The Story of Mania Emin corresponds to the Story of Naerdan and Guzulbec, in Caylus’ Oriental Tales. A story of magical illusions.

3. The Story of Ferah Naz. — Here again we have a variant of Nos. 9a and 152.

3a. Khoja ’Ahdu-ltab. — This is a version of the Story of Aboulcassem in the Thousand and One Days.

4a. Shahier and Humd. — The commencement of this story might have suggested to Southey the adventures of Thalaba and Oneida in the Gardens of Aloadin; the remainder appears to be taken from the Story of the young King of Thibet, in the Thousand and One Days.

5. Qara Khan. — The principal part of this story is borrowed from the First Voyage of Aboulfawaris in the Thousand and One Days; it has some resemblance to the story of the Mountain of Loadstone in No. 3c.

7. Fruchte des Asiatischen Geist, von A. T. Hartmann. 2 vols., 12mo (Munster) 1803. A collection of anecdotes, &c., from various Eastern sources, Arabic, Indian, &c. I think it not impossible that this may be the work referred to by Von Hammer in the preface to Zinserling's "1001 Nacht” (p. xxvii. note) as “Asiatische Perleuschnur von Hartmann.” At least I have not yet met with any work to which the scanty indication would apply better.

8. Tuti-Nama. I could hardly pass over the famous Persian and Turkish “Parrot- Book” quite without notice; but its tales have rarely any direct connection with those in The Nights, and I have not attempted to go into its very extensive bibliography.


DR. CLARKE’S M.S.

Dr. Edward Daniel Clarke has given an account of an important MS. nearly agreeing with Bui. and Mac., which he purchased in Egypt, in his “Travels in various countries of Europe, Asia and Africa.” Part ii. Greece, Egypt, and the Holy Land. Section i. (1812) App. iii., pp. 701-704. Unfortunately, this MS. was afterwards so damaged by water during a shipwreck that it was rendered totally illegible. The list of tales (as will be seen by the numbers in brackets, which correspond to our Table, as far as the identifications are safe) will show the approximate contents of the MS., but the list (which is translated into German by Habicht in the preface to his vol. 12) was evidently compiled carelessly by a person nearly ignorant of Arabic, perhaps with the aid of an interpreter, Maltese, or other, and seems to abound with the most absurd mistakes. The full text of Clarke’s App. iii. is as follows: “List of One Hundred and Seventy-two Tales, contained in a manu- script copy of the ‘Alif Lila va Lilin,’ or ‘Arabian Nights,’ as it was procured by the Author in Egypt.”

N.B. — The Arabic words mentioned in this list are given as they appeared to be pro- nounced jn English characters, and of course, therefore, adapted to English pronunciation.

The number of tales amounts to 172, but one tale is supposed to occupy many nights in the recital, so that the whole number is divided into “ One Thousand and One Nights." It rarely happens that any two copies of the Alif Lila va Lilin resemble each other. This title is bestowed upon any collection of Eastern tales divided into the same number of parts. The compilation depends upon the taste, the caprice, and the opportunities of the scribe, or the commands of his employer. Certain popular stories are common to almost all copies of the Arabian Nights, but almost every collection contains some tales which are not found in tverv other. Much depends upon the locality of the scribe. The popular stories of Egypt will be found to differ materially from those of Constantinople. A nephew of the late Wortley Montague, living in Rosetta, had a copy of the Arabian Nights, and upon comparing the two manuscripts it appeared that out of the 172 tales here enumerated


Appendix.


445


only 37 were found in his manuscript. In order to mark, therefore, the stories which were common to the two manuscripts, an asterisk has been prefixed to the thirty-seven taka which appeared in both copies.

1. The Bull and the Ass (a).

2. The Merchant and the Hobgoblin (1; Habicht translates Koboidi).

3. The Man and the Antelope (la).

4. The Merchant and Two Dogs (lb).

5. The Old Man and the Mule (lc).

  • 6. The History of the Hunters (2).

7&8. The History of King Unam and the Philosopher Reinan (2a).

  • 9. History of King Sinbad and Elbase (2a, ab).

•10. History of the Porter (3).

  • 11. History of Karanduli.

12. Story of the Mirror.

13. Story of the Three Apples (4).

  • 14. Of Shensheddin Mohammed, and his Brother Noureddin (5).
  • 15. Of the Taylor, Little Hunchback, the Jew and the Christian (6).

16. The History of Noureddin Ali (7).

17. Ditto of Gaumayub, &c. (8).

  • 18. The History of King Omar and Oman and his Children. (This tale is extremely

long, and occupies much of the manuscript) (9).

  • 19. Of the Lover and the Beloved (9a).

20. Story of the Peacock, the Goose, the Ass, the Horse, &c. (10).

21. Of the Pious Man (11).

22. Of the Pious Shepherd.

23. Of the Bird and the Turtle (12).

24. Of the Fox, the Hawk, &c. (13).

25. Of the Lord of the Beasts.

  • 26. Of the Mouse and the Partridge (14).

27. Of the Raven and the Cat (15).

28. Of the Raven, the Fox, the Mouse, the Flea, &c., &c. (16).

29. Story of the Thief (18).

  • 30. Of Aul Hassan and the Slave Shemsney Har (20).
  • 31. Of Kamrasaman, &c. (21).

32. Of Naam and Nameto la (21a).

  • 33. Of Aladin Abuskelmat (22).
  • 34. Of Hallina Die (23).

35. Story of Maan Jaamnazida (24).

36. History of the Town Litta (26).

37. Story of Hassan Abdulmelac (27).

38. Of Ibrahim Elmachde, Brother of Haroun al Raschid (28).

  • 39. History of the Famous Garden Ezem (Paradise) (29).

40. Of Isaac of Mossul (30).

41. Of Hash Hash.

42. Of Mohammed Eli Ali (32).

43. Of Ah the Persian (33).

44. History of the Raschid and his Judge (34).

45. Of Haled Immi Abdullah.

46. Of Jafaard the Bamasside (36).

47. Of Abokohammed Kurlan (37).

48. Of Haroun al-Raschid and Sala.

49. History of Mamoan (40).

50. Of Shar and the Slave Zemroud (41).

51. Of the Lady Bedoor ( literally Mrs. Moon-face ) and Mr. Vict orioua (42).


446


Alf Laylah wa Laylah,


52. Of Mammon and Mohammed of Bassorah.

53. Of Haroun al-Raschid and his Slave (44).

54. Of the Merchant in Debt (45).

55. Of Hassoun Medin, the Governor (46).

56. Of King Nassir and his Three Children — the Governor of Cairo, the Gov-

ernor of Balac, and the Governor of Old Cairo (47).

57. History of the Banker and the Thief (48).

58. Of Aladin, Governor of Constantinople.

59. Of Mamoon and Ibrahim (50).

60. Of a certain King (51).

61. Of a Pious Man (52).

62. Of Abul Hassan Ezeada (53).

63. Of a Merchant (54).

64. Of a Man of Bagdad (55).

65. Of Modavikil (56).

  • 66. Of Virdan in the time of Hakim Veemrelack (N. B. — He built the Mosque

in going from Cairo to Heliopolis) (57).

67. Of a Slave and an Ape (58).

  • 68. Story of the Horse of Ebony (59).
  • 69. Of Insilvujud (60).

70. OfEban Vas (61).

71. Of an Inhabitant of Bassora (62).

72. History of a Man of the tribe of Arabs of Beucadda (63).

73. History of Benriddin, Vizir of Yemen (64).

74. Of a Boy and a Girl (65).

75. OfMutelmis (66).

76. Of Haroun al Rashid and the Lady Zebeda (67).

77. Of Mussa ab imni Zibir (69).

78. Of the Black Father.

79. Of Haroun al Raschid.

80. Story of an Ass Keeper (74?).

81. Of Haroun al Rashid and Eboo Yussuf (75).

82. Of Hakim, Builder of the Mosque (76).

83. Of Melikel Horrais.

84. Of a Gilder and his Wife (78).

85. OfHashron, 8cc. (79).

86. OfYackyar, &c., the Barmadride (80).

87. Of Mussa, &c.

88. Of Said, &c.

89. Of the W'hore and the Good Woman.

90. Of Raschid and Jacob his Favourite.

91. OfSherifHussein.

92. Of Mamoon, son of Haroun al P.azthid (87).

93. Of the repenting Thief 1.38).

94. OfHaroun al Raschid <89).

95. Of a Divine, &c. (90).

96. Another story of a Divine.

97. The Story of the Neighbours.

98. Of Kings (94).

99. Of Abdo Rackman (95).

100. Of Hind, daughter of Nackinan (96).

101. OfTabal (97).

102. Oflsaacsonof Abraham (98).

103. Of a Boy and a Girl


Appendix.


-47


104. Story of Chassim Imni Addi.

105. OfAbulAbass.

106. Of Ebubecker Ben Mohammed.

107. OfEbiEvar.

108. Of Emmin, brother of Mamon (105).

109. Of six Scheiks of Bagdad.

110. Of an Old Woman.

111. Of a Wild Girl.

112. OfHasan Elgevire of Bagdad.

113. Of certain Kings.

114. Of a king of Israel (116).

115. Of Alexander (117).

116. Of King Nusharvian (118).

117. Ofa Judge and his Wife (119).

118. Of an Emir.

119. Of Malek Imnidinar.

120. Of a devout man of the children of Israel (122).

121. Of Hedjage Himni Yussuf (123).

122. Of a Blacksmith (124).

123. Ofa devout man (125).

124. Of Omar Imnilchatab.

125. Of Ibrahim Elchaber.

126. Of a Prophet (128).

127. Ofa Pious Man (129).

128. Of a Man of the Children of Israel (130).

129. Of Abul Hassan Duradge (131).

130. Of Sultana Hay aat.

131. Of the Philosopher Daniel (132).

  • 132. Of Belukia (132a).
  • 133. The Travels of Sinbad — certain seven voyages, &c. (133).

134. Of the Town of Copper (134).

135. Of the Seven Virgins and the Slave (135).

  • 136. Story of Judais (136).

137. The Wonderful History.

138. Of Abdullah Imni Mohammi.

139. Of Hind Imni Haman (139).

140. Of Chazmimd Imni Bash£s (140).

141. Of Jonas the Secretary (141).

142. OfHaroun al-Rashid (142).

143. Of ditto.

144. Of Ebon Isaac Ibrahim (144).

145. OfHaroun al Raschid, Misroor and the Poet.

146. Of the Caliph Moavia.

147. Of Haroun al Raschid.

148. Of Isaac Imni Ibrahim (148).

149. OfEbwiAmer.

  • 150. Of Achmet Ezenth and the old Female Pimp.

151. Of the three Brothers.

152. Of Erdeshir and Hiaker, of Julmar El Bacharia (152).

153. Of Mahomet, See.

154. Ditto (154?).

  • 155. Story of Safil Moluki (154a).
  • 156. Of Hassan, See. 1155).
  • 157. Of Caliph the Hunter (1 56).


448


Alf Laylah wa Laylah.


  • 158. Of Mersir and his Mistress (157).

159. Of Noureddin and Mary (158).

160. Of a Bedouin and a Frank (159).

161. Of a Man of Baghdad and his Female Slave (160).

162. Of a King, his Son, and the Vizir Shemar (161).

  • 163. Of a Merchant and the Thieves.
  • 164. Of Abousir and Aboukir (162).
  • 165. Abdulak El Beri and Abdulak E11 Backari (163).
  • 166. OfHaroun al Raschid.

167. Of the Merchant Abul Hassan al-Omani (164).

168. Of Imnil Echarib (168).

169. Of Moted Bila.

  • 170. Of Kamasi Zemuan (167).
  • 171. Of Abdulah Imni Fasil (168).
  • 172. The Story pfMaroof (169),

IMITATIONS AND MISCELLANEOUS WORKS HAVING MORE OR LESS CONNECTION WITH THE NIGHTS.

The success of Galland’s work led to the appearance of numerous works more or less resembling it, chiefly in England and France. Similar imitations, though now less numer- ous, have continued to appear down to the present day.

The most important of the older works of this class were published in French in the “Cabinet des Fees” (Amsterdam and Geneva, 1785-1793; 41 vols.); in English in ‘Tales of the East: comprising the most popular Romances of Oriental origin, and the best imita- tions by European authors, with new translations and additional tales never before pub- lished, to which is prefixed an introductory dissertation, containing an account of each work and of its author or translator. By Henry Weber, Esq.” (Edinburgh, 1812, 3 vols.); and in German in “Tausand und ein Tag. Morgenlandische Erzahlungen aus dem Per- sisch, Turkisch und Arabisch, nach Petis de la Croix, Galland, Cardonne, Chavis und Cazotte, dem Grafen Caylus, und Anderer. Ubersetzt von F. H. von der Hagen” (Prenz- lau, 1827-1837, 1 1 vols.). In the “Cabinet des Fees” I find a reference to an older collection of tales (partly Oriental) called the “Bibiiotheque des Fees et des Genies,” by the Abbfi de la Porte, which I have not seen, but which is, in part, incorporated in the “Cabinet.” It formed only 2 vols. 12mo, and was published in 1765.

The examination of these tales is difficult, for they comprise several classes, not always clearly defined: —

1. Satires on The Nights themselves ( e . g. the Tales of the Count of Hamilton).

2. Satires in an Oriental garb (e. g. Beckford’s Vathek).

3. Moral tales in an Oriental garb ( e . g. Mrs. Sheridan’s Nourjahad).

4. Fantastic tales with nothing Oriental about them but the name ( e . g. Stevenson’s New Arabian Nights).

5. Imitations pure and simple ( e . g. G. Meredith’s Shaving of Shagpat).

6. Imitations more or less founded on genuine Oriental sources (e. g. the Tales of the Comte de Caylus).

7. Genuine Oriental Tales (e. g. Milie et une Jours, translated by Petis de la Croix).

Most of the tales belonging to Class 7 and some of those belonging to Class 6 have

been treated of in previous sections. The remaining tales and imitations will generally need only a very brief notice; sometimes only the title and the indication of the class to which they belong. We will begin with an enumeration of the Oriental contents of the Cabinet des Fees, adding W. i., ii. and iii. to show which are included in Weber’s “Tales of the East”: —


Appendix,


449


7-11. 1001 Nuits (W. 1).

12 , 13. Les Aventures d’Abdalla (W. iii).

14 , 15. 1001 Jours (Persian tales, W. ii.).

16. Histoire de la Sultane de Perse et des Visirs. Contes Turcs (Turkish tales, W. 3 = our 251).

16. Les Voyages de Zulma dans le pays des Fees.

17, 18. Contes de Bidpai.

19. Contes Chinois, ou les Aventures merveilleuses du Mandarin Fum-Hoam (W. iii.).

21, 22. Les Mille et un Quart d’Heures. Contes Tartares (W. iii.).

22, 23. Les Sultanes de Guzerath, ou les Songes des hommes eveilles. Contes Moguls (W. iii.).

25. Nouveaux Contes Orientaux, par le Comte de Caylus (W. ii.).

29, 30. Les Contes des Genies (\V. iii.).

30. Les Aventures de Zelouide et d’Amanzarifdine.

30. Contes Indiens par M. de Moncrif.

33. Nourjahad (W. ii.).

34. Contes de M. Pajon.

38-41. Les Veillees du Sultan Schnhriar, &c. (Chavis and Cazotte; cf. antea p. 419; W. i. ii.).

(Weber also includes, in his vol. ii. Nos. 21a, 22, 32 and 37, after Caussin de Perceval.)

12, 13. The Adventures of Abdallah, the Son of Hanif (Class 5 or 6).

Originally published in 1713; attributed to M. de Bignon, a young Abbe. A series of romantic travels, in which Eastern and Western fiction is mixed; for instance, we have the story of the Nose-tree, which so far as I know has nothing Oriental about it. .

16. The Voyages of Zulma in Fairy Land (Class 4).

European fairy tales, with nothing Oriental about them but the names of persons and places. The work is unfinished.

17, 18. The Tales of Bidpai (translated by Galland) are Indian, and therefore need no further notice here.

19-23. Chinese, Tartarian and Mogul Tales (Class 6).

Published in 1723, and later by Thomas Simon Gueulette.

Concerning these tales, Mr. Clouston remarks (in litt.): “Much of the groundwork of these clever imitations of the Arabian Nights has been, directly or indirectly, derived from Eastern sources; for instance, in the so-called Tartar tales, the adventures of the Young Calender find parallels, (1) in the well-known Bidpai tale of the Brahman, the Sharpers and the Goat (Kalila and Dimna, Panchatantra, Hitopadesa, &c.) and (2) in the world- wide story of the Farmer who outwitted the Six Men (Indian Antiquary, vol. 3) of which there are many versions current in Europe, such as the Norse tale of Big Peter and Little Peter, the Danish tale of Great Claus and Little Claus; the German tale (Grimm) of the Little Farmer; the Irish tale of Little Fairly (Samuel Lover’s collection of Irish Fairy Legends and Stories); four Gaelic versions in Campbell’s Popular Tales of the West Highlands; a Kaba’il version in Riviere’s French collection (Contes populates Kabylies); Uncle Capriano in Crane’s recently -published Italian Popular Tales; and a Latin media- val version (written probably in the 11th century) in which the hero is called ‘Unibos,’ because he had only one cow.”

25. Oriental Tales (Class 6).

Mr. Clouston observes, “Appeared in 1749, 1 and on the title page are said to have been translated from MSS. in the Royal French Library. The stories are, however, largely the composition of De Caylus himself, and those elements of them which are traceable to Asiatic sources have been considerably Frenchified.”

Nevertheless they are not without interest, and are nearly all of obviously Oriental origin. One of the stories is a fantastic account of the Birth of Mahomet, including romantic

1 This is the date of the Paris edition. There was an earlier edition published at La Haye in 1743.



450


Alf Layla h wa Laylah.


travels largely borrowed from No. 132a. Another story is a version of that of the Seven Sleepers. Other noteworthy tales are the story of the Dervish Abounader, which re- sembles Nos. 193 and 216d; and the story of Naerdan and Guzulbec, which is a tale of magical illusions similar to that of Monia Emin, in the Turkish story of Jewad.

The Count de Caylus was the author of various European as well as Oriental fairy tales. Of his Oriental collection, Sir R. F. Burton remarks: — “The stories are not East- ern but Western fairy tales proper, with kings and queens, giants and dwarfs, and fairies, good and bad. ‘Barbets’ act as body guard and army. Written in good old style, and free language, such as, for instance, son p£tenlaire, with here and there a touch of salt humour, as in Rosanie ‘Charmante reine (car on n’a jamais parle autrement a une reine, quel que laide qu’elle ait et6).’ ”

29, 30. Tales oj the Genii (Class 3).

Written in the middle of the last century by Rev. James Ridley, but purporting to be translated from the Persian of Horam, the son of Asmar, by Sir Charles Morell.

These tales have been reprinted many times; but it is very doubtful if they are based on any genuine Oriental sources. The amount of Oriental colouring may be guessed from the story of Urad, who having consented to become the bride of a Sultan on condition that he should dismiss all his concubines, and make her his sole queen (like Harald Harfagr on his marriage with Ragnhilda), is presented to his loving subjects as their Sultana!

32. Adventures of Zeloide and Amanzarifdine. Indian Tales, by M. de Moncrif (Class 4).

Ordinary European Fairy Tales, with the scene laid in the East.

33. Nourjahad, by Mrs. Sheridan (Class 3).

An unworthy favourite is reformed by a course of practical moral lessons conveyed 1 v the Sultan through supposed supernatural agencies. Mr. Clouston regards it as “one of the very best of the imitations of Eastern fiction. The plot is ingeniously conceived ,:nd well wrought out, and the interest never flags throughout.”

34. Pajon’s Oriental Tales (Class 5). These demand no special notice.

In addition to the above, the following Oriental works are mentioned in the Cabinet i ts Fees, but not reprinted:

1. Apologues orientaux, par l’abb6 Blanchet.

2. Melanges de literature orientale, par Cardonne. (Paris, 2 vols. 1770.)

3. Nerair et Meloe, roman oriental, par H. B. Deblanes (1759).

4 . Contes orientaux, par M. de la Dixmerie.

5 . Les Cinq Cent Matinees et une demie, contes Syriens, par le chevalier de Duclos.

6. Abassai, conte oriental, par Mademoiselle Fault (ou Fauques) 1752.

7. Les Contes du Serail, par Mdile. Fault (1753.)

8. Kara Mustapha, conte oriental, par Fromaget (1745).

9 . Zilia et Cenie, par Francoise d’Isembourg d’Hippincourt de Graffigny.

10. Sained et Garalde, conte oriental, par A. H. De la Motte.

11. Anecdotes orientales, par G. Mailhol (2 vols. 1752).

12. Alzahel, traduit d’un manuscrit arabe, par Mdile. Raigne de Malfontaine (Mer-

cure, 1773).

13. Mahmoud le Gasnevide, conte oriental, par J. F. Melon.

14. Contes Orientaux, ou les recitsdu Sage Caleb, voyageur persan, par Mme. Monet.

15. Nadir, par A. G. de Montaorge.

16. Lettres Persanes, de Montesquieu.

17. Les Amusements de Jour, ou recueil de petits contes, par Mme. ue Mortemar.

18. Mirloh, conte oriental, par Martine de Morville (1769).

19. Ladila, anecdote turque (par la meme) 1769.

20. Daira, histoire orientale, par A. J. J. de la Riche de la Poupeliniere (1761).

21. Cara Mustapha, par de Preschat.

22. Des trois Nations, conte oriental, par Marianne Robert (1760).

23. Contes Orientaux, tires des manuscrits de la Bibliotheque du Roi, 2 vols. 12mo

(1749).


Appendix.


451


This is the same as the Count de Cavlus* Oriental Tales. Sir R F Burton has received the following memorandum, respecting a copy of an earlier edition of the same work- “Contes Onentaux, tir6s des manuscrits de la Bibliotheque du Rov de France, ornes de figures en taille douce. A la Haye, 1743, 2 vols. 12mo, polished caif gilt, gilt edges, arms in gilt on the sides.

“The Preface says, ‘M. Petit et M. Galland n’ont en aucune connaissance des manu- scrits dont cet ouvrage est tir€.’

“The Tales are from the MSS. and translations sent by those despatched by the French Ministers to Constantinople to learn Arabic, &c., and so become fit to act as Dragomans and Interpreters to the French Embassy.”

There is a copy of this work in the British Museum; it proves, as I expected, to be the series of tales subsequently attributed to the Count de Caylus.

In addition to the above, the following, of which I can only give the names, are men- tioned in the Cabinet des Fees, but not reprinted: —

1. Alma-Moulin, conte oriental, 1779.

2. Gengiskan, histoire orientate, par M. de St. M.

5 * 3. Almanzor et Zelira, conte arabe, par M. Bret. (1772).

E 4. Almerine etZelima, ou les Dangers de la Beaute, conte orientale, 1773.

§ u 5. Les Ames, conte arabe, par M. B .

£ g 6. Balky, conte oriental, 1768.

m 7. Mirza, ou la necessite d’etre utile (1774).

r* 8. Zaman, histoire orientale, par M. B.

9. Anecdotes Orientales, par Mavol, 1752. 12mo.

10. Contes tris moguls.

11. Foka ou les Metamorphoses, conte chinois. Derob6 4 M. de V. 1777. 12mo.

12. Mahulem, histoire orientale. 12mo, 1776.

13. Mille et une heure, contes Peruviens. 4 vols. 12mo, 1733.

14. Histoire de Khedv, Hermite de Mont Ararat. Conte orientale, traduit de

1’ Anglais, 12mo, 1777.

15. Zambeddin, histoire orientale. 12mo, 1768.

16. Zelmoille et Zulmis et Turlableu. Par M. l’Abb6 de Vcisem, 17mo, 1747.

17. Roman Oriental, Paris, 1753.

The remaining imitations, &c., known to me I shall place roughly in chronological order, premising that I fear the list must be very incomplete, and that I have met with very few except in English and French.


A. — French.

1. Zadi%, ou la Destinh, par Voltaire 1 probably partakes of classes 2 and 6; said to be partly based on Gueulette’s “Soirees Bretonnes,” published in 1712. The latter is included in Cabinet des Fees, Vol. 32.

2. Vathek, an Arabian Tale, by William Beckford. I include this book here because it was written and first published in French. Its popularity was once very great, and it contains some effective passages, though it belongs to Class 2, and is rather a parody than an imitation of Oriental fiction. The Caliph Vathek, after committing many crimes at the instance of his mother, the witch Carathis, in order to propitiate Eblis, finally starts on an expedition to Istakar. On the way, he seduces Xouronihar, the beautiful daughter of the Emir Fakreddin, and carries her with him to the Palace of Eblis, where they are condemned to wander eternally, with their hearts surrounded with flames.


1 There are two other Oriental romances by Voltaire; viz., Babouc, and the Princess of Babylon.



452


Alf Laylah wa Laylah,


This idea (which is certainly not Oriental, so far as I know) took the fancy of Byroa, who was a great admirer of Vathek, and he has mixed it with genuine Oriental features in a powerful passage in the Giaour, beginning:

“But thou, false infidel! shalt writhe Beneath avenging Monkir’s scythe ;

And from its torment ’scape alone To wander round lost Eblis’ throne;

And fire unquenched, unquenchable,

Around, within thy heart shall dwell;

Nor ear can hear, nor tongue can tell The tortures of that inward hell !” &c.

How errors relative to Eastern matters are perpetuated is illustrated by the fact that I have seen these lines quoted in some modern philosophical work as descriptive of the hell in which the Mohammedans believe!

Southey, in Thalaba, b. 1., speaks of the Sarsar, “the Icy Wind of Death,” an expre*- sion which he probably borrowed from Vathek.

3. The Count of Hamilton's Fairy Tales. Written shortly after the first publication of Galland’s work. There is an English Translation among Bohn’s Extra Volumes.

4. Les Mille et un Fadaises, par Cazotte. Class 1. I have not seen them.

5. La Mille et deuxieme Nuit, par Theophilus Gautier (Paris, 1880). Probably Class 1 or 2; I have not seen it.


B. — English.

1. The Vision of Mirza (Addison in the ‘‘Spectator”). Class 3.

2. The Story of Amurath. Class 3. I do not know the author. I read it in a juvenile book published about the end of last centurv, entitled the Pleasing Instructor.

3. The Persian Tales of Inatulla of Delhi. Published in 1768, by Colonel Alexander Dow at Edinburgh. A French translation appeared at Amsterdam in two vols. and in Paris in one vol. (1769). Class 6. Chiefly founded on a well-known Persian work, of which a more correct, though still incomplete, version was published in 3 vols. by Jonathan Scott in 1799, under the title of Bahar Danush, or Garden of Knowledge.

5. Rasselas, by Samuel Johnson. Class 3. Too well known to need comment.

6. Almoran and Hamel, by Dr. Hawksworth. Class 3. Very popular at the beginning of the present century, but now forgotten.

7. Oriental Fairy Tales (London, 1853). Class 4. A series of very pretty fairy tales, by an anonymous author, in which the scene is laid in the East (especially Egypt).

8. The Sharing of Shagpat, by George Meredith (London, 1855). Class 5. I prefer this to most other imitations of an Oriental tale.

9. The Thousand and One Humbugs. Classes 1 and 2. Published in “Household Words,” vol. xi. (1855) pp. 265-267, 289-292, 313-316. Parodies on Nos. 1, 195, 6d, and 6e,f.

10. Eastern Tales, by many story-tellers. Compiled and edited from ancient and modern authors by Mrs. Valentine, author of "Sea Fights and Land Battles,” &c. (Chandos Classics.)

In her preface, the authoress states that the tales “are gathered from both ancient and modern French, Italian and English sources.”

Contains 14 tales, some genuine, others imitations. One, “Alischar and Smaragdine,” is a genuine story of The Nights (No. 41 of our Table), and is probably taken from Tre- butien. Three tales, “Jalaladeen,” “Haschem,” and "Jussuf,” are Grimm’s imitations, taken probably from the composite English edition of 1847, and with the same illustrations. “The Seven Sleepers” and the “Four Talismans” are from the Count de Caylus’ tales; “Halechalbe” and “Bohetzad” (our No. 174) are from Chavis and Cazotte; “The Enchant- c.-_. ' and “Urad” are from the “Tales of the Genii"; and “The Pantofies” is the well-


Appendix.


453


known story of the miser Casern and his slippers, but I know not where it first appeared. The remaining three tales are unknown to me, and as I have seen no volume of Italian Oriental tales, some, no doubt, are derived from the Italian sources of which the authoress spoke. They are the following: “The Prince and the Lions,’ “The City of the Demons’’ (a Jewish story purporting to have been written in England) and “Sadik Beg.”

11. New Arabian Nights , by R. L. Stevenson (London, 1882).

12. More New Arabian Nights. The Dynamiter. By R. L. Stevenson and Vander Grift (London, 1882). Class 4.

Of these tales, Sir R. F. Burton observes, “The only visible connection with the old Nights is in the habit of seeking adventures under a disguise. The method is to make the main idea possible and the details extravagant. In another ‘New Arabian Nights,’ the joint production of MM. Brookfield, Besant and Pollock, the reverse treatment is affected, the leading idea being grotesque and impossible, and the details accurate and lifelike.”

C. — German.

It is quite possible that there are many imitations in German, but I have not met with them. I can only mention one or two tales by Hauff (the Caliph turned Stork, and the Adventures of Said); a story called “Ali and Gulhindi,” by what author I do not now re- member; and some imitations said to be by Grimm, already mentioned in reference to the English composite edition of 1847. They are all European fairy tales, in an Eastern dress.


CONCLUSION.

Among books specially interesting to the student of The Nights, I may mention Weil’s “Biblische Legenden der Muselmanner, aus arabischen Quellen zusammengetragen, und mit judischen Sagen verglichen” (Frankfort-on-Main, 1845). An anonymous English translation appeared in 1846 under the title of “The Bible, the Koran, and the Talmud,” and it also formed one of the sources from which the Rev. S. Baring-Gould compiled his “Legends of Old Testament Characters” (2 vols., 1871). The late Prof. Palmer’s “Life of Haroun Al-Raschid" (London, 1881), is not much more than a brief popular sketch.

The references to The Nights in English and other European literatures are innu- merable; but I cannot refrain from quoting Mark Twain’s identification of Henry the Eighth with Shahryar (Huckleberry Finn, chap, xxiii).

“My, you ought to have seen old Henry the Eighth when he was in bloom. He was a blossom. He used to marry a new wife every day, and chop off her head next morning. And he would do it just as indifferent as if he was ordering up eggs. “Fetch up Nell Gwynn," he says. They fetch her up. Next morning, “Chop off her head.” And they chop it off. “Fetch up Jane Shore,” he says; and up she comes. Next morning, “Chop off her head.” And they chop it off. “Ring up Fair Rosamun.” Fair Rosamun answers the bell. Next morning, “Chop off her head.” And he made every one of them tell him a tale every night, and he kept that up till he had hogged a thousand and one tales that way, and then he put them all in a book, and called it Domesday Book — which was a good name, and stated the case. You don’t know kings, Jim, but I know them, and this old rip of ourn is one of the cleanest I’ve struck in history. Well, Henry, he takes a notion he wants to get up some trouble with this country. How does he do it — give notice ? — give the country a show? No. All of a sudden he heaves all the tea in Boston Harbour overboard, and whacks out a declaration of independence, and dares them to come on. That was his style — he never give anybody a chance. He had suspicions of his lather, the Duke of Wellington. Well, what did he do? — ask him to show up? No — drownded him in a butt of mamsey, like a cat. Spose people left money laying around where he was — what did he do? He col- lared it. Spose he contracted to do a thing, and you paid him, and didnt set down there and see that he done it — what did he do? He always done the other thing. Spose he opened his mouth — what then? If he didnt shut it up powerful quick, he’d lose a lie, every time. That’s the kind of a bug Henry was.”


454


Alf Laylah wa Laylah.


COMPARATIVE TABLE OF THE TALES IK THE PRINCIPAL EDITIONS OF THE THOUSAND A HD O? {E MIGHTS, viz.:—

1. Galland.

2. Caussin de Perceval.

3. Gauttier.

4. Scott’s MS. (Wortley Montague).

5. Ditto (Anderson; marked A).

6 . Scott's Arabian Nights.

7. Scott’s Tales and Anecdotes (marked A).

8. Von Ha mm er’s MS.

9. Zinserling.

10. Lamb.

xx. Trebutien.

12. Bui. text.

13. Lane.

14. Bres. text.

15. Habicht.

16. Weil.

17. Mac. text.

18. Torrens.

19. Payne.

20. Payne’s Tales from the Arabic (marked I. II. III.)

21. Calc.

22. Burton.

As nearly all editions of The Nights are in several volumes, the volumes are indicated throughout, except in the case of some of the texts. Only those tales in No. 5 not included in No. 4 are here indicated in the same column. All tales which there is good reason to believe do not belong to the genuine Nights are marked with an asterisk.

The blank column may be used to enter the contents of some other edition.


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Appendix,


463


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d. Of the ill effects of Precipitation dd. Story of Prince Bihzad

e. Of the issues of good and evil actions ee. Story of King Dabdin and his Viziers


Appendix


465




466


Alf Laylah wa Laylah,





Appendix,


467



468


Alf Laylah wa Laylah













Appendix,


469



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Appendix


471


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V. Story of the Brahman Padmanaba and the young Fyquai ....

  • C. Story of Sultan Akshid . . . .
  • /■ Story of tlie Husband, the Lover and the

’ru.r





471


Alf Laylah wa Laylah


I

to

55


■In using this Table, some allowance must be made for differences in the titles of many of the tales in different editions. For the contents of the printed text, I have followed the lists in Mr. Payne’s "Tales from the Arabic,” vol. iii.










Appendix.


473


And here I end this long volume with repeating in other words and other tongue what was said in “L’Envoi” : — -



O- Jr



J


L-p


— P JL?ej (jl


Hide thou whatever here is found of fault;

And laud The Faultless and His might exalt !

After which I have only to make my bow and to say


“£s>alam.”




Central Archaeological Library,

NEW DELHI.


Call No. 73 • /A*— Author — 3 6 1 S' ) Title- $*/


RnTrnwor Na.


Date of TasiiA i Date of Baturo


A book that is shut is but a block ”

  • ae°l° q .


Tp* GOVT. OF INDIA "Cv A* Department of Archaeology

^ NEW DELHI.

a %


Please help us to keep the book clean and moving.


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