The Book of the Thousand Nights and a Night — Volume 10

by Unknown

U - - - | U - - - |

Fa-lá tas’au ilá ghayrí

U - - - | U - - - |
Fa-’indi ma’dinu ’l-khayri (Mac. N. ii. 377).

Steer ye your steps to none but me * Who have a mine of luxury
(vol. v. 65).

If in the second ’Arúz of the Wáfir, Maf’áílun (U - - -) is further shortened to Mafá’ilun (U - U -), the metre resembles the second ’Arúz of Rajaz, where, as we have seen, the latter foot can, by licence, take the place of the normal Mustaf’ilun (- - U -).

The Kámil bears a similar relation to the Rajaz, as the Wáfir bears to the Hazaj. By way of illustration we quote from Mac. N. ii. 8 the first two Bayts of a little poem taken from the 23rd Assembly of Al Hariri:—

- - U - | - - U - | U U - U - |
Yá khátiba ’l-dunyá ’l-daniyyati innahá

U U - U - | U U - U - | - - - |
Sharaku ’l-radà wa karáratu ’l-akdári

- - U - | - - U - | - - U - |
Dárun matà má azhakat fí yaumiha

- - U - | - - U - | - - - |
Abkat ghadan bu’dan lahá min dári.

In Sir Richard Burton’s translation (vol. iii. 319):—

O thou who woo’st a World unworthy, learn * ’Tis house of evils,
’tis Perdition’s net:
A house where whoso laughs this day shall weep * The next; then
perish house of fume and fret.

The ’Arúz of the first couplet is Mutafá’ilun, assigning the piece to the first or perfect (sahíhah) class of the Kámil. In the Hashw of the opening line and in that of the whole second Bayt this normal Mutafá’ilun has, by licence, become Mustaf’ilun, and the same change has taken place in the ’Arúz of the second couplet; for it is a peculiarity which this metre shares with a few others, to allow certain alterations of the kind Zuháf in the ’Arúz and Zarb as well as in the Hashw. This class has three subdivisions: the Zarb of the first is Mutafá’ilun, like the ’Arúz the Zarb of the second is Fa’alátun (U U - -), a substitution for Mutafá’il which latter is obtained from Mutafá’ilun by suppressing the final n and rendering the l quiescent; the Zarb of the third is Fa’lun (- - -) for Mútfá, derived from Mutafá’ilun by cutting off the Watad ’ilun and dropping the medial a of the remaining Mutafá.

If we make the ’Ayn of the second Zarb Fa’alátun also quiescent by the permitted Zuháf Izmár, it changes into Fa’látun, by substitution Maf ’úlun (- - -) which terminates the rhyming lines of the foregoing quotation. Consequently the two couplets taken together, belong to the second Zarb of the first ’Aruz of the Kámil, and the metre of the poem with its licences may be represensed by the scheme:

- | - | - |
U U - U - | U U - U - | U U - U - |

- | - | - |
U U - U - | U U - U - | U U - - |

Taken isolated, on the other hand, the second Bayt might be of the metre Rajaz, whose first ’Arúz Mustaf’ilun has two Azrub: one equal to the Arúz, the other Maf’úlun as above, but here substituted for Mustaf’il after applying the ’Illah Kat’ (see p 247) to Mustaf’ilun. If this were the metre of the poem throughout the scheme with the licences peculiar to the Rajaz would be:

U U | U U | U U | - - U U | - - U - | - - U - |

U U | U U | U | - - U - | - - U - | - - - |

The pith of Al-Hariri’s Assembly is that the knight errant not to say the arrant wight of the Romance, Abú Sayd of Sarúj accuses before the Walí of Baghdad his pretended pupil, in reality his son, to have appropriated a poem of his by lopping off two feet of every Bayt. If this is done in the quoted lines, they read:

- - U - | - - U - |
Yá khátiba ’l-dunyá ’l-dandy.

U U - U | U U - U - |
Yati innahá sharaku ’l-radá

- - U - | - - U - |
Dárun matà má azhakat,

- - U - | - - U - |
Fí yaumihá abkat ghadá,

with a different rhyme and of a different variation of metre. The amputated piece belongs to the fourth Zarb of the third ’Aruz of Kámil, and its second couplet tallies with the second subdivision of the second class of Rajaz.

The Rajaz, an iambic metre pure and simple, is the most popular, because the easiest, in which even the Prophet was caught napping sometimes, at the dangerous risk of following the perilous leadership of Imru ’l-Kays. It is the metre of improvisation, of ditties, and of numerous didactic poems. In the latter case, when the composition is called Urjúzah, the two lines of every Bayt rhyme, and each Bayt has a rhyme of its own. This is the form in which, for instance, Ibn Málik’s Alfíyah is written, as well as the remarkable grammatical work of the modern native scholar, Nasíf al-Yazijí, of which a notice will be found in Chenery’s Introduction to his Translation of Al-Hariri.

While the Hazaj and Rajaz connect the third circle with the first and second, the Ramal forms the link between the third and fourth Dáirah. Its measure Fá’ilátun (- U - -) and the reversal of it, Maf’úlátu (- - - U), affect the trochaic rhythm, as opposed to the iambic of the two first-named metres. The iambic movement has a ring of gladness about it, the trochaic a wail of sadness: the former resembles a nimble pedestrian, striding apace with an elastic step and a cheerful heart; the latter is like a man toiling along on the desert path, where his foot is ever and anon sliding back in the burning sand (Raml, whence probably the name of the metre). Both combined in regular alternation, impart an agitated character to the verse, admirably fit to express the conflicting emotions of a passion stirred mind.

Examples of these more or less plaintive and pathetic metres are numerous in the Tale of Uns al-Wujúd and the Wazir’s Daughter, which, being throughout a story of love, as has been noted, vol. v. 33, abounds in verse, and, in particular, contains ten out of the thirty two instances of Ramal occurring in The Nights. We quote:

Ramal, first Zarb of the first ’Arúz (Mac. N. ii. 361):

- U - - | U U - - | - U - |
Inna li ’l-bulbuli sautan fí ’l-sahar

- U - - | U U - - | - U - |
Ashghala ’l-áshika ’an husni ’l-water

The Bulbul’s note, whenas dawn is nigh * Tells the lover from strains of strings to fly (vol. v. 48).

Sarí’, second Zarb of the first ’Arúz (Mac. N. ii. 359):

U - U - | - - U - | - U - |
Wa fákhitin kad kála fí nauhihi

- - U - | - - U - | - U - |
Yá Dáiman shukran ’alà balwatí

I heard a ringdove chanting soft and plaintively, * “I thank
Thee, O Eternal for this misery” (vol. v. 47).

Khafíf, full or perfect form (sahíh), both in Zarb and ’Arúz
(Mac. N. ii. 356):

- U - - | U - U - | - U - - |
Yá li-man ashtakí ’l-gharáma ’llazí bi

U U - - | U - U - | - U - - |
Wa shujúní wa furkatí ’an habíbí

O to whom now of my desire complaining sore shall I * Bewail my
parting from my fere compellèd thus to fly (vol. v. 44).

Mujtass, the only ’Arúz (majzúah sahíhah, i.e. shortened by one foot and perfect) with equal Zarb (Mac. N. ii. 367):

- - U - | U U - - |
Ruddú ’alayya habíbí

- - U - | - U - - |
Lá hajatan lí bi-málin

To me restore my dear * I want not wealth untold (vol. v. 55).

As an instance of the Munsarih, I give the second occurring in The Nights, because it affords me an opportunity to show the student how useful a knowledge of the laws of Prosody frequently proves for ascertaining the correct reading of a text. Mac. N. i. 33 we find the line:

- U U - | - U U - | - U U - |
Arba’atun má ’jtama’at kattu izá.

This would be Rajaz with the licence Mufta’ilun for Mustaf’ilun. But the following lines of the fragment evince, that the metre is Munsarih; hence, a clerical error must lurk somewhere in the second foot. In fact, on page 833 of the same volume, we find the piece repeated, and here the first couplet reads

- U U - | - U - U | - U U - |
Arba’atun má ’jtama’na kattu siwà

U - U - | - U - U | - U U - |
Alà azá mujhatí wa safki damí

Four things which ne’er conjoin unless it be * To storm my vitals
and to shed my blood (vol. iii. 237).

The Mutákarib, the last of the metres employed in The Nights, has gained a truly historical importance by the part which it plays in Persian literature. In the form of trimetrical double-lines, with a several rhyme for each couplet, it has become the “Nibelungen”-stanza of the Persian epos: Firdausí’s immortal “Book of Kings” and Nizámi’s Iskander-námah are written in it, not to mention a host of Masnawis in which Sufic mysticism combats Mohammedan orthodoxy. On account of its warlike and heroical character, therefore, I choose for an example the knightly Jamrakán’s challenge to the single fight in which he conquers his scarcely less valiant adversary Kaurajan, Mac. N. iii. 296:

U - - | U - U | U - - | U - - |
Aná ’l-Jamrakánu kawiyyn ’l-janáni

U - - | U - U | U - - | U - - |
Jamí’u ’l-fawárisi takhshà kitálí.

Here the third syllable of the second foot in each line is shortened by licence, and the final Kasrah of the first line, standing in pause, is long, the metre being the full form of the Mutakárib as exhibited p. 246, iii. E. 1. If we suppress the Kasrah of al-Janáni, which is also allowable in pause, and make the second line to rhyme with the first, saying, for instance:

U - - | U - U | U - - | U -
Aná ’l-Jamrakánu kawiyyu ’l-janán

U - - | U - - | U - - | U -
La-yakshà kitálí shijá’u ’l-zamán,

we obtain the powerful and melodious metre in which the Sháhnámah sings of Rustam’s lofty deeds, of the tender love of Rúdabah and the tragic downfall of Siyawush

Shall I confess that in writing the foregoing pages it has been my ambition to become a conqueror, in a modest way, myself: to conquer, I mean, the prejudice frequently entertained, and shared even by my accomplished countryman, Rückert, that Arabic Prosody is a clumsy and repulsive doctrine. I have tried to show that it springs naturally from the character of the language, and, intimately connected, as it is, with the grammatical system of the Arabs, it appears to me quite worthy of the acumen of a people, to whom, amongst other things, we owe the invention of Algebra, the stepping-stone of our whole modern system of Mathematics I cannot refrain, therefore, from concluding with a little anecdote anent al-Khalíl, which Ibn Khallikán tells in the following words. His son went one day into the room where his father was, and on finding him scanning a piece of poetry by the rules of Prosody he ran out and told the people that his father had lost his wits. They went in immediately and related to al-Khalíl what they had heard, on which he addressed his son in these terms:

“Had you known what I was saying, you would have excused me, and had you known what you said, I should have blamed you But you did not understand me, so you blamed me, and I knew that you were ignorant, so I pardoned you.”

L’Envoi.

Here end, to my sorrow, the labours of a quarter-century, and here I must perforce say with the “poets’ Poet,”

“Behold! I see the haven nigh at hand,
To which I mean my wearie course to bend;
Vere the main shete, and bear up with the land
The which afore is fairly to be ken’d.”

Nothing of importance now indeed remains for me but briefly to estimate the character of my work and to take cordial leave of my readers, thanking them for the interest they have accorded to these volumes and for enabling me thus successfully to complete the decade.

Without pudor malus or over-diffidence I would claim to have fulfilled the promise contained in my Foreword. The anthropological notes and notelets, which not only illustrate and read between the lines of the text, but assist the student of Moslem life and of Arabo-Egyptian manners, customs and language in a multitude of matters shunned by books, form a repertory of Eastern knowledge in its esoteric phase, sexual as well as social.

To assert that such lore is unnecessary is to state, as every traveller knows, an “absurdum.” Few phenomena are more startling than the vision of a venerable infant, who has lived half his long life in the midst of the wildest anthropological vagaries and monstrosities, and yet who absolutely ignores all that India or Burmah enacts under his very eyes. This is crass ignorance, not the naive innocence of Saint Francis who, seeing a man and a maid in a dark corner, raised his hands to Heaven and thanked the Lord that there was still in the world so much of Christian Charity.

Against such lack of knowledge my notes are a protest; and I may claim success despite the difficulty of the task. A traveller familiar with Syria and Palestine, Herr Landberg, writes, “La plume refuserait son service, la langue serait insuffisante, si celui qui connait la vie de tous les jours des Orientaux, surtout des classes élévees, voulait la devoiler. L’Europe est bien loin d’en avoir la moindre idée.”

In this matter I have done my best, at a time too when the hapless English traveller is expected to write like a young lady for young ladies, and never to notice what underlies the most superficial stratum. And I also maintain that the free treatment of topics usually taboo’d and held to be “alekta”—unknown and unfitted for publicity—will be a national benefit to an “Empire of Opinion,” whose very basis and buttresses are a thorough knowledge by the rulers of the ruled. Men have been crowned with gold in the Capitol for lesser services rendered to the Respublica.

That the work contains errors, shortcomings and many a lapsus, I am the first and foremost to declare. Yet in justice to myself I must also notice that the maculæ are few and far between; even the most unfriendly and interested critics have failed to point out an abnormal number of slips. And before pronouncing the “Vos plaudite!” or, as Easterns more politely say, “I implore that my poor name may be raised aloft on the tongue of praise,” let me invoke the fair field and courteous favour which the Persian poet expected from his readers.

(Veil it, an fault thou find, nor jibe nor jeer:—
None may be found of faults and failings clear!)

RICHARD F. BURTON.

Athenæum Club, September 30, 86.

Appendix

Memorandum

I make no apology for the number and extent of bibliographical 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 Anthropology 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 happens in Anglo- India, like a “Ghoráwálá” (groom). With this object he will learn by heart what instinct and inclination 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 wven when writing an ordinary letter to a “native” correspondent. 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. II. Alphabetical Table of the Notes (Anthropological, etc.) prepared by F. Steingass, Ph.D. III. Alphabetical Table of First Lines (metrical portion) in English and Arabic, prepared by Dr. Steingass. IV. Tables of Contents of the various Arabic texts. A. The Unfinished Calcutta Edition (1814-18). B. The Breslau Text (1825-43) from Mr. Payne’s Version. C. The MacNaghten or Turner-Macan 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 Imitations, with a Table shewing the contents of the principal editions and translations of The Nights. By W. F. Kirby, Author of “Ed-Dimiryaht, and Oriental Romance”; “The New Arabian Nights,” &c.

Appendix I.

Index I

Index to the Tales and Proper Names.

N.B.—The Roman numerals denote the volume {page numbers have been omitted}

Abdullah the Fisherman and Abdullah the Merman, ix.
Abdullah bin Fazl and his brothers, ix.
Abdullah bin Ma’amar with the Man of Bassorah and his slave-girl,
v.
Abd al-Rahman the Moor’s story of the Rukh, v.
Abu Hasan al-Ziyadi and the Khorasan Man, iv.
Abu Hasan, how he brake Wind, v.
Abu Isa and Kurrat al-Aye, The Loves of, v.
Abu Ja’afar the Leper, Abu al-Hasan al-Durraj and, v.
Abu Kir the Dyer and Abu Sir the Barber, ix.
Abu al-Aswad and his squinting slave-girl, v.
Abu al Husn and his slave-girl Tawaddud, v.
Abu al Hasan al-Durraj and Abu Ja’afar the Leper, v.
Abu al Hasan of Khorasan, ix.
Abu Mohammed highs Lazybones, iv.
Abu Nowas, Harun al-Rashid with the damsel and, iv.
Abu Nowas and the Three Boys, v.
Abu Sir the Barber, Abu Kir the Dyer and, ix.
Abu Suwayd and the handsome old woman, v.
Abu Yusuf with Harun al-Rashid and his Wazir Ja’afar, The Imam,
iv.
Abu Yusuf with Al-Rashid and Zubaydah, The Imam, iv.
Adam, The Birds and Beasts and the Son of, iii.
Adi bin Zayd and the Princess Hind, v.
Ajib, The History of Gharib and his brother, vi.
Ala al-Din Abu al-Shamat, iv.
Alexandria (The Sharper of) and the Master of Police, iv.
Ali bin Bakkar and Shams al-Nahar, iii.
Ali of Cairo, The Adventures of Mercury, vii.
Ali Nur al-Din and Miriam the Girdle-Girl, viii.
Ali the Persian and the Kurd Sharper, iv.
Ali Shar and Zumurrud, iv.
Ali bin Tahir and the girl Muunis, v.
Al Malik al-Nasir (Saladin) and the Three Chiefs of Police, iv.
Almsgiving, The Woman whose hands were cut off for, iv.
Amin (Al-) and his uncle Ibrahim bin al-Mahdi, v.
Anushirwan, Kisra, and the village damsel, v.
Anushirwan, The Righteousness of King, v.
Angel of Death and the King of the Children of Israel, The, v
Angel of Death with the Proud King and the Devout Man, The, v.
Angel of Death and the Rich King, The, v.
Anis al-Jalis, Nur al-Din Ali and the damsel, ii.
Ape, The King’s daughter and the, iv.
Apples, The Three, i.
Arab Girl, Harun al-Rashid and the, vii.
Arab Youth, The Caliph Hisham and the, iv.
Ardashir and Hayat al-Nufus, vii.
Asma’i (Al-) and the three girls of Bassorah, vii.
Ass, The Ox and the, i.
Ass, The Wild, The Fox and, ix.
Ayishah, Musab bin al-Zubayr and his wife, v.
Aziz and Azizah, Tale of, ii.
Azizah, Aziz and. ii.
Badawi, Ja’afar the Barmecide and the old, v.
Badawi, Omar bin al-Khattab and the young, v.
Badawi, and his Wife, The, vii.
Badi’a al-Jamal, Sayf al-Muluk and, vii.
Badr Basim of Persia, Julnar the Sea-born, and her Son King, vii.
Badr al-Din Hasan, Nur al-Din Ali of Cairo and his son, i.
Baghdad, The Haunted House in, v.
Baghdad, Khalifah the Fisherman of, viii.
Baghdad, The Porter and the Three Ladies of, i.
Baghdad, (The ruined man of) and his slave-girl, ix.
Baghdad, The Sweep and the noble Lady of, iv.
Bakun’s Story of the Hashish-Eater, ii.
Banu Tayy, The Lovers of the, v.
Banu Ozrah, The Lovers of the, v.
Barber’s Tale of himself, The, i.
Barber’s First Brother, Story of the, i.
Barber’s Second Brother, Story of the, i
Barber’s Third Brother, Story of the, i.
Barber’s Fourth Brother, Story of the, i.
Barber’s Fifth Brother, Story of the, i.
Barber’s Sixth Brother, Story of the, i.
Barber, Abu Kir the Dyer and Abu Sir the, ix.
Barber-Surgeon, Ibrahim bin al-Mahdi and the, iv.
Barmecide. Ja’afar the, and the old Badawi, v
Bassorah (the man of ) and his slave-girl, Abdullah bin Ma’amar
with, v.
Bassorah, Al-Asma’i and the three girls of, vii.
Bassorah, (Hasan of) and the King’s daughter of the Jinn, viii.
Bassorah, The Lovers of, vii.
Bath, Harun al-Rashid and Zubaydah in the, v.
Bathkeeper’s Wife, The Wazir’s Son and the, vi.
Beanselller, Ja’afar the Barmecide and the, iv.
Bear, Wardan the Butcher’s adventure with the Lady and the, iv.
Beasts and the Son of Adam, The Birds and, iii.
Behram, Prince of Persia, and the Princess Al-Datma, vi.
Belvedere, The House with the, vi.
Birds and Beasts and the Carpenter, The, iii.
Birds, The Falcon and the, iii.
Birds (the Speech of), The page who feigned to know, vi.
Black Slave, The pious, v.
Blacksmith who could handle fire without hurt, The, v.
Blind Man and the Cripple, The, ix.
Boys, Abu Nowas and the Three, v.
Boy and Girl at School, The Loves of the, v.
Boy and the Thieves, The, ix.
Boy (The woman who had to lover a) and the other who had to lover
a man, v.
Brass, The City of, vi.
Broker’s Story, The Christian, i.
Budur and Jubayr bin Umayr, The Loves of, iv.
Budur, Kamar al-Zaman and, iii.
Bukhayt, Story of the Eunuch, ii.
Bulak Police, Story of the Chief of the, iv.
Bull and the Ass (Story of), i.
Bulukiya, Adventures of, v.
Butcher’s adventure with the Lady and the Bear, Wardan the, iv.
Butter, The Fakir and his pot of, ix.
Cairo (New) Police, Story of the Chief of the, iv.
Cairo (Old) Police, Story of the Chief of the, iv.
Cairo, The Adventures of Mercury Ali of, vii.
Caliph Al-Maamun and the Strange Doctor, iv.
Caliph, The mock, iv.
Cashmere Singing-girl, The Goldsmith and the, vi.
Cat and the Crow, The, iii.
Cat and the Mouse, The, ix.
Champion (The Moslem) and the Christian Lady, v.
Chaste Wife, The Rake’s Trick against the, vi.
Christian Broker’s Story, The, i.
City of Labtayt, The, vi.
Cloud (The saint to whom Allah gave a) to serve him, v.
Cobbler (Ma’aruf the) and his wife Fatimah, x.
Confectioner, his Wife and the Parrot, The, vi.
Crab, The Fishes and the, ix.
Craft and Malice of Women, The, vi.
Cripple, The Blind Man and the, ix.
Crow, The Fox and the, iii.
Crow and the Serpent, The, ix.
Crow, The Cat and the, iii.
Crows and the Hawk, The, ix.
Dalilah the Crafty and her daughter Zaynab the Coney-catcher, The
Rogueries of, vii.
Datma (The Princess Al-), Prince Behram of Persia and, vi.
Death (The Angel of) and the King of the Children of Israel, v.
Death (The Angel of) with the Proud King and the Devout Man, v.
Death (The Angel of) and the Rich King, v.
Debauchee and the Three-year-old Child, The, vi.
Desert (The old woman who dwelt in the) and the pilgrim, v.
Device (The Wife’s) to cheat her husband, vi.
Devil, Ibrahim of Mosul and the, vii.
Devil, Isaac of Mosul and his mistress and the, vii.
Devout Israelite, The, iv.
Devout Tray-maker and his wife, The, v.
Devout Prince, The, v.
Devout woman and the two wicked elders, The, v.
Dibil al-Khazai and Muslim bin al-Walid, v.
Dish of Gold, The man who stole the Dog’s, iv.
Doctor (The strange) and the Caliph Al-Maamun, iv
Dog’s Dish of Gold, The man who stole the, iv.
Dream, The ruined man who became rich through a, iv.
Drop of Honey, The, vi.
Duban, The Physician, i.
Dunya, Taj al-Muluk and the Princess, ii.
Durraj (Abu al-Hasan al-) and Abu Ja’afar the Leper, v.
Dust, The woman who made her husband sift, vi.
Dyer, Abu Sir the Barber and Abu Kir the, ix
Eagle, The Sparrow and the, iii.
Ebony Horse, The, v.
Egypt (The man of Upper) and his Frankish wife, ix.
Elders, The Devout woman and the two wicked, v.
Eldest Lady’s Story, The, i.
Enchanted Spring, The, vi.
Enchanted Youth, The, i.
Envied, The Envier and the, i.
Envier and the Envied, The, i.
Eunuch Bukhayt, Tale of the, ii.
Eunuch Kafur, Tale of the, ii.
Fakir and his jar of butter, The, ix.
Falcon and the Partridge, The, iii.
Falcon, King Sindibad and his, i.
Fatimah, Ma’aruf the Cobbler and his wife, x.
Fath bin Khakan (Al-) and Al-Mutawakkil, v.
Ferryman of the Nile and the Hermit, The, v.
First Old Man’s Story, i.
Fisherman, Abdullah the Merman and Abdullah the, ix.
Fisherman of Baghdad, Khalifah the, viii.
Fisherman, The Foolish, ix.
Fisherman and the Jinni, The, i.
Fisherman, Khusrau and Shirin and the, v.
Fishes and the Crab, The, ix.
Five Suitors, The Lady and her, vi.
Flea and the Mouse, The, iii.
Folk, The Fox and the, vi.
Forger, Yahya bin Khalid and the, iv.
Fox and the Crow, The, iii.
Fox and the Folk, The, vi.
Fox, The Wolf and the, iii.
Francolin and the Tortoises, The, ix.
Frank King’s Daughter, Ali Nur al-Din and the, viii.
Frank wife, The man of Upper Egypt and his, ix.
Fuller and his son, The, vi.
Generous friend, The poor man and his, iv.
Ghanim bin Ayyub the Thrall o’ Love, ii.
Gharib and his brother Ajib, The History of, vi.
Girl, Harun al-Rashid and the Arab, vii.
Girl at School, The Loves of the Boy and, v.
Girls of Bassorah, Al-Asma’i and the three, vii.
Girls, Harun al-Rashid and the three, v.
Girls, Harun al-Rashid, and the two, v.
Goldsmith and the Cashmere Singing Girl, The, vi.
Goldsmith’s wife, The water-carrier and the, v.
Hajjaj (Al-) Hind daughter of Al Nu’uman and, vii.
Hajjaj (Al-) and the pious man, v.
Hakim (The Caliph Al-) and the Merchant, v.
Hammad the Badawi, Tale of, ii.
Hariri (Al ) Abu Zayd’s lament for his impotency. Final Note to
vol. viii
Harun al-Rashid and the Arab girl, vii.
Harun al-Rashid and the Slave-Girl and the Imam Abu Yusuf, iv.
Harun al-Rashid with the Damsel and Abu Nowas, iv.
Harun al-Rashid and Abu Hasan the Merchant of Oman, ix.
Harun al-Rashid and the three girls, v.
Harun al-Rashid and the two girls, v.
Harun al-Rashid and the three poets, v.
Harun al-Rashid and Zubaydah in the Bath, v.
Hashish-Eater, Bakun’s tale of the, ii.
Hasan of Bassorah and the King’s daughter of the Jinn, vii.
Hasan, King Mohammed bin Sabaik and the Merchant, vii.
Hatim al-Tayyi: his generosity after death, iv.
Haunted House in Baghdad, The, v.
Hawk, The Crows and the, ix.
Hayat al-Nufus, Ardashir and, vii.
Hedgehog and the wood Pigeons, The, iii.
Hermit, The Ferryman of the Nile and the, v.
Hermits, The, iii.
Hind, Adi bin Zayd and the Princess, v.
Hind daughter of Al-Nu’uman and Al-Hajjaj, vii.
Hind (King Jali’ad of ) and his Wazir Shimas, ix.
Hisham and the Arab Youth, The Caliph, iv.
Honey, The Drop of, vi.
Horse, The Ebony, v.
House with the Belvedere, The, vi.
Hunchback’s Tale, The, i.
Husband and the Parrot, The, i.
Ibn al-Karibi, Masrur and, v.
Ibrahim al-Khawwas and the Christian King’s Daughter, v.
Ibrahim.bin al-Khasib and Jamilah, ix.
Ibrahim.of Mosul and the Devil, vii.
Ibrahim.bin al-Mahdi and Al-Amin, v.
Ibrahim.bin al-Mahdi and the Barber Surgeon, iv.
Ibrahim.bin al-Mahdi and the Merchant’s Sister, iv.
Ifrit’s mistress and the King’s Son, The, vi.
Ignorant man who set up for a Schoolmaster, The, v.
Ikrimah al-Fayyaz, Khuzaymah bin Bishr and, vii.
Imam Abu Yusuf with Al-Rashid and Zubaydah, The, iv.
Introduction. Story of King Shahryar and his brother, i.
Iram, The City of, iv.
Isaac of Mosul’s Story of Khadijah and the Caliph Maamun, iv.
Isaac of Mosul and the Merchant, v.
Isaac of Mosul and his Mistress and the Devil, vii.
Island, The King of the, v.
Iskandar Zu Al-Karnayn and a certain Tribe of poor folk, v.
Israelite, The Devout, iv.
Jackals and the Wolf, The, ix.
Ja’afar the Barmecide and the Beanseller, iv.
Ja’afar the Barmecide and the old Badawi, v.
Ja’afar bin al-Hadi, Mohammed al-Amin, and, v.
Jamilah, Ibrahim bin al-Khasib, and, ix.
Janshah, The Story of, v.
Jali’ad of Hind and his Wazir Shimas, King, ix.
Jeweller’s Wife, Kamar al-Zaman and the, ix.
Jewish Kazi and his pious Wife, The, v.
Jewish Doctor’s Tale, The, i.
Jinni, The Fisherman and the, i.
Jinni, The Trader and the, i.
Jubayr bin Umayr and Budur, The Loves of, iv.
Judar and his brethren, vi.
Julnar the Sea-born and her son King Badr Basim of Persia, vii.
Justice of Providence, The, v.
Kafur, Story of the Eunuch, ii.
Kalandar’s Tale, The first, i.
Kalandar’s Tale The second, i.
Kalandar’s Tale The third, i.
Kamar al-Zaman and Budur, iii.
Kamar al-Zaman and the Jeweller’s Wife, ix.
Kazi, the Jewish, and his pious wife, v.
Khadijah and the Caliph Maamun, Isaac of Mosul’s Story of, iv.
Khalif the Fisherman of Baghdad (note from Bresl. Edit.), viii.
Khalifah the Fisherman of Baghdad, viii.
Khawwas (Ibrahim al-) and the Christian King’s daughter,v.
Khorasan, Abu Hasan al-Ziyadi and the man from, iv.
Khorasan, Abu al-Hasan of, ix.
Khusrau and Shirin and the Fisherman, v.
Khuzaymah bin Bishr and Ikrimah al-Fayyaz, vii.
King Jali’ad, Shimas his Wazir and his son Wird Khan, ix.
King of the Island, The, v.
King and the Pilgrim Prince, The Unjust, ix.
King and the virtuous wife, The, v.
King and his Wazir’s wife, The, vi.
King’s Daughter and the Ape, The, iv.
King’s son and the Ifrit’s Mistress, The, vi.
King’s son and the Merchant’s Wife, The, vi.
King’s son and the Ghulah, The, vi.
Kings, The Two, ix.
Kisra Anushirwan and the Village Damsel,v.
Kurd Sharper, Ali the Persian and the, iv.
Kurrat al-Aye and Abu Isa, v.
Kus Police and the Sharper, Chief of the, iv
Labtayt, The City of, iv.
Lady of Baghdad, The Sweep and the noble, iv.
Lady’s Story, The Eldest, i.
Lady and her five suitors, The, vi.
Do. and her two Lovers, The, vi.
Ladies of Baghdad, The Porter and the Three, i.
Laughed again, The man who never, vi.
Lazybones, Abu Mohammed highs, iv.
Leper, Abu al-Hasan al-Durraj and Abu Ja’afar the, v.
Lover, The mad, v.
Lover who feigned himself a thief (to save his mistress’ honour),
The, iv.
Lover’s trick against the chaste Wife, The, vi.
Lovers of Bassorah, The, vii.
Lovers of the Banu Tayy, The, v.
Lovers of the Banu Ozrah, The, v.
Lovers The Lady and her two, vi.
Lovers of Al-Medinah, The, vii.
Lovers The Three unfortunate, v.
Loves of the Boy and Girl at School, The, v.
Loves of Abu Isa and Kurrat al-Ayn, The, v.
Maamun, Isaac of Mosul’s Story of Khadijah and the Caliph, iv.
Maamun (Al-) and the Pyramids of Egypt, v.
Maamun and the strange Scholar, The Caliph, iv.
Ma’an bin Zaidah and the Badawi, iv.
Ma’an the son of Zaidah and the Three Girls, iv.
Mad Lover, The, vii.
Magic Horse, The, v.
Mahbubah, Al-Mutawakkil and his favourite, iv.
Malik al-Nasir (Al-) and the three Masters of Police, iv.
Malik al-Nasir and his Wazir, vii.
Man and his Wife, The, ix.
Man who never laughed during the rest of his days, The, vi.
Man (The Woman who had to lover a ) and the other who had to
lover a boy, v.
Man of Upper Egypt and his Frankish Wife, ix.
Man of Al-Yaman and his six Slave-girls, iv.
Man who stole the dog’s dish of gold, iv.
Man who saw the Night of Power (Three Wishes), vi.
Man’s dispute with the learned Woman about boys and girls, v.
Ma’aruf the Cobbler and his wife Fatimah, x.
Mansur, Yahya bin Khalid and, iv.
Masrur and Ibn al-Karibi, v.
Masrur and Zayn al-Mawasif, viii.
Medinah (Al-), The Lovers of, vii.
Merchant of Oman, The, ix.
Merchant and the Robbers, The, ix.
Merchant and the two Sharpers, The, iii.
Merchant’s Sister, Ibrahim bin al-Mahdi and the, iv.
Merchant’s Wife, The King’s son and the, vi.
Merchant’s Wife and the Parrot, The, i.
Mercury Ali of Cairo, The Adventures of, vii.
Merman, and Abdullah the Fisherman, Abdullah the, ix.
Miller and his wife, The, v.
Miriam, Ali Nur alDin and, viii.
Miser and Loaves of Bread, The, vi.
Mock Caliph, The, iv.
Mohammed al-Amin and Ja’afar bin al-Hadi, v.
Mohammed bin Sabaik and the Merchant Hasan, King, vii.
Money changer, The Thief and the, iv.
Monkey, The Thief and his, iii.
Moslem Champion and the Christian Lady, The, v.
Mouse, The, and the Cat, ix.
Mouse and the Flea, The, iii.
Mouse and the Ichneumon, The, iii.
Munnis, Ali bin Tahir and the girl, v.
Musab bin al-Zubayr and Ayishah his wife, v.
Muslim bin al-Walid and Dibil al-Khuzai, v.
Mutawakkil (Al-) and Al-Fath bin Khakan, v.
Mutawakkil and his favourite Mahbubah, iv.
Mutalammis (Al-) and his wife Umaymah, v.
Naomi, Ni’amah bin al-Rabi’a and his Slave-girl; iv.
Nazarene Broker’s Story, The, i.
Necklace, The Stolen, vi.
Niggard and the Loaves of Bread, The, vi.
Night of Power, The man who saw the, vi.
Nile (The Ferryman of the ) and the Hermit, v.
Ni’amah bin al-Rabi’a and Naomi his Slave-girl, iv.
Nur al-Din Ali and the damsel Anis al-Jalis, ii.
Nur al-Din of Cairo and his son Badr al-Din Hasan, i.
Ogress, The King’s Son and the, vi.
Old Man’s Story, The First, i.
Old Man’s Story The Second, i.
Old Man’s Story The Third, i.
Old Woman, Abu Suwayd and the handsome, v.
Omar bin al-Nu’uman and his Sons Sharrkan and Zau al-Makan, The
Tale of King, ii.
Omar bin al-Khattab and the young Badawi, v.
Oman, The Merchant of, ix.
Otbah and Rayya, vii.
Page who feigned to know the speech of birds, The, vi.
Paradise, The Apples of, v.
Parrot, The Merchant’s wife and the, i.
Partridge, The Hawk and the, iii.
Peacock, The Sparrow and the, iii.
Persian and the Kurd Sharper, Ali the, iv.
Physician Duban, The, i.
Physician’s Story, The Jewish, i.
Pilgrim and the old woman who dwelt in the desert, The, v.
Pilgrim Prince, The Unjust King and the, ix.
Pious black slave, The, v.
Pigeons, The Hedgehog and the, iii.
Pigeons, The Two, vi.
Platter-maker and his wife, The devout, v.
Poets, Harun al-Rashid and the three, v.
Police of Bulak, Story of the Chief of the, iv.
Police of Kus and the Sharper, the Chief of the, iv.
Police of New Cairo, Story of the Chief of the, iv.
Police of Old Cairo, Story of the Chief of the, iv.
Police (The Three Masters of ), Al-Malik, al-Nasir and, iv.
Poor man and his friend in need, The, iv.
Porter and the Three Ladies of Baghdad, The, i.
Portress, The Tale of the, i.
Prince Behram and the Princess al-Datma, vi.
Prince the Ensorcelled, i.
Prince and the Ghulah, The, i.
Prince, The Devout, v.
Prince (the Pilgrim), The Unjust King and, ix.
Prior who became a Moslem, The, v.
Providence, The justice of, v.
Purse, The Stolen, vi.
Pyramids of Egypt, Al-Maamun and the, v.
Queen of the Serpents, The, v.
Rake’s trick against the chaste Wife, The, vi.
Rayya, Otbah and, vii.
Reeve’s Tale, The, i.
Rogueries of Dalilah the Crafty and her daughter Zaynab the Coney
catcher, The, vii.
Rose-in-Hood, Uns al-Wujud and the Wazir’s Daughter, v.
Ruined Man of Baghdad and his Slave-girl, The, ix.
Ruined Man who became rich again through a dream, The, iv.
Rukh, Abd al-Rahman the Moor’s Story of the, v.
Sa’id bin Salim and the Barmecides, v.
Saint to whom Allah gave a cloud to serve him, The, v.
Saker and the Birds, The, iii.
Sandalwood Merchant and the Sharpers, The, vi.
Sayf al-Muluk and Badi’a al-Jamal, vii.
School, The Loves of the Boy and the Girl at, v.
Schoolmaster who fell in love by report, The, v.
Schoolmaster The Foolish, v.
Schoolmaster The ignorant man who set up for a, v.
Serpent, The Crow and the, ix.
Serpent-charmer and his Wife, ix.
Serpents, The Queen of the, v.
Sexes, Relative excellence of the, v.
Shahryar and his brother, King (Introduction), i.
Shahryar (King) and his brother, i.
Shams al-Nahar, Ali bin Bakkar and, iii.
Sharper of Alexandria and the Chief of Police, The, iv.
Sharper, Ali the Persian and the Kurd, iv.
Sharper, The Chief of the Kus Police and the, iv.
Sharper, The Simpleton and the, v.
Sharpers, The Merchant and the Two, iii.
Do. The Sandalwood Merchant and the, vi.
Sharrkan and Zau al-Makan, The History of King Omar bin
Al-Nu’uman and his Sons, ii.
Shaykh’s Story (The First), i.
Shaykh’s Story (The Second), i.
Shaykh’s Story (The Third), i.
Shepherd and the Thief, The, ix.
Shimas, King Jali’ad of Hind and his Wazir, ix.
Shipwrecked Woman and her child, The, v.
Shirin and the Fisherman, Khusrau and, v.
Simpleton and the Sharper, The, v.
Sindibad and his Falcon, King, i.
Sindbad the Seaman and Sindbad the Porter, vi.
Sindbad the Seaman First Voyage of, vi.
Sindbad the Seaman Second Voyage of, vi.
Sindbad the Seaman Third Voyage of, vi.
Sindbad the Seaman Fourth Voyage of, vi.
Sindbad the Seaman, Fifth Voyage of, vi.
Sindbad the Seaman Sixth Voyage of, vi.
Sindbad the Seaman Seventh Voyage of, vi.
Sindbad the Seaman (note from Cal. Edit.) vi.
Singing girl, The Goldsmith and the Cashmere, vi.
Six Slave-girls, The Man of Al-Yaman and his, iv.
Slave, The pious black, v.
Slave-girl, The ruined man of Baghdad and his, ix.
Slave-girls, The Man of Al-Yaman and his six, iv.
Sparrow and the Eagle, The, iii.
Sparrow and the Peacock, The, iii.
Spider and the Wind, The, ix.
Spring, The Enchanted, vi.
Squinting slave-girl, Abu al-Aswad and his, v.
Sparrow Necklace, The, vi.
Sparrow Purse, The, vi.
Suitors, The Lady and her five, vi.
Sweep and Noble Lady of Baghdad, The, iv.
Tailor’s Tale, The, i.
Taj al-Muluk and the Princess Dunya, The Tale of, ii.
Tawaddud, Abu al-Hasan and his slave-girl, v.
Thief, The Lover who feigned himself a, iv.
Thief and the Shroff, The, iv.
Thief and his Monkey, The, iii.
Thief The Shepherd and the, ix.
Thief turned Merchant and the other Thief, The, v.
Thieves, The Boy and the, ix.
Thieves, The Merchant and the, ix.
Thieves, The Two, v.
Three-year old-child, The Debauchee and the, vi.
Three Apples, The, i.
Three unfortunate Lovers, v.
Three Wishes, or the Man who longed to see the Night of Power,
The, vi.
Tortoise, The Waterfowl and the, iii.
Tortoises, The Heathcock and the, ix.
Trader (The) and the Jinni, i.
Trick (The Lover’s ) against the chaste wife, vi.
Trick (The Wife’s ) against her husband, vi.
Two Kings, The, ix.
Two Pigeons, The, vi.
Umaymah, Al-Mutalammis and his wife, v.
Unfortunate Lovers, The Three, v.
Unjust King and the Pilgrim Prince, The, ix.
Uns al-Wujud and the Wazir’s Daughter Rose-in-Hood, v.
Upper Egypt (The man of) and his Frank wife, ix.
Walid bin Sahl, Yunus the Scribe and the Caliph, vii.
Wardan, the Butcher, Adventure with the Lady and the Bear, iv.
Water-carrier and the Goldsmith’s Wife, The, v.
Waterfowl and the Tortoise, The, iii.
Wazir and the Sage Duban, The, i.
Wazir, Al-Malik al-Nasir and his, vii.
Wazir of al-Yaman and his young brother, The, v.
Wazir’s Son and the Hammam-Keeper’s Wife, The, vi.
Wazir’s Wife, The King and his, vi.
Weasel, The Mouse and the, iii.
Weaver, The Foolish, iii.
Wife, The Badawi and his, vii.
Wife, (the Chaste) The Lover’s Trick against, vi.
Wife, The King and his Wazir’s, vi.
Wife, The Man and his Wilful, ix.
Wife, (The Merchant’s) and the Parrot, i.
Wife, (The Virtuous) and the King, v.
Wife’s device to cheat her husband, The, vi.
Wife’s trick against her husband, The, v.
Wild Ass, The Jackal and the, ix.
Wilful Wife, The Man and his, ix.
Wind, The Spider and the, ix.
Wird Khan (King) and his Women and Wazirs, ix.
Wolf and the Fox, The, iii.
Wolf, The Foxes and the, ix.
Woman (The shipwrecked) and her child, v.
Woman’s trick against her husband, v.
Woman who made her husband sift dust, The, iv.
Woman whose hands were cut off for Almsgiving, The, iv.
Women, The Malice of, vi.
Women, The Two, v.
Yahya bin Khalid and the Forger, iv.
Yahya bin Khalid and Mansur, iv.
Yahya bin Khalid and the Poor Man, v.
Yaman (The Man of Al-) and his six slave-girls, iv.
Yaman (The Wazir of Al-) and his young brother, v.
Yunus the Scribe and the Caliph Walid bin Sahl, vii.
Zau al-Makan, The History of King Omar bin al-Nu’uman and his
Sons Sharrkan and, ii.
Zayn al-Mawasif, Masrur and, viii.
Zaynab the Coney-catcher, The Rogueries of Dalilah the Wily, and
her Daughter, vii.
Zubaydah in the Bath, Harun al-Rashid and, v.
Zumurrud, Ali Shar and, iv.

Index II

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

Prepared by F. Steingass, Ph.D.

[Index II is not included]

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 firer’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 Bán! ix. 221.
A dog, dog-fathered, by dog-grandsire bred, viii. 15.
A fan whose breath is fraught with fragrant 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.l.
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 behold, 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 willow-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.
A warrior showing such open hand, iv. 97.
A wasted body, 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.
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 thy faring never chanced I ’spy, 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 distraught, iv. 158.
Ah, often have I sought the fair! how often fief 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 day and night, iii. 267.
Albe to lover adverse be his love, iii. 266.
Albeit my 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 unclean Doth hold, i. 89.
All sons of woman albe long preserved, iv. 63.
“Allah assain those eyne! What streams of blood they shed!” ii.
100.
Allah be good to him that gives glad tidings of thy steps, i.
239.
Allah holds Kingship! Whoso seeks without Him victory, iii. 86.
Allah, my patience fails: I have no word, iii.344.
Allah save the rose which yellows amorn, viii. 276.
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. 278.
Al-Yaman’s leven-gleam I see, ii. 179.
An but the house could know who cometh ’twould rejoice, i. 176.
An, by 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. 279.
An what thou claimest were 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 pity 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.
And the lips girls, that are perfume sweet, v. 79.
And the old man crept o’er the worldly ways, iv. 41.
And trees of orange fruiting ferry 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 gone? 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 mellow, 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 sway, 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 semblance clear, i. 206.
As though ptisane of wine on her lips honey dew, iii. 57.
Ask (if needs thou ask) the compassionate, 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 bounteous Lord, ii. 202.
Be mild to brother mingling, iv. 110.
Be mild what time thou’rt ta’en with anger 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 displays, 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 my Fortune may her bridle turn,i. 52.
Belike Who Yúsuf 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 ye ’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 shine 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 decree, i. 177.
Blighted by her yet am I not to blame, viii. 255.
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 bringest 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 my pain, v. 77.
By Allah, glance of mine, thou hast oppress, 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 alchemy, 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 I 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 Shayks, O Lord, I pray deliver me, iii. 30.
By the life o’ thy face, O thou life o’ my sprite! viii. 284.
By what shine eyelids show of kohl and coquetry! ii. 296.

Came a merchant to pay 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 loveliness 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 cloth 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 press appear to him who views th’ inside, viii. 267.
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 thy 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 except, iv. 188.
Count not that I your promises forgot, iii. 238.
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 shine aim shalt gain, v. 54.
Dawn heralds daylight: so wine passround 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 loving you so well? vii. 221.
Drain not the bowl, save from dear hand like shine, 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. 258.

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. 271.
Enough for lovers in this world their ban and bane, iv. 205.
Enough of tears hath shed the lover wight, iii. 206.
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! display, viii. 207.

Face that with Sol in Heaven ramping vies, iii. 167.
Fain had I hid thy handwork, but it showed, iii. 280.
Fain leaving life that fleets thou hast th’ eternal won, ii. 281.
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, Masrúr! an her sanctuary viii. 237.
Farewell thy love, for see, the Cafilah’s on the move, iv. 254.
Farewelling thee indeed is like to bidding life farewell, viii.
62.
Fate the wolf’s soul snatched up from wordly stead, iii. 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.
Fly, fly with life whenas evils threat, vi. 62.
Fly, 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? 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 minaret, 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 ravished, 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 shine every grief, i. 57.
Glory to Him who guides the skies, vii. 78.
Gnostic’s heart-homèd in the heavenly Garth, v. 264.
Go, gossip! re-wed thee, for Prime draweth near, v. 135.
Go, visit her thou lovest, and regard not, iii. 235, viii. 305.
God make thy glory 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 they 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 leaf in love’s loyalty, iii. 77.
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.
Happy is Eloquence when thou art named, i. 47.
Hast quit the love of Moons or dost persist? iv. 240.
Hast seen a Citron-copse so weighed adown, 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 edged 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 plucks fruits of her necklace in rivalry, ii. 103.
He prayeth and he fasteth for an end he cloth 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 whom the randy 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 devotion 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 say 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 foulness in grain, iii. 108.
Ho thou lion who broughtest thyself to woe, vii. 123.
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 regardest 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 forthright, viii. 258.
Hola, thou mansion! woe ne’er enter thee, iv. 140.
Hold fast thy 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 deigns not 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 woe, 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 array, ii. 109.
How patient bide, with love in sprite of me, iv. 136.
How shall he taste of sleep who lacks repose, viii. 49.
How shall youth cure the care his life undo’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 my 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 my love in union were unite, viii. 247.
I ask of you from every rising sun, i. 238.
I asked of Bounty, “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.
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 budding roses dight,viii.
329.
I clips 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 yard 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 of our disunion, viii. 128.
I heard a ring-dove chanting plaintively 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 between 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, I love her madly for she is
perfect fair, vii.259.
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’ád 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 estrangement’s long, iii. 71.
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 they died, x.
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, O Princess mine, be light on me, iv. 241.
I pray some day that we reunion gain, iii. 124.
I roam; and roaming hope I to return, iii. 64.
I saw him strike the gong 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, i. 230.
I see you with my heart from far countrie, vii. 93.
I sent to him a scroll that bore my plaint of love, ii. 300.
I show my heart and thoughts to Thee, and Thou, v. 266.
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 swayings 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, i. 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.
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. 273.
Ibn Síná in his canon cloth 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. 188.
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, O lords of me, incline, 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 untrue, 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 (meseem’d), viii. 218.
In her cheek cornered nine calamities, viii. 86.
In his face-sky 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 forecast, nut 17.
In ruth and mildness surety lies, ii. 160.
In sleep came Su’ada’s shade and wakened me, iv. 267.
In sooth the Nights and Days are charactered, iii. 319
In spite of enviers’ jealousy, at end, v. 62.
In the morn I am richest of men, x. 40.
In the towering forts Allah throned him, 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 thy 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 distraught, viii. 48.
Indeed I am consoled now and sleep without a tear, iv. 242.
Indeed I deem thy favours might be bought, iii. 34.
Indeed I hourly need thy 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 my heart loves all the lovely boys, 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 Abú’s Sakr of Shaybán” they asked v. 100.
Is it not strange one house us two contain iv. 279.
Is not her love a pledge by all mankind confess? ii. 186.
It behoveth folk who rule in our time, viii. 294.
It happed one day a hawk pounced on a bird, iv. 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 Lazá, and third Hatim, v. 240.
Jamrkan am I! and a man of might, vii. 23.
Joy from stroke of string cloth to me incline, viii. 227.
Joy is nigh, O Masrúr, so rejoice in true rede, viii. 221.
“Joy needs shall come,” a prattler ’gan to prattle: in. 7.
Joy of boughs, bright branch of Myrobalan! viii. 213.
Joy so o’ercometh me, for stress of joy, v. 355.
Joyance is come, dispelling cark and care, v. 61.

Kingdom with none endures: if thou deny this truth, where be the
Kings of earlier earth? i. 129.
Kinsmen of mine were those three men who came to thee, iv. 289.
Kisras and Cæsars 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 cloth 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 who gave thee all of loveliness, iv. 143.
Leave this blame, I will list to no enemy’s blame! 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 way, 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 cloth wone, ii. 14.
Like fullest moon she shines on happiest night, v. 347.
Like moon she shines amid the starry sky, v.32.
Like peach in vergier growing, viii. 270.
Like the full moon she shineth in garments all of green, viii.
327.
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 my night for sleepless misery, iv. 263.
Longsome is absence; Care and Fear are sore, ii. 295.
Longsome is absence, restlessness increaseth, vii. 212.
Look at the I.ote-tree, note on boughs arrayed, viii. 271.
Look at the apricot whose bloom contains, 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.
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 free, ix.
322.
Love smote my frame so sore on parting day, ii. 152.
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.
Many whose ankle rings are dumb have tinkling belts, iii. 302.
Masrur joys life made fair by all delight of days, nil. 234.
May Allah never make you parting dree,
May coins thou makest joy in heart instil, ix. 69.
May God deny me boon of troth if I, viii. 34.
May that Monarch’s life span a mighty span, ii.75.
Mazed with thy love no more I can feign patience, viii. 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, iii. 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 bumptious, 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 Almond 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 become 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 piety, ix. 243.
My coolth of eyes, the darling child of me, v. 260.
My day of bliss is that when thou appearest, 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.
My friends! if ye are banisht from mine eyes, fin 340.
My friends, Rayya 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.
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 Salám 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.
My yearning 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 decreed, ii. 41.
Ne’er cease thy gate be Ka’abah to mankind, 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 person, iv. 233.
None other charms but shine shall greet mine eyes, i. 156.
None wotteth best joyance 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.
Now I indeed will hide desire and all repine, v. 267.
Now is my dread to incur reproaches which. 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 Hawwá 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 well come! ii. 326.
O hail to him whose locks his cheeks o’er shade, x. 58.
O Hayat al-Nufuis be gen’rous and incline vii. 217.
O heart, an lover false thee, shun the parting bane, viii.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 tormentry, iii. 19.
O Keener, O sweetheart, thou fallest not short, i. 311.
O Kings of beauty, grace to prisoner ta’en, viii. 96.
O Lord, by the Five Shaykhs, I pray deIiver 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, viii. 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 Alcorán 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 command, ii. 35.
O my friends, have ye seen or have ye heard vi. 174.
O my heart’s desire, grows my misery, 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 contain, viii. 275.
O sire, be not deceived by 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 overthrowing, viii. 240.
O thou Badi’a ’l-Jamál, show thou some clemency, vii. 368.
O thou of generous seed and true nobility, vi. 252.
O thou sheeniest Sun who m night dost shine, viii. 215.
O Thou the One, whose grace cloth 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-calf better to suggest, ii. 327.
O thou who claimest to be prey of love and ecstasy, vii. 220.
O thou who deignest come at sorest sync, 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 quality, 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 leisurely, 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 East, i. 210.
O to whom I gave soul which thou torturest, 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.
O turtle dove, like me art thou distraught? v. 47.
O waftings 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 fief and light, viii.
59.
O who passest this doorway, by Allah, see, viii. 236.
O who praisest Time with the fairest appraise ix. 296.
O who shamest the Moon and the sunny glow, vii. 248.
O who quest Union, ne’er hope such delight, 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 rush, 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 Najd, when from Najd thou blow, vii. 115.
Of dust was I created, and man did I become, 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 Maymúnah 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 my rede, ii. 210.
Oh ye gone from the gaze of these ridded 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 highs,
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 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 compensateth 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 Hazár 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 betwixt us twain? v. 128.
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.
Quoth they, Thou rav’st on him thou lov’st, iii. 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 fill 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 thy days and they shall easy 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 engraced, viii. 307.
Salam from graces treasured by my Lord, iii. 273.
Salams fro’ me to friends in every stead, iii. 256.
Say, canst not come to us one momentling, iv. 43.
Say, cloth 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 return 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
Say to the charmer in the dove-hued veil, i. 280.
Say to the fair in the wroughten veil, viii. 291
Say to the pretty 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 cloth she go, v. 192.
Seeing thy looks wots she what thou desir’st, v. 226.
Seest not how the hosts of the Rose display, viii. 276.
Seest not that Almond plucked by hand, viii. 270.
Seest not that musk, the nut-brown 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 flowering 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 mastered 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’s, 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.
She came thick veiled, and cried I, O display, 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 dispread the locks from her head one night, iii. 226.
She drew near whenas death was departing 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 fingers 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 asky iii. 163.
She joineth charms were never seen conjoined in mortal dress,
vii. 104.
She lords it o’er our hearts in grass-green gown, ii. 318.
She prayeth; the Lord of grace her prayer obeyed, v. 273.
She proffered me a tender coynte, 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 reminding 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 my 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 zonèd waist iii. 163.
Since my loper-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 medicine, 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-waisted craved wine from her companeer, viii. 307.
Slim-waisted loveling, from his hair and brow, viii. 299.
Slim-waisted loveling, jetty hair encrowned, 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.
Strange is my story, passing 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.
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 enhance, 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 foe, vii. 366.
That sprouting hair upon his face took wreak, v. 161.
The birds took flight at eve and winged their way, viii. 34.
The blear-eyed scapes the pits, i. 265.
The boy 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-Glee one a meeting promised me, iv. 195.
The fawn of a maid hent her lute in hand, ii. 34.
The feet of sturdy miscreants went trampling 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 eyes I ken, iv. 238.
The hue of dusty motes is hers, iv. 257.
The house, sweetheart, is now no home to me, v. 381.
The jujube tree each day, viii. 271.
The Kings who fared before us showed, iii. 318.
The land of ramping 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.
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 crave 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 opposed, ix. 291.
The Prophet saw whatever eyes 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. 274
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.
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 bloodskin 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,
The road is lonesome; grow my grief and need, m. 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 joys long be thy lot, my 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 fluttering 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 default 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.
They said, Thou revest 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 converse was quite, vii. 112.
Thine image ever companies my sprite, iii. 259.
Thine image in these eyne, a-lip thy name, iii. 179.
Think not from her, of whom thou art enamoured, viii. 216.
Thinkest thou thyself all prosperous, in days which prosp’rous
be, viii. 309.
This be his recompense who will, ix. 17.
This day 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 perforce, iii. 65.
Thou art the cause that castest men in ban and bane, viii. 149.
Thou camest 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 west all taken up with love of other man, not me, i. 182.
Thou west create of dust and cam’st to life, iv. 190.
Thou west invested (woe to thee!) with rule for thee unfit, vii.
127.
Though amorn I may awake with all happiness 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 lovely 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.
Thy 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.
Thy 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 sway, x. 26.
Time gives me tremble, Ah, how sore the baulk! i. 144.
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 outthrown, 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 declare, ix. 189.
To Karím, the cream of men thou gayest 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 my 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.
o 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 discerning, 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 dearling 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 opposite 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 thereover, 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 complain, iii. 312.
Unto thy phantom deal behest, vii. 109.
Upsprings from table of his lovely cheek vii. 277.

Veiling her cheeks with hair a-morn she comes, i. 218.
Verily women are devils created for us, iii. 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 shine 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 burning within me, vii.
282.
Were 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 design, i. 350.
When Allah willeth aught befal a man, i. 275.
When comes she slays she; and when back she turns, iv. 232.
When drew she near to bid adieu with heart unstrung, i. 158.
Whene’er the Lord ’gainst any man, viii. 314.
When fails my wealth no friend will deign befriend, i. 208, iv.
189.
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 reasoning, 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 righted and dayed 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 west
When its birds in the lake make melody vi. 277.
When Khalid menaced off to strike my hand, iv. 156.
When love and longing and regret are mine, ii. 34.
When man keeps honour bright without a stem, 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, iii.
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 reverence 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 decreed, 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 cloth 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.
While thou’rt my lord whose bounty’s my estate, iv. 2.
Who cloth 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 shine 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.
With 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 bow? ii. 305.
Women are Satans made for woe o’ man iii. 318.
Women 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.
Would 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.

Index III.-B

Alphabetical Table of First Lines
(Metrical Portion) in Arabic.

Prepared by Dr. Steingass.

[Index III-B is not included]

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.

Night
INTRODUCTION—
a. The Bull and the Ass
1. The Trader and the Jinni i [1]
a. The First Old Man’s Story ii [2]
b. The Second Old Man’s Story iv [4]
(The Third Old Man’s Story is wanting.)
2. The Fisherman and the Jinni viii [8]
a. The Physician Duban xi [11]
aa. The Merchant and the Parrot xiv [14]
ab. The Prince and the Ogress xv [15]
b. The Ensorcelled Youth xxi [21]
3. The Porter and the Three Ladies of Baghdad xxviii [28]
a. The First Kalandar’s Tale xxxix [39]
b. The Second Kalandar’s Tale xlii [42]
ba. The Envier and the Envied xlvi [46]
c. The Third Kalandar’s Tale liii [53]
d. The Eldest Lady’s Tale lxiv [64]
(The Story of the Portress is wanting.)
4. The Three Apples lxviii [68]
5. Nur al-Din Ali and his Son Badr al-Din Hassan lxxii [72]
6. Isaac of Mosul’s Story of Khadijah and the Caliph Al-Maamun xciv [94]
7. The Hunchback’s Tale ci [101]
a. The Nazarene Broker’s Story cix [109]
b. The Cook’s Story cxxi [121]
(The Reeve or Comptroller’s Tale in the Bresl., Mac.
and Bull Edits.)
c. The Jewish Physician’s Story cxxix [124]
d. Tale of the Tailor cxxxvi [136]
e. The Barber’s Tale of Himself cxliii [143]
ea. The Barber’s Tale of his First Brother cxlv [145]
eb. The Barber’s Tale of his Second Brother cxlviii [148]
ec. The Barber’s Tale of his Third Brother cli [151]
ed. The Barber’s Tale of his Fourth Brother clii [152]
ee. The Barber’s Tale of his Fifth Brother cliv [154]
ef. Story of the Barber’s Sixth Brother clviii [158]
8. Ali bin Bakkar and Shams Al-Nahar clxiii [163]
9. Nur al-Din Ali and the Damsel Anis al-Jalis clxxxi [181]
10. Women’s Craft cxcv-cc [195-200]
11. Sindbad the Seaman and Hindbad the Hammal
(In Mac. and Bresl. Edit.; “Sindbad the Sailor and Sindbad
the Hammal,”)
a. The First Voyage of Sindbad the Seaman.
b. The Second Voyage of Sindbad the Seaman.
c. The Third Voyage of Sindbad the Seaman.
d. The Fourth Voyage of Sindbad the Seaman.
e. The Fifth Voyage of Sindbad the Seaman.
f. The Sixth Voyage of Sindbad the Seaman.
g. The Seventh Voyage of Sindbad the Seaman.

INDEX IV.—B.
TABLE OF CONTENTS OF THE BRESLAU (TUNIS) EDITION OF THE ARABIC TEXT OF THE BOOK OF THE THOUSAND NIGHTS AND ONE NIGHT, FROM MR. PAYNE’S VERSION.

Night INTRODUCTION.—Story of King Shehriyar and his Brother a. Story of the Ox and the Ass 1. The Merchant and the Genie i [1] a. The First Old Man’s Story iv [4] b. The Second Old Man’s Story vi [6] c. The Third Old Man’s Story viii [8] 2. The Fisherman and the Genie viii [8] a. Story of the Physician Duban xi [11] aa. Story of the Jealous Man and the Parrot[FN#458] xiv [14] ab. Story of the King’s Son and the Ogress xv [15] b. Story of the Enchanted Youth xxi [21] 3. The Porter and the Three Ladies of Baghdad xxviii [28] a. The First Calender’s Story xxxvii [37] b. The Second Calender’s Story xl [40] ba. The Envier and the Envied xlvi [46] c. The Third Calender’s Story liii [53] d. The Eldest Lady’s Story lxiii [63] e. Story of the Portress lxvii [67] 4. The Three Apples lxix [69] 5. Noureddin Ali of Cairo and his son Bedreddin Hassan lxxii [72] 6. Story of the Hunchback cii [102] a. The Christian Broker’s Story cvii [107] b. The Controller’s Story cxix [119] c. The Jewish Physician’s Story cxxix [129] d. The Tailor’s Story cxxxvii [137] e. The Barber’s Story cxlix [149] ea. Story of the Barber’s First Brother cl [150] eb. Story of the Barber’s Second Brother cliv [154] ec. Story of the Barber’s Third Brother clvii [157] ed. Story of the Barber’s Fourth Brother clvii [157] ee. Story of the Barber’s Fifth Brother clx [160] ef. Story of the Barber’s Sixth Brother clxiv [164] 7. Ali ben Bekkar and Shemsennehar clxix [169] 8. Noureddin Ali and the Damsel Enis el Jelis cxcix [199] 9. Kemerezzeman and Budour ccxviii [218] 10. The Enchanted Horse ccxliv [244] 11. The Voyages of Sindbad the Sailor ccl [250] a. The First Voyage of Sindbad the Sailor cclii [252] b. The Second Voyage of Sindbad the Sailor ccliii [253] c. The Third Voyage of Sindbad the Sailor cclv [255] d. The Fourth Voyage of Sindbad the Sailor cclix [259] e. The Fifth Voyage of Sindbad the Sailor cclxiii [263] f. The Sixth Voyage of Sindbad the Sailor cclxvi [266] g. The Seventh Voyage of Sindbad the Sailor cclxix [269] 12. Asleep and Awake cclxxi [271] a. The Lackpenny and the Cook cclxxiii [273] 13. Seif el Mulouk and Bediya el-Jemal ccxci [291] 14. Khelif the Fisherman[FN#459] cccxxi [321] 15. Ghanim ben Eyoub the Slave of Love cccxxxii [332] a. Story of the Eunuch Sewab[FN#460] cccxxxiv [334] b. Story of the Eunuch Kafour cccxxxiv [334] 16. Uns el Wujoud and the Vizier’s Daughter Rose-in-bud cccxli [341] 17. The Merchant of Oman cccliv [354] 18. Ardeshir and Heyat en Nufous ccclxiv [364] 19. Hassan of Bassora and the King’s Daughter of the Jinn ccclxxxvi [386] 20. Haroun er Rashid and the Three Poets ccccxxxii [432] 21. Omar ben Abdulaziz and the Poets ccccxxxii [432] 22. El Hejjaj and the Three Young Men ccccxxxiv [434] 23. Er Reshid and the Woman of the Barmecides ccccxxxiv [434] 24. The Ten Viziers; or the History of King Azadbekht and his Son ccccxxxv [435] a. The Unlucky Merchant ccccxl [440] b. The Merchant and his Sons ccccxliv [444] c. Abu Sabir ccccxlviii [448] d. Prince Bihzad ccccliii [453] e. King Dadbin and his Viziers cccclv [455] f. King Bekhtzeman cccclxi [461] g. King Bihkerd cccclxiv [464] h. Ilan Shah and Abou Temam cccclxvi [466] i. King Ibrahim and his Son cccclxxi [471] j. King Suleiman Shah and his Sons cccclxxv [475] k. The Prisoner and how God gave him Relief cccclxxxv [485] 25. The City of Brass cccclxxxvii [487] 26. Nimeh ben er Rebya and Num his Slave-girl di [501] 27. Alaeddin Abou es Shamat dxx [520] 28. Hatim Tai; his Generosity after Death dxxxi [531] 29. Maan ben Zaideh and the three Girls dxxxii [532] 30. Maan ben Zaideh and the Bedouin dxxxii [532] 31. The City of Lebtait dxxxii [532] 32. The Khalif Hisham and the Arab Youth dxxxiv [534] 33. Ibrahim ben el Mehdi and the Barber-Surgeon dxxxiv [534] 34. The City of Iram dxxxviii [538] 35. Isaac of Mosul’s Story of Khedijeh and the Khalif Mamoun dxl [540] 36. The Mock Khalif dxliii [543] 37. The Imam Abou Yousuf with Er Reshid and Jaafar dlv [555] 38. The Lover who feigned himself a Thief to save his Mistress’s Honour dlvii [557] 39. Abou Mohammed the Lazy dlviii [558] 40. Jaafar ben Yehya and Abdulmelik ben Salih dlxv [565] 41. Jaafar ben Yehya[FN#461] and the Man who forged a Letter in his Name dlxvi [566] 42. Er Reshid and the Barmecides dlxvii [567] 43. Ibn es Semmak and Er Reshid dlxviii [568] 44. El Mamoun and Zubeideh dlxviii [568] 45. Ali Shir[FN#462] and Zummurrud dlxix [569] 46. The Loves of Budour and Jubeir ben Umeir dlxxxvii [587] 47. The Man of Yemen and his Six Slave-girls dxcv [595] 48. Haroun Er Reshid with the Damsel and Abou Nuwas dc [600] 49. The Man who stole the Dog’s Dish of Gold dcii [602] 50. El Melik en Nasir and the Three Masters of Police dciii [603] a. Story of the Chief of the New Cairo Police dciv [604] b. Story of the Chief of the Boulac Police dcv [605] c. Story of the Chief of the Old Cairo Police dcv [605] 51. The Thief and the Money-changer dcv [605] 52. Ibrahim ben el Mehdi and the Merchant’s Sister dcvi [606] 53. King Kelyaad[FN#463] of Hind and his Vizier Shimas dcix [609] a. The Cat and the Mouse dcix [609] b. The Fakir and his Pot of Butter dcx [610] c. The Fishes and the Crab dcxi [611] d. The Crow and the Serpent dcxi [611] e. The Fox and the Wild Ass dcxi [611] f. The Unjust King and the Pilgrim Prince dcxii [612] g. The Crows and the Hawk dcxiii [613] h. The Serpent-Charmer and his Wife dcxiv [614] i. The Spider and the Wind dcxv [615] j. The Two Kings dcxvi [616] k. The Blind Man and the Cripple dcxvi [616] 1. The Foolish Fisherman dcxxvi [626] m. The Boy and the Thieves dcxxvii [627] n. The Man and his Wilful Wife dcxxvii [627] o. The Merchant and the Thieves dcxxix [629] p. The Foxes and the Wolf dcxxx [630] q. The Shepherd and the Thief dcxxxii [632] r. The Heathcock and the Tortoises dcxxxiv [634] 54. The Woman whose Hands were cut off for Almsgiving dcxli [641] 55. The Poor Man and His Generous Friend dcxliii [643] 56. The Ruined Man who became Rich again through a Dream dcxliv [644] 57. Abou Nuwas with the Three Boys and the Khalif Haroun er Reshid dcxlv [645] 58. The Lovers of the Benou Udhreh[FN#464] dcxlvi [646] 59. El Mutelemmis and his Wife Umeimeh dcxlviii [648] 60. Haroun er Reshid and Zubeideh in the Bath dcxlviii [648] 61. Musab ben ez Zubeir and Aaisheh his Wife dcxlix [649] 62. Aboulaswed and his Squinting Slave-girl dcli [651] 63. Haroun er Reshid and the Two Girls dcli [651] 64. Haroun er Reshid and the Three Girls dcli [651] 65. The Simpleton and the Sharper dclii [652] 66. The Imam Abou Yousuf with Er Reshid and Zubeideh dclii [652] 67. The Khalif El Hakim and the Merchant dcliii [653] 68. Kisra Anoushirwan and the Village Damsel dcliii [653] 69. The Water-Carrier and the Goldsmith’s Wife dcliv [654] 70. Khusrau and Shirin and the Fisherman dclvi [656] 71. Yehya ben Khalid and the Poor Man dclvi [656] 72. Mohammed el Amin and Jaafar ben el Hadi dclvii [657] 73. The Woman’s Trick against her Husband dclviii [658] 74. The Devout Woman and the Two Wicked Elders dclix [659] 75. El Fezl ben Rebiya[FN#465] and the Old Bedouin dclx [660] 76. En Numan and the Arab of the Benou Tai dclx [660] 77. The Draper and the Thief[FN#466] dclxi [661] 78. Mesrour and Ibn el-Caribi dclxii [662] 79. The Devout Prince dclxiv [664] 80. The Schoolmaster who fell in Love by Report dclxv [665] 81. The Foolish Schoolmaster dclxvi [666] 82. The Ignorant Man who set up for a Schoolmaster dclxvii [667] 83. Adi ben Zeid and the Princess Hind dclxviii [668] 84. Dibil el Khuzai; with the Lady and Muslim ben el Welid dclxx [670] 85. Isaac of Mosul and the Merchant dclxx [670] 86. The Three Unfortunate Lovers dclxxii [672] 87. The Lovers of the Benou Tai dclxxiii [673] 88. The Mad Lover dclxxiv [674] 89. Firouz and his Wife dclxxv [675] 90. The Apples of Paradise dclxxvi [676] 91. The Loves of Abou Isa and Curret el Ain dclxxviii [678] 92. El Amin and his Uncle Ibrahim ben el Mehdi dclxxxii [682] 93. El Feth ben Khacan and El Mutawekkil dclxxxiii [683] 94. The Man’s Dispute with the Learned Woman of the relative Excellence of the Sexes dclxxxiii [683] 95. Abou Suweid and the Handsome Old woman dclxxxvii [687] 96. Ali ben Tahir and the Girl Mounis dclxxxviii [688] 97. The Woman who had a Boy and the other who had a Man to Lover dclxxxviii [688] 98. The Haunted House in Baghdad dclxxxviii [688] 99. The History of Gherib and his brother Agib dcxcviii [698] 100. The Rogueries of Delileh the Crafty and her daughter Zeyneb the Trickstress dcclvi [756] 101. The Adventures of Quicksilver Ali of Cairo dcclxvi [766] 102. Joudar and his Brothers dcclxxvi [776] 103. Julnar of the Sea and her Son King Bedr Basim of Persia dccxciv [794] 104. Mesrour and Zein el Mewasif dcccxxi [821] 105. Ali Noureddin and the Frank King’s Daughter dcccxxxi [831] 106. The Man of Upper Egypt and his Frank Wife dccclxii [862] 107. The Ruined Man of Baghdad and his Slave-girl dccclxiv [864] 108. Aboukir the Dyer and Abousir the Barber dccclxvii [867] 109. Abdallah the Fisherman and Abdallah the Merman dccclxxvii [877] 110. King Shah Bekht and his Vizier Er Rehwan dccclxxxv [885] a. The Man of Khorassan, his Son and his Governor dccclxxxvi [886] b. The Singer and the Druggist dccclxxxviii [888] c. The King who knew the Quintessence of Things dcccxci [891] d. The Rich Man who gave his Fair Daughter in Marriage to the Poor Old Man dcccxcii [892] e. The Rich Man and his Wasteful Son dcccxciii [893] f. The King’s Son who fell in Love with the Picture dcccxciv [894] g. The Fuller and his Wife dcccxcvi [896] h. The Old Woman, the Merchant and the King dcccxcvi [896] i. The Credulous Husband dcccxcviii [898] j. The Unjust King and the Tither dcccxcix [899] ja. Story of David and Solomon dcccxcix [899] k. The Thief and the Woman dcccxcix [899] l. The Three Men and our Lord Jesus dcccci [901] la. The Disciple’s Story dcccci [901] m. The Dethroned King whose Kingdom and Good were Restored to Him dcccci [901] n. The Man whose Caution was the Cause of his Death dcccciii [903] o. The Man who was lavish of his House and his Victual to one whom he knew not dcccciv [904] p. The Idiot and the Sharper dccccv [905] q. Khelbes and his Wife and the Learned Man dccccvi [906] r. The Pious Woman accused of Lewdness dccccvii [907] s. The Journeyman and the Girl dccccix [909] t. The Weaver who became a Physician by his Wife’s Commandment dccccix [909] u. The Two Sharpers who cheated each his Fellow dccccxi [911] v. The Sharpers with the Money-Changer and the Ass dccccxiv [914] w. The Sharper and the Merchants dccccxv [915] wa. The Hawk and the Locust dccccxvi [916] x. The King and his Chamberlain’s Wife dccccxvii [917] xa. The Old Woman and the Draper’s Wife dccccxvii [917] y. The foul-favoured Man and his Fair Wife dccccxviii [918] z. The King who lost Kingdom and Wife and Wealth and God restored them to him dccccxvix [919] za. Selim and Selma dccccxxii [922] zb. The King of Hind and his Vizier dccccxxviii [928] 111. El Melik er Zahir Rukneddin Bibers el Bunducdari and the Sixteen Officers of Police dccccxxx [930] a. The First Officer’s Story dccccxxx [930] b. The Second Officer’s Story dccccxxxii [932] c. The Third Officer’s Story dccccxxxii [932] d. The Fourth Officer’s Story dccccxxxiv [934] e. The Fifth Officer’s Story dccccxxxiv [934] f. The Sixth Officer’s Story dccccxxxiv [934] g. The Seventh Officer’s Story dccccxxxiv [934] h. The Eighth Officer’s Story dccccxxxv [935] ha. The Thief’s Story dccccxxxviii [938] i. The Ninth Officer’s Story dccccxxxviii [938] j. The Tenth Officer’s Story dccccxxxviii [938] k. The Eleventh Officer’s Story dccccxxxviii [938] l. The Twelfth Officer’s Story dccccxxxxix [939] m. The Thirteenth Officer’s Story dcccccxxxix [939] n. The Fourteenth Officer’s Story dccccxxxxix [939] na. A Merry Jest of a Thief dccccxl [940] nb. Story of the Old Sharper dccccxl [940] o. The Fifteenth Officer’s Story dccccxl [940] p. The Sixteenth Officer’s Story dccccxl [940] 112. Abdallah ben Nafi and the King’s Son of Cashghar dccccxli [941] a. Story of Tuhfet el Culoub and Haroun er Reshid dccccxlii [942] 113. Noureddin Ali and Sitt el Milah dcccclviii [958] 114. El Abbas and the King’s Daughter of Baghdad dcccclxvi [966] 115. The Malice of Women dcccclxxix [979] a. The King and his Vizier’s Wife dcccclxxx [980] b. The Merchant’s Wife and the Parrot dcccclxxx [980] c. The Fuller and his Son dcccclxxx [980] d. The Lover’s Trick against the Chaste Wife dcccclxxx [980] e. The Niggard and the Loaves of Bread dcccclxxx [980] f. The Lady and her Two Lovers dcccclxxx [980] g. The King’s Son and the Ogress dcccclxxxv [985] h. The Drop of Honey dcccclxxxvi [986] i. The Woman who make her Husband Sift Dust dcccclxxxvi [986] j. The Enchanted Springs dcccclxxxvi [986] k. The Vizier’s Son and the Bathkeeper’s Wife dcccclxxxviii [988] 1. The Wife’s Device to Cheat her Husband dcccclxxxix [989] m. The Goldsmith and the Cashmere Singing-Girl dccccxc [990] n. The Man who never Laughed again dccccxci [991] o. The King’s Son and the Merchant’s Wife dccccxciii [993] p. The Man who saw the Night of Power dccccxciii [993] q. The Stolen Necklace dccccxciv [994] r. Prince Behram of Persia and the Princess Ed Detma dccccxciv [994] s. The House with the Belvedere dccccxcv [995] t. The Sandalwood Merchant and the Sharpers dccccxcviii [998] u. The Debauchee and the Three-year-old Child dccccxcviii [998] v. The Stolen Purse dccccxcix [999] w. The Fox and the Folk[FN#467] m [1000] 116. The Two Kings and the Vizier’s Daughters mi [1001] 117. The Favourite and her Lover mi [1001] 118. The Merchant of Cairo and the Favourite of the Khalif El Mamoun El Hakim bi Amrillah mi [1001] Conclusion.

INDEX IV.—C.
TABLE OF CONTENTS OF THE MCNAUGHTEN OR TURNER MACAN TEXT (1839-42) AND BULAK EDITION (A.H. 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.

Night INTRODUCTION.—Story of King Shehriyar and his Brother a. Story of the Ox and the Ass 1. The Merchant and the Genie i [1] a. The First Old Man’s Story i [1] b. The Second Old Man’s Story ii [2] c. The Third Old Man’s Story ii [2] 2. The Fisherman and the Genie iii [3] a. Story of the Physician Douban iv [4] aa. Story of King Sindbad and his Falcon[FN#468] v [5] ab. Story of the King’s Son and the Ogress v [5] b. Story of the Enchanted Youth vii [7] 3. The Porter and the Three Ladies of Baghdad ix [9] a. The First Calender’s Story xi [11] b. The Second Calender’s Story xii [12] ba. Story of the Envier and the Envied[FN#469] xiii [13] c. The Third Calender’s Story xiv [14] d. The Eldest Lady’s Story xvii [17] e. The Story of the Portress xviii [18] 4. The Three Apples xix [19] 5. Noureddin Ali of Cairo and his Son Bedreddin Hassan xx [20] 6. Story of the Hunchback xxv [25] a. The Christian Broker’s Story xxv [25] b. The Controller’s Story xxvii [27] c. The Jewish Physician’s Story xxviii [28] d. The Tailor’s Story xxix [29] e. The Barber’s Story xxxi [31] ea. Story of the Barber’s First Brother xxxi [31] eb. Story of the Barber’s Second Brother xxxi [31] ec. Story of the Barber’s Third Brother xxxii [32] ed. Story of the Barber’s Fourth Brother xxxii [32] ee. Story of the Barber’s Fifth Brother xxxii [32] ef. Story of the Barber’s Sixth Brother xxxiii [33] 7. Noureddin Ali and the Damsel Enis el Jelis xxxiv [34] 8. Ghanim ben Eyoub the Slave of Love xxxix [39] a. Story of the Eunuch Bekhit xxxix [39] b. Story of the Eunuch Kafour xxxix [39] 9. The History of King Omar ben Ennuman and his Sons Sherkan and Zoulmekan xlv [45] a. Story of Taj el Mulouk and the Princess Dunya cvii [107] aa. Story of Aziz and Azizeh cvii [107] b. Bakoun’s Story of the Hashish-Eater cxliii [143] c. Hemmad the Bedouin’s Story cxliv [144] 10. The Birds and Beasts and the Son of Adam cxlvi [146] 11. The Hermits cxlviii [148] 12. The Waterfowl and the Tortoise cxlviii [148] 13. The Wolf and the Fox cxlviii [148] a. The Hawk and the Partridge cxlix [149] 14. The Mouse and the Weasel cl [150] 15. The Cat and the Crow cl [150] 16. The Fox and the Crow cl [150] a. The Mouse and the Flea cli [151] b. The Falcon and the Birds clii [152] c. The Sparrow and the Eagle clii [152] 17. The Hedgehog and the Pigeons clii [152] a. The Merchant and the Two Sharpers clii [152] 18. The Thief and his Monkey clii [152] a. The Foolish Weaver clii [152] 19. The Sparrow and the Peacock clii [152] 20. Ali ben Bekkar and Shemsennehar cliii [153] 21. Kemerezzeman and Budour clxx [170] a. Nimeh ben er Rebya and Num his Slave-girl ccxxxvii [237] 22. Alaeddin Abou esh Shamat ccl [250] 23. Hatim et Taï; his Generosity after Death cclxx [270] 24. Maan ben Zaïdeh and the three Girls cclxxi [271] 25. Maan ben Zaïdeh and the Bedouin cclxxi [271] 26. The City of Lebtait cclxxii [272] 27. The Khalif Hisham and the Arab Youth cclxxii [272] 28. Ibrahim ben el Mehdi and the Barber-surgeon cclxxiii [273] 29. The City of Irem cclxxvi [276] 30. Isaac of Mosul’s Story of Khedijeh and the Khalif Mamoun cclxxix [279] 31. The Scavenger and the Noble Lady of Baghdad cclxxxii [282] 32. The Mock Khalif cclxxxvi [286] 33. Ali the Persian and the Kurd Sharper ccxciv [294] 34. The Imam Abou Yousuf with Haroun er Reshid and his Vizier Jaafer ccxcvi [296] 35. The Lover who feigned himself a Thief to save his Mistress’s Honour ccxcvii [297] 36. Jaafer the Barmecide and the Bean-Seller ccxcix [299] 37. Abou Mohammed the Lazy ccc [300] 38. Yehya ben Khalid and Mensour cccv [305] 39. Yehya ben Khalid and the Man who forged a Letter in his Name cccvi [306] 40. The Khalif El Mamoun and the Strange Doctor cccvii [307] 41. Ali Shar and Zumurrud cccviii [308] 42. The Loves of Jubeir ben Umeir and the Lady Budour cccxxvii [327] 43. The Man of Yemen and his six Slave-girls cccxxxiv [334] 44. Haroun er Reshid with the Damsel and Abou Nuwas cccxxxviii [338] 45. The Man who stole the Dog’s Dish of Gold cccxl [340] 46. The Sharper of Alexandria and the Master of Police cccxli [341] 47. El Melik en Nasir and the three Masters of Police cccxliii [343] a. Story of the Chief of the New Cairo Police cccxliii [343] b. Story of the Chief of the Boulac Police cccxliv [344] c. Story of the Chief of the Old Cairo Police cccxliv [344] 48. The Thief and the Money-Changer cccxliv [344] 49. The Chief of the Cous Police and the Sharper cccxlv [345] 50. Ibrahim ben el Mehdi and the Merchant’s Sister cccxlvi [346] 51. The Woman whose Hands were cut off for Almsgiving cccxlviii [348] 52. The Devout Israelite cccxlviii [348] 53. Abou Hassan ez Ziyadi and the Man from Khorassan cccxlix [349] 54. The Poor Man and his Generous Friend cccli [351] 55. The Ruined Man who became Rich again through a Dream cccli [351] 56. El Mutawekkil and his Favourite Mehboubeh cccli [351] 57. Werdan the Butcher’s Adventure with the Lady and the Bear cccliii [353] 58. The King’s Daughter and the Ape ccclv [355] 59. The Enchanted Horse ccclvii [357] 60. Uns el Wujoud and the Vizier’s Daughter Rose-in-bud ccclxxi [371] 61. Abou Nuwas with the three Boys and the Khalif Haroun er Reshid ccclxxxi [381] 62. Abdallah ben Maamer with the Man of Bassora and his Slave-girl ccclxxxiii [383] 63. The Lovers of the Benou Udhreh ccclxxxiii [383] 64. The Vizier of Yemen and his young Brother ccclxxxiv [384] 65. The Loves of the Boy and Girl at School ccclxxxv [385] 66. El Mutelemmis and his Wife Umeimeh ccclxxxv [385] 67. Haroun er Reshid and Zubeideh in the Bath ccclxxxv [385] 68. Haroun er Reshid and the three Poets ccclxxxvi [386] 69. Musab ben er Zubeir and Aaisheh his Wife ccclxxxvi [386] 70. Aboulaswed and his squinting Slave-girl ccclxxxvii [387] 71. Haroun er Reshid and the two Girls ccclxxxvii [387] 72. Haroun er Reshid and the three Girls ccclxxxvii [387] 73. The Miller and his Wife ccclxxxvii [387] 74. The Simpleton and the Sharper ccclxxxviii [388] 75. The Imam Abou Yousuf with Haroun er Reshid and Zubeideh ccclxxxviii [388] 76. The Khalif El Hakim and the Merchant ccclxxxix [389] 77. King Kisra Anoushirwan and the Village Damsel ccclxxxix [389] 78. The Water-Carrier and the Goldsmith’s Wife cccxc [390] 79. Khusrau and Shirin and the Fisherman cccxci [391] 80. Yehya ben Khalid and the Poor Man cccxci [391] 81. Mohammed el Amin and Jaafer ben el Hadi cccxcii [392] 82. Said ben Salim and the Barmecides cccxcii [392] 83. The Woman’s Trick against her Husband cccxciii [393] 84. The Devout Woman and the two Wicked Elders cccxciv [394] 85. Jaafer the Barmecide and the Old Bedouin cccxcv [395] 86. Omar ben el Khettab and the Young Bedouin cccxcv [395] 87. El Mamoun and the Pyramids of Egypt cccxcviii [398] 88. The Thief turned Merchant and the other Thief cccxcviii [398] 89. Mesrour and Ibn el Caribi cccxcix [399] 90. The Devout Prince cccci [401] 91. The Schoolmaster who Fell in Love by Report cccii [402] 92. The Foolish Schoolmaster cccciii [403] 93. The Ignorant Man who set up for a Schoolmaster cccciii [403] 94. The King and the Virtuous Wife cccciv [404] 95. Abdurrehman the Moor’s Story of the Roc cccciv [404] 96. Adi ben Zeid and the Princess Hind ccccv [405] 97. Dibil el Khuzai with the Lady and Muslim ben el Welid ccccvii [407] 98. Isaac of Mosul and the Merchant ccccvii [407] 99. The Three Unfortunate Lovers[FN#470] ccccix [409] 100. The Lovers of the Benou Tai ccccx [410] 101. The Mad Lover ccccxi [411] 102. The Apples of Paradise ccccxii [412] 103. The Loves of Abou Isa and Curret el Ain ccccxiv [414] 104. El Amin and his Uncle Ibrahim ben el Mehdi ccccxviii [418] 105. El Feth ben Khacan and El Mutawekkil ccccxix [419] 106. The Man’s Dispute with the Learned Woman of the relative Excellence of the Sexes ccccxix [419] 107. Abou Suweid and the Handsome Old Woman ccccxxiii [423] 108. Ali ben Tahir and the Girl Mounis ccccxxiv [424] 109. The Woman who had a Boy and the other who had a Man to Lover ccccxxiv [424] 110. The Haunted House in Baghdad ccccxxiv [424] 111. The Pilgrim and the Old Woman who dwelt in the Desert ccccxxxiv [434] 112. Aboulhusn and his Slave-girl Taweddud ccccxxxvi [436] 113. The Angel of Death with the Proud King and the Devout Man cccclxii [462] 114. The Angel of Death and the Rich King cccclxii [462] 115. The Angel of Death and the King of the Children of Israel cccclxiii [463] 116. Iskender Dhoulkernein and a certain Tribe of Poor Folk cccclxiv [464] 117. The Righteousness of King Anoushirwan cccclxiv [464] 118. The Jewish Cadi and his Pious Wife cccclxv [465] 119. The Shipwrecked Woman and her Child cccclxvi [466] 120. The Pious Black Slave cccclxvii [467] 121. The Devout Platter-maker and his Wife cccclxviii [468] 122. El Hejjaj ben Yousuf and the Pious Man cccclxx [470] 123. The Blacksmith who could Handle Fire without Hurt cccclxxi [471] 124. The Saint to whom God gave a Cloud to serve Him and the Devout King cccclxxiii [473] 125. The Muslim Champion and the Christian Lady cccclxxiv [474] 126. Ibrahim ben el Khawwas and the Christian King’s Daughter cccclxxvii [477] 127. The Justice of Providence cccclxxviii [478] 128. The Ferryman of the Nile and the Hermit cccclxxix [479] 129. The King of the Island cccclxxix [479] 130. Abulhusn ed Durraj and Abou Jaafer the Leper cccclxxxi [481] 131. The Queen of the Serpents cccclxxxii [482] a. The Adventures of Beloukiya cccclxxxvi [486] b. The Story of Janshah ccccxcix [499] 132. Sindbad the Sailor and Sindbad the Porter dxxxvi [536] a. The First Voyage of Sindbad the Sailor dxxxviii [538] b. The Second Voyage of Sindbad the Sailor dxliii [543] c. The Third Voyage of Sindbad the Sailor dxlvi [546] d. The Fourth Voyage of Sindbad the Sailor dl [550] e. The Fifth Voyage of Sindbad the Sailor dlvi [556] f. The Sixth Voyage of Sindbad the Sailor dlix [559] g. The Seventh Voyage of Sindbad the Sailor dlxiii [563] 133. The City of Brass dlxvi [566] 134. The Malice of Women dlxxviii [578] a. The King and his Vizier’s Wife dlxxviii [578] b. The Merchant’s Wife and the Parrot dlxxix [579] c. The Fuller and his Son dlxxix [579] d. The Lover’s Trick against the Chaste Wife dlxxx [580] e. The Niggard and the Loaves of Bread dlxxx [580] f. The Lady and her Two Lovers dlxxxi [581] g. The King’s Son and the Ogress dlxxxi [581] h. The Drop of Honey dlxxxii [582] i. The Woman who made her Husband sift Dust dlxxxii [582] j. The Enchanted Springs dlxxxii [582] k. The Vizier’s Son and the Bathkeeper’s Wife dlxxxiv [584] l. The Wife’s Device to Cheat her Husband dlxxxiv [584] m. The Goldsmith and the Cashmere Singing-girl dlxxxvi [586] n. The Man who never Laughed again dlxxxvii [587] o. The King’s Son and the Merchant’s Wife dxci [591] p. The Page who feigned to know the Speech of Birds dxcii [592] q. The Lady and her five Suitors dxciii [593] r. The Man who saw the Night of Power dxcvi [596] s. The Stolen Necklace dxcvi [596] t. The two Pigeons dxcvii [597] u. Prince Behram of Persia and the Princess Ed Detma dxcvii [597] v. The House with the Belvedere dxcviii [598] w. The King’s Son and the Afrit’s Mistress dcii [602] x. The Sandal-wood Merchant and the Sharpers dciii [603] y. The Debauchee and the Three-year-old Child dcv [605] z. The Stolen Purse dcv [605] 135. Jouder and his Brothers dcvi [606] 136. The History of Gherib and his Brother Agib dcxxiv [624] 137. Otbeh and Reyya dclxxx [680] 138. Hind Daughter of En Numan and El Hejjaj dclxxxi [681] 139. Khuzeimeh ben Bishr and Ikrimeh el Feyyaz dclxxxii [682] 140. Younus the Scribe and the Khalif Welid ben Sehl dclxxxiv [684] 141. Haroun er Reshid and the Arab Girl dclxxxv [685] 142. El Asmai and the three Girls of Bassora dclxxxvi [686] 143. Ibrahim of Mosul and the Devil dclxxxvii [687] 144. The Lovers of the Benou Udhreh dclxxxviii [688] 145. The Bedouin and his Wife dcxci [691] 146. The Lovers of Bassora dcxciii [693] 147. Isaac of Mosul and his Mistress and the Devil dcxcv [695] 148. The Lovers of Medina dcxcvi [696] 149. El Melik en Nasir and his Vizier dcxcvii [697] 150. The Rogueries of Delileh the Crafty and her Daughter Zeyneb the Trickstress dcxcviii [698] 151. The Adventures of Quicksilver Ali of Cairo: a Sequel to the Rogueries of Delileh the Crafty dccviii [708] 152. Ardeshir and Heyat en Nufous dccxix [719] 153. Julnar of the Sea and her Son King Bedr Basim of Persia dccxxxviii [738] 154. King Mohammed ben Sebaik and the Merchant Hassan dcclvi [756] a. Story of Prince Seif el Mulouk and the Princess Bediya el Jemal dcclviii [758] 155. Hassan of Bassora and the King’s Daughter of the Jinn dcclxxviii [778] 156. Khelifeh the Fisherman of Baghdad dcccxxxii [832] 157. Mesrour and Zein el Mewasif dcccxlv [845] 158. Ali Noureddin and the Frank King’s Daughter dccclxiii [863] 159. The Man of Upper Egypt and his Frank Wife dcccxciv [894] 160. The Ruined Man of Baghdad and his Slave girl dcccxcvi [896] 161. King Jelyaad of Hind and his Vizier Shimas: whereafter ensueth the History of King Wird Khan son of King Jelyaad and his Women and Viziers dcccxcix [899] a. The Cat and the Mouse dcccc [900] b. The Fakir and his Pot of Butter dccccii [902] c. The Fishes and the Crab dcccciii [903] d. The Crow and the Serpent dcccciii [903] e. The Fox and the Wild Ass dcccciv [904] f. The Unjust King and the Pilgrim Prince dccccv [905] g. The Crows and the Hawk dccccvi [906] h. The Serpent-Charmer and his Wife dccccvii [907] i. The Spider and the Wind dccccviii [908] j. The Two Kings dccccix [909] k. The Blind Man and the Cripple dccccx [910] l. The Foolish Fisherman dccccxviii [918] m. The Boy and the Thieves dccccxviii [918] n. The Man and his Wilful Wife dccccxix [919] o. The Merchant and the Thieves dccccxx [920] p. The Foxes and the Wolf dccccxxi [921] q. The Shepherd and the Thief dccccxxi [921] r. The Heathcock and the Tortoises dccccxxiv [924] 162. Aboukir the Dyer and Abousir the Barber dccccxxx [930] 163. Abdallah the Fisherman and Abdallah the Merman dccccxl [940] 164. The Merchant of Oman dccccxlvi [946] 165. Ibrahim and Jemileh dcccclii [952] 166. Aboulhusn of Khorassan dcccclix [959] 167. Kemerezzeman and the Jeweller’s Wife dcccclxiii [963] 168. Abdallah ben Fazil and his Brothers dcccclxxviii [978] 169. Marouf the Cobbler and his Wife Fatimeh dcccclxxxix-mi [989-1001] Conclusion.

INDEX IV.—D.
COMPARISON OF THE SAME WITH MR. LANE’S AND MY VERSION.

Introduction and

Nos. 1 to 6 of the preceding list from Volume I. of my Edition.

Nos. 7 to 9aa of the preceding list from Volume II. of my Edition.
(contd.)

Nos. 9aa to 21 of the preceding list from Volume III. of my Edition.
(contd.)

Nos. 21 to 58 of the preceding list from Volume IV. of my Edition.
(contd.)

Nos. 59 to 131 of the preceding list from Volume V. of my Edition.
(contd.)

Nos. 132 to 136 of the preceding list from Volume VI. of my Edition.
(contd.)

Nos. 136 to 154a of the preceding list from Volume VII. of my Edition.
(contd.)

Nos. 154a to 158 of the preceding list from Volume VIII. of my Edition.
(contd.)

Nos. 158 to 168 of the preceding list from Volume IX. of my Edition.
(contd.)

Nos. 169 and conclusion of the preceding list from Volume X. of my Edition.

For full details, see contents pages of each of the respective Volumes.

Appendix II

CONTRIBUTIONS TO THE BIBLIOGRAPHY OF THE THOUSAND AND ONE NIGHTS, AND THEIR IMITATIONS, WITH A TABLE SHOWING THE CONTENTS OF THE PRINCIPAL EDITIONS IND TRANSLATIONS OF THE NIGHTS.

By W. F. KIRBY
Author of “Ed-Dimiryaht: an Oriental Romance,” “The New Arabian
Nights,” &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 I 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 volumes, 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 Voyages 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 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 is 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 of 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 surprised 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 (No. 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 the Two Brothers and the Forty-nine Dragons in Geldart’s Modern Greek Tales. 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. 1c), 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 European folk-lore (versions of Nos. 2 and 198, for instance, occur in Grimm’s Kinder und Hausmärchen), 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-Main contains a copy, published at La Haye, in 12 vols. (with frontispieces), made up of two or more editions, as follows:—

Vol. i. (ed. 6) 1729; 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 suggested) 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. iii. and iv.

The oldest French version in the British Museum consists of the first eight vols., published at La Haye, 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 imprimée à Paris”) 1714.

Most French editions (old and new) contain Galland’s Dedication, “À 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 Fontenelle’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 Perusal of these Oriental Stories. Paris, 27th December, 1705 [apparently a misprint for 1703] (Signed) FONTENELLE.”

In the Paris edition of 1726 (vide infrà), Galland says in his Dedication, “Il a fallu le faire venir de Syrie, et mettre en François, le premier volume que voici, de quatre seulement qui m’ont été envoyez.” So, also, in a Paris edition (in eight vols. 12mo) of 1832; but in the La Haye issue of 1714, we read not “quatre” but “six” volumes. The old German edition of Talander (vide infrà) does not contain Galland’s Dedication (Epitre) or Avertissement.

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 designates it as “nouvelle edition, corrigée.”

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. (ed. 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 The Nights, 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 any other edition of Galland. A new edition in 8vo appeared in 1810. Most of the recent popular English versions are based either upon Forster’s or Scott’s.

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. Warner” (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 Fées, 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 indication 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 title-page is as follows: “Die Tausend und eine Nacht, worinnen seltzame Arabische Historien und wunderbare Begebenheiten, benebst artigen Liebes-Intriguen, auch Sitten und Gewohnheiten der Morgenländer, auf sehr anmuthige Weise, erzehlet werden; Erstlich vom Hru. Galland, der Königl. Academie Mitgliede aus der Arabischen Sprache in die Französische und aus selbiger anitzo ins Deutsche übersetzt: Erster und Anderer Theil. Mit der Vorrede Herru Talanders. Leipzig Verlegts Moritz Georg Weidmann Sr. Konigl. Maj. in Hohlen und Churfürstl. Durchl. zu Sachsen Buchhändler, 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, apparently, 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 has been reprinted several times. The Dutch editions are usually entitled, “Arabische Vertellinge.” A Danish edition appeared at Copenhagen in 1818, under the title of “Prindsesses Schehezerade. Fortällinger 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 utrykta 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 Vertellingen uit de Arabisch duizend en één 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.

CAZZOTTE’S CONTINUATION, AND THE COMPOSITE EDITIONS OF THE ARABIAN NIGHTS.

We shall speak elsewhere of the Cabinet des Fées; but the last four volumes of this great collection (38 to 41), published at Geneva from 1788 to 1793, contain a work entitled, “Les Veillées 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 “La suite des Mille et une 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 Continuation 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 Haroun 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, containing the Adventures of Chelih 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 Viziers. (No. 249.)

8. History of the Family of the Schebandad of Surat.

9. Story of Bohetzad and his Ten Viziers. (No. 174.)

10. Story of Habib and Dorathil-Goase. (No. 251.)

11. History of the Maugraby, or the Magician.

Of these, Nos. 4, 6, 8 and 11 only are not 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 Moor, Cazotte has the following curious note: “Ce mot signifie barbare, barbaresque plus proprement. On jure encore par lui en Provence, en Languedoc, et en Gascogne Maugraby; ou ailleurs en France Meugrebleu.”

The Domdaniel, where Zatanai held his court with Maugraby and his
pupilmagicians, 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 corruption of Sitt El Budoor?

For further remarks on Cazotte’s Continuation, compare Russell’s
History of Aleppo, i. p. 385; and Russell and Scott, Ouseley’s
Oriental Collections, i. pp. 246, 247; ii. p. 25; and the
“Gentleman’s Magazine” for February, 1779.

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 vols. 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 1794 and 1795, which is erroneously entered in the
catalogue as the Arabian Nights in Russian.

Respecting the work of Chavis and Cazotte, Sir R. F. Burton remarks, “Dom Dennis Chavis was a Syrian priest of the order of Saint Bazil, who was invited to Paris by the learned minister, Baron Arteuil, and he was assisted by M. Cazotte, a French author, then well known, but wholly ignorant of Arabic. These tales are evidently derived from native sources; the story of Bohetzad (King Bakhtiyar) and his Ten Wazirs is taken bodily from the Bres. Edit. [not so; but the original Arabic had long been known in the French libraries]. As regards the style and treatment, it is sufficient to say that the authors out-Gallanded Galland, while Heron exaggerates every fault of his original.”

The first enlarged edition of Galland in French was published by Caussin de Perceval, at Paris, in 9 vols., 8vo (1806). In addition to Galland’s version, he added four tales (Nos. 21a, 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 oddly distributed his material so as to make only 568 nights. The full contents are given in our Table; the following points require more special notice. Vol. i. Gauttier omits the Third Shaykh’s story (No. 1c) 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 Yunan’s reference to King Sindbad (Burton i. p. 50) to refer to the Book of Sindibad (No. 135); and has confounded it with the story of the Forty Vazirs, which he says exists in Arabic as well as in Turkish. Of this latter, therefore, he gives an imperfect version, embedded in the story of King Yunan (No. 2a). Here it may be observed that another imperfect French version of the Forty Vazirs had previously been published by Petis de la Croix under the title of Turkish Tales. A complete German version by Dr. Walter F. A. Behrnauer 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 press.

Vol. ii. After No. 6 Gauttier places versions of Nos. 32 and 184 by Langlès. 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) concludes 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. 1. (==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 Bakhtyar 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 considered 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 delivers another princess from a black slave. The episode (253b) is a story of enchantment similar to Nos. 1a-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 unfaithful 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. Langlès, 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 Erzahlungen, Deutsch von Max. Habicht, Fr. H. von der Hagen und Carl Schall. Breslau, 15 vols. 12mo) is mainly based upon Gauttier’s edition, but with extensive additions, chiefly 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 supplies 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 publication. 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. 1c, omitted by Gauttier, is inserted in its place. Vols. ii. and iii. (No. 133), notes, chiefly from Langlès, are appended to the Voyages of Sindbad; and the destinations of the first six are given as follows:—

I. Voyage 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 Seyf Zul Yesn (so often referred 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); Seyf 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 (púsund og ein Nott. Arabiskar Sögur. Kaupmannahöfn, 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.

No. 134 is called the City of Silence, instead of the City of Brass, and is certainly based partly upon Lane. In No. 155, Manar Al Sana is called Nur Al Nissa. One story, “The Wicked Dervise,” is taken from Dow’s “Persian Tales of Inatulla;” another “The Enchanters, or the Story of Misnar,” is taken from the “Tales of the Genii.” 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 and 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 Haroun Al-Rashid, in consequence of the desire of the aged “Giafar” to end his days in peaceful retirement! The principal incident in Jalaladdeen, is that of the Old Woman in the Chest, borrowed from the wellknown 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 (ZU’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 (Tabbá’) and had large armies and a great capital. His Minister was named Yottreb (Yathrab == Medinat), and was well skilled 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 in 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 said to the Wazir, “Is there any person on earth whose power can compare with mine?” “O yes,” answered the Wazir, “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 his 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 perfectly 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 destroy it, to carry the stones to his own country, and to rebuild it there, that the Arabs might come to him on pilgrimage, a nd that he might thus exalt himself above all 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 destroying the temple, you will be healed at once.” The King gave up his project, and soon found himself cured. Soon afterwards he said to himself, “This misfortune happened to me at night, and left me next day of its own accord; but I will certainly destroy the house.” But next morning his face was so covered with open ulcers that he could no longer be recognised. 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 him.” When the King heard this, he reflected awhile and said, “What would you wish me to do?” 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, 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 so?” asked the King. “Because,” replied the Wazir, “this will one day be the place of Refuge of the Prophet Mohammed, who 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 palaces. They did 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 fugitive 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 was 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-Ryf. 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 instruct her 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 presents arrived before him. A chamberlain went to the King and informed him that a messenger 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 astonished at her beauty, and was greatly delighted. He immediately ordered her to be conveyed 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, 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 conversing 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. When he entered, she rose and kissed the ground, but he exclaimed, “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 repentance 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 a distance 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 thousand gold pieces and many jewels. “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 compelled the gazelle to take to flight, and the child began to cry, because he was not yet 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. When 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 Wazir Sikar Diun, the brother of Sikar Divas, who was Wazir 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 of 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 Wazir 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 immediately provided nurses for the two children, naming his daughter Shama (Mole) and the boy Wakhs[FN#471] El Fellat (Lonely one, or Desert); and he reared them in separate apartments, that they might not see each other. When they were ten years old, Wakhs 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 Wakhs El Fellat to your castle, 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 thoroughly in all accomplishments and sciences. One day he said to him, “One warlike exercise is still unknown to you.” “What is that?” said Wakhs El Fellat. “Come and see for yourself,” replied he. The general then took him to a place where several trees were growing, 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. Wakhs 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.” Wakhs El Fellat then left the town, not knowing where to go. He subsisted 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 closed. The inhabitants were clothed in black, and uttered cries of lamentation. In the foreground he saw a bridal tent, and a tent of mourning. 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 his daughter,” said the Wazir. “I will assist you,” was the answer of the magician. He immediately made the necessary preparations, and summoned an evil Jinni named Mukhtatif (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 intercourse 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, “When 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 returned 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 informed 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 appearance. “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. “O, you shall see how I will deal with him,” answered he, but at this moment the evil Jinni approached, 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, “Why did you not demand me?” “I was too bashful,” he replied. “Lay this feeling aside,” returned she, “and demand me.” “Well, I will certainly do so to-morrow,” answered he. Thereupon she left him, and returned to her own apartment. Early next morning Wakhs El Fellat went again to the King, who gave him a friendly reception, and made him sit with him. But he was still unable to prefer his suit, and returned to his own room. Soon after Shama came to him and said, “How long is this bashfulness to last? Take courage, and if not, request some one else to speak for you.” She then left him, and next morning he repeated his visit to the King. “What is your request?” asked the latter. “I am come as a suitor,” said Wakhs El Fellat, “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 Wazir, and repeated his request to him. Sikar Diun answered him in a friendly manner. “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 reproached 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 dishonourable 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 successfully parried. A fight then commenced between them, which lasted till nearly evening. At last the difference in their 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 El 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 fortress itself, which he found to be surrounded with a moat; and the gates were closed. He was still undecided what course to take, when he heard the sound of an approaching caravan; 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 ascended 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 example, 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 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. “What,” 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 El 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 company. 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 younger 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 Dian, “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 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 Fellat,” 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 apartment. 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 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 thyself 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 appearance 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 dwelt 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 (Saíf) to the Abyssinians; but whom do you worship?” “O my master,” was the reply, “the Abyssinians worship Saturn (Sukhal) 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, Saif Zul Yezn, for you bring happiness to this neighbourhood.” 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 philosophers 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 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 stationed it at the gate of the city. If you enter, the statue will sound the horn, and it 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 assemble, 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 penetration; 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 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, which she fixed in the ceiling of the room. She next took two other pairs of compasses, and tied one between 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. Next 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 replied. 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 calculations, 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 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 was 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 you?” 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 unwilling 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 Kamrun, 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 appeared 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.)