[167]. The full title of the Holy City is “Madinat al-Nabi” = the City of the Prophet; of old Yasrib (Yathrib) the Iatrippa of the Greeks (Pilgrimage, ii. 119). The reader will remember that there are two “Yasribs;” that of lesser note being near Hujr in the Yamámah-province.

[168]. “Ka’ab of the Scribes,” a well-known traditionist and religious poet who died (A.H. 32) in the Caliphate of Osman. He was a Jew who islamised; hence his name (Ahbár, plur. of Hibr, a Jewish scribe, doctor of science, etc. Jarrett’s El-Siyuti, p. 123). He must not be confounded with another Ka’ab al-Ahbár the Poet of the (first) Cloak-poem or “Burdah,” a noble Arab who was a distant cousin of Mohammed, and whose tomb at Hums (Emesa) is a place of pious visitation. According to the best authorities (no Christian being allowed to see them) the cloak given to the bard by Mohammed is still preserved together with the Khirkah or Sanjak Sherif (“Holy Coat” or Banner, the national oriflamme) at Stambul in the Upper Seraglio (Pilgrimage, i. 213). Many authors repeat this story of Mu’awiyah, the Caliph, and Ka’ab of the Burdah, but it is an evident anachronism, the poet having been dead nine years before the ruler’s accession (A.H. 41).

[169]. Koran, lxxxix. 6-7.

[170]. Arab. “Kahramán” from Pers., braves, heroes.

[171]. The Deity in the East, is as whimsical a despot as any of his “shadows” or “viceregents.” In the text Shaddád is killed for mere jealousy—a base passion utterly unworthy of a godhead; but one to which Allah was greatly addicted.

[172]. Some traditionist; but whether Sha’abi, Shi’abi or Shu’abi we cannot decide.

[173]. The Hazarmaveth of Genesis (x. 26) in South Eastern Arabia. Its people are the Adramitæ (mod. Hazrami) of Ptolemy who places in their land the Arabiæ Emporium, as Pliny does his Massola. They border upon the Homeritæ or men of Himyar, often mentioned in The Nights. Hazramaut is still practically unknown to us, despite the excursions of many travellers; and the hard nature of the people, the Swiss of Arabia, offers peculiar obstacles to exploration.

[174]. i.e. the prophet Hud generally identified (?) with Heber. He was commissioned (Koran, chapt. vii.) to preach Al-Islam to his tribe the Adites who worshipped four goddesses, Sákiyah (the rain-giver), Rázikah (food-giver), Háfizah (the saviouress) and Sálimah (who healed sickness). As has been seen he failed, so it was useless to send him.

ISAAC OF MOSUL.

Quoth Isaac of Mosul:[[175]]—I went out one night from Al-Maamun’s presence, on my way to my house; and, being taken with a pressing need to make water, I turned aside into a by-street and stood in the middle fearing lest something might hurt me, if I squatted against a wall.[[176]] Presently, I espied something hanging down from one of the houses; so I felt it to find out what it might be and found that it was a great four-handled basket,[[177]] covered with brocade. Said I to myself, “There must be some reason for this,” and knew not what to think; then drunkenness led me to seat myself in the basket, and behold, the people of the house pulled me up, thinking me to be the person they expected. Now when I came to the top of the wall; lo! four damsels were there, who said to me, “Descend and welcome and joy to thee!” Then one of them went before me with a wax candle and brought me down into a mansion, wherein were furnished sitting-chambers, whose like I had never seen save in the palace of the Caliphate. So I sat down and after a while, the curtains were suddenly drawn from one side of the room and, behold, in came damsels walking in procession and hending in hand lighted flambeaux of wax and censers full of Sumatran aloes-wood, and amongst them a young lady as she were the rising full moon. So I stood up to her and she said, “Welcome to thee for a visitor!” and then she made me sit down again and asked me how I came thither. Quoth I, “I was returning home from the house of an intimate friend and went astray in the dark; then, being taken in the street with an urgent call to make water, I turned aside into this lane, where I found a basket let down. The strong wine which I had drunk led me to seat myself in it and it was drawn up with me into this house, and this is my story.” She rejoined, “No harm shall befal thee, and I hope thou wilt have cause to praise the issue of thine adventure.” Then she added, “But what is thy condition?” I said, “A merchant in the Baghdad bazar” and she, “Canst thou repeat any verses?” “Some small matter,” quoth I. Quoth she “Then call a few to mind and let us hear some of them.” But I said, “A visitor is bashful and timid; do thou begin.” “True,” replied she and recited some verses of the poets, past and present, choosing their choicest pieces; and I listened not knowing whether more to marvel at her beauty and loveliness or at the charm of her style of declamation. Then said she, “Is that bashfulness of thine gone?” and I said, “Yes, by Allah!” so she rejoined, “Then, if thou wilt, recite us somewhat.” So I repeated to her a number of poems by old writers, and she applauded, saying, “By Allah, I did not think to find such culture among the trade folk, the sons of the bazar!” Then she called for food——Whereupon quoth Shahrazad’s sister Dunyazad, “How pleasant is this tale and enjoyable and sweet to the ear and sound to the sense!” But she answered, “And what is this story compared with that which thou shalt hear on the morrow’s night, if I be alive and the King deign spare me!” Then Shahrazad perceived the dawn of day and ceased saying her permitted say.