Richard F. Burton - Arabian Nights, Vol. 6 (Chap. 2) lyrics

The City Of Bra**.[FN#104] It is related that there was, in tide of yore and in times and years long gone before, at Damascus of Syria, a Caliph known as Abd al-Malik bin Marwan, the fifth of the Ommiade house. As this Commander of the Faithful was seated one day in his palace, conversing with his Sultans and Kings and the Grandees of his empire, the talk turned upon the legends of past peoples and the traditions of our lord Solomon, David's son (on the twain be peace!), and on that which Allah Almighty had bestowed on him of lordship and dominion over men and Jinn and birds and beasts and reptiles and the wind and other created things; and quoth the Caliph, "Of a truth we hear from those who forewent us that the Lord (extolled and exalted be He!) vouchsafed unto none the like of that which He vouchsafed unto our lord Solomon and that he attained unto that whereto never attained other than he, in that he was wont to imprison Jinns and Marids and Satans in cucurbites of copper and to stop them with lead and seal[FN#105] them with his ring."—And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Sixty-seventh Night, She said, It hath reached me, O auspicious King, that when the Caliph Abd al-Malik bin Marwan sat conversing with his Grandees concerning our lord Solomon, and these noted what Allah had bestowed upon him of lordship and dominion, quoth the Commander of the Faithful, "Indeed he attained unto that whereto never attained other than he, in that he was wont to imprison Jinns and Marids and Satans in cucurbites of copper and stop them with lead and seal them with his ring." Then said Talib bin Sahl (who was a seeker after treasures and had books that discovered to him hoards and wealth hidden under the earth), "O Commander of the Faithful,—Allah make thy dominion to endure and exalt thy dignity here and hereafter!—my father told me of my grandfather, that he once took ship with a company, intending for the island of Sikiliyah or Sicily, and sailed until there arose against them a contrary wind, which drove them from their course and brought them, after a month, to a great mountain in one of the lands of Allah the Most High, but where that land was they wot not. Quoth my grandfather:—‘This was in the darkness of the night and as soon as it was day, there came forth to us, from the caves of the mountain, folk black of colour and naked of body, as they were wild beasts, understanding not one word of what was addressed to them; nor was there any of them who knew Arabic, save their King who was of their own kind. When he saw the ship, he came down to it with a company of his followers and saluting us, bade us welcome and questioned us of our case and our faith. We told him all concerning ourselves and he said, ‘Be of good cheer for no harm shall befal you.' And when we, in turn, asked them of their faith, we found that each was of one of the many creeds prevailing before the preaching of Al-Islam and the mission of Mohammed, whom may Allah bless and keep! So my shipmates remarked, We wot not what thou sayest.' Then quoth the King, ‘No Adam-son hath ever come to our land before you: but fear not, and rejoice in the a**urance of safety and of return to your own country.' Then he entertained us three days, feeding us on the flesh of birds and wild beasts and fishes, than which they had no other meat; and, on the fourth day, he carried us down to the beach, that we might divert ourselves by looking upon the fisher- folk. There we saw a man casting his net to catch fish, and presently he pulled them up and behold, in them was a cucurbite of copper, stopped with lead and sealed with the signet of Solomon, son of David, on whom be peace! He brought the vessel to land and broke it open, when there came forth a smoke, which rose a-twisting blue to the zenith, and we heard a horrible voice, saying, ‘I repent! I repent! Pardon, O Prophet of Allah! I will never return to that which I did aforetime.' Then the smoke became a terrible Giant frightful of form, whose head was level with the mountain-tops, and he vanished from our sight, whilst our hearts were well-nigh torn out for terror; but the blacks thought nothing of it. Then we returned to the King and questioned him of the matter; whereupon quoth he, ‘Know that this was one of the Jinns whom Solomon, son of David, being wroth with them, shut up in these vessels and cast into the sea, after stopping the mouths with melted lead. Our fishermen ofttimes, in casting their nets, bring up such bottles, which being broken open, there come forth of them Jinnis who, deeming that Solomon is still alive and can pardon them, make their submission to him and say, I repent, O Prophet of Allah!'" The Caliph marvelled at Talib's story and said, "Glory be to God! Verily, to Solomon was given a mighty dominion." Now al-Nábighah al-Zubyání[ FN#106] was present, and he said, "Talib hath spoken soothly as is proven by the saying of the All-wise, the Primæval One, ‘And Solomon, when Allah to him said, * ‘Rise, be thou Caliph,   rule with righteous sway: Honour obedience for obeying thee; * And who rebels imprison him   for aye' Wherefore he used to put them in copper-bottles and cast them into the sea." The poet's words seemed good to the Caliph, and he said, "By Allah, I long to look upon some of these Solomonic vessels, which must be a warning to whoso will be warned." "O Commander of the Faithful," replied Talib, "it is in thy power to do so, without stirring abroad. Send to thy brother Abd al-Aziz bin Marwán, so he may write to Músá bin Nusayr,[ FN#107] governor of the Maghrib or Morocco, bidding him take horse thence to the mountains whereof I spoke and fetch thee therefrom as many of such cucurbites as thou hast a mind to; for those mountains adjoin the frontiers of his province." The Caliph approved his counsel and said "Thou hast spoken sooth, O Talib, and I desire that, touching this matter, thou be my messenger to Musa bin Nusayr; wherefore thou shalt have the White Flag[ FN#108] and all thou hast a mind to of monies and honour and so forth; and I will care for thy family during thine absence." "With love and gladness, O Commander of the Faithful!" answered Talib. "Go, with the blessing of Allah and His aid," quoth the Caliph, and bade write a letter to his brother, Abd al-Aziz, his viceroy in Egypt, and another to Musa bin Nusayr, his viceroy in North Western Africa, bidding him go himself in quest of the Solomonic bottles, leaving his son to govern in his stead. Moreover, he charged him to engage guides and to spare neither men nor money, nor to be remiss in the matter as he would take no excuse. Then he sealed the two letters and committed them to Talib bin Sahl, bidding him advance the royal ensigns before him and make his utmost speed and he gave him treasure and horsemen and footmen, to further him on his way, and made provision for the wants of his household during his absence. So Talib set out and arrived in due course at Cairo.[ FN#109]—And Shahrazad perceived the dawn of day and ceased to say her permitted say. When it was the Five Hundred and Sixty-eighth Night, She said, It hath reached me, O auspicious King, that Talib bin Sahl set out with his escort and crossed the desert country between Syria and Egypt, where the Governor came out to meet him and entreated him and his company with high honour whilst they tarried with him. Then he gave them a guide to bring them to the Sa'íd or Upper Egypt, where the Emir Musa had his abiding-place; and when the son of Nusayr heard of Talib's coming, he went forth to meet him and rejoiced in him. Talib gave him the Caliph's letter, and he took it reverently and, laying it on his head, cried, "I hear and I obey the Prince of the Faithful." Then he deemed it best to a**emble his chief officers and when all were present he acquainted them with the contents of the Caliph's letter and sought counsel of them how he should act. "O Emir," answered they, "if thou seek one who shall guide thee to the place summon the Shaykh 'Abd al-Samad, ibn 'Abd al-Kuddús, al- Samúdí;[ FN#110] for he is a man of varied knowledge, who hath travelled much and knoweth by experience all the seas and wastes and words and countries of the world and the inhabitants and wonders thereof; wherefore send thou for him and he will surely guide thee to thy desire." So Musa sent for him, and behold, he was a very ancient man shot in years and broken down with lapse of days. The Emir saluted him and said, "O Shaykh Abd al-Samad, our lord the Commander of the Faithful, Abd al-Malik bin Marwan' hath commanded me thus and thus. I have small knowledge of the land wherein is that which the Caliph desireth; but it is told me that thou knowest it well and the ways thither. Wilt thou, therefore, go with me and help me to accomplish the Caliph's need? So it please Allah the Most High, thy trouble and travail shall not go waste." Replied the Shaykh, "I hear and obey the bidding of the Commander of the Faithful; but know, O Emir, that the road thither is long and difficult and the ways few." "How far is it?" asked Musa, and the Shaykh answered, "It is a journey of two years and some months going and the like returning; and the way is full of hardships and terrors and things wondrous and marvellous. Now thou art a champion of the Faith[ FN#111] and our country is hard by that of the enemy; and peradventure the Nazarenes may come out upon us in thine absence; wherefore it behoveth thee to leave one to rule thy government in thy stead." "It is well," answered the Emir and appointed his son Hárún Governor during his absence, requiring the troops to take the oath of fealty to him and bidding them obey him in all he should com mend. And they heard his words and promised obedience. Now this Harun was a man of great prowess and a renowned warrior and a doughty knight, and the Shaykh Abd al-Samad feigned to him that the place they sought was distant but four months' journey along the shore of the sea, with camping-places all the way, adjoining one another, and gra** and springs, adding, "Allah will a**uredly make the matter easy to us through thy blessing, O Lieutenant of the Commander of the Faithful!" Quoth the Emir Musa, "Knowest thou if any of the Kings have trodden this land before us?"; and quoth the Shaykh, "Yes, it belonged aforetime to Darius the Greek, King of Alexandria." But he said to Musa privily, "O Emir, take with thee a thousand camels laden with victual and store of gugglets."[ FN#112] The Emir asked, "And what shall we do with these?", and the Shaykh answered. "On our way is the desert of Kayrwán or Cyrene, the which is a vast wold four days' journey long, and lacketh water; nor therein doth sound of voice ever sound nor is soul at any time to be seen. Moreover, there bloweth the Simoon[ FN#113] and other hot winds called Al-Juwayb, which dry up the water-skins; but if the water be in gugglets, no harm can come to it." "Right," said Musa and sending to Alexandria, let bring thence great plenty of gugglets. Then he took with him his Wazir and two thousand cavalry, clad in mail cap-á-pie and set out, without other to guide them but Abd al-Samad who forewent them, riding on his hackney. The party fared on diligently, now pa**ing through inhabited lands, then ruins and anon traversing frightful words and thirsty wastes and then mountains which spired high in air; nor did they leave journeying a whole year's space till, one morning, when the day broke, after they had travelled all night, behold, the Shaykh found himself in a land he knew not and said, "There is no Majesty and there is no Might save in Allah, the Glorious, the Great!" Quoth the Emir, "What is to do, O Shaykh?"; and he answered, saying, "By the Lord of the Ka'abah, we have wandered from our road!" "How cometh that?" asked Musa, and Abd al-Samad replied, "The stars were overclouded and I could not guide myself by them." "Where on God's earth are we now?" asked the Emir, and the Shaykh answered, "I know not; for I never set eyes on this land till this moment." Said Musa, "Guide us back to the place where we went astray", but the other, "I know it no more." Then Musa, "Let us push on; haply Allah will guide us to it or direct us aright of His power." So they fared on till the hour of noon-prayer, when they came to a fair champaign, and wide and level and smooth as it were the sea when calm, and presently there appeared to them, on the horizon some great thing, high and black, in whose midst was as it were smoke rising to the confines of the sky. They made for this, and stayed not in their course till they drew near thereto, when, lo! it was a high castle, firm of foundations and great and gruesome, as it were a towering mountain, builded all of black stone, with frowning crenelles and a door of gleaming China steel, that dazzled the eyes and dazed the wits. Round about it were a thousand steps and that which appeared afar off as it were smoke was a central dome of lead an hundred cubits high. When the Emir saw this, he marvelled thereat with exceeding marvel and how this place was void of inhabitants; and the Shaykh, after he had certified himself thereof, said, "There is no god but the God and Mohammed is the Apostle of God!" Quoth Musa, "I hear thee praise the Lord and hallow Him, and meseemeth thou rejoicest." "O Emir," answered Abd al-Samad, "Rejoice, for Allah (extolled and exalted be He!) hath delivered us from the frightful words and thirsty wastes." "How knowest thou that?" said Musa, and the other, "I know it for that my father told me of my grandfather that he said, ‘We were once journeying in this land and, straying from the road, we came to this palace and thence to the City of Bra**; between which and the place thou seekest is two full months' travel; but thou must take to the sea-shore and leave it not, for there be watering-places and wells and camping-grounds established by King Zú al-Karnayn Iskandar who, when he went to the conquest of Mauritania, found by the way thirsty deserts and wastes and wilds and dug therein water-pits and built cisterns.' " Quoth Musa, "Allah rejoice thee with good news!" and quoth the Shaykh, "Come, let us go look upon yonder palace and its marvels, for it is an admonition to whose will be admonished." So the Emir went up to the palace, with the Shaykh and his officers, and coming to the gate, found it open. Now this gate was builded with lofty columns and porticoes whose walls and ceilings were inlaid with gold and silver and precious stones; and there led up to it flights of steps, among which were two wide stairs of coloured marble, never was seen their like; and over the doorway was a tablet whereon were graven letters of gold in the old ancient Ionian character. "O Emir," asked the Shaykh, "Shall I read?"; and Musa answered, "Read and God bless thee!; for all that betideth us in this journey dependeth upon thy blessing." So the Shaykh, who was a very learned man and versed in all tongues and characters, went up to the tablet and read whatso was thereon and it was verse like this, "The signs that here their mighty works portray * Warn us that   all must tread the self-same way: O thou who standest in this stead to hear * Tidings of folk,   whose power hath pa**ed for aye, Enter this palace-gate and ask the news * Of greatness fallen   into dust and clay: d**h has destroyed them and dispersed their might * And in the   dust they lost their rich display; As had they only set their burdens down * To rest awhile, and   then had rode away." When the Emir Musa heard these couplets, he wept till he lost his senses and said, "There is no god but the God, the Living, the Eternal, who ceaseth not!" Then he entered the palace and was confounded at its beauty and the goodliness of its construction. He diverted himself awhile by viewing the pictures and images therein, till he came to another door, over which also were written verses, and said to the Shaykh, "Come read me these!" So he advanced and read as follows, "Under these domes how many a company * Halted of old and fared   with-outen stay: See thou what might displays on other wights * Time with his   shifts which could such lords waylay: They shared together what they gathered * And left their joys and   fared to d**h-decay: What joys they joyed! what food they ate! and now * In dust   they're eaten, for the worm a prey." At this the Emir Musa wept bitter tears; and the world waxed yellow before his eyes and he said, "Verily, we were created for a mighty matter!"[ FN#114] Then they proceeded to explore the palace and found it desert and void of living thing, its courts desolate and dwelling places waste laid. In the midst stood a lofty pavilion with a dome rising high in air, and about it were four hundred tombs, builded of yellow marble. The Emir drew near unto these and behold, amongst them was a great tomb, wide and long; and at its head stood a tablet of white marble, whereon were graven these couplets, "How oft have I fought! and how many have slain! * How much have   I witnessed of blessing and bane! How much have I eaten! how much have I drunk! * How oft have I   hearkened to singing-girl's strain! How much have I bidden! how oft have forbid! * How many a castle   and castellain I have sieged and have searched, and the cloistered maids * In   the depths of its walls for my captives were ta'en! But of ignorance sinned I to win me the meeds * Which won proved   naught and brought nothing of gain: Then reckon thy reck'ning, O man, and be wise * Ere the goblet of   d**h and of doom thou shalt drain; For yet but a little the dust on thy head * They shall strew, and   thy life shall go down to the dead." The Emir and his companions wept; then, drawing near unto the pavilion, they saw that it had eight doors of sandal-wood, studded with nails of gold and stars of silver and inlaid with all manner precious stones. On the first door were written these verses, "What I left, I left it not for nobility of soul, * But through   sentence and decree that to every man are dight. What while I lived happy, with a temper haught and high, * My   hoarding-place defending like a lion in the fight, I took no rest, and greed of gain forbad me give a grain * Of   mustard seed to save from the fires of Hell my sprite, Until stricken on a day, as with arrow, by decree * Of the Maker,   the Fashioner, the Lord of Might and Right. When my d**h was appointed, my life I could not keep * By the   many of my stratagems, my cunning and my sleight: My troops I had collected availed me not, and none * Of my   friends and of my neighbours had power to mend my plight: Through my life I was weaned in journeying to d**h * In stress   or in solace, in joyance or despight: So when money-bags are bloated, and dinar unto dinar * Thou   addest, all may leave thee with fleeting of the night: And the driver of a camel and the digger of a grave[ FN#115] * Are   what thine heirs shall bring ere the morning dawneth bright: And on Judgment Day alone shalt thou stand before thy Lord, *   Overladen with thy sins and thy crimes and thine affright: Let the world not seduce thee with lurings, but behold * What   measure to thy family and neighbours it hath doled." When Musa heard these verses, he wept with such weeping that he swooned away; then, coming to himself, he entered the pavilion and saw therein a long tomb, awesome to look upon, whereon was a tablet of China steel and Shaykh Abd al-Samad drew near it and read this inscription: "In the name of Ever-lasting Allah, the Never-beginning, the Never-ending; in the name of Allah who begetteth not nor is He begot and unto whom the like is not; in the name of Allah the Lord of Majesty and Might; in the name of the Living One who to d**h is never dight!"—And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Sixty-ninth Night, She said, It hath reached me, O auspicious King, that Shaykh Abd al-Samad, having read the aforesaid, also found the following, "O thou who comest to this place, take warning by that which thou seest of the accidents of Time and the vicissitudes of Fortune and be not deluded by the world and its pomps and vanities and fallacies and falsehoods and vain allurements, for that it is flattering, deceitful end treacherous, and the things thereof are but a loan to us which it will borrow back from all borrowers. It is like unto the dreams of the dreamer and the sleep-visions of the sleeper or as the mirage of the desert, which the thirsty take for water;[ FN#116] and Satan maketh it fair for men even unto d**h These are the ways of the world; wherefore put not thou thy trust therein neither incline thereto, for it betrayeth him who leaneth upon it and who committeth himself thereunto in his affairs. Fall not thou into its snares neither take hold upon its skirts, but be warned by my example. I possessed four thou sand bay horses and a haughty palace, and I had to wife a thou sand daughters of kings, high-bosomed maids, as they were moons: I was blessed with a thousand sons as they were fierce lions, and I abode a thousand years, glad of heart and mind, and I ama**ed treasures beyond the competence of all the Kings of the regions of the earth, deeming that delight would still endure to me. But there fell on me unawares the Destroyer of delights and the Sunderer of societies, the Desolator of domiciles and the Spoiler of inhabited spots, the Murtherer of great and small, babes and children and mothers, he who hath no ruth on the poor for his poverty, or feareth the King for all his bidding or forbidding. Verily, we abode safe and secure in this palace, till there descended upon us the judgment of the Lord of the Three Worlds, Lord of the Heavens, and Lord of the Earths, the vengeance of the Manifest Truth[ FN#117] overtook us, when there died of us every day two, till a great company of us had perished. When I saw that destruction had entered our dwellings and had homed with us and in the sea of d**hs had drowned us, I summoned a writer and bade him indite these verses and instances and admonitions, the which I let grave, with rule and compa**, on these doors and tablets and tombs. Now I had an army of a thousand thousand bridles, men of warrior mien with forearms strong and keen, armed with spears and mail-coats sheen and swords that gleam; so I bade them don their long-hanging hauberks and gird on their biting blades and mount their high-mettled steeds and level their dreadful lances; and whenas there fell on us the doom of the Lord of heaven and earth, I said to them, ‘Ho, all ye soldiers and troopers, can ye avail to ward off that which is fallen on me from the Omnipotent King?' But troopers and soldiers availed not unto this and said, ‘How shall we battle with Him to whom no chamberlain barreth access, the Lord of the door which hath no doorkeeper?' Then quoth I to them, ‘Bring me my treasures' Now I had in my treasuries a thousand cisterns in each of which were a thousand quintals[ FN#118] of red gold and the like of white silver, besides pearls and j**els of all kinds and other things of price, beyond the attainment of the kings of the earth. So they did that and when they had laid all the treasure in my presence, I said to them, ‘Can ye ransom me with all this treasure or buy me one day of life therewith?' But they could not! So they resigned themselves to fore-ordained Fate and fortune and I submitted to the judgment of Allah, enduring patiently that which he decreed unto me of affliction, till He took my soul and made me to dwell in my grave. And if thou ask of my name, I am Kúsh, the son of Shaddád son of Ád the Greater." And upon the tablets were engraved these lines, "An thou wouldst know my name, whose day is done * With shifts of   time and chances 'neath the sun, Know I am Shaddád's son, who ruled mankind * And o'er all earth   upheld dominion! All stubborn peoples abject were to me; * And Shám to Cairo and   to Adnanwone;[ FN#119] I reigned in glory conquering many kings; * And peoples feared my   mischief every one. Yea, tribes and armies in my hand I saw; * The world all dreaded   me, both friends and fone. When I took horse, I viewed my numbered troops, * Bridles on   neighing steeds a million. And I had wealth that none could tell or count, * Against   misfortune treasuring all I won; Fain had I bought my life with all my wealth, * And for a   moment's space my d**h to shun; But God would naught save what His purpose willed; * So from my   brethren cut I 'bode alone: And d**h, that sunders man, exchanged my lot * To pauper hut   from grandeur's mansion When found I all mine actions gone and past * Wherefor I'm   pledged[ FN#120] and by my sin undone. Then fear, O man, who by a brink dost range, * The turns of   Fortune and the chance of Change." The Emir Musa was hurt to his heart and loathed his life for what he saw of the slaughtering-places of the folk; and, as they went about the highways and byeways of the palace, viewing its sitting-chambers and pleasaunces, behold they came upon a table of yellow onyx, upborne on four feet of juniper-wood,[ FN#121] and there-on these words graven, "At this table have eaten a thousand kings blind of the right eye and a thousand blind of the left and yet other thousand sound of both eyes, all of whom have departed the world and have taken up their sojourn in the tombs and the catacombs." All this the Emir wrote down and left the palace, carrying off with him naught save the table aforesaid. Then he fared on with his host three days' space, under the guidance of the Shaykh Abd al-Samad, till they came to a high hill, whereon stood a horseman of bra**. In his hand he held a lance with a broad head, in brightness like blinding leven, whereon was graven, "O thou that comest unto me, if thou know not the way to the City of Bra**, rub the hand of this rider and he will turn round and presently stop. Then take the direction whereto he faceth and fare fearless, for it will bring thee, without hardship, to the city aforesaid."—And Shahrazad perceived the dawn of day and ceased to say her permitted say. When it was the Five Hundred and Seventieth Night, She said, It hath reached me, O auspicious King, that when the Emir Musa rubbed the horseman's hand he revolved like the dazzling lightning, and stopped facing in a direction other than that wherein they were journeying. So they took the road to which he pointed (which was the right way) and, finding it a beaten track, fared on through their days and nights till they had covered a wide tract of country. Then they came upon a pillar of black stone like a furnace chimney wherein was one sunken up to his armpits. He had two great wings and four arms, two of them like the arms of the sons of Adam and other two as they were lion's paws, with claws of iron, and he was black and tall and frightful of aspect, with hair like horses' tails and eyes like blazing coals, slit upright in his face. Moreover, he had in the middle of his forehead a third eye, as it were that of a lynx, from which flew sparks of fire, and he cried out saying, "Glory to my Lord, who hath adjudged unto me this grievous torment and sore punishment until the Day of Doom!" When the folk saw him, they lost their reason for affright and turned to flee; so the Emir Musa asked the Shaykh Abd al-Samad, "What is this?"; and he answered, "I know not." Whereupon quoth Musa, "Draw near and question him of his condition; haply he will discover to thee his case." "Allah a**ain thee, Emir! Indeed, I am afraid of him;" replied the Shaykh; but the Emir rejoined, saying, "Fear not; he is hindered from thee and from all others by that wherein he is." So Abd al-Samad drew near to the pillar and said to him which was therein, "O creature, what is thy name and what art thou and how camest thou here in this fashion?" "I am an Ifrit of the Jinn," replied he, "by name Dáhish, son of Al-A'amash,[ FN#122] and am confined here by the All-might, prisoned here by the Providence and punished by the judgement of Allah, till it pleases Him, to whom belong Might and Majesty, to release me." Then said Musa, "Ask him why he is in durance of this column?" So the Shaykh asked him of this, and the Ifrit replied, saying, "Verily my tale is wondrous and my case marvellous, and it is this. One of the sons of Iblis had an idol of red carnelian, whereof I was guardian, and there served it a King of the Kings of the sea, a Prince of puissant power and prow of prowess, over-ruling a thousand thousand warriors of the Jann who smote with swords before him and answered his summons in time of need. All these were under my commandment and obeyed my behest, being each and every rebels against Solomon, son of David, on whom be peace! And I used to enter the belly of the idol and thence bid and forbid them. Now this King's daughter loved the idol and was frequent in prostration to it and a**iduous in its service; and she was the fairest woman of her day, accomplished in beauty and loveliness, elegance and grace. She was described unto Solomon and he sent to her father, saying, ‘Give me thy daughter to wife and break thine idol of carnelian and testify saying, There is no god but the God and Solomon is the Prophet of Allah!' an thou do this, our due shall be thy due and thy debt shall be our debt, but, if thou refuse, make ready to answer the summons of the Lord and don thy grave-gear, for I will come upon thee with an irresistible host, which shall fill the waste places of earth and make thee as yesterday that is pa**ed away and hath no return for aye.' When this message reached the King, he waxed insolent and rebellious, pride-full and contumacious and he cried to his Wazirs, ‘What say ye of this? Know ye that Solomon son of David hath sent requiring me to give him my daughter to wife, and break my idol of carnelian and enter his faith!' And they replied, ‘O mighty King, how shall Solomon do thus with thee? Even could he come at thee in the midst of this vast ocean, he could not prevail against thee, for the Marids of the Jann will fight on thy side and thou wilt ask succour of thine idol whom thou servest, and he will help thee and give thee victory over him. So thou wouldst do well to consult on this matter thy Lord,' (meaning the idol aforesaid) ‘and hear what he saith. If he say, Fight him, fight him, and if not, not.' So the King went in without stay or delay to his idol and offered up sacrifices and slaughtered victims; after which he fell down before him, prostrate and weeping, and repeated these verses, ‘O my Lord, well I weet thy puissant hand: * Sulaymán would break   thee and see thee bann'd. O my Lord, to crave succour here I stand * Command and I bow to   thy high command!' Then I" (continued the Ifrit addressing the Shaykh and those about him), "of my ignorance and want of wit and recklessness of the commandment of Solomon and lack of knowledge anent his power, entered the belly of the idol and made answer as follows. ‘As for me, of him I feel naught affright, * For my lore and my   wisdom are infinite: If he wish for warfare I'll show him fight * And out of his body   I'll tear his sprite!' When the King heard my boastful reply, he hardened his heart and resolved to wage war upon the Prophet and to offer him battle; wherefore he beat the messenger with a grievous beating and returned a foul answer to Solomon, threatening him and saying, ‘Of a truth, thy soul hath suggested to thee a vain thing; dost thou menace me with mendacious words? But gird thyself for battle; for, an thou come not to me, I will a**uredly come to thee.' So the messenger returned to Solomon and told him all that had pa**ed and whatso had befallen him, which when the Prophet heard, he raged like Doomsday and addressed himself to the fray and levied armies of men and Jann and birds and reptiles. He commanded his Wazir Al-Dimiryát, King of the Jann, to gather together the Marids of the Jinn from all parts, and he collected for him six hundred thousand thousand of devils.[ FN#123] Moreover, by his order, his Wazir Ásaf bin Barkhiyá levied him an army of men, to the number of a thousand thousand or more. These all he furnished with arms and armour and mounting, with his host, upon his carpet, took flight through air, while the beasts fared under him and the birds flew overhead, till he lighted down on the island of the refractory King and encompa**ed it about, filling earth with his hosts."—And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Seventy-first Night, She said, It hath reached me, O auspicious King, that the Ifrit continued, "So when Solomon the prophet (with whom be peace!) lighted down with his host on the island he sent to our King, saying, ‘Behold, I am come: defend thy life against that which is fallen upon thee, or else make thy submission to me and confess my apostleship and give me thy daughter to lawful wife and break thine idol and worship the one God, the alone Worshipful; and testify, thou and thine, and say, ‘There is no God but the God, and Solomon is the Apostle of Allah![ FN#124] This if thou do, thou shalt have pardon and peace; but if not, it will avail thee nothing to fortify thyself in this island, for Allah (extolled and exalted be He!) hath bidden the wind obey me; so I will bid it bear me to thee on my carpet and make thee a warning and an example to deter others.' But the King made answer to his messenger, saying, ‘It may not on any wise be as he requireth of me; so tell him I come forth to him,' With this reply the messenger returned to Solomon, who thereupon gathered together all the Jinn that were under his hand, to the number of a thousand thousand, and added to them other than they of Marids and Satans from the islands of the sea and the tops of the mountains and, drawing them up on parade, opened his armouries and distributed to them arms and armour. Then the Prophet drew out his host in battle array, dividing the beasts into two bodies, one on the right wing of the men and the other on the left, and bidding them tear the enemies' horses in sunder. Furthermore, he ordered the birds which were in the island to hover over their heads and, whenas the a**ault should be made, that they should swoop down and tear out the foe's eyes with their beaks and buffet their faces with their wings; and they answered, saying, ‘We hear and we obey Allah and thee, O Prophet of Allah!' Then Solomon seated himself on a throne of alabaster, studded with precious stones and plated with red gold; and, commanding the wind to bear him aloft, set his Wazir Asaf bin Barkhiya[ FN#125] and the kings of mankind on his right and his Wazir Al-Dimiryat and the kings of the Jinn on his left, arraying the beasts and vipers and serpents in the van. Thereupon they all set on us together, and we gave them battle two days over a vast plain; but, on the third day, disaster befel us, and the judgment of Allah the Most High was executed upon us. Now the first to charge upon them were I and my troops, and I said to my companions, ‘Abide in your places, whilst I sally forth to them and provoke Al-Dimiryat to combat singular.' And behold, he came forth to the duello as he were a vast mountain, with his fires flaming and his smoke spireing, and shot at me a falling star of fire; but I swerved from it and it missed me. Then I cast at him in my turn, a flame of fire, and smote him; but his shaft[ FN#126] overcame my fire and he cried out at me so terrible a cry that meseemed the skies were fallen flat upon me, and the mountains trembled at his voice. Then he commanded his hosts to charge; accordingly they rushed on us and we rushed on them, each crying out upon other, and battle reared its crest rising in volumes and smoke ascending in columns and hearts well nigh cleaving. The birds and the flying Jinn fought in the air and the beasts and men and the foot-faring Jann in the dust and I fought with Al- Dimiryat, till I was aweary and he not less so. At last, I grew weak and turned to flee from him, whereupon my companions and tribesmen likewise took to flight and my hosts were put to the rout, and Solomon cried out, saying, ‘Take yonder furious tyrant, the accursed, the infamous!' Then man fell upon man and Jinn upon Jinn and the armies of the Prophet charged down upon us, with the wild beasts and lions on their right hand and on their left, rending our horses and tearing our men; whilst the birds hovered over-head in air pecking out our eyes with their claws and beaks and beating our faces with their wings, and the serpents struck us with their fangs, till the most of our folk lay prone upon the face of the earth, like the trunks of date-trees. Thus defeat befel our King and we became a spoil unto Solomon. As to me, I fled from before Al-Dimiryat, but he followed me three months' journey, till I fell down for weariness and he overtook me, and pouncing upon me, made me prisoner. Quoth I, ‘By the virtue of Him who hath exalted thee and abased me, spare me and bring me into the presence of Solomon, on whom be peace!' So he carried me before Solomon, who received me after the foulest fashion and bade bring this pillar and hollow it out. Then he set me herein and chained me and sealed me with his signet-ring, and Al- Dimiryat bore me to this place wherein thou seest me. Moreover, he charged a great angel to guard me, and this pillar is my prison until Judgment-day." Shahrazad perceived the dawn of day and ceased to say her permitted say. When it was the Five Hundred and Seventy-second Night, She said, It hath reached me, O auspicious King, that when the Jinni who was prisoned in the pillar had told them his tale, from first to last, the folk marvelled at his story and at the frightfulness of his favour, and the Emir Musa said, "There is no God but the God! Soothly was Solomon gifted with a mighty dominion." Then said the Shaykh Abd al-Samad to the Jinni, "Ho there! I would fain ask thee of a thing, whereof do thou inform us." "Ask what thou wilt," answered the Ifrit Dahish and the Shaykh said, "Are there hereabouts any of the Ifrits imprisoned in bottles of bra** from the time of Solomon (on whom be peace!)?" "Yes," replied the Jinni; "there be such in the sea of al-Karkar[ FN#127] on the shores whereof dwell a people of the lineage of Noah (on whom be peace!); for their country was not reached by the Deluge and they are cut off there from the other sons of Adam." Quoth Abd al-Samad, "And which is the way to the City of Bra** and the place wherein are the cucurbites of Solomon, and what distance lieth between us and it?" Quoth the Ifrit, "It is near at hand," and directed them in the way thither. So they left him and fared forward till there appeared to them afar off a great blackness and therein two fires facing each other, and the Emir Musa asked the Shaykh, "What is yonder vast blackness and its twin fires?"; and the guide answered, "Rejoice O Emir, for this is the City of Bra**, as it is described in the Book of Hidden Treasures which I have by me. Its walls are of black stone and it hath two towers of Andalusian bra**,[ FN#128] which appear to the beholder in the distance as they were twin fires, and hence is it named the City of Bra**." Then they fared on without ceasing till they drew near the city and behold, it was as it were a piece of a mountain or a ma** of iron cast in a mould and impenetrable for the height of its walls and bulwarks; while nothing could be more beautiful than its buildings and its ordinance. So they dismounted down and sought for an entrance, but saw none neither found any trace of opening in the walls, albeit there were five-and-twenty portals to the city, but none of them was visible from without. Then quoth the Emir, "O Shaykh, I see to this city no sign of any gate;" and quoth he, "O Emir, thus is it described in my Book of Hidden Treasures; it hath five-and-twenty portals; but none thereof may be opened save from within the city." Asked Musa, " And how shall we do to enter the city and view its wonders?" and Talib son of Sahl, his Wazir, answered, "Allah a**ain the Emir! let us rest here two or three days and, God willing, we will make shift to come within the walls." Then said Musa to one of his men, "Mount thy camel and ride round about the city, so haply thou may light upon a gate or a place somewhat lower than this fronting us, or Inshallah! a breach whereby we can enter." Accordingly he mounted his beast, taking water and victuals with him, and rode round the city two days and two nights, without drawing rein to rest, but found the wall thereof as it were one block, without breach or way of ingress; and on the third day, he came again in sight of his companions, dazed and amazed at what he had seen of the extent and loftiness of the place, and said, "O Emir, the easiest place of access is this where you have alighted." Then Musa took Talib and Abd al-Samad and ascended the highest hill which overlooked the city. When they reached the top, they beheld beneath them a city, never saw eyes a greater or a goodlier, with dwelling-places and mansions of towering height, and palaces and pavilions and domes gleaming gloriously bright and sconces and bulwarks of strength infinite; and its streams were a-flowing and flowers a-blowing and fruits a glowing. It was a city with gates impregnable; but void and still, without a voice or a cheering inhabitant. The owl hooted in its quarters; the bird skimmed circling over its squares and the raven croaked in its great thoroughfares weeping and bewailing the dwellers who erst made it their dwelling.[ FN#129] The Emir stood awhile, marvelling and sorrowing for the desolation of the city and saying, Glory to Him whom nor ages nor changes nor times can blight, Him who created all things of His Might!" Presently, he chanced to look aside and caught sight of seven tablets of white marble afar off. So he drew near them and finding inscriptions graven thereon, called the Shaykh and bade him read these. Accordingly he came forward and, examining the inscriptions, found that they contained matter of admonition and warning and instances and restraint to those of understanding. On the first tablet was inscribed, in the ancient Greek character: "O son of Adam, how heedless art thou of that which is before thee! Verily, thy years and months and days have diverted thee therefrom. Knowest thou not that the cup of d**h is filled for thy bane which in a little while to the dregs thou shalt drain? Look to thy doom ere thou enter thy tomb. Where be the Kings who held dominion over the lands and abased Allah's servants and built these palaces and had armies under their commands? By Allah, the Destroyer of delights and the Severer of societies and the Devastator of dwelling-places came down upon them and transported them from the spaciousness of their palaces to the staitness of their burial-places." And at the foot of the tablet were written the following verses, "Where are the Kings earth-peopling, where are they? * The built   and peopled left they e'er and aye! They're tombed yet pledged to actions past away * And after d**h   upon them came decay. Where are their troops? They failed to ward and guard! * Where   are the wealth and hoards in treasuries lay? Th' Empyrean's Lord surprised them with one word, * Nor wealth   nor refuge could their doom delay!" When the Emir heard this, he cried out and the tears ran down his cheeks and he exclaimed, "By Allah, from the world abstaining is the wisest course and the sole a**aining!" And he called for pen- case and paper and wrote down what was graven on the first tablet. Then he drew near the second tablet and found these words graven thereon, "O son of Adam, what hath seduced thee from the service of the Ancient of Days and made thee forget that one day thou must defray the debt of d**h? Wottest thou not that it is a transient dwelling wherein for none there is abiding; and yet thou taketh thought unto the world and cleaves" fast thereto? Where be the kings who Irak peopled and the four quarters of the globe possessed? Where be they who abode in Ispahan and the land of Khorasan? The voice of the Summoner of d**h summoned them and they answered him, and the Herald of Destruction hailed them and they replied, Here are we! Verily, that which they builded and fortified profited them naught; neither did what they had gathered and provided avail for their defence." And at the foot of the tablet were graven the following verses, Where be the men who built and fortified * High places never man   their like espied? In fear of Fate they levied troops and hosts, * Availing naught   when came the time and tide, Where be the Kisrás homed in strongest walls? * As though they   ne'er had been from home they tried!" The Emir Musa wept and exclaimed, "By Allah, we are indeed created for a grave matter!" Then he copied the inscription and pa**ed on to the third tablet,—And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Seventy-third Night, She said, It hath reached me, O auspicious King, that the Emir Musa pa**ed on to the third tablet, whereon was written, "O son of Adam, the things of this world thou lovest and prizest and the hest of thy Lord thou spurnest and despisest. All the days of thy life pa** by and thou art content thus to aby. Make ready thy viaticum against the day appointed for thee to see and prepare to answer the Lord of every creature that be!" And at the foot were written these verses, "Where is the wight who peopled in the past * Hind land and Sind;   and there the tyrant played? Who Zanj[ FN#130] and Habash bound beneath his yoke, * And Nubia   curbed and low its puissance laid. Look not for news of what is in his grave. * Ah, he is far who   can thy vision aid! The stroke of d**h fell on him sharp and sure; * Nor saved him   palace, nor the lands he swayed." At this Musa wept with sore weeping and, going on to the fourth tablet, he read inscribed thereon, "O son of Adam, how long shall thy Lord bear with thee and thou every day sunken in the sea of thy folly? Hath it then been stablished unto thee that some day thou shalt not die? O son of Adam, let not the deceits of thy days and nights and times and hours delude thee with their delights; but remember that d**h lieth ready for thee ambushing, fain on thy shoulders to spring, nor doth a day pa** but he morneth with thee in the morning and nighteth with thee by night. Beware, then, of his onslaught and make provision there-against. As was with me, so it is with thee; thou wastest thy whole life and squanderest the joys in which thy days are rife. Hearken, therefore, to my words and put thy trust in the Lord of Lords; for in the world there is no stability; it is but as a spider's web to thee." And at the foot of the tablet were written these couplets, "Where is the man who did those labours ply * And based and built   and reared these walls on high? Where be the castles' lords? Who therein dwelt * Fared forth and   left them in decay to lie. All are entombed, in pledge against the day * When every sin   shall show to every eye. None but the Lord Most High endurance hath, * Whose Might and   Majesty shall never die." When the Emir read this, he swooned away and presently coming to himself marvelled exceedingly and wrote it down. Then he drew near the fifth tablet and behold, thereon was graven, "O son of Adam, what is it that distracteth thee from obedience of thy Creator and the Author of thy being, Him who reared thee whenas thou west a little one, and fed thee whenas thou west full-grown? Thou art ungrateful for His bounty, albeit He watcheth over thee with His favours, letting down the curtain of His protection over thee. Needs must there be for thee an hour bitterer than aloes and hotter than live coals. Provide thee, therefore, against it; for who shall sweeten its gall or quench its fires? Bethink thee who forewent thee of peoples and heroes and take warning by them, ere thou perish." And at the foot of the tablet were graven these couplets, "Where be the Earth-kings who from where they ‘bode, * Sped and   to grave yards with their hoardings yode: Erst on their mounting-days there hadst beheld * Hosts that   concealed the ground whereon they rode: How many a king they humbled in their day! * How many a host they   led and laid on load! But from th' Empyrean's Lord in haste there came * One word, and   joy waxed grief ere morning glowed." The Emir marvelled at this and wrote it down; after which he pa**ed on to the sixth tablet and behold, was inscribed thereon, "O son of Adam, think not that safety will endure for ever and aye, seeing that d**h is sealed to thy head alway. Where be thy fathers, where be thy brethren, where thy friends and dear ones? They have all gone to the dust of the tombs and presented themselves before the Glorious, the Forgiving, as if they had never eaten nor drunken, and they are a pledge for that which they have earned. So look to thyself, ere thy tomb come upon thee." And at the foot of the tablet were these couplets, "Where be the Kings who ruled the Franks of old? * Where be the   King who peopled Tingis-wold[ FN#131]? Their works are written in a book which He, * The One, th' All-   father shall as witness hold." At this the Emir Musa marvelled and wrote it down, saying, "There is no god but the God! Indeed, how goodly were these folk!" Then he went up to the seventh tablet and behold, thereon was written, "Glory to Him who fore-ordaineth d**h to all He createth, the Living One, who dieth not! O son of Adam, let not thy days and their delights delude thee, neither thine hours and the delices of their time, and know that d**h to thee cometh and upon thy shoulder sitteth. Beware, then, of his a**ault and make ready for his onslaught. As it was with me, so it is with thee; thou wastest the sweet of thy life and the joyance of thine hours. Give ear, then, to my rede and put thy trust in the Lord of Lords and know that in the world is no stability, but it is as it were a spider's web to thee and all that is therein shall die and cease to be. Where is he who laid the foundation of Amid[ FN#132] and builded it and builded Fárikín[ FN#133] and exalted it? Where be the peoples of the strong places? Whenas them they had inhabited, after their might into the tombs they descended. They have been carried off by d**h and we shall in like manner be afflicted by doom. None abideth save Allah the Most High, for He is Allah the Forgiving One." The Emir Musa wept and copied all this, and indeed the world was belittled in his eyes. Then he descended the hill and rejoined his host, with whom he pa**ed the rest of tile day, casting about for a means of access to the city. And he said to his Wazir Talib bin Sahl and to the chief officers about him, "How shall we contrive to enter this city and view its marvels?: haply we shall find therein wherewithal to win the favour of the Commander of the Faithful." "Allah prolong the Emir's fortune!" replied Talib, "let us make a ladder and mount the wall therewith, so peradventure we may come at the gate from within." Quoth the Emir, "This is what occurred to my thought also, and admirable is the advice!" Then he called for carpenters and blacksmiths and bade them fashion wood and build a ladder plated and banded with iron. So they made a strong ladder and many men wrought at it a whole month. Then all the company laid hold of it and set it up against the wall, and it reached the top as truly as if it had been built for it before that time. The Emir marvelled and said, "The blessing of Allah be upon you. It seems as though ye had taken the measure of the mure, so excellent is your work." Then said he to his men, "Which of you will mount the ladder and walk along the wall and cast about for a way of descending into the city, so to see how the case stands and let us know how we may open the gate?" Whereupon quoth one of them, "I will go up, O Emir, and descend and open to you"; and Musa answered, saying, "Go and the blessing of Allah go with thee!" So the man mounted the ladder; but, when he came to the top of the wall, he stood up and gazed fixedly down into the city, then clapped his hands and crying out, at the top of his voice, "By Allah, thou art fair!" cast himself down into the place, and Musa cried, "By Allah, he is a dead man!" But another came up to him and said, "O Emir, this was a madman and doubtless his madness got the better of him and destroyed him. I will go up and open the gate to you, if it be the will of Allah the Most High." "Go up," replied Musa, "and Allah be with thee! But beware lest thou lose thy head, even as did thy comrade." Then the man mounted the ladder, but no sooner had he reached the top of the wall than he laughed aloud, saying, "Well done! well done!"; and clapping palms cast himself down into the city and died forthright. When the Emir saw this, he said, "An such be the action of a reasonable man, what is that of the madman? If all our men do on this wise, we shall have none left and shall fail of our errand and that of the Commander of the Faithful. Get ye ready for the march: verily we have no concern with this city." But a third one of the company said, "Haply another may be steadier than they." So a third mounted the wall and a fourth and a fifth and all cried out and cast themselves down, even as did the first, nor did they leave to do thus, till a dozen had perished in like fashion. Then the Shaykh Abd al-Samad came forward and heartened himself and said, "This affair is reserved to none other than myself; for the experienced is not like the inexperienced." Quoth the Emir, "Indeed thou shalt not do that nor will I have thee go up: an thou perish, we shall all be cut off to the last man since thou art our guide." But he answered, saying, "Peradventure, that which we seek may be accomplished at my hands, by the grace of God Most High!" So the folk all agreed to let him mount the ladder, and he arose and heartening himself, said, "In the name of Allah, the Compa**ionating, the Compa**ionate!" and mounted the ladder, calling on the name of the Lord and reciting the Verses of Safety.[ FN#134] When he reached the top of the wall, he clapped his hands and gazed fixedly down into the city; whereupon the folk below cried out to him with one accord, saying "O Shaykh Abd al-Samad, for the Lord's sake, cast not thyself down!"; and they added, "Verily we are Allah's and unto Him we are returning! If the Shaykh fall, we are dead men one and all." Then he laughed beyond all measure and sat a long hour, reciting the names of Allah Almighty and repeating the Verses of Safety; then he rose arid cried out at the top of his voice, saying, O Emir, have no fear; no hurt shall betide you, for Allah (to whom belong Might and Majesty!) hath averted from me the wiles and malice of Satan, by the blessing of the words, ‘In the name of Allah the Compa**ionating the Compa**ionate!'" Asked Musa, "What didst thou see, O Shaykh?"; and Abd al-Samad answered, "I saw ten maidens, as they were Houris of Heaven calling to me with their hands"—And Shahrazad perceived the dawn of day and ceased to say her permitted say. When it was the Five Hundred and Seventy-fourth Night, She said, It hath reached me, O auspicious King, that the Shaykh Abd al-Samad answered, "I saw ten maidens like Houris of Heaven,[ FN#135] and they calling and signing,[ FN#136] ‘Come hither to us'; and meseemed there was below me a lake of water. So I thought to throw myself down, when behold, I espied my twelve companions lying dead; so I restrained myself and recited somewhat of Allah's Book, whereupon He dispelled from me the damsels' witchlike wiles and malicious guiles and they disappeared. And doubtless this was an enchantment devised by the people of the city, to repel any who should seek to gaze upon or to enter the place. And it hath succeeded in slaying our companions." Then he walked on along the wall, till he came to the two towers of bra** aforesaid and saw therein two gates of gold, without pad locks or visible means of opening. Hereat he paused as long as Allah pleased[ FN#137] and gazed about him awhile, till he espied in the middle of one of the gates, a horseman of bra** with hand outstretched as if pointing, and in his palm was somewhat written. So he went up to it and read these words, "O thou who comest to this place, an thou wouldst enter turn the pin in my navel twelve times and the gate will open." Accordingly, he examined the horseman and finding in his navel a pin of gold, firm-set and fast fixed, he turned it twelve times, whereupon the horseman revolved like the blinding lightning and the gate swung open with a noise like thunder. He entered and found himself in a long pa**age,[ FN#138] which brought him down some steps into a guard-room furnished with goodly wooden benches, whereon sat men dead, over whose heads hung fine shields and keen blades and bent bows and shafts ready notched. Thence, he came to the main gate of the city; and, finding it secured with iron bars and curiously wrought locks and bolts and chains and other fastenings of wood and metal, said to himself, "Belike the keys are with yonder dead folk." So he turned back to the guard-room and seeing amongst the dead an old man seated upon a high wooden bench, who seemed the chiefest of them, said in his mind, "Who knows but they are with this Shaykh? Doubtless he was the warder of the city and these others were under his hand." So he went up to him and lifting his gown, behold, the keys were hanging to his girdle; whereat he joyed with exceeding joy and was like to fly for gladness. Then he took them and going up to the portal, undid the padlocks and drew back the bolts and bars, whereupon the great leaves flew open with a crash like the pealing thunder by reason of its greatness and terribleness. At this he cried out saying, "Allaho Akbar—God is most great!" And the folk without answered him with the same words, rejoicing and thanking him for his deed. The Emir Musa also was delighted at the Shaykh's safety and the opening of the city-gate, and the troops all pressed forward to enter; but Musa cried out to them, saying, "O folk, if we all go in at once we shall not be safe from some ill-chance which may betide us. Let half enter and other half tarry without." So he pushed forwards with half his men, bearing their weapons of war, and finding their comrades lying dead, they buried them; and they saw the doorkeepers and eunuchs and chamberlains and officers reclining on couches of silk and all were corpses. Then they fared on till they came to the chief market-place, full of lofty buildings whereof none overpa**ed the others, and found all its shops open, with the scales hung out and the brazen vessels ordered and the caravanserais full of all manner goods; and they beheld the merchants sitting on the shop-boards dead, with shrivelled skin and rotted bones, a warning to those who can take warning; and here they saw four separate markets all replete with wealth. Then they left the great bazar and went on till they came to the silk market, where they found silks and brocades, orfrayed with red gold and diapered with white silver upon all manner of colours, and the owners lying dead upon mats of scented goats' leather, and looking as if they would speak; after which they traversed the market-street of pearls and rubies and other j**els and came to that of the schroffs and money-changers, whom they saw sitting dead upon carpets of raw silk and dyed stuffs in shops full of gold and silver. Thence they pa**ed to the perfumers' bazar where they found the shops filled with d** of all kinds and bladders of musk and ambergris and Nadd-scent and camphor and other perfumes, in vessels of ivory and ebony and Khalanj-wood and Andalusian copper, the which is equal in value to gold; and various kinds of rattan and Indian cane; but the shopkeepers all lay dead nor was there with them aught of food. And hard by this drug-market they came upon a palace, imposingly edified and magnificently decorated; so they entered and found therein banners displayed and drawn sword blades and strung bows and bucklers hanging by chains of gold and silver and helmets gilded with red gold. In the vestibules stood benches of ivory, plated with glittering gold and covered with silken stuffs, whereon lay men, whose skin had dried up on their bones; the fool had deemed them sleeping; but, for lack of food, they had perished and tasted the cup of d**h. Now when the Emir Musa saw this, he stood still, glorifying Allah the Most High and hallowing Him and contemplating the beauty of the palace and the ma**iveness of its masonry and fair perfection of its ordinance, for it was builded after the goodliest and stablest fashion and the most part of its adornment was of green[ FN#139] lapis-lazuli, and on the inner door, which stood open, were written in characters of gold and ultramarine, these couplets, "Consider thou, O man, what these places to thee showed * And be   upon thy guard ere thou travel the same road: And prepare thee good provision some day may serve thy turn * For   each dweller in the house needs must yede wi' those who yode Consider how this people their palaces adorned * And in dust have   been pledged for the seed of acts they sowed They built but their building availed them not, and hoards * Nor   saved their lives nor day of Destiny forslowed: How often did they hope for what things were undecreed. * And   pa**ed unto their tombs before Hope the bounty showed And from high and awful state all a sudden they were sent * To   the straitness of the grave and oh! base is their abode: Then came to them a Crier after burial and cried, * What booted   thrones or crowns or the gold to you bestowed: Where now are gone the faces hid by curtain and by veil, * Whose   charms were told in proverbs, those beauties à-la-mode? The tombs aloud reply to the questioners and cry, * ‘d**h's   canker and decay those rosy cheeks corrode' Long time they ate and drank, but their joyaunce had a term, *   And the eater eke was eaten, and was eaten by the worm." When the Emir read this, he wept, till he was like to swoon away- -And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred ante Seventy-fifth Night, She said, It hath reached me, O auspicious King, that the Emir wept till he was like to swoon away, and bade write down the verses, after which he pa**ed on into the inner palace and came to a vast hall, at each of whose four corners stood a pavilion lofty and spacious, washed with gold and silver and painted in various colours. In the heart of the hall was a great jetting- fountain of alabaster, surmounted by a canopy of brocade, and in each pavilion was a sitting-place and each place had its richly- wrought fountain and tank paved with marble and streams flowing in channels along the floor and meeting in a great and grand cistern of many-coloured marbles. Quoth the Emir to the Shaykh Abd al-Samad, "Come let us visit yonder pavilion!" So they entered the first and found it full of gold and silver and pearls and jacinths and other precious stones and metals, besides chests filled with brocades, red and yellow and white. Then they repaired to the second pavilion, and, opening a closet there, found it full of arms and armour, such as gilded helmets and Davidean[ FN#140] hauberks and Hindi swords and Arabian spears and Chorasmian[ FN#141] maces and other gear of fight and fray. Thence they pa**ed to the third pavilion, wherein they saw closets padlocked and covered with curtains wrought with all manner of embroidery. They opened one of these and found it full of weapons curiously adorned with open work and with gold and silver damascene and j**els. Then they entered the fourth pavilion, and opening one of the closets there, beheld in it great store of eating and drinking vessels of gold and silver, with platters of crystal and goblets set with fine pearls and cups of carnelian and so forth. So they all fell to taking that which suited their tastes and each of the soldiers carried off what he could. When they left the pavilions, they saw in the midst of the palace a door of teak-wood marquetried with ivory and ebony and plated with glittering gold, over which hung a silken curtain purfled with all manner of embroideries; and on this door were locks of white silver, that opened by artifice without a key. The Shaykh Abd al-Samad went valiantly up thereto and by the aid of his knowledge and sk** opened the locks, whereupon the door admitted them into a corridor paved with marble and hung with veil- like[ FN#142] tapestries embroidered with figures of all manner beasts and birds, whose bodies were of red gold and white silver and their eyes of pearls and rubies, amazing all who looked upon them. Pa**ing onwards they came to a saloon builded all of polished marble, inlaid with j**els, which seemed to the beholder as though the floor were flowing water[ FN#143] and whoso walked thereon slipped. The Emir bade the Shaykh strew somewhat upon it, that they might walk over it; which being done, they made shift to fare forwards till they came to a great domed pavilion of stone, gilded with red gold and crowned with a cupola of alabaster, about which were set lattice-windows carved and j**elled with rods of emerald,[ FN#144] beyond the competence of any King. Under this dome was a canopy of brocede, reposing upon pillars of red gold and wrought with figures of birds whose feet were of smaragd, and beneath each bird was a network of fresh- hued pearls. The canopy was spread above a jetting fountain of ivory and carnelian, plated with glittering gold and thereby stood a couch set with pearls and rubies and other j**els and beside the couch a pillar of gold. On the capital of the column stood a bird fashioned of red rubies and holding in his bill a pearl which shone like a star; and on the couch lay a damsel, as she were the lucident sun, eyes never saw a fairer. She wore a tight-fitting body-robe of fine pearls, with a crown of red gold on her head, filleted with gems, and on her forehead were two great j**els, whose light was as the light of the sun. On her breast she wore a j**elled amulet, filled with musk and ambergris and worth the empire of the Caesars; and around her neck hung a collar of rubies and great pearls, hollowed and filled with odoriferous musk And it seemed as if she gazed on them to the right and to the left.—And Shahrazad perceived the dawn of day and ceased to say her permitted say. When it was the Five Hundred and Seventy-sixth Night, She said, It hath reached me, O auspicious King, that the damsel seemed to be gazing at the folk to the right and to the left. The Emir Musa marvelled at her exceeding beauty and was confounded at the blackness of her hair and the redness of her cheeks, which made the beholder deem her alive and not dead, and said to her, "Peace be with thee, O damsel!" But Talib ibn Sahl said to him, "Allah preserve thee, O Emir, verily this damsel is dead and there is no life in her; so how shall she return thy salam?" adding, ‘ Indeed, she is but a corpse embalmed with exceeding art; her eyes were taken out after her d**h and quicksilver set under them, after which they were restored to their sockets. Wherefore they glisten and when the air moveth the lashes, she seemeth to wink and it appeareth to the beholder as though she looked at him, for all she is dead." At this the Emir marvelled beyond measure and said, "Glory be to God who subjugateth His creatures to the dominion of d**h!" Now the couch on which the damsel lay, had steps, and thereon stood two statues of Andalusian copper representing slaves, one white and the other black. The first held a mace of steel[ FN#145] and the second a sword of watered steel which dazzled the eye; and between them, on one of the steps of the couch, lay a golden tablet, whereon were written, in characters of white silver, the following words: "In the name of God, the Compa**ionating, the Compa**ionate! Praise be to Allah, the Creator of mankind; and He is the Lord of Lords, the Causer of Causes! In the name of Allah, the Never beginning, the Everlasting, the Ordainer of Fate and Fortune! O son of Adam! what hath befooled thee in this long esperance? What hath unminded thee of the d**h-day's mischance? Knowest thou not that d**h calleth for thee and hasteneth to seize upon the soul of thee? Be ready, therefore, for the way and provide thee for thy departure from the world; for, a**uredly, thou shalt leave it without delay. Where is Adam, first of humanity? Where is Noah with his progeny? Where be the Kings of Hind and Irak-plain and they who over earth's widest regions reign? Where do the Amalekites abide and the giants and tyrants of olden tide? Indeed, the dwelling-places are void of them and they have departed from kindred and home. Where be the Kings of Arab and Ajam? They are dead, all of them, and gone and are become rotten bones. Where be the lords so high in stead? They are all done dead. Where are Kora and Haman? Where is Shaddad son of Ad? Where be Canaan and Zu‘l-Autad,[ FN#146] Lord of the Stakes? By Allah, the Reaper of lives hath reaped them and made void the lands of them. Did they provide them against the Day of Resurrection or make ready to answer the Lord of men? O thou, if thou know me not, I will acquaint thee with my name: I am Tadmurah,[ FN#147] daughter of the Kings of the Amalekites, of those who held dominion over the lands in equity and brought low the necks of humanity. I possessed that which never King possessed and was righteous in my rule and did justice among my lieges; yea, I gave gifts and largesse and freed bondsmen and bondswomen. Thus lived I many years in all ease and delight of life, till d**h knocked at my door and to me and to my folk befel calamities galore; and it was on this wise. There betided us seven successive years of drought, wherein no drop of rain fell on us from the skies and no green thing sprouted for us on the face of earth.[ FN#148] So we ate what was with us of victual, then we fell upon the cattle and devoured them, until nothing was left. Thereupon I let bring my treasures and meted them with measures and sent out trusty men to buy food. They circuited all the lands in quest thereof and left no city unsought, but found it not to be bought and returned to us with the treasure after a long absence; and gave us to know that they could not succeed in bartering fine pearls for poor wheat, bushel for bushel, weight for weight. So, when we despaired of succour, we displayed all our riches and things of price and, shutting the gates of the city and its strong places, resigned ourselves to the deme of our Lord and committed our case to our King. Then we all died,[ FN#149] as thou seest us, and left what we had builded and all we had hoarded. This, then, is our story, and after the substance naught abideth but the trace." Then they looked at the foot of the tablet and read these couplets, "O child of Adam, let not hope make mock and flyte at thee, *   Prom all thy hands have treasuréd, removéd thou shalt be; I see thou covetest the world and fleeting worldly charms, * And   races past and gone have done the same as thou I see. Lawful and lawless wealth they got; but all their hoarded store,   * Their term accomplished, naught delayed of Destiny's   decree. Armies they led and puissant men and gained them gold galore; *   Then left their wealth and palaces by Pate compelled to   flee, To straitness of the grave-yard and humble bed of dust * Whence,   pledged for every word and deed, they never more win free: As a company of travellers had unloaded in the night * At house   that lacketh food nor is o'erfain of company: Whose owner saith, ‘O folk, there be no lodging here for you;' *   So packed they who had erst unpacked and faréd hurriedly: Misliking much the march, nor the journey nor the halt * Had   aught of pleasant chances or had aught of goodly greet Then prepare thou good provision for to-morrow's journey stored,   * Naught but righteous honest life shall avail thee with the   Lord!" And the Emir Musa wept as he read, "By Allah, the fear of the Lord is the best of all property, the pillar of certainty and the sole sure stay. Verily, d**h is the truth manifest and the sure behest, and therein, O thou, is the goal and return place evident. Take warning, therefore, by those who to the dust did wend and hastened on the way of the predestined end. Seest thou not that hoary hairs summon thee to the tomb and that the whiteness of thy locks maketh moan of thy doom? Wherefore be thou on the wake ready for thy departure and thine account to make. O son of Adam, what hath hardened thy heart in mode abhorred? What hath seduced thee from the service of thy Lord? Where be the peoples of old time? They are a warning to whoso will be warned! Where be the Kings of al-Sín and the lords of majestic mien? Where is Shaddad bin Ad and whatso he built and he stablished? Where is Nimrod who revolted against Allah and defied Him? Where is Pharaoh who rebelled against God and denied Him? d**h followed hard upon the trail of them all, and laid them low sparing neither great nor small, male nor female; and the Reaper of Mankind cut them off, yea, by Him who maketh night to return upon day! Know, O thou who comest to this place, that she whom thou seest here was not deluded by the world and its frail delights, for it is faithless, perfidious, a house of ruin, vain and treacherous; and salutary to the creature is the remembrance of his sins; wherefore she feared her Lord and made fair her dealings and provided herself with provaunt against the appointed marching day. Whoso cometh to our city and Allah vouchsafeth him competence to enter it, let him take of the treasure all he can, but touch not aught that is on my body, for it is the covering of my shame[ FN#150] and the outfit for the last journey; wherefore let him fear Allah and despoil naught thereof; else will he destroy his own self. This have I set forth to him for a warning from me and a solemn trust to be; wherewith, peace be with ye and I pray Allah to keep you from sickness and calamity." And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Seventy-seventh Night, She said, it hath reached me, O auspicious King, that when the Emir Musa read this, he wept with exceeding weeping till he swooned away and presently coming to himself, wrote down all he had seen and was admonished by all he had witnessed. Then he said to his men, "Fetch the camels and load them with these treasures and vases and j**els." "O Emir," asked Talib, "shall we leave our damsel with what is upon her, things which have no equal and whose like is not to be found and more perfect than aught else thou takest; nor couldst thou find a goodlier offering wherewithal to propitiate the favour of the Commander of the Faithful?" But Musa answered, "O man, heardest thou not what the Lady saith on this tablet? More by token that she giveth it in trust to us who are no traitors." "And shall we," rejoined the Wazir Talib, "because of these words, leave all these riches and j**els, seeing that she is dead? What should she do with these that are the adornments of the world and the ornament of the worldling, seeing that one garment of cotton would suffice for her covering? We have more right to them than she." So saying he mounted the steps of the couch between the pillars, but when he came within reach of the two slaves, lo! the mace-bearer smote him on the back and the other struck him with the sword he held in his hand and lopped off his head, and he dropped down dead. Quoth the Emir, "Allah have no mercy on thy resting-place! Indeed there was enough in these treasures, and greed of gain a**uredly degradeth a man." Then he bade admit the troops; so they entered and loaded the camels with those treasures and precious ores; after which they went forth and the Emir commanded them to shut the gate as before. They fared on along the sea-shore a whole month, till they came in sight of a high mountain overlooking the sea and full of caves, wherein dwelt a tribe of blacks, clad in hides, with burnooses also of hide and speaking an unknown tongue. When they saw the troops they were startled like shying steeds and fled into the caverns, whilst their women and children stood at the cave doors, looking on the strangers. "O Shaykh Abd al-Samad," asked the Emir, "what are these folk?" and he answered, "They are those whom we seek for the Commander of the Faithful." So they dismounted and setting down their loads, pitched their tents; whereupon, almost before they had done, down came the King of the blacks from the mountain and drew near the camp. Now he understood the Arabic tongue; so, when he came to the Emir he saluted him with the salam and Musa returned his greeting and entreated him with honour. Then quoth he to the Emir, "Are ye men or Jinn?" "Well, we are men," quoth Musa; "but doubtless ye are Jinn, to judge by your dwelling apart in this mountain which is cut off from mankind, and by your inordinate bulk." "Nay," rejoined the black; "we also are children of Adam, of the lineage of Ham, son of Noah (with whom be peace!), and this sea is known as Al-Karkar." Asked Musa, "O King, what is your religion and what worship ye?"; and he answered, saying, "We worship the God of the heavens and our religion is that of Mohammed, whom Allah bless and preserve!" "And how came ye by the knowledge of this," questioned the Emir, "seeing that no prophet was inspired to visit this country?" "Know, Emir," replied the King, "that there appeared to us whilere from out the sea a man, from whom issued a light that illumined the horizons and he cried out, in a voice which was heard of men far and near, saying, ‘O children of Ham, reverence to Him who seeth and is not seen and say ye, ‘There is no god but the God, and Mohammed is the messenger of God!' And he added, ‘I am Abu al-Abbás al-Khizr.' Before this we were wont to worship one another, but he summoned us to the service of the Lord of all creatures; and he taught us to repeat these words, ‘There is no god save the God alone, who hath for partner none, and His is the kingdom and His is the praise. He giveth life and d**h and He over all things is Almighty.' Nor do we draw near unto Allah (be He exalted and extolled!) except with these words, for we know none other; but every eve before Friday[ FN#151] we see a light upon the face of earth and we hear a voice saying, ‘Holy and glorious, Lord of the Angels and the Spirit! What He willeth is, and what He willeth not, is not. Every boon is of His grace and there is neither Majesty nor is there Might save in Allah, the Glorious, the Great!' But ye," quoth the King, "who and what are ye and what bringeth you to this land?" Quoth Musa, "We are officers of the Sovereign of Al-Islam, the Commander of the Faithful, Abd al- Malik bin Marwan, who hath heard tell of the lord Solomon, son of David (on whom be peace!) and of that which the Most High bestowed upon him of supreme dominion; how he held sway over Jinn and beast and bird and was wont when he was wroth with one of the Marids, to shut him in a cucurbite of bra** and, stopping its mouth on him with lead, whereon he impressed his seal ring, to cast him into the sea of Al-Karkar. Now we have heard tell that this sea is nigh your land; so the Commander of the Faithful hath sent us hither, to bring him some of these cucurbites, that he may look thereon and solace himself with their sight. Such, then, is our case and what we seek of thee, O King, and we desire that thou further us in the accomplishment of our errand commanded by the Commander of the Faithful." "With love and gladness," replied the black King, and carrying them to the guest house, entreated them with the utmost honour and furnished them with all they needed, feeding them upon fish. They abode thus three days, when he bade his divers fetch from out the sea some of the vessels of Solomon. So they dived and brought up twelve cucurbites, whereat the Emir and the Shaykh and all the company rejoiced in the accomplishment of the Caliph's need. Then Musa gave the King of the blacks many and great gifts; and he, in turn, made him a present Of the wonders of the deep, being fishes in human form,[ FN#152] saying "Your entertainment these three days hath been of the meat of these fish." Quoth the Emir, "Needs must we carry some of these to the Caliph, for the sight of them will please him more than the cucurbites of Solomon." Then they took leave of the black King and, setting out on their homeward journey, travelled till they came to Damascus, where Musa went in to the Commander of the Faithful and told him all that he had sighted and heard of verses and legends and instances, together with the manner of the d**h of Talib bin Sahl; and the Caliph said, "Would I had been with you, that I might have seen what you saw!" Then he took the brazen vessels and opened them, cucurbite after cucurbite, whereupon the devils came forth of them, saying, "We repent, O Prophet of Allah! Never again will we return to the like of this thing; no never!" And the Caliph marvelled at this. As for the daughters of the deep presented to them by the black King, they made them cisterns of planks, full of water, and laid them therein; but they died of the great heat. Then the Caliph sent for the spoils of the Brazen City and divided them among the Faithful,—And Shahrazad perceived the dawn of day and ceased to say her permitted say, When it was the Five Hundred and Seventy-eighth Night, She said, It hath reached me, O auspicious King, that the Caliph marvelled much at the cucurbites and their contents; then he sent for the spoils and divided them among the Faithful, saying, "Never gave Allah unto any the like of that which he bestowed upon Solomon David-son!" Thereupon the Emir Musa sought leave of him to appoint his son Governor of the Province in his stead, that he might be take himself to the Holy City of Jerusalem, there to worship Allah. So the Commander of the Faithful invested his son Harun with the government and Musa repaired to the Glorious and Holy City, where he died. This, then, is all that hath come down to us of the story of the City of Bra**, and God is All-knowing! Now (continued Shahrazad) I have another tale to tell anent the Footnotes: [ FN#104] This is a true "City of Bra**." (Nuhás asfar=yellow copper), as we learn in Night dcclxxii. It is situated in the "Maghrib" (Mauritania), the region of magic and mystery; and the idea was probably suggested by the grand Roman ruins which rise abruptly from what has become a sandy waste. Compare with this tale "The City of Bra**" (Night cclxxii.). In Egypt Nuhás is vulg. pronounced Nihás. [ FN#105] The Bresl. Edit. adds that the seal-ring was of stamped stone and iron, copper and lead. I have borrowed copiously from its vol. vi. pp. 343, et seq. [ FN#106] As this was a well-known pre-Islamitic bard, his appearance here is decidedly anachronistic, probably by intention. [ FN#107] The first Moslem conqueror of Spain whose lieutenant, Tárik, the gallant and unfortunate, named Gibraltar (Jabal al- Tarik). [ FN#108] The colours of the Banú Umayyah (Ommiade) Caliphs were white, of the Banú Abbás (Abbasides) black, and of the Fatimites green. Carrying the royal flag denoted the generalissimo or plenipotentiary. [ FN#109] i.e. Old Cairo, or Fustat: the present Cairo was then a Coptic village founded on an old Egyptian settlement called Lui- Tkeshroma, to which belonged the tanks on the hill and the great well, Bir Yusuf, absurdly attributed to Joseph the Patriarch. Lui is evidently the origin of Levi and means a high priest (Brugsh ii. 130) and his son's name was Roma. [ FN#110] I cannot but suspect that this is a clerical error for "Al-Samanhúdi," a native of Samanhúd (Wilkinson's "Semenood") in the Delta on the Damietta branch, the old Sebennytus (in Coptic Jem-nuti=Jem the God), a town which has produced many distinguished men in Moslem times. But there is also a Samhúd lying a few miles down stream from Denderah and, as its mounds prove, it is an ancient site. [ FN#111] Egypt had not then been conquered from the Christians. [ FN#112] Arab. "Kízán fukká'a," i.e. thin and slightly porous earthenware jars used for Fukká'a, a fermented drink, made of barley or raisins. [ FN#113] I retain this venerable blunder: the right form is Samúm, from Samm, the poison-wind. [ FN#114] i.e. for worship and to prepare for futurity. [ FN#115] The camel carries the Badawi's corpse to the cemetery which is often distant: hence to dream of a camel is an omen of d**h. [ FN#116] Koran xxiv 39. The word "Saráb" (mirage) is found in Isaiah (xxxv. 7) where the pa**age should be rendered "And the mirage (sharab) shall become a lake" (not, "and the parched ground shall become a pool"). The Hindus prettily call it "Mrigatrishná" = the thirst of the deer. [ FN#117] A name of Allah. [ FN#118] Arab. "Kintár"=a hundredweight (i.e. 100 Ibs.), about 98 3/4 Ibs. avoir. Hence the French quintal and its congeners (Littré). [ FN#119] i.e. "from Shám (Syria) to (the land of) Adnan," ancestor of the Naturalized Arabs that is, to Arabia. [ FN#120] Koran lii. 21. "Every man is given in pledge for that which he shall have wrought." [ FN#121] There is a constant clerical confusion in the texts between "Arar" (Juniperus Oxycedrus used by the Breeks for the images of their gods) and "Marmar" marble or alabaster, in the Talmud "Marmora" = marble. evidently from {Greek letters} = brilliant, the brilliant stone. [ FN#122] These Ifritical names are chosed for their bizarrerie. "Al-Dáhish" = the Amazed; and "Al-A'amash" = one with weak eyes always watering. [ FN#123] The Arabs have no word for million; so Messer Marco Miglione could not have learned it from them. On the other hand the Hindus have more quadrillions than modern Europe. [ FN#124] This formula, according to Moslems, would begin with the beginning "There is no iláh but Allah and Adam is the Apostle (rasúl = one sent, a messenger, not nabí = prophet) of Allah." And so on with Noah, Moses, David (not Solomon as a rule) and Jesus, to Mohammed. [ FN#125] This son of Barachia has been noticed before. The text embroiders the Koranic chapter No. xxvii. [ FN#126] The Bresl. Edit. (vi. 371) reads "Samm-hu"=his poison, prob. a clerical error for "Sahmhu"=his shaft. It was a duel with the "Shiháb" or falling stars, the meteors which are popularly supposed, I have said, to be the arrows shot by the angels against devils and evil spirits when they approach too near Heaven in order to overhear divine secrets. [ FN#127] A fancy sea from the Lat. "Carcer" ( ?). [ FN#128] Andalusian = Spanish, the Vandal-land, a term accepted by the Moslem invader. [ FN#129] This fine description will remind the traveller of the old Haurani towns deserted since the sixth century, which a silly writer miscalled the "Giant Cities of Bashan." I have never seen anything weirder than a moonlight night in one of these strong places whose masonry is perfect as when first built, the snowy light pouring on the jet-black basalt and the breeze sighing and the jackal wailing in the desert around. [ FN#130] "Zanj," I have said, is the Arab. form of the Persian "Zang-bar" (=Black-land), our Zanzibar. Those who would know more of the etymology will consult my "Zanzibar," etc., chaps. i. [ FN#131] Arab. "Tanjah"=Strabo {Greek letters} (derivation uncertain), Tingitania, Tangiers. But why the terminal s ? [ FN#132] Or Amidah, by the Turks called "Kara (black) Amid" from the colour of the stones and the Arabs "Diyar-bakr" (Diarbekir), a name which they also give to the whole province—Mesopotamia. [ FN#133] Mayyáfárikín, an episcopal city in Diyar-bakr: the natives are called Fárikí; hence the abbreviation in the text. [ FN#134] Arab. "Ayát al-Naját," certain Koranic verses which act as talismans, such as, "And wherefore should we not put our trust in Allah ?" (xiv. 15); "Say thou, ‘Naught shall befall us save what Allah hath decreed for us,' " (ix. 51), and sundry others. [ FN#135] These were the "Brides of the Treasure," alluded to in the story of Hasan of Ba**orah and elsewhere. [ FN#136] Arab. "Ishárah," which may also mean beckoning. Easterns reverse our process: we wave hand or finger towards ourselves; they towards the object; and our fashion represents to them, Go away! [ FN#137] i.e. musing a long time and a longsome. [ FN#138] Arab. "Dihlíz" from the Persian. This is the long dark pa**age which leads to the inner or main gate of an Eastern city, and which is built up before a siege. It is usually furnished with Mastabah-benches of wood and masonry, and forms a favourite lounge in hot weather. Hence Lot and Moses sat and stood in the gate, and here man speaks with his enemies. [ FN#139] The names of colours are as loosely used by the Arabs as by the Cla**ics of Europe; for instance, a light grey is called a "blue or a green horse." Much nonsense has been written upon the colours in Homer by men who imagine that the semi-civilised determine tints as we do. They see them but they do not name them, having no occasion for the words. As I have noticed, however, the Arabs have a complete terminology for the varieties of horse-hues. In our day we have witnessed the birth of colours, named by the dozen, because required by women's dress. [ FN#140] For David's miracles of metallurgy see vol. i. 286. [ FN#141] Arab. "Khwárazm," the land of the Chorasmioi, who are mentioned by Herodotus (iii. 93) and a host of cla**ical geographers. They place it in Sogdiana (hod. Sughd) and it corresponds with the Khiva country. [ FN#142] Arab. "Burka'," usually applied to a woman's face-veil and hence to the covering of the Ka'abah, which is the "Bride of Meccah." [ FN#143] Alluding to the trick played upon Bilkís by Solomon who had heard that her legs were hairy like those of an a**: he laid down a pavement of gla** over flowing water in which fish were swimming and thus she raised her skirts as she approached him and he saw that the report was true. Hence, as I have said, the depilatory. [ FN#144] I understand the curiously carved windows cut in arabesque-work of marble. (India) or basalt (the Haurán) and provided with small panes of gla** set in emeralds where tin would be used by the vulgar. [ FN#145] Arab. "Bulád" from the Pers. "Pulád." Hence the name of the famous Druze family "Jumblat," a corruption of "Ján- pulád"=Life o' Steel. [ FN#146] Pharaoh, so called in Koran (xxxviii. 11) because he tortured men by fastening them to four stakes driven into the ground. Sale translates "the contriver of the stakes" and adds, "Some understand the word figuratively, of the firm establishment of Pharaoh's kingdom, because the Arabs fix their tents with stakes; but they may possibly intend that prince's obstinacy and hardness of heart." I may note that in "Tasawwuf," or Moslem Gnosticism, Pharaoh represents, like Prometheus and Job, the typical creature who upholds his own dignity and rights in presence and despight of the Creator. Sáhib the Súfí declares that the secret of man's soul (i.e. its emanation) was first revealed when Pharaoh declared himself god; and Al-Ghazálí sees in his claim the most noble aspiration to the divine, innate in the human spirit. (Dabistan, vol. iii.) [ FN#147] In the Calc. Edit. "Tarmuz, son of the daughter," etc. According to the Arabs Tadmur (Palmyra) was built by Queen Tadmurah, daughter of Ha**án bin Uzaynah. [ FN#148] It is only by some such drought that I can account for the survival of those marvellous Haurani cities in the great valley S. E. of Damascus. [ FN#149] So Moses described his own d**h and burial. [ FN#150] A man's "aurat" (shame) extends from the navel (included) to his knees, a woman's from the top of the head to the tips of her toes. I have before noticed the Hindostaní application of the word. [ FN#151] Arab. "Jum'ah" ( = the a**embly) so called because the General Resurrection will take place on that day and it witnessed the creation of Adam. Both these reasons are evidently after- thoughts; as the Jews received a divine order to keep Saturday, and the Christians, at their own sweet will, transferred the weekly rest-day to Sunday, wherefore the Moslem preferred Friday. Sabbatarianism, however, is unknown to Al-Islam and business is interrupted, by Koranic order ([ xii. 9-10), only during congregational prayers in the Mosque. The most a Mohammedan does is not to work or travel till after public service. But the Moslem hardly wants a "day of rest;" whereas a Christian, especially in the desperately dull routine of daily life and toil, without a gleam of light to break the darkness of his civilised and most unhappy existence, disctinctly requires it. [FN#152] Mankind, which sees itself everywhere and in everything, must create its own an*logues in all the elements, air (Sylphs), fire (Jinns), water (Mermen and Mermaids) and earth (Kobolds), These merwomen were of course seals or manatees, as the wild women of Hanno were gorillas.