Bakoun's Story of the Hashish-eater.

A certain man loved the fair and spent his substance on them, till he became a beggar and used to go about the streets and markets, seeking his bread. One day, as he went along, a splinter of iron pierced his finger and made it bleed; so he sat down and wiping away the blood, bound up his finger. Then he went on, crying out, till he came to a bath, and entering found it clean (and empty). So he took off his clothes and sitting down by the basin, fell to pouring water on his head, till he was tired, when he went out to the room in which was the tank of cold water. Finding none there, he shut himself up [in a cabinet] and taking out a piece of hashish, swallowed it. The fumes of the drug spread through his brain and he rolled over on to the marble floor. Then the hashish made it appear to him as if a great lord were kneading him and as if two slaves stood at his head, one bearing a bowl and the other washing gear and all the requisites of the bath. When he saw this, he said to himself, 'Meseems these are mistaken in me; or else they are of the company of us hashish-eaters.' Then he stretched out his legs and it seemed to him that the bathman said to him, 'O my lord, the time of thy going forth draws near and it is to-day thy turn of service (at the palace).' At this he laughed and said, 'As God wills, O hashish!' Then he sat and said nothing, whilst the bathman took him by the hand and raising him up, girt his middle with a waist-cloth of black silk, after which the two slaves followed him, with the bowls and implements, till they brought him into a cabinet, wherein they set perfumes burning. He found the place full of various kinds of fruits and sweet-scented flowers, and they cut him a melon and seated him on a stool of ebony, whilst the bathman stood to wash him and the slaves poured water on him; after which they rubbed him down well and said, 'O our lord the Vizier, may the bath profit thee and mayst thou come to delight everlasting!' Then they went out and shut the door on him; and he took up the waist-cloth and laughed till he well-nigh lost his senses. He gave not over laughing for some time and saying to himself, 'What ails them to bespeak me as if I were a Vizier and style me "Master" and "our lord"? Surely they are dreaming now; but presently they will know me and say, "This fellow is a beggar," and take their fill of cuffing me on the nape of the neck.' Presently, he felt hot and opened the door, whereupon it seemed to him that a little white slave and an eunuch entered, carrying a parcel. The slave opened the parcel and brought out three kerchiefs of silk, one of which he threw over his head, a second over his shoulders, and a third he tied round his waist. Moreover, the eunuch gave him a pair of bath-clogs, and he put them on; after which in came eunuchs and slaves and supported him, laughing the while, to the outer hall, which he found hung and spread with magnificent furniture, such as beseems none but kings; and the pages hastened up to him and seated him on the divan. Then they fell to kneading him, till sleep overcame him and he dreamt that he had a girl in his arms. So he kissed her and set her between his thighs; then, clipping her as a man clips a woman, took his yard in his hand and was about to have at her, when he heard one saying to him, 'Awake, thou good-for-nought! The hour of noon is come and thou art still asleep.' He opened his eyes and found himself lying on the merge of the cold-water tank, with a crowd of people about him, laughing at him; for the napkin was fallen from his middle and discovered his yard in point. So he knew that all this was but an imbroglio of dreams and an illusion of hashish and was vexed and said to him who had aroused him, 'Would thou hadst waited till I had put it in!' Then said the folk, 'Art thou not ashamed, O hashish-eater, and thou lying asleep and naked, with thy yard on end?' And they cuffed him, till the nape of his neck was red. Now he was starving, yet had he tasted the savour of delight in sleep."

When Kanmakan heard this story, he laughed till he fell backward and said to Bakoun, "O my nurse, this is indeed a rare story; I never heard its like. Hast thou any more?" "Yes," answered she and went on to tell him diverting stories and laughable anecdotes, till sleep overcame him. Then she sat by him till the most part of the night was past, when she said to herself, "It is time to profit by the occasion." So she unsheathed the dagger and drawing near to Kanmakan, was about to slaughter him, when, behold, in came his mother. When Bakoun saw her, she rose to meet her, and fear got hold on her and she fell a-trembling, as if she had the ague. The princess mother marvelled to see her thus and aroused her son, who awoke and found her sitting at his head. Now the reason of her coming was that Kuzia Fekan heard of the plot to kill Kanmakan and said to his mother, "O wife of my uncle, go to thy son, ere that wicked baggage Bakoun kill him." And she told her what had passed, from beginning to end. So she rose at once and stayed not for aught, till she came to her son's lodgings, just as Bakoun was about to slay him. When he awoke, he said to his mother, "O my mother, indeed thou comest at a good time, for my nurse Bakoun has been with me this night." Then he turned to Bakoun and said to her, "My life on thee, knowest thou any story better than those thou hast told me?" "What I have told thee," answered she, "is nothing to what I will tell thee; but that must be for another time." Then she rose to go, hardly believing that she should escape with her life, for she perceived of her cunning that his mother knew what was toward; and he said, "Go in peace." So she went her way, and his mother said to him, "O my son, blessed be this night, wherein God the Most High hath delivered thee from this accursed woman!" "How so?" asked he, and she told him the whole story. "O my mother," said he, "whoso is fated to live finds no slayer; nor, though he be slain, will he die; but now it were wise that we depart from amongst these enemies and let God do what He will." So, as soon as it was day, he left the city and joined the Vizier Dendan, and certain things befell between King Sasan and Nuzhet ez Zeman, which caused her also to leave the city and join herself to Kanmakan and Dendan, as did likewise such of the King's officers as inclined to their party. Then they took counsel together what they should do and agreed to make an expedition into the land of the Greeks and take their revenge for the death of King Omar ben Ennuman and his son Sherkan. So they set out with this intent and after adventures which it were tedious to set out, but the drift of which will appear from what follows, they fell into the hands of Rumzan, King of the Greeks. Next morning, King Rumzan caused Dendan and Kanmakan and their company to be brought before him and seating them at his side, bade spread the tables of food. So they ate and drank and took heart of grace, after having made sure of death, for that, when they were summoned to the King's presence, they said to one another, "He has not sent for us but to put us to death." Then said the King, "I have had a dream, which I related to the monks and they said, 'None can expound it to thee but the Vizier Dendan.'" "And what didst thou see in thy dream, O King of the age?" asked Dendan. "I dreamt," answered the King, "that I was in a pit, as it were a black well, where meseemed folk were tormenting me; and I would have risen, but fell on my feet and could not get out of the pit. Then I turned and saw on the ground a girdle of gold and put out my hand to take it; but when I raised it from the ground, I saw it was two girdles. So I girt my middle with them, and behold, they became one girdle; and this, O Vizier, is my dream and what I saw in sleep." "O our lord the Sultan," said Dendan, "this thy dream denotes that thou hast a brother or a brother's son or an uncle's son or other near kinsman of thy flesh and blood [of whom thou knowest not]." When the King heard this, he looked at Kanmakan and Dendan and Nuzhet ez Zeman and Kuzia Fekan and the rest of the captives and said in himself, "If I cut off these people's heads, their troops will lose heart for the loss of their chiefs and I shall be able to return speedily to my realm, lest the kingdom pass out of my hands." So he called the headsman and bade him strike off Kanmakan's head, when behold, up came Rumzan's nurse and said to him, "O august King, what wilt thou do?" Quoth he, "I mean to put these captives to death and throw their heads among their troops; after which I will fall upon them, I and all my men, and kill all we may and put the rest to the rout; so will this be the end of the war and I shall return speedily to my kingdom, ere aught befall among my subjects."

When the nurse heard this, she came up to him and said in the Frank tongue, "How canst thou slay thine own brother's son and thy sister and thy sister's daughter?" When he heard this, he was exceeding angry and said to her, "O accursed woman, didst thou not tell me that my mother was murdered and that my father died by poison? Didst thou not give me a jewel and say to me, 'This jewel was thy father's'? Why didst thou not tell me the truth?" "All that I told thee is true," replied she: "but thy case and my own are wonderful and thine and my history extraordinary. My name is Merjaneh and thy mother's name was Abrizeh. She was gifted with such beauty and grace and valour that proverbs were made of her, and her prowess was renowned among men of war. Thy father was King Omar ben Ennuman, lord of Baghdad and Khorassan. He sent his son Sherkan on an expedition, in company with this very Vizier Dendan; and Sherkan thy brother separated himself from the troops and fell in with thy mother Queen Abrizeh, in a privy garden of her palace, whither we had resorted to wrestle, she and I and her other damsels. He came on us by chance and wrestled with thy mother, who overcame him by the splendour of her beauty and her valour. Then she entertained him five days in her palace, till the news of this came to her father, by the old woman Shewahi, surnamed Dhat ed Dewahi, whereupon she embraced Islam at Sherkan's hands and he carried her by stealth to Baghdad, and with her myself and Rihaneh and other twenty damsels. When we came to thy father's presence, he fell in love with thy mother and going in to her one night, foregathered with her, and she became with child by him of thee. Now thy mother had three jewels, which she gave to thy father, and he gave one of them to his daughter Nuzhet ez Zeman, another to thy brother Zoulmekan and the third to thy brother Sherkan. This last thy mother took from Sherkan, and I kept it for thee. When the time of the princess's delivery drew near, she yearned after her own people and discovered her secret to me; so I went privily to a black slave called Ghezban and telling him our case, bribed him to go with us. Accordingly, he took us and fled forth the city with us by stealth towards the land of the Greeks, till we came to a desert place on the borders of our own country. Here the pangs of labour came upon thy mother, and the slave, being moved by lust, sought of her a shameful thing; whereat she cried out loudly and was sore affrighted at him. In the excess of her alarm, she gave birth to thee at once, and at this moment there arose, in the direction of our country, a cloud of dust which spread till it covered the plain. At this sight, the slave feared for his life; so, in his rage, he smote Queen Abrizeh with his sword and slew her, then, mounting his horse, went his way. Presently, the dust lifted and discovered thy grandfather, King Herdoub, who, seeing thy mother his daughter dead on the ground, was sorely troubled and questioned me of the manner of her death and why she had left her father's kingdom. So I told him all that had happened, first and last; and this is the cause of the feud between the people of the land of the Greeks and the people of Baghdad. Then we took up thy dead mother and buried her; and I took thee and reared thee, and hung this jewel about thy neck. But, when thou camest to man's estate, I dared not acquaint thee with the truth of the matter, lest it should stir up a war of revenge between you. Moreover, thy grandfather had enjoined me to secrecy, and I could not gainsay the commandment of thy mother's father, Herdoub, King of the Greeks. This, then, is why I forbore to tell thee that thy father was King Omar ben Ennuman; but, when thou camest to the throne, I told thee [what thou knowest]; and the rest I could not reveal to thee till this moment. So now, O King of the age, I have discovered to thee my secret and have acquainted thee with all that I know of the matter; and thou knowest best what is in thy mind." When Nuzhet ez Zeman heard what the King's nurse said, she cried out, saying, "This King Rumzan is my brother by my father King Omar ben Ennuman, and his mother was the Princess Abrizeh, daughter of Herdoub, King of the Greeks; and I know this damsel Merjaneh right well." With this, trouble and perplexity got hold upon Rumzan and he caused Nuzhet ez Zeman to be brought up to him forthright. When he looked upon her, blood drew to blood and he questioned her of his history. So she told me all she knew, and her story tallied with that of his nurse; whereupon he was assured that he was indeed of the people of Irak and that King Omar ben Ennuman was his father. So he caused his sister to be unbound, and she came up to him and kissed his hands, whilst her eyes ran over with tears. He wept also to see her weeping, and brotherly love entered into him and his heart yearned to his brother's son Kanmakan. So he sprang to his feet and taking the sword from the headsman's hands, bade bring the captives up to him. At this, they made sure of death; but he cut their bonds with the sword and said to Merjaneh, "Explain the matter to them, even as thou hast explained it to me." "O King," replied she, "know that this old man is the Vizier Dendan and he is the best of witnesses to my story, seeing that he knows the truth of the case." Then she turned to the captives and repeated the whole story to them and to the princes of the Greeks and the Franks who were present with them, and they all confirmed her words. When she had finished, chancing to look at Kanmakan, she saw on his neck the fellow jewel to that which she had hung round King Rumzan's neck, whereupon she gave such a cry, that the whole palace rang again, and said to the King, "Know, O my son, that now my certainty is still more assured, for the jewel that is about the neck of yonder captive is the fellow to that I hung to thy neck, and this is indeed thy brother's son Kanmakan." Then she turned to Kanmakan and said to him, "O King of the age, let me see that jewel." So he took it from his neck and gave it to her. Then she asked Nuzhet ez Zeman of the third jewel and she gave it to her, whereupon she delivered the two to King Rumzan, and the truth of the matter was made manifest to him and he was assured that he was indeed Prince Kanmakan's uncle and that his father was King Omar ben Ennuman. So he rose at once and going up to the Vizier Dendan, embraced him; then he embraced Prince Kanmakan, and they cried aloud for very gladness. The joyful news was blazed abroad and they beat the drums and cymbals, whilst the flutes sounded and the people held high festival. The army of Irak and Syria heard the clamour of rejoicing among the Greeks; so they mounted, all of them, and King Ziblcan also took horse, saying in himself, "What can be the cause of this clamour and rejoicing in the army of the Franks?" Then the Muslim troops made ready for fight and advancing into the field, drew out in battle array. Presently, King Rumzan turned and seeing the army deployed in battalia, enquired the reason and was told the state of the case; so he bade Kuzia Fekan return at once to the Muslim troops and acquaint them with the accord that had betided and how it was come to light that he was Kanmakan's uncle. So she set out, putting away from her sorrows and troubles, and stayed not till she came to King Ziblcan, whom she found tearful-eyed, fearing for the captive chiefs and princes. She saluted him and told him all that had passed, whereat the Muslims' grief was turned to gladness. Then he and all his officers took horse and followed the princess to the pavilion of King Rumzan, whom they found sitting with his nephew, Prince Kanmakan. Now they had taken counsel with the Vizier Dendan concerning King Ziblcan and had agreed to commit to his charge the city of Damascus of Syria and leave him king over it as before, whilst themselves entered Irak. Accordingly, they confirmed him in the viceroyalty of Damascus and bade him set out at once for his government, so he departed with his troops and they rode with him a part of the way, to bid him farewell. Then they returned and gave orders for departure, whereupon the two armies united and King Rumzan and his nephew set out, surrounded by their nobles and grandees. And indeed Kanmakan rejoiced in his uncle King Rumzan and called down blessings on the nurse Merjaneh, who had made them known to each other; but the two Kings said to one another, "Our hearts will never be at rest nor our wrath appeased, till we have taken our wreak of the old woman Shewahi, surnamed Dhat ed Dewahi, and wiped out the blot upon our honour." So they fared on till they drew near Baghdad, and Sasan, hearing of their approach, came out to meet them and kissed the hand of the King of the Greeks, who bestowed on him a dress of honour. Then King Rumzan sat down on the throne and seated his nephew at his side, who said to him, "O my uncle, this kingdom befits none but thee." "God forbid," replied Rumzan, "that I should supplant thee in thy kingdom!" So the Vizier Dendan counselled them to share the throne between them, ruling each one day in turn, and they agreed to this. Then they made feasts and offered sacrifices and held high festival, whilst King Kanmakan spent his nights with his cousin Kuzia Fekan; and they abode thus awhile.

One day, as the two Kings sat, rejoicing in the happy ending of their troubles, they saw a cloud of dust arise and up came a merchant, who ran to them, shrieking and crying out for succour. "O Kings of the age," said he, "how comes it that I was in safety in the country of the infidels and am plundered in your realm, what though it be a land of peace and justice?" King Rumzan questioned him of his case, and he replied, "I am a merchant, who have been nigh a score of years absent from my native land, travelling in far countries; and I have a patent of exemption from Damascus, which the late Viceroy King Sherkan wrote me, for that I had made him gift of a slave-girl. Now I was returning to Irak, having with me a hundred loads of rarities of Ind; but, as I drew near Baghdad, the seat of your sovereignty and the abiding-place of your peace and your justice, there came out upon me Bedouins and Kurds banded together from all parts, who slew my men and robbed me of all my goods. This is what hath befallen me." Then he wept and bemoaned himself before the two Kings, who took compassion on him and swore that they would sally out upon the thieves. So they set out with a hundred horse, each reckoned worth thousands of men, and the merchant went before them, to guide them in the right way. They fared on all that day and the following night till daybreak, when they came to a valley abounding in streams and trees. Here they found the bandits dispersed about the valley, having divided the treasure between them; but there was yet some of it left. So they fell upon them and surrounded them on all sides, nor was it long before they made prize of them all, to the number of near three hundred horsemen, banded together of the scourings of the Arabs. They bound them all, and taking what they could find of the merchant's goods, returned to Baghdad, where the two Kings sat down upon one throne and passing the prisoners in review before them, questioned them of their condition and their chiefs. So they pointed out to them three men and said, "These are our only chiefs, and it was they who gathered us together from all parts and countries." The Kings bade lay on these three and set the rest free, after taking from them all the goods in their possession and giving them to the merchant, who examined them and found that a fourth of his stock was missing. The two Kings engaged to make good his loss, whereupon he pulled out two letters, one in the handwriting of Sherkan and the other in that of Nuzhet ez Zeman; for this was the very merchant who had bought Nuzhet ez Zeman of the Bedouin, as hath been before set forth. Kanmakan examined the letters and recognized the handwriting of his uncle Sherkan and his aunt Nuzhet ez Zeman; then (for that he knew the latter's history) he went in to her with that which she had written and told her the merchant's story. She knew her own handwriting and recognizing the merchant, despatched to him guest-gifts (of victual and what not) and commended him to her brother and nephew, who ordered him gifts of money and slaves and servants to wait on him, besides which the princess sent him a hundred thousand dirhems in money and fifty loads of merchandise, together with other rich presents. Then she sent for him and made herself known to him, whereat he rejoiced greatly and kissed her hands, giving her joy of her safety and union with her brother and thanking her for her bounty: and he said to her, "By Allah, a good deed is not lost upon thee!" Then she withdrew to her own apartment and the merchant sojourned with them three days, after which he took leave of them and set out to return to Damascus. After this, the two Kings sent for the three robber-chiefs and questioned them of their condition, whereupon one of them came forward and said, "Know that I am a Bedouin, who use to lie in wait, by the way, to steal children and virgin girls and sell them to merchants; and this I did for many a year until these latter days, when Satan incited me to join these two gallows-birds in gathering together all the riff-raff of the Arabs and other peoples, that we might waylay merchants and plunder caravans." Said the two Kings, "Tell us the rarest of the adventures that have befallen thee in kidnapping children and girls." "O Kings of the age," replied he, "the strangest thing that ever happened to me was as follows. Two-and-twenty years ago, being at Jerusalem, I saw a girl come out of the khan, who was possessed of beauty and grace, albeit she was but a servant and was clad in worn clothes, with a piece of camel-cloth on her head; so I entrapped her by guile and setting her on a camel, made off with her into the desert, thinking to carry her to my own people and there set her to pasture the camels and collect their dung (for fuel); but she wept so sore, that after beating her soundly, I carried her to Damascus, where a merchant saw her and being astounded at her beauty and accomplishments, bid me more and more for her, till at last I sold her to him for a hundred thousand dinars. I heard after that he clothed her handsomely and presented her to the Viceroy of Damascus, who gave him for her her price thrice told; and this, by my life, was but little for such a damsel! This, O Kings of the age, is the strangest thing that ever befell me." The two Kings wondered at his story; but, when Nuzhet ez Zeman heard it, the light in her face became darkness, and she cried out and said to her brother, "Sure, this is the very Bedouin who kidnapped me in Jerusalem!" And she told them all that she had endured from him in her strangerhood of hardship and blows and hunger and humiliation, adding, "And now it is lawful to me to slay him." So saying, she seized a sword and made at him; but he cried out and said, "O Kings of the age, let her not kill me, till I have told you the rare adventures that have betided me." And Kanmakan said to her, "O my aunt, let him tell his story, and after do with him as thou wilt." So she held her hand and the Kings said to him, "Now let us hear thy story." "O Kings of the age," said he, "if I tell you a rare story, will you pardon me?" "Yes," answered they. Then said the Bedouin, "know that

Hemmad the Bedouin's Story.

Awhile ago, I was sore wakeful one night and thought the dawn would never break: so, as soon as it was day, I rose and girding on my sword, mounted my steed and set my lance in rest. Then I rode out to hunt, and as I went along, a company of men accosted me and asked me whither I went. I told them, and they said, 'We will bear thee company.' So we all fared on together, and presently we saw an ostrich and gave chase; but it evaded us and spreading its wings, fled before us and drew us on after it, till it brought us to a desert, wherein there was neither grass nor water, nor was aught to be heard there save the hissing of serpents, the wailing of Jinn and the howling of ghouls. Here we lost sight of the ostrich, nor could we tell whether it had flown up into the sky or sunk into the ground. Then we turned our horses' heads and thought to go back; but found that our return would be toilsome and dangerous at that time of exceeding heat; for the heat was grievous to us, so that we were sore athirst and our horses stood still. So we made sure of death; but as we were in this case, we espied a spacious meadow afar off, wherein were gazelles frisking. There was a tent pitched and by the tent-side a horse tethered and a spear stuck in the earth, whose head glittered in the sun. When we saw this, our hearts revived, after we had despaired, and we turned our horses' heads towards the meadow and rode on, till we came to a spring, where we alighted and drank and watered our beasts. Then I was seized with a frenzy of curiosity and went up to the door of the tent, where I saw a young man like the new moon, without hair on his cheeks, and on his right hand a slender damsel, as she were a willow wand. No sooner did I set eyes on the girl, than love of her got hold upon my heart and I saluted the young man, who returned my greeting. Then said I to him, 'O brother of the Arabs, tell me who thou art and what is this damsel to thee?' With this, he bent down his head awhile, then raised it and replied, 'Tell me first who thou art and what are these horsemen with thee.' 'I am Hemmad, son of El Fezari,' answered I, 'the renowned cavalier, who is reckoned as five hundred horse among the Arabs. We went forth this morning to hunt and were overcome by thirst; so I came to the door of this tent, thinking to get of thee a draught of water.' When he heard this, he turned to the fair maiden and said to her, 'Bring this man water and what there is of food.' So she went in, trailing her skirts, whilst her feet stumbled in her long hair and the golden bangles tinkled on her ankles, and returned after a little, bearing in her right hand a silver vessel of cold water and in her left a bowl full of milk and dates and flesh of wild cattle. But, of the excess of my passion for her, I could take of her nor meat nor drink, and I recited to her the following verses, applying them to her:

The dye of the henna upon her hand doth show, As 'twere a raven new lighted on fresh-fall'n snow; And see the full moon and the sun beside her face, This dim and the other fearful for shame and woe.

Then, after I had eaten and drunk, I said to the youth, 'O chief of the Arabs, I have told thee truly who and what I am, and now I would fain have thee do the like by me and tell me the truth of thy case.' 'As for this damsel,' replied he, 'she is my sister.' Quoth I, 'It is my desire that thou give her to me to wife of free will: else will I slay thee and take her by force.' With this, he bowed his head awhile, then raised his eyes to me and answered, 'Thou sayest sooth in avouching thyself a renowned cavalier and a famous champion and the lion of the desert; but if ye all attack me treacherously and slay me and take my sister by force, it will be a stain upon your honour. If ye be, as thou sayest, cavaliers that are counted among the champions and fear not the shock of battle, give me time to don my armour and gird on my sword and set my lance in rest and mount my horse. Then will we go forth into the field and fight; and if I conquer you, I will kill you, every man of you; and if you overcome me and slay me, this damsel my sister is thine.' 'This is but just,' answered I, 'and we oppose it not.' Then I turned my horse's head, mad for love of the damsel, and rode back to my companions, to whom I set forth her beauty and grace, as also the comeliness of the young man and his valour and strength of soul and how he avouched himself a match for a thousand horse. Moreover, I described to them the tent and all the riches and rarities it contained and said to them, 'Be sure that this youth would not have taken up his abode alone in this desert place, were he not a man of great prowess: so I propose that whoso slays him shall take his sister.' And they agreed to this. Then we armed ourselves and mounting, rode to the tent, where we found the young man armed and mounted; but his sister ran up to him, with her veil drenched with tears, and laying hold of his stirrup, cried out, saying, 'Alas!' and 'Woe worth the day!' in her fear for her brother, and recited the following verses:

To God above I make my moan of sorrow and affright. Mayhap, the empyrean's Lord will smite them with dismay. They fain would kill thee, brother mine, with malice aforethought, Though never cause of anger was nor fault forewent the fray. Yet for a champion art thou known among the men of war, The doughtiest knight that East or West goes camping by the way. Thou wilt thy sister's honour guard, whose might is small, for thou Her brother art and she for thee unto the Lord doth pray Let not the foe possess my soul nor seize on me perforce And work their cruel will on me, without my yea or nay. By God His truth, I'll never live in any land where thou Art not albeit all the goods of plenty it display! But I will slay myself for love and yearning for thy sake And in the darksome tomb I'll make my bed upon the clay.

When he heard her words, he wept sore and turning his horse's head towards her, made answer with the following verses:

Stand by and see the wondrous deeds that I will do this day, Whenas we meet and I on them rain blows in the mellay. E'en though the lion of the war, the captain of the host, The stoutest champion of them all, spur out into the fray, I'll deal a Thaalebiyan[FN#159] blow at him and in his heart I'll let my spear, even to the shaft, its thirst for blood allay. If I defend thee not from all that seek thee, sister mine, May I be slaughtered and my corse given to the birds of prey! Ay, I will battle for thy sake, with all the might I may, And books shall story after me the marvels of this day.

Then said he, 'O my sister, give ear to what I shall enjoin on thee.' And she answered, 'I hear and obey.' Quoth he, 'If I fall, let none possess thee;' and she buffeted her face and said, 'God forbid, O my brother, that I should see thee laid low and yield myself to thine enemies!' With this he put out his hand to her and drew aside her veil, whereupon her face shone forth, like the sun from out clouds. Then he kissed her between the eyes and bade her farewell; after which he turned to us and said, 'Ho, cavaliers! Come ye as guests or are you minded to cut and thrust? If ye come as guests, rejoice in hospitality; and if ye covet the shining moon,[FN#160] come out against me, one by one, and fight.' Then came out to him a sturdy horseman, and the young man said to him, 'Tell me thy name and thy father's name, for I have sworn to fight with none whose name and whose father's name tally with mine and my father's, and if it be thus with thee, I will give thee up the girl.' 'My name is Bilal,'[FN#161] answered the other; and the young man repeated the following verses:

Thou liest when thou talkest of "benefits"; for lo, Thou comest with mischief and malice and woe! So, an thou be doughty, heed well what I say: I'm he who the braver in the battle lays low With a keen-cutting sword, like the horn of the moon; So look (and beware) for a hill-shaking blow!

Then they ran at one another, and the youth smote his adversary in the breast, that the lance-head issued from his back. With this, another came out, and the youth repeated the following verses:

O dog, that art noisome of stench and of sight, What is there of worth that to come by is light? 'Tis only the lion, of race and of might Right noble, recks little of life in the fight.

Nor was it long before he left him also drowned in his blood and cried out, 'Who will come out to me?' So a third horseman pricked out, reciting the following verses:

I come to thee, with a fire in my breast that blazes free, And call on my comrades all to the fight to follow me. Though thou hast slain the chiefs of the Arabs, yet, perdie, Thou shalt not 'scape this day from those that follow thee!

When the youth heard this, he answered him, saying:

Thou com'st, like theright evil fiend that thou art, With a lie on thy lips and a fraud at thy heart; This day shalt thou taste of a death-dealing dart And a spear that shall rid thee of life with its smart.

Then he smote him on the breast, that the spear-point issued from his back, and cried out, saying, 'Will another come out?' So a fourth came out and the youth asked him his name. He replied, 'My name is Hilal.'[FN#162] And the youth repeated these verses:

Thou err'st, that wouldst plunge in my sea of affray And thinkest to daunt me with lies and dismay. Lo, I, to whose chant thou hast hearkened this day, Thy soul, ere thou know'st it, will ravish away!

Then they drove at one another and exchanged blows; but the youth's stroke forewent that of his adversary and slew him: and thus he went on to kill all who sallied out against him. When I saw my comrades slain, I said in myself, 'If I fight with him, I shall not be able to withstand him, and if I flee, I shall become a byword among the Arabs.' However, the youth gave me no time to think, but ran at me and laying hold of me, dragged me from my saddle. I swooned away and he raised his sword to cut off my head; but I clung to his skirts and he lifted me in his hand, as I were a sparrow [in the clutches of a hawk]. When the maiden saw this, she rejoiced in her brother's prowess and coming up to him, kissed him between the eyes. Then he delivered me to her, saying, 'Take him and entreat him well, for he is come under our rule.' So she took hold of the collars of my coat-of-arms and led me away by them as one would lead a dog. Then she did off her brother's armour and clad him in a robe, after which she brought him a stool of ivory, on which he sat down, and said to him, 'May God whiten thine honour and make thee to be as a provision against the shifts of fortune!' And he answered her with the following verses:

My sister said, (who saw my lustrous forehead blaze Midmost the war, as shine the sun's meridian rays) "God bless thee for a brave, to whom, when he falls on, The desert lions bow in terror and amaze!" "Question the men of war," I answered her, "of me, Whenas the champions flee before my flashing gaze. I am the world-renowned for fortune and for might, Whose prowess I uplift to what a height of praise! O Hemmad, thou hast roused a lion, who shall show Thee death that comes as swift as vipers in the ways."

When I heard what he said, I was perplexed about my affair, and considering my condition and how I was become a captive, I was lessened in my own esteem. Then I looked at the damsel and said to myself, 'It is she who is the cause of all this trouble;' and I fell a-marvelling at her beauty and grace, till the tears streamed from my eyes and I recited the following verses:

Reproach me not, O friend, nor chide me for the past, For I will pay no heed to chiding and dispraise. Lo, I am clean distraught for one, whom when I saw, Fate in my breast forthright the love of her did raise. Her brother was my foe and rival in her love, A man of mickle might and dreadful in affrays.

Then the maiden set food before her brother, and he bade me eat with him, whereat I rejoiced and felt assured of my life. When he had made an end of eating, she brought him a flagon of wine and he drank, till the fumes of the wine mounted to his head and his face flushed. Then he turned to me and said, 'Harkye, Hemmad, dost thou know me?' 'By thy life,' answered I, 'I am rich in nought but ignorance!' Said he, 'I am Ibad ben Temim ben Thaalebeh, and indeed God giveth thee thy liberty and spareth thee confusion.' Then he drank to my health and gave me a cup of wine and I drank it off. Then he filled me a second and a third and a fourth, and I drank them all; and he made merry with me and took an oath of me that I would never betray him. So I swore to him a thousand oaths that I would never deal perfidiously with him, but would be a friend and a helper to him.

Then he bade his sister bring me ten dresses of silk; so she brought them and laid them on me, and this gown I have on my body is one of them. Moreover, he made her bring one of the best of the riding camels, laden with stuffs and victual, and a sorrel horse, and gave the whole to me. I abode with them three days, eating and drinking, and what he gave me is with me to this day. At the end of this time, he said to me, 'O Hemmad, O my brother, I would fain sleep awhile and rest myself. I trust myself to thee; but if thou see horsemen making hither, fear not, for they are of the Beni Thaalebeh, seeking to wage war on me.' Then he laid his sword under his head and slept; and when he was drowned in slumber, the devil prompted me to kill him; so I rose, and drawing the sword from under his head, dealt him a blow that severed his head from his body. His sister heard what I had done, and rushing out from within the tent, threw herself on his body, tearing her clothes and repeating the following verses:

Carry the tidings to the folk, the saddest news can be; But man from God His ordinance no whither hath to flee. Now art thou slaughtered, brother mine, laid prostrate on the earth, Thou whose bright face was as the round of the full moon to see. Indeed, an evil day it was, the day thou mettest them, And after many a fight, thy spear is shivered, woe is me! No rider, now that thou art dead, in horses shall delight Nor evermore shall woman bear a male to match with thee. Hemmad this day hath played thee false and foully done to death; Unto his oath and plighted faith a traitor base is he. He deemeth thus to have his will and compass his desire; But Satan lieth to his dupes in all he doth decree.

When she had ended, she turned to me and said, 'O man of accursed lineage, wherefore didst thou play my brother false and slay him, whenas he purposed to send thee back to thy country with gifts and victual and it was his intent also to marry thee to me at the first of the month?' Then she drew a sword she had with her, and planting it in the ground, with the point set to her breast, threw herself thereon and pressed upon it, till the blade issued from her back and she fell to the ground, dead. I mourned for her and wept and repented when repentance availed me nothing. Then I went in haste to the tent and taking whatever was light of carriage and great of worth, went my way: but in my haste and fear, I took no heed of my (dead) comrades, nor did I bury the maiden and the youth. This, then, is my story, and it is still more extraordinary than that of the serving-maid I kidnapped in Jerusalem."

When Nuzet ez Zeman heard these words of the Bedouin, the light in her eyes was changed to darkness, and she rose and drawing the sword, smote him amiddleward the shoulder-blades, that the point issued from his throat. The bystanders said to her, "Why hast thou made haste to slay him?" And she answered, "Praised be God who hath granted me to avenge myself with my own hand!" And she bade the slaves drag the body out by the feet and cast it to the dogs. Then they turned to the second prisoner, who was a black slave, and said to him, "What is thy name? Tell us the truth of thy case." "My name is Ghezban," answered he and told them what had passed between himself and the princess Abrizeh and how he had slain her and fled. Hardly had he made an end of his story, when King Rumzan struck off his head with his sabre, saying, "Praised be God that gave me life! I have avenged my mother with my own hand." Then he repeated to them what his nurse Merjaneh had told him of this same Ghezban; after which they turned to the third prisoner and said to him, "Tell us who thou art and speak the truth." Now this was the very camel-driver, whom the people of Jerusalem hired to carry Zoulmekan to the hospital at Damascus; but he threw him down on the fuel-heap and went his way. So he told them how he had dealt with Zoulmekan, whereupon Kanmakan took his sword forthright and cut off his head, saying, "Praised be God who hath given me life, that I might requite this traitor what he did with my father, for I have heard this very story from King Zoulmekan himself!" Then they said to each other "It remains only for us to take our wreak of the old woman Shewahi, yclept Dhat ed Dewahi, for that she is the prime cause of all these troubles. Who will deliver her into our hands, that we may avenge ourselves upon her and wipe out our dishonour?" And King Rumzan said, "Needs must we bring her hither." So he wrote a letter to his grandmother, the aforesaid old woman, giving her to know that he had subdued the kingdoms of Damascus and Mosul and Irak and had broken up the host of the Muslims and captured their princes and adding, "I desire thee of all urgency to come to me without delay, bringing with thee the princess Sufiyeh, daughter of King Afridoun, and whom thou wilt of the Nazarene chiefs, but no troops; for the country is quiet and under our hand." And he despatched the letter to her, which when she read, she rejoiced greatly and forthwith equipping herself and Sufiyeh, set out with their attendants and journeyed, without stopping, till they drew near Baghdad. Then she sent a messenger to acquaint the King of her arrival, whereupon quoth Rumzan, "We should do well to don the habit of the Franks and go out to meet the old woman, to the intent that we may be assured against her craft and perfidy." So they clad themselves in Frankish apparel, and when Kuzia Fekan saw them, she exclaimed, "By the Lord of Worship, did I not know you, I should take you to be indeed Franks!" Then they sallied forth, with a thousand horse, to meet the old woman, and King Rumzan rode on before them. As soon as his eyes met hers, he dismounted and walked towards her, and she, recognizing him, dismounted also and embraced him; but he pressed her ribs with his hands, till he well-nigh broke them. Quoth she, "What is this, O my son?" But before she had done speaking, up came Kanmakan and Dendan, and the horsemen with them cried out at the women and slaves and took them all prisoners. Then the two Kings returned to Baghdad, with their captives, and Rumzan bade decorate the city three days long, at the end of which time they brought out the old woman, with a tall red bonnet of palm-leaves on her head, diademed with asses' dung, and preceded by a herald, proclaiming aloud, "This is the reward of those who presume to lay hands on kings and kings' sons!" Then they crucified her on one of the gates of Baghdad; and her companions, seeing what befell her, all embraced the faith of Islam. As for Kanmakan and his uncle Rumzan and his aunt Nuzhet ez Zeman, they marvelled at the wonderful events that had betided them and bade the scribes set them down orderly in books, that those who came after might read. Then they all abode in the enjoyment of all the delights and comforts of life, till there overtook them the Destroyer of Delights and the Sunderer of Companies; and this is all that hath come down to us of the dealings of fortune with King Omar ben Ennuman and his sons Sherkan and Zoulmekan and his son's son Kanmakan and his daughter Nuzhet ez Zeman and her daughter Kuzia Fekan.

END of VOL. II.

Notes to Volume 2.

[FN#1] A.H. 65-86.

[FN#2] i.e. none could approach him in the heat of fight.

[FN#3] Sophia.

[FN#4] Apparently Palestine (in this case).

[FN#5] i.e. man of might and munificence.

[FN#6] About £35,000.

[FN#7] Dhai ed Dewahi.

[FN#8] i.e. sperma hominis.

[FN#9] Apparently the names of noted wrestlers.

[FN#10] A phrase of frequent occurrence in the Koran, meaning "your female slaves" or "the women ye have captured in war."

[FN#11] Quoth he (Solomon), "O chiefs, which of you will bring me her throne?" (i.e. that of Belkis, queen of Sheba) ......."I," said an Afrit of the Jinn, "will bring it thee, ere thou canst rise from thy stead, for I am able thereto and faithful!"--Koran xxvii. 38, 39.

[FN#12] One of the fountains of Paradise.

[FN#13] Kutheiyir ibn Ali Juma, a well-known poet of the seventh and eighth centuries at Medina. He was celebrated for his love of Azzeh, in whose honour most of his poems were written. The writer (or copyist) of this tale has committed an anachronism in introducing these verses, as Kutheiyir was a contemporary of the Khalif Abdulmelik ben Merwan before whose time Sherkan and his father (both imaginary characters) are stated( see supra, p. 1 {Vol. 2, FN#1}) to have lived; but the whole narrative is full of the grossest anachronisms, too numerous, indeed, to notice.

[FN#14] Jemil ben Mamer, another celebrated Arabian poet and lover, a friend and contemporary of Kutheiyir.

[FN#15] A person who dies for love is esteemed a martyr by the Arabs.

[FN#16] I suspect these verses to have been introduced in error by some copyist. They appear utterly meaningless in this context.

[FN#17] The bishop.

[FN#18] Apparently referring in jest to her speech to him see supra, p. 27 {see text, Vol. 2, after FN#17}, "Thou art beaten in everything."

[FN#19] He likens the glance of her eye to the blade of a Yemen sword,--a comparison of frequent occurrence in Arabic poetry.

[FN#20] Mehmil. A decorated framework or litter borne by a camel, sent as an emblem of royalty with the caravan of pilgrims to Mecca, by way of honour to the occasion and to the sacred object of the pilgrimage, much as great people send their empty carriages to attend the funeral of a person for whose memory they wish to show their respect. The introduction of the Mehmil here is another of the many anachronisms of the story, as the custom is said not to here come into use till a much later period.

[FN#21] Mecca.

[FN#22] Medina.

[FN#23] Oriental substitutes for soap.

[FN#24] i.e., death.

[FN#25] Apparently the Bedouin was angry with the merchant for praising the girl to her face and perhaps also alarmed at finding that he had kidnapped a young lady of consequence, where he only thought to have made prize of a pretty wench of humble condition and friendless.

[FN#26] Delight of the age.

[FN#27] Affliction (or wrath) of the age.

[FN#28] For fuel.

[FN#29] "God will open on me another gate (or means) of making my living." A common formula, meaning, "It is not enough."

[FN#30] Or state problems.

[FN#31] One of the four great Muslim sects or schools of theology, taking its name from the Imam es Shafi (see post, p. 131, note). {see Vol. 2 FN#89}

[FN#32] Second of the Abbasside Khalifs, A.H. 136-158.

[FN#33] The second Khalif after Mohammed (A.H. 13-23) and the most renowned for piety and just government of all the borders of the office, except perhaps his descendant Omar ben Abdulaziz (A.H. 99-102).

[FN#34] As a reward (in the next world) for good deeds.

[FN#35] The fourth Khalif.

[FN#36] The word rendered "good breeding" may also be translated "polite accomplishments" or "mental discipline" and has a great number of other meanings.

[FN#37] Sixth Khalif and founder of the Ommiade dynasty (A.H. 41 60).

[FN#38] One of the most notable men of the day, chief of the great tribe of the Benou Temim. He was a contemporary of the Prophet and was held in much esteem by Muawiyeh.

[FN#39] Surname of Ahnaf.

[FN#40] Governor of Bassora and other places under the first four Khalifs.

[FN#41] Ziad teen Abou Sufyan, illegitimate brother of the Khalif Muawiyeh, afterwards governor of Bassora Cufa and the Hejaz.

[FN#42] Because it might have been taken to mean, "inhabitants of hell."

[FN#43] i.e. death.

[FN#44] A battle fought near Medina, A.D. 625, in which Mohammed was defeated by the Meccans under Abou Sufyan.

[FN#45] One of Mohammed's widows and Omar's own daughter.

[FN#46] A well-known man of letters and theologian of the seventh and eighth centuries.

[FN#47] i.e. to prepare himself by good works, etc., for the world to come.

[FN#48] A celebrated Cufan theologian of the eighth century.

[FN#49] i.e. for the next world.

[FN#50] The eighth Khalif of the Ommiade dynasty, a rival in piety and single-mindedness of Omar ben Khettab.

[FN#51] The descendants of Umeyyeh and kinsmen of the reigning house.

[FN#52] The second, fifth, sixth and seventh Khalifs of the Ommiade dynasty.

[FN#53] The mother of Omar ben Abdulaziz was a granddaughter of Omar ben Khettab.

[FN#54] Brother of Omar's successor, Yezid II.

[FN#55] This passage apparently belongs to the previous account of Omar's death-bed; but I have left it as it stands in the text, as it would be a hopeless task to endeavour to restore this chaos of insipid anecdote and devotional commonplace to anything like symmetry.

[FN#56] Lit. with (or by) neither book (i.e. Koran) nor Sunneh (i.e. the Traditions of the Prophet).

[FN#57] Chief of the tribe of Temim and one of the most elegant orators of the eighth century.

[FN#58] Surnamed Eth Thekefi, Governor of Yemen and Irak: also a well known orator, but a most cruel and fantastic tyrant.

[FN#59] Tenth Khalif of the Ommiade dynasty (A.D. 723-742).

[FN#60] i.e. slave-girl.

[FN#61] i.e. It was decreed, so it was.

[FN#62] Nuzhet ez Zeman.

[FN#63] Nuzhet ez Zeman.

[FN#64] Zoulmekan.

[FN#65] Nuzhet ez Zeman.

[FN#66] Sedic.

[FN#67] Sidc.

[FN#68] Mohammed Ibn Shihab ez Zuhri, a celebrated Traditionist and jurisconsult of Medina in the seventh and eighth centuries.

[FN#69] Alexander.

[FN#70] The celebrated fabulist, said to have been a black slave of the time of David, but supposed by some to be identical with Aesop.

[FN#71] Koran iii. 185.

[FN#72] One of the Companions of the Prophet.

[FN#73] One of the contemporaries of Mohammed and a noted Traditionist (or repeater of the sayings of the Prophet) at Cufa in the seventh century.

[FN#74] A noted Traditionist and expounder Of the Koran in the first century of the Muslim era. He was a black and a native of Cufa.

[FN#75] Son of the martyr Hussein and grandson of the Khalif Ali.

[FN#76] A very eminent doctor of the law and Traditionist of the eighth century. He was a native of Cufa and was regarded as one of the great exemplars of the true believers.

[FN#77] i.e. those who love and obey the precepts of the Koran.

[FN#78] i.e. Barefoot. A native of Merv and a famous ascetic of the eighth and ninth centuries.

[FN#79] Necessitating a fresh ablution, before the prayer can be ended.

[FN#80] Another noted ascetic of the time.

[FN#81] About a penny.

[FN#82] A well-known legist and devotee of the eighth and ninth centuries at Baghdad, Sounder of one of the four great orthodox Muslim schools.

[FN#83] A famous theologian and devotee of the eighth century at Bassora.

[FN#84] A noted preacher and Traditionist of Khorassan in the ninth, century.

[FN#85] Koran .xvi. 6.

[FN#86] A Traditionist of Medina. who flourished in the eighth century.

[FN#87] This paragraph is part extract from and part paraphrase of the Koran xxviii 22-27.

[FN#88] A well-known pietist of the eighth century.

[FN#89] Abou Hatim el Asemm (the Deaf), a famous Balkhi theologian of the ninth century.

[FN#90] One of two of the most famous theologians of the second century of the Hegira and the founders of two of the four great Mohammedan schools.

[FN#91] One of two of the most famous theologians of the second century of the Hegira and the founders of two of the four great Mohammedan schools.

[FN#92] Ismail ibn Yehya el Muzeni, a famous Egyptian doctor of the law pupil of Es Shafi and Imam of the Shafiyite school in the ninth century.

[FN#93] Koran lxxvii. 35, 36.

[FN#94] Mohammed.

[FN#95] Islam.

[FN#96] "In Hell shall they (the unbelievers) burn, and ill shall be (their) stead."--Koran, xiv. 34.

[FN#97] Mohammed pretended that his coming had been foretold in the Gospels and that the Christians had falsified the passage (John xvi. 7) promising the advent of the Comforter (<Greek> ) by substituting the latter word for <Greek> , glorious, renowned, praised, i.e. Mohammed.

[FN#98] The second chapter of the Koran, beginning, "This is the Book, etc."

[FN#99] It appears by what follows that Afridoun, supposing the victory to be gained, returned to Constantinople immediately after sending this message and left the command of the army to King Herdoub.

[FN#100] At Mecca.

[FN#101] i.e. There is no god but God.

[FN#102] Koran, x. 25.

[FN#103] Cassia fistularis, a kind of carob.

[FN#104] "say not of those who are slain in the way (service) of God that they are dead; nay, they are living." Koran, ii 149.

[FN#105] Apparently Constantinople.

[FN#106] This verse alludes to the garbled version of the miracle of Aaron's rod given in the Koran, which attributes the act to Moses and makes the Egyptian sorcerers throw down ropes, to which by their art they give the appearance of serpents.

[FN#107] i.e., of the Koran.

[FN#108] A certain formula, invoking peace on the Prophet and all men recurring at the end of the five daily prayers and pronounced sitting.

[FN#109] ex voto.

[FN#110] i.e. Mohammed.

[FN#111] "What news bringest thou, O saint?"

[FN#112] i.e. Mohammed.

[FN#113] These epithets are often applied by the Arabs, in a complimentary sense, to anyone who works great havoc among his enemies by his prowess and cunning.

[FN#114] See Vol. I. p. 135, note. {Vol. 1, FN#45}

[FN#115] i.e. Deal with thee as if thou wert slave-born and therefore not used to knightly fashions nor able to endure stress of battle.

[FN#116] A chapel so called in the Temple at Mecca.

[FN#117] Mohammed.

[FN#118] Protector of the women that ride therein.

[FN#119] The Mohammedans have a legend that God gave David extraordinary skill in working iron and making chain mail, that he might earn his living without drawing upon the public treasury. "And we gave David a grace from us and softened for him iron (saying), 'Make thou coats of mail and adjust the rings duly and deal rightly, for I look upon what ye do."' --Koran, xxxiv. 10.

[FN#120] This appears to be an allusion to the colours of the house of Abbas, which were black.

[FN#121] Kafir means "black" as well as "infidel."

[FN#122] One of the Mohammedan legends represents Moses as seeking the water of life.

[FN#123] The allusion here is to the face of a beloved one, which is likened to a moon rising out of her dress.

[FN#124] An ornamental hand, said to be so called from the resemblance of the pen with which it is written to the leaf of the sweet basil.

[FN#125] lit. "the love of the Beni Udhra," an Arabian tribe, famous for the passion and devotion with which love was practiced among them.

[FN#126] Syn. eye (nazir).

[FN#127] Syn. eyebrow (hajib).

[FN#128] i.e. including the two days that had already elapsed.

[FN#129] i.e. a graceful youth of the province in which Mecca is situate.

[FN#130] A small piece of wood used in a children's out-door game called tab.

[FN#131] The stone of the beleh or "green" date, not allowed to ripen.

[FN#132] Or drachm-weight.

[FN#133] An audacious parody of the consecrated expression used to describe the ceremonious circumambulation of the Kaabeh at Mecca.

[FN#134] Subaudiantur autem utriusque sexûs pudenda.

[FN#135] Subaudiantur autem utriusque sexûs pudenda.

[FN#136] Subaudiatur vas muliebre.

[FN#137] The word sac (leg), when used in the oblique case, as it would necessarily be here, makes saki, i.e. cup-bearer. A play upon the double meaning is evidently intended.

[FN#138] In the East, bathers pay on leaving the bath.

[FN#139] As a styptic.

[FN#140] Dunya.

[FN#141] Semen hominis.

[FN#142] i.e. the rolls of dirt that come off under the bathman's hands.

[FN#143] Paradise.

[FN#144] The cold room of the bath.

[FN#145] The hot room.

[FN#146] The door-keeper of hell.

[FN#147] The door-keeper of Paradise.

[FN#148] i.e. Crown of Kings.

[FN#149] An obscure star in the Great Bear.

[FN#150] Zibl means "dung" or "sweepings." Can (Khan) means "chief."

[FN#151] i.e., Him who fights for the Faith.

[FN#152] A town on the Euphrates, on the borders of Syria and Mesopotamia.

[FN#153] i.e. recognized him as king by naming him in the public prayers.

[FN#154] i.e. the silky whiskers, which it is common, in poetry, to call green likening them to newly-sprouted herbage.

[FN#155] i.e. the Day of Judgment.

[FN#156] Ironical.

[FN#157] i.e. Kanmakan.

[FN#158] Meaning, apparently, poisoned.

[FN#159] i.e. with a blow worthy of the members of the family of Thaalebeb to which (see post, p. 368 {see ...Said he, 'I am Ibad ben Temin ben Thaalebh, and indeed...}) he belonged.

[FN#160] i.e. his sister.

[FN#161] i.e. benefits.

[FN#162] i.e. new moon.

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