Chapter i

.--ED.]

NOTE 39.--_On Marriage._ Previously to the perusal of the first description of a nuptial fête that occurs in this work, the reader may perhaps desire some introductory information, which I shall here endeavour to convey in such a manner as to make the present note serve to illustrate many future allusions in these pages, and not merely the foregoing tale.

Marriage is regarded by the Muslims in general as a positive duty; and to neglect it, without a sufficient excuse, subjects a man to severe reproach. "When a servant [of God]," said the Prophet, "marries, verily he perfects half his religion."[298] He once asked a man, "Art thou married?" The man answered, "No." "And art thou," said he, "sound and healthy?" The answer was, "Yes." "Then," said Moḥammad, "thou art one of the brothers of the devils; for the most wicked among you are the unmarried; and the most vile among your dead are the unmarried; moreover the married are those who are acquitted of filthy conversation; and by Him in whose hand is my soul, the devil hath not a weapon more effective against the virtuous, both men and women, than the neglect of marriage."[299] Some remarks on this subject, and on the advantages of marriage, have been made in a preceding note on infancy and education.

The number of wives whom a Muslim may have at the same time is four. He may marry free women, or take concubine slaves, or have of both these classes. It is the opinion of most persons, I believe, among the more strictly religious, that a man may not have more than four women, whether they be wives alone, or concubine slaves alone, or of both classes together; but the practice of some of the Companions of the Prophet, who cannot be accused of violating his precepts, affords a strong argument to the contrary. 'Alee, it is said, "was the most devout of the Companions; but he had four wives and seventeen concubines besides, and married, after Fáṭimeh (may God be well pleased with her!), among all that he married and divorced, more than two hundred women: and sometimes he included four wives in one contract, and sometimes divorced four at one time, taking other four in their stead."[300] This may perhaps be an exaggerated statement: but it is certain that the custom of keeping an unlimited number of concubines was common among wealthy Muslims in the first century of the Mohammadan era, and has so continued. The famous author of the work above quoted urges the example of Solomon to prove that the possession of numerous concubines is not inconsistent with piety and good morals; not considering that God made but one wife for Adam.

It has been mentioned in the first of the notes to this work, that a Muslim may divorce his wife twice, and each time take her back. This he may do, even against her wish, during a fixed period, which cannot extend beyond three months, unless she be _enceinte_, in which latter case she must wait until the birth of her child before she will be at liberty to contract a new marriage. During this period the husband is obliged to maintain her. If he divorce her a third time, or by a triple sentence, he cannot take her again unless with her own consent, and by a new contract, and after another marriage has been consummated between her and another husband, and this husband also has divorced her.

It is not a common custom, especially among the middle ranks, for an Arab to have more than one wife at the same time; but there are few of middle age who have not had several different wives at different periods, tempted to change by the facility of divorce. The case of 'Alee has been mentioned above. Mugheyreh Ibn-Sheạbeh married eighty women in the course of his life;[301] and several more remarkable instances of the love of change are recorded by Arab writers: the most extraordinary case of this kind that I have met with was that of Moḥammad Ibn-Eṭ-Ṭeiyib, the Dyer, of Baghdád, who died in the year of the Flight 423, aged eighty-five years; of whom it is related, on most respectable authority, that he married more than nine hundred women![302]--Supposing, therefore, that he married his first wife when he was fifteen years of age, he must have had, on the average, nearly thirteen wives _per annum_. The women, in general, cannot of course marry so many successive husbands, not only because a woman cannot have more than one husband at a time, but also because she cannot divorce her husband. There have been, however, many instances of Arab women who have married a surprising number of men in rapid succession. Among these may be mentioned Umm-Khárijeh, who gave occasion to a proverb on this subject. This woman, who was of the tribe of Bejeeleh, in El-Yemen, married upwards of forty husbands; and her son Khárijeh knew not who was his father. She used to contract a marriage in the quickest possible manner: a man saying to her, "Khiṭbun" (betrothal), she replied, "Nik-ḥun" (marriage), and thus became his lawful wife. She had a very numerous progeny; several tribes originating from her.[303]

For the choice of a wife, a man generally relies on his mother, or some other near female relation, or a professional female betrother (who is called "kháṭibeh"); for there are many women who perform this office for hire. The law allows him to see the face of the female whom he proposes to marry, previously to his making the contract; but in the present day this liberty is seldom obtained, except among the lower orders. Unless in this case, a man is not allowed to see unveiled any woman but his own wife or slave, and those women to whom the law prohibits his uniting himself in marriage: nay, according to some, he is not allowed to "see" his own niece unveiled, though he may not marry her. It should be added, that a slave may lawfully see the face of his own mistress; but this privilege is seldom granted in the present day to any slave but a eunuch. An infringement of the law above mentioned is held to be extremely sinful in both parties: "The curse of God," said the Prophet, "is on the seer and the seen:" yet it is very often disregarded in the case of women of the lower orders.

A man is forbidden, by the Ḳur-án[304] and the Sunneh, to marry his mother, or other ascendant; daughter, or other descendant; his sister, or half-sister; the sister of his father or mother or other ascendant; his niece, or any of her descendants; his foster-mother who has suckled him five times in the course of the first two years, or a woman related to him by milk in any of the degrees which would preclude his marriage with her if she were similarly related to him by consanguinity; the mother of his wife, even if he has not consummated his marriage with this wife; the daughter of his wife, if he has consummated his marriage with the latter (but if he has not done so, and this wife is divorced from him, or dead, he may marry her daughter); his father's wife, and his son's wife; and to have at the same time two wives who are sisters, or aunt and niece: he is forbidden also to marry his unemancipated slave, or another man's slave if he has already a free wife; and to marry any woman but one of his own faith, or a Christian, or a Jewess. A Mohammadan woman, however, may only marry a man of her own faith. An unlawful intercourse with any woman prevents a man from marrying any of her relations who would be forbidden to him if she were his wife.

The reader has already seen that a cousin (the daughter of a paternal uncle) is often chosen as a wife, on account of the tie of blood, which is likely to attach her more strongly to her husband, or on account of an affection conceived in early years. Parity of rank is generally much regarded; and a man is often unable to obtain as his wife the daughter of one of a different profession or trade, unless an inferior; or a younger daughter when an elder remains unmarried. A girl is often married at the age of twelve years, and sometimes at ten, or even nine: the usual period is between twelve and sixteen years. At the age of thirteen or fourteen she may be a mother. The young men marry a few years later.

The most important requisite in a wife is religion. The Prophet said, "A virtuous wife is better than the world and all that it contains." "A virtuous wife," said Luḳmán, "is like a crown on the head of a king; and a wicked wife is like a heavy burden on the back of an old man." Among the other chief requisites are agreeableness of temper, and beauty of form (undiminished by any defect or irregularity of features or members), moderation in the amount of dowry required, and good birth. It is said, "if thou marry not a virgin, [which is most desirable,] marry a divorced woman, and not a widow; for the divorced woman will respect thy words when thou sayest, 'If there were any good in thee thou hadst not been divorced;' whereas the widow will say, 'May God have mercy on such a one! he hath left me to one unsuited to me.'" But according to another selfish maxim, the woman most to be avoided is she who is divorced from a man by whom she has had a child; for her heart is with him, and she is an enemy to the man who marries her after.[305]--Modesty is a requisite upon which too much stress cannot be laid; but this, to an English reader, requires some explanation. 'Alee asked his wife Fáṭimeh, "Who is the best of women?" She answered, "She who sees not men, and whom they see not."[306] Modesty, therefore, in the opinion of the Muslims, is most eminently shown by a woman's concealing her person, and restraining her eyes, from men. "The best rank of men [in a mosque]," said the Prophet, "is the front; and the best rank of women is the rear:"[307] that is, those most distant from the men: but better than even these are the women who pray at home.[308]--Fruitfulness is also a desirable qualification to be considered in the choice of a wife: "it may be known in maidens," says the Prophet, "from their relations; because, generally speaking, kindred are similar in disposition, &c."[309] Lastly, contentment is to be enumerated among the requisites. It is said, on the same authority, "Verily the best of women are those that are most content with little."[310] To obtain a contented and submissive wife, many men make their selection from among the classes inferior to them in rank. Others, with a similar view, prefer a concubine slave in the place of a wife.

The consent of a girl not arrived at the age of puberty is not required: her father, or, if he is dead, her nearest adult male relation, or a guardian appointed by will or by the Ḳáḍee, acts as her wekeel, or deputy, to effect the marriage-contract for her. If of age, she appoints her own deputy. A dowry is required to legalize the marriage; and the least dowry allowed by the law is ten dirhems, or drachms of silver; about five shillings of our money. Moḥammad married certain of his wives for a dowry of ten dirhems and the household necessaries, which were a handmill to grind the corn, a water-jar, and a pillow of skin or leather stuffed with the fibres of the palm-tree, which are called "leef:" but some he married for a dowry of five hundred dirhems.[311] With the increase of wealth and luxury, dowries have increased in amount; but, to our ideas, they are still trifling; a sum equivalent to about twenty pounds sterling being a common dowry among Arabs of the middle classes for a virgin, and half or a third or quarter of that sum for a divorced woman or a widow. Two-thirds of the sum is usually paid before making the contract, and the remaining portion held in reserve to be paid to the woman in case of her divorce or in case of the husband's death. The father or guardian of a girl under age receives the former portion of her dowry; but it is considered as her property, and he generally expends it, with an additional sum from his own purse, in the purchase of necessary furniture, dress, &c., for her, which the husband can never take from her against her own wish.

The marriage-contract is generally, in the present day, merely verbal; but sometimes a certificate is written, and sealed by the Ḳáḍee. The most approved or propitious period for this act is the month of Showwál: the most unpropitious, Moḥarram. The only persons whose presence is required to perform it are the bridegroom (or his deputy), the bride's deputy (who is the betrother), two male witnesses, if such can be easily procured, and the Ḳáḍee or a schoolmaster or some other person to recite a khuṭbeh, which consists of a few words in praise of God, a form of blessing on the Prophet, and some passages of the Ḳur-án, respecting marriage. They all recite the Fát'ḥah (or opening chapter of the Ḳur-án), after which the bridegroom pays the money. The latter and the bride's deputy then seat themselves on the ground, face to face, and grasp each other's right hand, raising the thumbs, and pressing them against each other. Previously to the khuṭbeh, the person who recites this formula places a handkerchief over the two joined hands; and after the khuṭbeh he dictates to the two contracting parties what they are to say. The betrother generally uses the following or a similar form of words: "I betroth to thee my daughter [or her for whom I act as deputy] such a one [naming the bride], the virgin, [or the adult virgin, &c.,] for a dowry of such an amount." The bridegroom answers, "I accept from thee her betrothal to myself." This is all that is absolutely necessary; but the address and reply are usually repeated a second and third time, and are often expressed in fuller forms of words. The contract is concluded with the recital of the Fát'ḥah by all persons present.

This betrothal, or marriage-contract, is often performed several years before the consummation, when the two parties are yet children; or during the infancy of the girl; but generally not more than about eight or ten days before the former event. The household furniture and dress prepared for the bride are sent by her family to the bridegroom's house, usually conveyed by a train of camels, two or three or more days before she is conducted thither.

The feasts and processions which are now to be mentioned are only observed in the case of a virgin bride; a widow or divorced woman being remarried in a private manner. I describe them chiefly in accordance with the usages of Cairo, which appear to me most agreeable, in general, with the descriptions and allusions in the present work.--The period most commonly approved for the consummation of marriage is the eve of Friday, or that of Monday. Previously to this event, the bridegroom once or twice or more frequently gives a feast to his friends; and for several nights, his house and the houses of his near neighbours are usually illuminated by numerous clusters of lamps, or by lanterns, suspended in front of them; some, to cords drawn across the street. To these or other cords are also suspended small flags, or square pieces of silk, each of two different colours, generally red and green. Some say that the feast or feasts should be given on the occasion of the contract; others, on the consummation; others, again, on both these occasions.[312] The usual custom of the people of Cairo is to give a feast on the night immediately preceding that of the consummation, and another on the latter night; but some commence their feasts earlier. Respecting marriage-feasts, the Prophet said, "The first day's feast is an incumbent duty; and the second day's, a sunneh ordinance; and the third day's, for ostentation and notoriety:" and he forbade eating at the feast of the ostentatious.[313] It is a positive duty to accept an invitation to a marriage-feast or other lawful entertainment; but the guest is not obliged to eat.[314] The persons invited, and all intimate friends, generally send presents of provisions of some kind a day or two before. The Prophet taught that marriage-feasts should be frugal: the best that _he_ gave was with one goat.[315] He approved of demonstrations of joy at the celebration of a marriage with songs, and, according to one tradition, by the beating of deffs (or tambourines); but in another tradition the latter practice is condemned.[316] The preferable mode of entertaining the guests is by the performance of a zikr.

The bride is conducted to the bridegroom's house in the afternoon immediately preceding the night of consummation. On the day next preceding that on which she is conducted thither, she goes to the public bath, accompanied by a number of her female relations and friends. The procession generally pursues a circuitous route, for the sake of greater display; and on leaving the house, turns to the right. In Cairo, the bride walks under a canopy of silk borne by four men, with one of her near female relations on each side of her. Young unmarried girls walk before her; these are preceded by the married ladies; and the procession is headed and closed by a few musicians with drums and hautboys. The bride wears a kind of pasteboard crown, or cap; and is completely veiled from the view of spectators by a Kashmeer shawl placed over her crown and whole person; but some handsome ornaments of the head are attached externally. The other women are dressed in the best of their walking-attire. In the case, however, of a bride of high rank, or of wealth, and often in the case of one belonging to a family of the middle class, the ladies ride upon high-saddled asses, without music or canopy; and the bride is only distinguished by a Kashmeer shawl instead of the usual black silk covering; one or more eunuchs sometimes riding at the head. In the bath, after the ordinary operations of washing, &c., a feast is made, and the party are often entertained by female singers. Having returned in the same manner to her home, the bride's friends there partake of a similar entertainment with her. Her hands and feet are then stained with ḥennà, and her eyes ornamented with koḥl; and her friends give her small presents of money, and take their leave. "It is a sunneh ordinance that the bride wash her feet in a clean vessel, and sprinkle the water in the corners of the chamber, that a blessing may result from this. She should also brighten her face, and put on the best of her apparel, and adorn her eyes with koḥl, and stain [her hands and feet] with ḥennà [as above mentioned]; and she should abstain, during the first week, from eating anything that contains mustard, and from vinegar, and sour apples."[317]

The bride is conducted to the house of the bridegroom (on the following day) in the same manner as to the bath, or with more pomp. In Cairo, the bridal processions of persons of very high rank are conducted with singular display. The train is usually headed by buffoons and musicians, and a water-carrier loaded with a goat's-skin filled with sand and water, of very great weight, which is often borne for many hours before, as well as during, the procession, merely to amuse the spectators by this feat of strength. Then follow (interrupted by groups of male or female dancers, jugglers, &c.) numerous decorated open waggons, or cars, each of which contains several members of some particular trade or art engaged in their ordinary occupations, or one such person with attendants: in one, for instance, a ḳahwejee (or ḳahvejee), with his assistants and pots and cups and fire, making coffee for the spectators: in a second, makers of sweetmeats: in a third, makers of pancakes (faṭeerehs): in a fourth, silk-lace manufacturers: in a fifth, a silk-weaver, with his loom: in a sixth, tinners of copper vessels, at their work: in a seventh, white-washers, whitening over and over again a wall: in short, almost every manufacture, &c., has its representatives in a different waggon. El-Jabartee describes a procession of this kind in which there were upwards of seventy parties of different trades and arts, each party in a separate waggon, besides buffoons, wrestlers, dancers, and others; followed by various officers, the eunuchs of the bride's family, ladies of the ḥareem with their attendants, then the bride, in a European carriage, a troop of memlooks clad in armour, and a Turkish band of music. It was a procession of which the like had not before been seen.[318]

The bride and her party, having arrived at the house, sit down to a repast. The bridegroom does not yet see her. He has already been to the bath, and at nightfall he goes in procession with a number of his friends to a mosque, to perform the night-prayers; he is accompanied by musicians and singers, or by chanters of lyric odes in praise of the Prophet; and by men bearing cressets (poles with cylindrical frames of iron at the top filled with flaming wood); and on his return, most of his other attendants bear lighted wax candles, and bunches of flowers.

Returned to his house, he leaves his friends in a lower apartment, and goes up to the bride, whom he finds seated, with a shawl thrown over her head, so as to conceal her face completely, and attended by one or two females. The latter he induces to retire, by means of a small present. He then gives a present of money to the bride, as "the price of uncovering the face," and having removed the covering (saying, as he does so, "In the name of God, the Compassionate, the Merciful"), he beholds her, generally, for the first time. On the occasion of this first visit, which is called the "dukhool," or "dukhleh," he is recommended "to perfume himself, and to sprinkle some sugar and almonds on the head of the bride and on that of each woman with her; this practice being established by existing usage and by traditions: also, when he approaches her, he should perform the prayers of two rek'ahs; and she should do the same if able: then he should take hold of the hair over her forehead, and say, 'O God, bless me in my wife, and bless my wife in me! O God, bestow upon me [offspring] by her, and bestow upon her [offspring] by me! O God, unite us, as Thou hast united, happily; and separate us, when Thou separatest, happily!'"[319]

NOTE 40. The ṭarboosh is a woollen skull-cap, of a deep blood-red colour, having a tassel of dark blue silk attached to the crown. It is now worn by most Arabs of the higher and middle classes, and by many others, except in Arabia, where it is not so common. Round it is wound the muslin or shawl which forms the turban. Within it is worn a cotton cap. The Turks call it "fes," and "fés."

NOTE 41. The farajeeyeh is a loose robe or coat, now generally made of cloth, with full and long sleeves extending a little beyond the extremities of the fingers and without any slit. It is worn chiefly by persons of the learned professions.

NOTE 42. This is the usual mode in which money is collected for the singing-women in the present day.

NOTE 43. "Ḥooreeyeh" is the appellation commonly given by the Arabs to a virgin of Paradise, by French and English writers, termed "Houri;" which term, in Arabic, converts a female into a male, but is agreeable with the Persian equivalent of the Arabic "Ḥooreeyeh."

NOTE 44.--_On the Evil Eye._ Some remarks on the "evil eye" have been made in a former note (No. 24 in the present series), with respect to children, and the means of counteracting its supposed influence; but I mention this subject again partly with the view of suggesting to the reader the necessity of bearing it in mind, as it explains many usages described, or alluded to, in this work, which would otherwise appear unaccountable. He may remember a well-known line of Virgil--

"Nescio quis teneros oculus mihi fascinat agnos,"

which, like many other allusions in works of ancient authors, shews how long and how extensively this superstition has been entertained. How deeply it is rooted in the minds of Arabs, even the most religious and learned, may be inferred from this saying of their Prophet: "The eye has a complete influence; because verily, if there were a thing to overcome fate, it most certainly would be a malignant eye."[320] Hence he permitted charms (which he disallowed in almost every other case) to be employed for the purpose of counteracting its influence.[321] The following observation, selected from several of a similar nature in my work on the Modern Egyptians, aptly illustrates the passage to which this note immediately refers. "It is a custom among the higher and middle classes in Cairo, on the occasion of a marriage, to hang chandeliers in the street before the bridegroom's house; and it often happens that a crowd is collected to see a very large and handsome chandelier suspended: in this case, it is a common practice to divert the attention of the spectators by throwing down and breaking a large jar, or by some other artifice, lest an envious eye should cause the chandelier to fall."

NOTE 45. The closet here alluded to, being one in which ablution is performed, always contains a small trough of water, or a ewer.

NOTE 46. This epithet, "unlucky," is often applied to an 'Efreet. I have frequently heard it thus used by Arabs.

NOTE 47. "Aboo-Shiháb" (literally, Father of a Shooting Star) is a nickname often given to a devil, and is so employed because devils, or evil jinnees, are sometimes destroyed by shooting stars hurled at them by angels; an instance of which occurs in the tale under consideration.

NOTE 48. "Sitt-el-Ḥosn" signifies "the Lady of Beauty."

NOTE 49. "Ḥasheesh" is the intoxicating hemp, which has been mentioned in former notes.

NOTE 50. Thus in the Breslau edition, and in the Calcutta edition of the first two hundred nights; but in the edition of Cairo, the cook is merely termed a prodigal.

NOTE 51.--_On Adoption._ The Mohammadan law allows the adoption of sons, provided that the person to be adopted consents to the act, if of age to judge for himself; also, that he has been deprived of his parents by death or other means; and that there be such a difference of age between the two parties as might subsist between a natural father and his son. The adopted son enjoys the same right of inheritance as the natural son; but the adoptive father is not prevented by this act from marrying any relation of his adopted son.

NOTE 52. In the houses of Arabs of the more wealthy classes, there is usually a chair upon which the turban is placed at night. It is of a large size, but slight make; the bottom and back being generally of cane-work; and sometimes it has a kind of canopy constructed over it. The turban, when placed upon it, is covered with a kerchief of thick silk stuff, often embroidered or interwoven with gold thread.

NOTE 53. "Móṣilee" may be understood as meaning either "of the fashion of El-Móṣil," or "of muslin:" but the former, according to my sheykh, is the signification here intended. I think there is nothing peculiar in the common modern turban of El-Móṣil.

NOTE 54. This is done under the idea that it strengthens the infant's eyes.

NOTE 55. "'Ajeeb" signifies "Wonderful."

NOTE 56. The meaning of this is, that he grew in a day as other children in a month; and in a month, as others in a year.

NOTE 57. The death of the cook is mentioned in the edition of Breslau; but not in that of Cairo.

NOTE 58. This ejaculation is generally uttered at the mention of a deceased Muslim.

NOTE 59. "Ṣáḥeb" is a title given to Wezeers, as mentioned in Note 8 to the Introduction.

NOTE 60. In the original, fifteen. The age of 'Ajeeb has been shewn to have been little more than eleven at this period; therefore I have substituted twelve for fifteen. In page 243 I have made a similar correction, substituting fifteen for eighteen.

NOTE 61. This alludes to a custom common in the East,--that of giving a present of a dress, or some article of clothing, to a person who has brought good news.

NOTE 62. The term "boy" is not used here to imply that the eunuch was a youth; but in the sense in which it is often employed by us; as synonymous with "servant."

NOTE 63. "Er-Reydáneeyeh" is the name of a tract on the north of Cairo, where travellers arriving from Syria generally halted. In the original, by errors in the diacritical points, this name is converted into "Ez-Zebedáneeyeh."

NOTE 64. The word which I translate "a cross," literally signifies "an effigy;" but I suppose this term to be employed merely because a cross bears a rude resemblance to a man with extended arms.

NOTE 65. "The name of Allah encompass thee!" (or, literally, "--be around thee!") is an ejaculation often used, especially by women, agreeing exactly with the expression in the first verse of the twentieth Psalm,--"The name of the God of Jacob defend thee!"--the "name" of God here signifying his power. "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." (Proverbs xviii. 10.)

NOTE 66. Here, for a reason given above, I have substituted "twelve" for "ten."

NOTE 67. In the original, the last of these verses is here omitted, but my sheykh has supplied it in the margin of my copy, and it occurs afterwards, in the 75th night, in which the preceding verses, with some slight variations, are repeated.

NOTE 68.--_On the Expiation of Oaths._ The law clearly allows expiation for an inconsiderate oath, and, according to vulgar opinion, for the violation of a deliberate oath.[322] The expiation consists in once feeding or clothing ten poor men, liberating a Muslim slave or captive, or fasting three days. An unintentional oath requires no expiation; but the swearing to a falsehood can only be expiated by deep repentance.

NOTE 69. Hole observes (page 222), that "the discovery of Bedreddin in the Arabian Nights by the tarts he had made, bears internal evidence of having been copied from Nella Raja's detection by the same means:" and he refers to Kindersley's "Specimens of Indian Literature."

[Illustration]

[Illustration]

[276] Mir-át ez-Zemán, events of the year 289.

[277] Sale's Preliminary Discourse, sect. iv.

[278] The call to prayer, which is chanted from the mád'nehs (or menarets) of the mosques. It is as follows:--"God is most great!" (four times). "I testify that there is no deity but God!" (twice). "I testify that Moḥammad is God's Apostle!" (twice). "Come to prayer!" (twice). "Come to security!" (twice). "God is most great!" (twice). "There is no deity but God!"

[279] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, sect. 9.

[280] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, sect. 9.

[281] Compare Exodus xiii. 13; and xii. 46.

[282] Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát el-Maṣabeeḥ, vol. ii. pp. 315, 316.

[283] Nuzhet el-Mutaämmil, &c., _loco laudato_.

[284] Nuzhet el-Mutaämmil, &c., sect. 9.

[285] Ibid.

[286] Nuzhet el-Mutaämmil, &c., sect. 2.

[287] Idem, sect 7.

[288] Ḳur-án, ch. xxiii. v. 117.

[289] "God! there is no deity but He," &c., to the words, "He is the High, the Great."--Idem, ch. ii. v. 256.

[290] Nuzhet el-Mutaämmil, &c., sect. 9.

[291] Nuzhet el-Mutaämmil, &c., sect. 9.

[292] A similar custom is mentioned in a note appended to the account of circumcision in vol. i. ch. ii. of my work on the Modern Egyptians.

[293] Mir-át ez-Zemán, events of the year 302.

[294] Nuzhet el-Mutaämmil, &c., sect. 9; and Mishkát el-Maṣábeeḥ, vol. ii. p. 86.

[295] Mishkát el-Maṣábeeḥ, ibid.

[296] Nuzhet el-Mutaämmil, &c., sect. 6.

[297] See my work on the Modern Egyptians, vol. ii. ch. v.

[298] Mishkát el-Maṣábeeḥ, vol. ii. p. 79.

[299] Nuzhet el-Mutaämmil, &c., sect. 1.

[300] Ibid.

[301] Nuzhet el-Mutaämmil, &c., sect. 1.

[302] Mir-át ez-Zemán, events of the year above mentioned.

[303] Idem, Proverbs of the Arabs: and Ḳámoos, _voce_ "kharaja."

[304] Ch. iv. vv. 26, 27.

[305] Nuzhet el-Mutaämmil, &c., sect. 4.

[306] Idem, sect. 6.

[307] Mishkát el-Maṣábeeḥ, vol. i. p. 229.

[308] Idem, vol. i. p. 223.

[309] Idem, vol. ii. p. 78.

[310] Idem, vol. ii. p. 79.

[311] Nuzhet El-Mutaämmil, &c., sect. 4.

[312] Idem, sect. 8.

[313] Nuzhet el-Mutaämmil, &c., sect. 8.

[314] Ibid.; and Mishkát el-Maṣábeeḥ, vol. ii. p. 105.

[315] Mishkát el-Maṣábeeḥ vol. ii. p. 104.

[316] Nuzhet el-Mutaämmil, &c., _loco laudato_; and Mishkát el-Maṣábeeḥ, vol. ii. p. 89.

[317] Nuzhet el-Mutaämmil, &c., _loco laudato_.

[318] Account of the Emeer Moḥammad Ágha El-Bároodee, obituary, year 1205.

[319] Nuzhet el-Mutaämmil, &c., sect. 8.

[320] Mishkát el-Maṣábeeḥ, vol. ii. p. 377.

[321] Ibid.

[322] Ḳur-án, ch. v. v. 9.

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