ARABIAN SOCIETY
IN THE MIDDLE AGES
جَمَالُ ٱلرَّجُلِ فَصَاحَةُ لِسَانِهِ
Three Vols., demy 8vo, cloth extra, 7s. 6d. each.
THE THOUSAND AND ONE NIGHTS:
Commonly called, in England, "The Arabian Nights' Entertainments."
A New Translation from the Arabic, with copious Notes, by Edward William Lane.
Illustrated by many hundred Engravings on Wood, from Original Designs by William Harvey.
A New Edition, from a Copy annotated by the Translator, edited by his Nephew, Edward Stanley Poole. With a Preface by Stanley Lane-Poole.
CHATTO AND WINDUS, PICCADILLY, W.
ARABIAN SOCIETY
IN THE MIDDLE AGES
STUDIES FROM
THE THOUSAND AND ONE NIGHTS
BY
EDWARD WILLIAM LANE
HON. DOCTOR OF LITERATURE, LEYDEN
CORRESPONDANT DE L'INSTITUT DE FRANCE
EDITED BY HIS GRANDNEPHEW
STANLEY LANE-POOLE
B.A., M.R.A.S., LAUREAT DE L'INSTITUT
London
CHATTO AND WINDUS, PICCADILLY
1883
[All rights reserved]
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES.
TO THE MEMORY OF
E. H. PALMER,
THE TRUE SUCCESSOR OF
EDWARD WILLIAM LANE,
IN HIS INSIGHT INTO EASTERN CHARACTER AND THOUGHT
AND HIS GENIUS FOR THE ARABIC LANGUAGE,
THIS BOOK IS SORROWFULLY
DEDICATED.
PREFACE.
When Mr. Lane translated the "Thousand and One Nights," he was not content with producing a mere rendering of the Arabic text: he saw that the manners and ideas there described required a commentary if they were to become intelligible to an unlearned reader. At the end of each chapter of his translation, therefore, he appended a series of explanatory notes, which often reached the proportions of elaborate essays on the main characteristics of Mohammadan life.
These notes have long been recognized by Orientalists as the most complete picture in existence of Arabian society—or rather of those Arab, Persian, or Greek, but still Mohammadan, conditions of life and boundaries of the mental horizon which are generally distinguished by the name of Arabian. Their position and arrangement, however, scattered as they were through three large volumes, and inserted in the order required not by their subjects but by the tales they illustrated, rendered them difficult to consult, and cumbrous, if not impossible, to read consecutively. It has often been suggested that a reprint of the principal notes, in a convenient form and in natural sequence, would be a welcome addition to the scholar's as well as to the general library. The publication of a new impression of the "Thousand and One Nights" presented an opportunity for discussing the project; and the result is the present volume.
My task, as editor, has been a simple one. I have rejected only those notes which have no value apart from the main work—glossarial notes, for instance, giving the English of the proper names occurring in the Arabian Nights; disquisitions on the probable date of the composition of the tales; and others inseparably connected with the stories themselves. The rest I have arranged in a series of chapters, interweaving the shorter notes in the longer, and giving as far as possible an air of unity to each division. Beyond such verbal alterations as were required by the separation of the notes from the text to which they referred, occasional changes in punctuation, and a slight alteration in the spelling of Oriental names in accordance with my great-uncle's latest method, I have not interfered with the form of the notes as they appeared in the edition of 1859. Such insignificant changes as I have made, I think I may state with confidence, would have been approved by the author. Beyond a few notes distinguished by square brackets, a new and very minute index (in which all Arabic words are explained), and a list of the authorities quoted, I have added nothing of my own.
It may be objected to the title of the book that a considerable part of the notes is composed of recollections of Mr. Lane's personal experiences in Cairo in the early part of the present century. The subject-matter, however, is really mediæval. The notes have all the same purpose: to explain the conditions of life and society as they were at the time when the "Thousand and One Nights" assumed their present collected form. Upon various grounds Mr. Lane placed this redaction or composition at about the end of the fifteenth century. Accordingly, a large proportion of these notes consist of extracts from the more famous Arabic historians and other authors of the later Middle Ages, such as Ibn El-Jowzee (who died in A.D. 1256), El-Ḳazweenee (1283), Ibn-el-Wardee (1348), Ibn-Khaldoon (1406), El-Maḳreezee (1441), Es-Suyooṭee (1505), who all knew Arabian society in precisely the state described in the "Thousand and One Nights." Most of these authorities were unpublished when the notes were written, and Mr. Lane's quotations are from manuscripts in his own possession. Some are still inedited; and though many have been printed at the Booláḳ Press and elsewhere, it is surprising how little they have been used by European authors.
To the records of these mediæval writers, Mr. Lane added the results of his personal experience; and in doing so he was guilty of no anachronism: for the Arabian Society in which a Saladin, a Beybars, a Barḳooḳ, and a Ḳait-Bey moved, and of which the native historians have preserved so full and graphic a record, survived almost unchanged to the time of Moḥammad ´Alee, when Mr. Lane spent many years of intimate acquaintance among the people of Cairo. The life that he saw was the same as that described by El-Maḳreezee and Es-Suyooṭee; and the purely Muslim society in which Mr. Lane preferred to move was in spirit, in custom, and in all essentials the same society that once hailed a Hároon er-Rasheed, a Jaạfar el-Barmekee, and an Aboo-Nuwás, among its members. The continuity of Arabian social tradition was practically unbroken from almost the beginning of the Khalifate to the present century, at least in such a metropolis of Islám as Cairo, or as Damascus or Baghdad. European influence has been busy in demolishing it. Cairo has long been trying to become a bastard Paris instead of the picturesque city of El-Mo´izz and Ṣaláḥ-ed-Deen, and to forget its traditions of the palmy days of Islám and its memorials of the chivalrous heroes of crusading times. It would be impossible now to gather the minute details of a purely Mohammadan society which Mr. Lane found ready to his eye and hand; and it is therefore the more fortunate that the record of Arabian Society, as it was during the Khalifate and under the rule of the Memlooks in the Middle Ages, and as it continued to be in Egypt to the days of Moḥammad ´Alee, was faithfully preserved in the "Manners and Customs of the Modern Egyptians," and in the notes to the "Thousand and One Nights," which are here for the first time presented in a separate and consecutive form.
STANLEY LANE-POOLE.
December, 1882.
CONTENTS.
CHAPTER I.
RELIGION.
Page
CHAPTER II.
DEMONOLOGY.
CHAPTER III.
SAINTS.
CHAPTER V.
COSMOGRAPHY.
CHAPTER VI.
LITERATURE.
CHAPTER VII.
FEASTING AND MERRYMAKING.
CHAPTER VIII.
CHILDHOOD AND EDUCATION.
CHAPTER IX.
WOMEN.
CHAPTER X.
SLAVERY.
CHAPTER XI.
CEREMONIES OF DEATH.
ARABIAN SOCIETY IN THE
MIDDLE AGES.
CHAPTER I.
RELIGION.
The confession of the Muslim's faith is briefly made in these words,—"There is no deity but God: Moḥammad is God's Apostle,"—which imply a belief and observance of everything that Moḥammad taught to be the word or will of God. In the opinion of those who are commonly called orthodox, and termed Sunnees, the Mohammadan code is founded upon the Ḳur-án, the Traditions of the Prophet, the concordance of his principal early disciples, and the decisions which have been framed from analogy or comparison. The Sunnees consist of four sects, Ḥanafees, Sháfi´ees, Málikees, and Hambelees, so called after the names of their respective founders. The other sects, who are called Shiya´ees (an appellation particularly given to the Persian sect, but also used to designate generally all who are not Sunnees), are regarded nearly in the same light as those who do not profess El-Islám (the Mohammadan faith); that is, as destined to eternal punishment.
I. The Mohammadan faith embraces the following points:—
1. Belief in God, who is without beginning or end, the sole Creator and Lord of the universe, having absolute power, and knowledge, and glory, and perfection.
2. Belief in his Angels, who are impeccable beings, created of light; and Genii (Jinn), who are peccable, created of smokeless fire. The Devils, whose chief is Iblees, or Satan, are evil Genii.[1]
3. Belief in his Prophets and Apostles;[2] the most distinguished of whom are Adam, Noah, Abraham, Moses, Jesus, and Moḥammad. Jesus is held to be more excellent than any of those who preceded him, to have been born of a virgin, and to be the Messiah and the word of God and a Spirit proceeding from him, but not partaking of his essence and not to be called the Son of God. Moḥammad is held to be more excellent than all, the last and greatest of prophets and apostles, the most excellent of the creatures of God.
4. Belief in his Scriptures, which are his uncreated word, revealed to his prophets. Of these there now exist, but held to be greatly corrupted, the Pentateuch of Moses, the Psalms of David, and the Gospels of Jesus Christ; and, in an uncorrupted and incorruptible state, the Ḳur-án, which is held to have abrogated, and to surpass in excellence, all preceding revelations.
5. Belief in the general Resurrection and Judgment, and in future rewards and punishments, chiefly of a corporeal nature: the punishments will be eternal to all but wicked Mohammadans; and none but Mohammadans will enter into a state of happiness.
6. Belief in God's Predestination of all events, both good and evil.
The belief in fate and destiny (el-ḳaḍà wa-l-ḳadar)[3] exercises a most powerful influence upon the actions and character of the Muslims. Many hold that fate is in some respects absolute and unchangeable, in others admitting of alteration; and almost all of them act in many of the affairs of life as if this were their belief. In the former case, it is called "el-ḳaḍà el-moḥkam;" in the latter, "el-ḳaḍà el-mubram" (which term, without the explanation here given, might be regarded as exactly synonymous with the former). Hence the Prophet, it is said, prayed to be preserved from the latter, as knowing that it might be changed; and in allusion to this changeable fate, we are told, God says, "God will cancel what He pleaseth, and confirm;"[4] while, on the contrary, the fate which is termed "moḥkam" is appointed "destiny" decreed by God.[5]
Many doctors have argued that destiny respects only the final state of a certain portion of men (believers and unbelievers), and that in general man is endowed with free will, which he should exercise according to the laws of God and his own conscience and judgment, praying to God for a blessing on his endeavours, or imploring the intercession of the Prophet or of any of the saints in his favour, and propitiating them by offering alms or sacrifices in their names, relying upon God for the result, which he may then, and then only, attribute to fate or destiny. They hold, therefore, that it is criminal to attempt resistance to the will when its dictates are conformable with the laws of God and our natural consciences and prudence, and so passively to await the fulfilment of God's decrees.—The doctrine of the Ḳur-án and the traditions respecting the decrees of God, or fate and destiny, appears, however, to be that they are altogether absolute and unchangeable, written in the beginning of the creation on the "Preserved Tablet" in heaven; that God hath predestined every event and action, evil as well as good,—at the same time commanding and approving good, and forbidding and hating evil; and that the "cancelling" mentioned in the preceding paragraph relates (as the context seems to show) to the abrogation of former scriptures or revelations, not of fate. But still it must be held that He hath not predestined the will; though He sometimes inclines it to good, and the Devil sometimes inclines it to evil. It is asked, then, If we have the power to will, but not the power to perform otherwise than as God hath predetermined, how can we be regarded as responsible beings? The answer to this is that our actions are judged good or evil according to our intentions, if we have faith: good actions or intentions, it should be added, only increase, and do not cause, our happiness if we are believers; and evil actions or intentions only increase our misery if we are unbelievers or irreligious: for the Muslim holds that he is to be admitted into heaven only by the mercy of God, on account of his faith, and to be rewarded in proportion to his good works.
The Prophet's assertions on the subject of God's decrees are considered of the highest importance as explanatory of the Ḳur-án.—"Whatever is in the universe," said he, "is by the order of God."—"God hath pre-ordained five things on his servants; the duration of life, their actions, their dwelling-places, their travels, and their portions."—"There is not one among you whose sitting-place is not written by God, whether in the fire or in paradise."—Some of the companions of the Prophet, on hearing the last-quoted saying, asked him, "O Prophet, since God hath appointed our places, may we confide in this, and abandon our religious and moral duties?" He answered, "No: because the happy will do good works, and those who are of the miserable will do bad works."
The following of his sayings further illustrate this subject:—"When God hath ordered a creature to die in any particular place, He causeth his wants to direct him to that place."—A companion asked, "O Prophet of God, inform me respecting charms, and the medicines which I swallow, and shields which I make use of for protection, whether they prevent any of the orders of God." Moḥammad answered, "These also are by the order of God." "There is a medicine for every pain: then, when the medicine reaches the pain it is cured by the order of God."[6]—When a Muslim, therefore, feels an inclination to make use of medicine for the cure of a disease, he should do so, in the hope of its being predestined that he shall be so cured.
On the predestination of diseases, I find the following curious quotation and remark in a manuscript work[7] by Es-Suyooṭee, who wrote in the fifteenth century, in my possession:—"El-Ḥaleemee says, 'Communicable or contagious diseases are six: small-pox, measles, itch or scab, foul breath or putridity, melancholy, and pestilential maladies; and diseases engendered are also six: leprosy, hectic, epilepsy, gout, elephantiasis, and phthisis.' But this does not contradict the saying of the Prophet, 'There is no transition of diseases by contagion or infection, nor any omen that brings evil:' for the transition here meant is one occasioned by the disease itself; whereas the effect is of God, who causes pestilence to spread when there is intercourse with the diseased."—A Bedawee asked the Prophet, "What is the condition of camels which stay in the deserts? verily you might say they are deer, in health and in cleanness of skin; then they mix with mangy camels, and they become mangy also." Moḥammad said, "What made the first camel mangy?"[8]
Notwithstanding, however, the arguments which have been here adduced, and many others that might be added, declaring or implying the unchangeable nature of all God's decrees, I have found it to be the opinion of my own Muslim friends that God may be induced by supplication to change certain of his decrees, at least those regarding degrees of happiness or misery in this world and the next; and that such is the general opinion appears from a form of prayer which is repeated in the mosques on the eve of the middle (or fifteenth day) of the month of Shaạbán, when it is believed that such portions of God's decrees as constitute the destinies of all living creatures for the ensuing year are confirmed and fixed. In this prayer it is said, "O God, if Thou hast recorded me in thy abode, upon 'the Original of the Book' [the Preserved Tablet], miserable or unfortunate or scanted in my sustenance, cancel, O God, of thy goodness, my misery and misfortune and scanty allowance of sustenance, and confirm me in thy abode, upon the Original of the Book, as happy and provided for and directed to good,"[9] etc.
The Arabs in general constantly have recourse both to charms and medicines, not only for the cure but also for the prevention of diseases. They have, indeed, a strange passion for medicine, which shows that they do not consider fate as altogether unconditional. Nothing can exceed the earnestness with which they often press a European traveller for a dose; and the more violent the remedy, the better are they pleased. The following case will serve as an example:—Three donkey-drivers, conveying the luggage of two British travellers from Booláḳ to Cairo, opened a bottle which they observed in a basket, and finding it to contain (as they had suspected) brandy, emptied it down their throats: but he who had the last draught, on turning up the bottle, got the tail of a scorpion into his mouth; and, looking through the bottle to his great horror saw that it contained a number of these reptiles, with tarantulas, vipers, and beetles. Thinking that they had poisoned themselves, but not liking to rely upon fate, they persuaded a man to come to me for medicine. He introduced the subject by saying, "O Efendee, do an act of kindness: there are three men poisoned; in your mercy give them medicine, and save their lives:" and then he related the whole affair, without concealing the theft. I answered that they did not deserve medicine; but he urged that by giving it I should obtain an immense reward. "Yes," said I; "'he who saveth a soul alive shall be as if he had saved the lives of all mankind.'"[10] I said this to try the feeling of the applicant, who, expressing admiration of my knowledge, urged me to be quick, lest the men should die; thus showing himself to be no unconditional fatalist. I gave him three strong doses of tartar emetic; and he soon came back to thank me, saying that the medicine was most admirable, for the men had hardly swallowed it when they almost vomited their hearts and livers and everything else in their bodies.
From a distrust in fate some Muslims even shut themselves up during the prevalence of plague; but this practice is generally condemned. A Syrian friend of mine who did so nearly had his door broken open by his neighbours. Another of my friends, one of the most distinguished of the ´Ulamà, confessed to me his conviction of the lawfulness of quarantine and argued well in favour of it; but said that he dared not openly avow such an opinion. "The Apostle of God," said he, "God favour and preserve him! hath commanded that we should not enter a city where there is pestilence, nor go out from it. Why did he say, 'Enter it not'?—because, by so doing, we should expose ourselves to the disease. Why did he say, 'Go not out from it?'—because, by so doing, we should carry the disease to others. The Prophet was tenderly considerate of our welfare: but the present Muslims in general are like bulls [brute beasts]; and they hold the meaning of this command to be, Go not into a city where there is pestilence, because this would be rashness; and go not out from it, because this would be distrusting God's power to save you from it."
Many of the vulgar and ignorant among modern Muslims, believe that the unchangeable destinies of every man are written upon his head, in what are termed the sutures of the skull.
II. The principal Ritual and Moral Laws are on the following subjects, of which the first four are the most important.
1. Prayer (eṣ-ṣaláh) including preparatory purifications. There are partial or total washings to be performed on particular occasions which need not be described. The ablution which is more especially preparatory to prayer (and which is called wuḍoo) consists in washing the hands, mouth, nostrils, face, arms (as high as the elbow, the right first), each three times; and then the upper part of the head, the beard, ears, neck, and feet, each once. This is done with running water, or from a very large tank, or from a lake, or the sea.
Prayers are required to be performed five times in the course of every day; between daybreak and sunrise, between noon and the ´aṣr, (which latter period is about mid-time between noon and nightfall), between the ´aṣr and sunset, between sunset and the ´eshè (or the period when the darkness of night commences), and at, or after, the ´eshè. The commencement of each of these periods is announced by a chant (called adán), repeated by a crier (muëddin) from the mádineh, or minaret, of each mosque; and it is more meritorious to commence the prayer then than at a later time. On each of these occasions, the Muslim has to perform certain prayers held to be ordained by God, and others ordained by the Prophet; each kind consisting of two, three, or four "rek´ahs;" which term signifies the repetition of a set form of words, chiefly from the Ḳur-án, and ejaculations of "God is most Great!" etc., accompanied by particular postures; part of the words being repeated in an erect posture; part, sitting; and part, in other postures: an inclination of the head and body, followed by two prostrations, distinguishing each rek´ah.[11] These prayers may in some cases be abridged, and in others entirely omitted. Other prayers must be performed on particular occasions.
On Friday, the Mohammadan Sabbath, there are congregational prayers, which are similar to those of others days, with additional prayers and exhortations by a minister, who is called Imám, or Khaṭeeb. The Selám (or Salutation) of Friday—a form of blessing on the Prophet and his family and companions,—is chanted by the muëddins from the mádinehs of the congregational mosques half-an-hour before noon. The worshippers begin to assemble in the mosque as soon as they hear it, and arranging themselves in rows parallel to, and facing, that side in which is the niche that marks the direction of Mekkeh, each performs by himself the prayers of two rek´ahs, which are supererogatory, and then sits in his place while a reader recites part or the whole of the 18th chapter of the Ḳur-án. At the call of noon, they all stand up, and each again performs separately the prayers of two rek´ahs ordained by the Prophet. A minister standing at the foot of the pulpit-stairs then proposes to bless the Prophet: and accordingly a second Selám is chanted by one or more other ministers stationed on an elevated platform. After this, the former minister, and the latter after him, repeat the call of noon (which the muëddins have before chanted from the mádinehs); and the former enjoins silence. The Khaṭeeb has already seated himself on the top step or platform of the pulpit. He now rises and recites a khuṭbeh of praise to God and exhortation to the congregation; and, if in a country or town acquired by arms from unbelievers, he holds a wooden sword, resting its point on the ground. Each of the congregation next offers up some private supplication; after which, the Khaṭeeb recites a second khuṭbeh, which is always the same or nearly so, in part resembling the first, but chiefly a prayer for the Prophet and his family, and for the general welfare of the Muslims. This finished, the Khaṭeeb descends from the pulpit, and, stationed before the niche, after a form of words[12] differing slightly from the call to prayer has been chanted by the ministers on the elevated platform before mentioned, recites the divinely-ordained prayers of Friday (two rek´ahs) while the people do the same silently, keeping time with him exactly in the various postures. Thus are completed the Friday-prayers; but some of the congregation remain, and perform the ordinary divinely-ordained prayers of noon.
Other occasions for special prayer are the two grand annual festivals; the nights of Ramaḍán, the month of abstinence; the occasion of an eclipse of the sun or moon; for rain; previously to the commencement of battle; in pilgrimage; and at funerals.
2. Alms-giving. An alms, called "zekáh," is required by law to be given annually, to the poor, of camels, oxen (bulls and cows) and buffaloes, sheep and goats, horses and mules and asses, and gold and silver (whether in money or in vessels, ornaments, etc.), provided the property be of a certain amount, as five camels, thirty oxen, forty sheep, five horses, two hundred dirhems, or twenty deenárs. The proportion is generally one-fortieth, which is to be paid in kind or in money or other equivalent.
3. Fasting (eṣ-Ṣiyám). The Muslim must abstain from eating and drinking, and from every indulgence of the senses, every day during the month of Ramaḍán, from the first appearance of daybreak until sunset, unless physically incapacitated.—On the first day of the following month, a festival, called the Minor Festival, is observed with public prayer and with general rejoicing, which continues three days.
4. Pilgrimage (el-Ḥájj). It is incumbent on the Muslim, if able, to perform at least once in his life the pilgrimage to Mekkeh and Mount ´Arafát. The principal ceremonies of the pilgrimage are completed on the 9th of the month of Dhu-l-Ḥijjeh: on the following day, which is the first of the Great Festival, on the return from ´Arafát to Mekkeh, the pilgrims who are able to do so perform a sacrifice, and every other Muslim who can is required to do the same: part of the meat of the victim he should eat, and the rest he should give to the poor. This festival is otherwise observed in a similar manner to the minor one, above mentioned; and lasts three or four days.
The less important ritual and moral laws may here be briefly mentioned.[13]—One of these is circumcision, which is not absolutely obligatory.—The distinctions of clean and unclean meats are nearly the same in the Mohammadan as in the Mosaic code. Camel's flesh is an exception; being lawful to the Muslim. Swine's flesh, and blood, are especially condemned; and a particular mode of slaughtering animals for food is enjoined, accompanied by the repetition of the name of God.—Wine and all inebriating liquors are strictly forbidden.—So too is gaming.—Music is condemned; but most Muslims take great delight in hearing it.—Images and pictures representing living creatures are contrary to law.—Charity, probity in all transactions, veracity (excepting in a few cases),[14] and modesty, are virtues indispensable.—Cleanliness in person, and decent attire, are particularly required. Clothes of silk and ornaments of gold or silver are forbidden to men, but allowed to women: this precept, however, is often disregarded.—Utensils of gold and silver are also condemned: yet they are used by many Muslims.—The manners of Muslims in society are subject to particular rules with respect to salutations, etc.
Of the Civil Laws, the following notices will suffice.—A man may have four wives at the same time, and according to common opinion as many concubine slaves as he pleases.—He may divorce a wife twice, and each time take her back again; but if he divorce her a third time, or by a triple sentence, he cannot make her his wife again unless by her own consent and by a new contract, and after another man has consummated a marriage with her and divorced her.—The children by a wife and those by a concubine slave inherit equally, if the latter be acknowledged by the father. Sons inherit equally: and so do daughters; but the share of a daughter is half that of a son. One-eighth is the share of the wife or wives of the deceased if he have left issue, and one-fourth if he have left no issue. A husband inherits one-fourth of his wife's property if she have left issue, and one-half if she have left no issue. The debts and legacies of the deceased must first be paid. A man may leave one-third [but no more] of his property in any way he pleases.—When a concubine slave has borne a child to her master, she becomes entitled to freedom on his death.—There are particular laws relating to commerce. Usury and monopoly are especially condemned.
Of the Criminal Laws, a few may be briefly mentioned. Murder is punishable by death, or by a fine to be paid to the family of the deceased, if they prefer it.—Theft, if the property stolen amount to a quarter of a deenár, is to be punished by cutting off the right hand, except under certain circumstances.—Adultery, if attested by four eye-witnesses, is punishable by death (stoning): fornication, by a hundred stripes, and banishment for a year.—Drunkenness is punished with eighty stripes.—Apostasy, persevered in, by death.
The Ḳur-án ordains that murder shall be punished with death; or, rather, that the free shall die for the free, the slave for the slave, and the woman for the woman;[15] or that the perpetrator of the crime shall pay, to the heirs of the person whom he has killed, if they will allow it, a fine, which is to be divided according to the laws of inheritance already explained. It also ordains that unintentional homicide shall be expiated by freeing a believer from slavery, and paying a fine to the family of the person killed, unless they remit it. But these laws are amplified and explained by the same book and by the Imáms. A fine is not to be accepted for murder unless the crime has been attended by some palliating circumstance. This fine, the price of blood, is a hundred camels; or a thousand deenárs (about £500) from him who possesses gold; or, from him who possesses silver, twelve thousand dirhems (about £300). This is for killing a free man; for a woman, half that sum; for a slave, his or her value, but this must fall short of the price of blood for the free. A person unable to free a believer must fast two months as in Ramaḍán. The accomplices of a murderer are liable to the punishment of death. By the Sunneh (or Traditions of the Prophet) also, a man is obnoxious to capital punishment for the murder of a woman; and by the Ḥanafee law, for the murder of another man's slave. But he is exempted from this punishment who kills his own child or other descendant, or his own slave, or his son's slave, or a slave of whom he is part-owner; so also are his accomplices: and according to Esh-Sháfi´ee, a Muslim, though a slave, is not to be put to death for killing an infidel, though the latter be free. A man who kills another in self-defence, or to defend his property from a robber, is exempt from all punishment. The price of blood is a debt incumbent on the family, tribe, or association, of which the homicide is a member. It is also incumbent on the inhabitants of an enclosed quarter, or the proprietor or proprietors of a field, in which the body of a person killed by an unknown hand is found; unless the person has been found killed in his own house.
Retaliation for intentional wounds and mutilations is allowed by the Mohammadan law, like as for murder, "an eye for an eye," etc.;[16] but a fine may be accepted instead, which the law allows also for unintentional injuries. The fine for a member that is single (as the nose) is the whole price of blood, as for homicide; for a member of which there are two, and not more (as a hand), half the price of blood; for one of which there are ten (a finger or toe), a tenth of the price of blood: but the fine of a man for maiming or wounding a woman is half of that for the same injury to a man; and that of a free person for injuring a slave varies according to the value of the slave. The fine for depriving a man of any of his five senses, or dangerously wounding him, or grievously disfiguring him for life, is the whole price of blood.
The Mohammadan law ordains that a person who is adult and of sound mind, if he steals an article of the value of a quarter of a deenár (or piece of gold) from a place to which he has not ordinary or free access, shall lose his right hand; but this punishment is not to be inflicted for stealing a free child, or anything which, in the eye of the law, is of no pecuniary value, as wine, or a musical instrument; and there are some other cases in which the thief is not to be so punished. For the second offence, the left foot is to be cut off; and for the third and subsequent offences, according to the Ḥanafee code, the culprit is to be punished by a long imprisonment; or, by the Sháfi´ee law, for the third offence, he is to lose his left hand; for the fourth, his right foot; and for further offences, he is to be flogged or beaten. The punishment is the same for a woman as for a man. This law induced a freethinking Muslim to ask, "If the hand is worth five hundred deenárs [this being the fine for depriving a man of that member], why should it be cut off for a quarter of a deenár?" He was answered, "An honest hand is of great value; but not so is the hand that hath stolen." Amputation for theft, however, is now seldom practised: beating, or some other punishment, is usually inflicted in its stead for the first, second, and third offence; and frequently, death for the fourth.
The Muslims observe two grand ´Eeds or Festivals in every year. The first of these immediately follows Ramaḍán, the month of abstinence, and lasts three days: it is called the Minor Festival. The other, which is called the Great Festival, commences on the tenth of Dhu-l-Ḥijjeh, the day when the pilgrims, halting in the Valley of Minè, on their return from Mount ´Arafát to Mekkeh, perform their sacrifice: the observance of this festival also continues three days, or four.
Early in the first morning, on each of these festivals, the Muslim is required to perform a lustration of his whole person, as on the mornings of Friday; and on the first morning of the Minor Festival he should break his fast with a few dates or some other light food, but on the Great Festival he abstains from food until he has acquitted himself of the religious duties now to be mentioned. Soon after sunrise on the first day of each festival, the men, dressed in new or in their best clothes, repair to the mosque or to a particular place appointed for the performance of the prayers of the ´Eed. On going thither, they should repeat frequently "God is most Great!"—on the Minor Festival inaudibly, on the other aloud. The congregation having assembled repeat the prayers of two rek´ahs; after which the Khaṭeeb recites a khuṭbeh, i.e. an exhortation and a prayer. On each of these festivals, in the mosque or place of prayer and in the street and at each other's houses, friends congratulate and embrace one another, generally paying visits for this purpose; and the great receive visits from their dependants. The young on these occasions kiss the right hand of the aged, and servants or dependants do the same to their masters or superiors, unless the latter be of high rank, in which case they kiss the end of the hanging sleeves or the skirt of the outer garment. Most of the shops are closed, excepting those at which eatables and sweet drinks are sold; but the streets are filled with people in their holiday-clothes.
On the Minor Festival, which, as it terminates an arduous fast, is celebrated with more rejoicing than the other,[17] servants and other dependants receive presents of new articles of clothing from their masters or patrons; and the servant receives presents of small sums of money from his master's friends, whom, if they do not visit his master, he goes to congratulate; as well as from any former master, to whom he often takes a plate-full of kaḥks. These are sweet cakes or biscuits of an annular form, composed of flour and butter, with a little ´ajameeyeh (a thick paste consisting of butter, honey, a little flour, and some spices) inside. They are also often sent as presents on this occasion by other people. Another custom required of the faithful on this festival is the giving of alms.
On the Great Festival, after the prayers of the congregation, every one who can afford it performs, with his own hand or by that of a deputy, a sacrifice of a ram, he-goat, cow or buffalo, or she-camel; part of the meat of which he eats, and part he gives to the poor, or to his friends or dependants. The ram or goat should be at least one year old; the cow or buffalo, two years; and the camel, five years; and none should have any considerable mutilation or infirmity. A cow or buffalo, or a camel, is a sufficient sacrifice for seven persons. The clothes which were put on new at the former festival are generally worn on this occasion; and the presents which are given to servants and others are usually somewhat less.
On each of the two festivals it is also customary, especially with the women, to visit the tombs of relations. The party generally take with them a palm-branch, and place it, broken in several pieces, or merely its leaves, upon the tomb or monument; or some, instead of this, place sweet basil or other flowers. They also usually provide themselves with sweet cakes, bread, dates, or some other kind of food, to distribute to the poor. But their first duty on arriving at the tomb is to recite the Fátiḥah (the opening chapter of the Ḳur-án), or to employ a person to recite previously a longer chapter, generally the thirty-sixth (Soorat Yá-Seen), or even the whole of the book: sometimes the visitors recite the Fátiḥah, and, after having hired a person to perform a longer recitation, go away before he commences. The women often stay all the days of the festivals in the cemeteries, either in tents or in houses of their own erected there for their reception on these and other occasions. The tent of each party surrounds the tomb which is the object of their visit. In the outskirts of the cemeteries, swings and whirligigs are set up, and story-tellers, jugglers, and dancers amuse the populace.
FOOTNOTES:
[2] An Apostle is distinguished from a mere Prophet by his having a book revealed to him.
[3] I use two words (perhaps the best that our language affords) to express corresponding Arabic terms, which some persons regard as synonymous, but others distinguish by different shades of meaning. On what I consider the best authority, the word which I render "fate" respects the decrees of God in a general sense; while that which I translate "destiny" relates to the particular applications of those decrees. In such senses these terms are here to be understood when separately employed.
[4] Ḳur-án, xiii. 39.
[5] El-Insán el-Kámil, by ´Abd-El-Kereem El-Jeelee, quoted by El-Isḥáḳee in his account of Ibráheem Pásha el-Maḳtool.
[6] Mishkát el-Maṣábeeḥ, i. 26-34, 373. [Cp. S. Lane-Poole, "The Speeches and Tabletalk of the Prophet Moḥammad" (1882), 180-182.]
[7] Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, section 7.
[8] Mishkát el-Maṣábeeḥ, ii. 381.
[9] For a translation of the whole of this prayer, see my "Account of the Manners and Customs of the Modern Egyptians," ch. xxv.
[10] Ḳur. v. 35.
[11] For a fuller account of the prayers, see "Modern Egyptians," ch. iii.
[12] The Iḳámeh: see below, ch. viii.
[13] [For the collected legislation of the Ḳur-án, see my "Speeches and Tabletalk of the Prophet Moḥammad," 133 ff. S. L-P.]
[14] Among a people by whom falsehood, in certain cases, is not only allowed but commended, oaths of different kinds are more or less binding. In considering this subject we should also remember that oaths may sometimes be expiated. There are some oaths which, I believe, few Muslims would falsely take; such as saying, three times, "By God the Great!" (Wa-lláhi-l-´aẓeem), and the oath upon the muṣḥaf (or copy of the Ḳur-án), saying, "By what this contains of the word of God!" This latter is rendered more binding by placing a sword with the sacred volume, and still more so by the addition of a cake, or piece of bread, and a handful of salt. But a form of oath which is generally yet more to be depended upon is that of saying, "I impose upon myself divorcement!" (that is, "the divorce of my wife, if what I say be false!"); or, "I impose upon myself interdiction!" which has a similar meaning ("My wife be unlawful to me!"); or, "I impose upon myself a triple divorcement!" which binds a man by the irrevocable divorce of his wife. If a man use any of these three forms of oath falsely, his wife, if he have but one, is divorced by the oath itself, if proved to be false, without the absolute necessity of any further ceremony; and if he have two or more wives, he must under such circumstances choose one of them to put away.
[15] [But see my "Speeches and Tabletalk of the Prophet Moḥammad," 139, S. L-P.]
[16] Ḳur. v. 49.
[17] Hence it has been called, by many travellers, and even by some learned Orientalists, the Great Feast; but it is never so called by the Arabs.
CHAPTER II.
DEMONOLOGY.
The Muslims, in general, believe in three different species of created intelligent beings: Angels, who are created of light; Genii, who are created of fire; and Men, created of earth. The first species are called Meláïkeh (sing. Melek); the second, Jinn (sing. Jinnee); the third, Ins (sing. Insee). Some hold that the Devils (Sheyṭáns) are of a species distinct from Angels and Jinn; but the more prevailing opinion, and that which rests on the highest authority, is, that they are rebellious Jinn.
"It is believed," says El-Ḳazweenee, "that the Angels are of a simple substance, endowed with life and speech and reason, and that the difference between them and the Jinn and Sheyṭáns is a difference of species. Know," he adds, "that the Angels are sanctified from carnal desire and the disturbance of anger: they disobey not God in what He hath commanded them, but do what they are commanded. Their food is the celebrating of his glory; their drink, the proclaiming of his holiness; their conversation, the commemoration of God, whose name be exalted; their pleasure, his worship; they are created in different forms, and with different powers." Some are described as having the forms of brutes. Four of them are Archangels; Jebraeel or Jibreel (Gabriel), the angel of revelations; Meekaeel or Meekál (Michael), the patron of the Israelites; ´Azraeel, the angel of death; and Isráfeel, the angel of the trumpet, which he is to sound twice, or as some say thrice, at the end of the world—one blast will kill all living creatures (himself included), another, forty years after, (he being raised again for this purpose, with Jebraeel and Meekaeel), will raise the dead. These Archangels are also called Apostolic Angels. They are inferior in dignity to human prophets and apostles, though superior to the rest of the human race: the angelic nature is held to be inferior to the human nature, because all the Angels were commanded to prostrate themselves before Adam. Every believer is attended by two guardian and recording angels, one of whom writes his good actions, the other, his evil actions: or, according to some, the number of these angels is five, or sixty, or a hundred and sixty. There are also two Angels, called Munkir (vulg. Nákir) and Nekeer, who examine all the dead and torture the wicked in their graves.
The species of Jinn is said to have been created some thousands of years before Adam. According to a tradition from the Prophet, this species consists of five orders or classes; namely, Jánn (who are the least powerful of all), Jinn, Sheyṭáns (or Devils), ´Efreets, and Márids. The last, it is added, are the most powerful; and the Jánn are transformed Jinn, like as certain apes and swine were transformed men.[18]—It must, however, be remarked here that the terms Jinn and Jánn are generally used indiscriminately as names of the whole species (including the other orders above mentioned), whether good or bad; and that the former term is the more common; also, that Sheyṭán is commonly used to signify any evil Jinnee. An ´Efreet is a powerful evil Jinnee: a Márid, an evil Jinnee of the most powerful class. The Jinn (but, generally speaking, evil ones) are called by the Persians Deevs; the most powerful evil Jinn, Nárahs (which signifies "males," though they are said to be males and females); the good Jinn, Perees, though this term is commonly applied to females.
In a tradition from the Prophet, it is said, "The Jánn were created of a smokeless fire."[19] El-Jánn is sometimes used as a name of Iblees, as in the following verse of the Ḳur-án:—"And the Jánn [the father of the Jinn; i.e. Iblees] we had created before [i.e. before the creation of Adam] of the fire of the samoom [i.e. of fire without smoke]."[20] Jánn also signifies "a serpent," as in other passages of the Ḳur-án;[21] and is used in the same book as synonymous with Jinn.[22] In the last sense it is generally believed to be used in the tradition quoted in the commencement of this paragraph. There are several apparently contradictory traditions from the Prophet which are reconciled by what has been above stated: in one, it is said that Iblees was the father of all the Jánn and Sheyṭáns,[23] Jánn being here synonymous with Jinn; in another, that Jánn was the father of all the Jinn,[24] Jánn being here used as a name of Iblees.
"It is held," says El-Ḳazweenee, a writer of the thirteenth century, "that the Jinn are aërial animals, with transparent bodies, which can assume various forms. People differ in opinion respecting these beings: some consider the Jinn and Sheyṭáns as unruly men, but these persons are of the Moạtezileh smoke [which is also at variance with the common opinion], and that [all] these kinds of beings are [usually] invisible[25] to men, but that they assume what forms they please, and when their form becomes condensed they are visible."—This last remark illustrates several descriptions of Jinnees in the "Thousand and One Nights," where the form of the monster is at first undefined, or like an enormous pillar, and then gradually assumes a human shape and less gigantic size. It is said that God created the Jánn (or Jinn) two thousand years before Adam (or, according to some writers, much earlier), and that there are believers and infidels, and every sect, among them, as among men.[26] Some say that a prophet, named Yoosuf, was sent to the Jinn; others, that they had only preachers or admonishers; others, again, that seventy apostles were sent, before Moḥammad, to Jinn and men conjointly.[27] It is commonly believed that the preadamite Jinn were governed by forty (or, according to some, seventy-two) kings, to each of whom the Arab writers give the name of Suleymán (Solomon); and that they derive their appellation from the last of these, who was called Jánn Ibn Jánn, and who, some say, built the Pyramids of Egypt. The following account of the preadamite Jinn is given by El-Ḳazweenee.—"It is related in histories that a race of Jinn in ancient times, before the creation of Adam, inhabited the earth and covered it, the land and the sea, and the plains and the mountains; and the favours of God were multiplied upon them, and they had government and prophecy and religion and law. But they transgressed and offended, and opposed their prophets, and made wickedness to abound in the earth; whereupon God, whose name be exalted, sent against them an army of Angels, who took possession of the earth, and drove away the Jinn to the regions of the islands, and made many of them prisoners; and of those who were made prisoners was ´Azázeel [afterwards called Iblees, from his despair]; and a slaughter was made among them. At that time, ´Azázeel was young: he grew up among the Angels [and probably for that reason was called one of them], and became learned in their knowledge, and assumed the government of them; and his days were prolonged until he became their chief; and thus it continued for a long time, until the affair between him and Adam happened, as God, whose name be exalted, hath said, 'When we said unto the Angels, Worship[28] ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn.'"[29]
"Iblees," we are told by another author, "was sent as a governor upon the earth, and judged among the Jinn a thousand years, after which he ascended into heaven, and remained employed in worship until the creation of Adam."[30] The name of Iblees was originally, according to some, ´Azázeel (as before mentioned); and according to others, El-Ḥárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr.[31] It is disputed whether he was of the Angels or of the Jinn. There are three opinions on this point.—1. That he was of the Angels, from a tradition from Ibn-´Abbás.—2. That he was of the Sheyṭáns (or evil Jinn); as it is said in the Ḳur-án, "except Iblees, [who] was [one] of the Jinn:" this was the opinion of El-Ḥasan El-Baṣree, and is that commonly held.—3. That he was neither of the Angels nor of the Jinn; but created alone, of fire. Ibn-´Abbás founds his opinion on the same text from which El-Ḥasan El-Baṣree derives his: "When we said unto the Angels, Worship ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn" (before quoted): which he explains by saying, that the most noble and honourable among the Angels are called "the Jinn," because they are veiled from the eyes of the other Angels on account of their superiority; and that Iblees was one of these Jinn. He adds that he had the government of the lowest heaven and of the earth, and was called the Ṭáoos (literally, Peacock) of the Angels; and that there was not a spot in the lowest heaven but he had prostrated himself upon it: but when the Jinn rebelled upon the earth, God sent a troop of Angels who drove them to the islands and mountains; and Iblees being elated with pride, and refusing to prostrate himself before Adam, God transformed him into a Sheyṭán. But this reasoning is opposed by other verses, in which Iblees is represented as saying, "Thou hast created me of fire, and hast created him [Adam] of earth."[32] It is therefore argued, "If he were created originally of fire, how was he created of light? for the Angels were [all] created of light."[33] The former verse may be explained by the tradition that Iblees, having been taken captive, was exalted among the Angels; or perhaps there is an ellipsis after the word "Angels;" for it might be inferred that the command given to the Angels was also (and à fortiori) to be obeyed by the Jinn.
According to a tradition, Iblees and all the Sheyṭáns are distinguished from the other Jinn by a longer existence. "The Sheyṭáns," it is added, "are the children of Iblees, and die not but with him, whereas the [other] Jinn die before him;"[34] though they may live many centuries. But this is not altogether accordant with the popular belief: Iblees and many other evil Jinn are to survive mankind, but they are to die before the general resurrection, as also even the Angels, the last of whom will be the Angel of Death, ´Azraeel. Yet not all the evil Jinn are to live thus long: many of them are killed by shooting stars, hurled at them from heaven; wherefore, the Arabs, when they see a shooting star (shiháb), often exclaim, "May God transfix the enemy of the faith!" Many also are killed by other Jinn, and some even by men. The fire of which the Jinnee is created circulates in his veins, in place of blood: therefore, when he receives a mortal wound, this fire, issuing from his veins, generally consumes him to ashes.
The Jinn, it has been already shown, are peccable. They eat and drink, and propagate their species, sometimes in conjunction with human beings; in which latter case, the offspring partakes of the nature of both parents. In all these respects they differ from the Angels. Among the evil Jinn are distinguished the five sons of their chief, Iblees; namely, Teer, who brings about calamities, losses and injuries; El-Aạwar, who encourages debauchery; Sóṭ, who suggests lies; Dásim, who causes hatred between man and wife; and Zelemboor, who presides over places of traffic.[35]
The most common forms and habitations or places of resort of the Jinn must now be described.
The following traditions from the Prophet are the most to the purpose that I have seen.—The Jinn are of various shapes; having the forms of serpents, scorpions, lions, wolves, jackals, etc.[36] The Jinn are of three kinds: one on the land, one in the sea, and one in the air.[37] The Jinn consist of forty troops; each troop consisting of six hundred thousand.[38]—The Jinn are of three kinds: one have wings and fly; another are snakes and dogs; and the third move about from place to place like men.[39] Domestic snakes are asserted to be Jinn on the same authority.[39a]
The Prophet ordered his followers to kill serpents and scorpions if they intruded at prayers; but on other occasions he seems to have required first to admonish them to depart, and then, if they remained, to kill them. The Doctors, however, differ in opinion whether all kinds of snakes or serpents should be admonished first, or whether any should; for the Prophet, say they, took a covenant of the Jinn [probably after the above-mentioned command], that they should not enter the houses of the faithful: therefore, it is argued, if they enter, they break their covenant, and it becomes lawful to kill them without previous warning. Yet it is related that ´Aïsheh, the Prophet's wife, having killed a serpent in her chamber, was alarmed by a dream, and fearing that it might have been a Muslim Jinnee, as it did not enter her chamber when she was undressed, gave in alms, as an expiation, twelve thousand dirhems (about £300), the price of the blood of a Muslim.[40]
The Jinn were said to appear to mankind most commonly in the shapes of serpents, dogs, cats, or human beings. In the last case, they are sometimes of the stature of men, and sometimes of a size enormously gigantic. If good, they are generally resplendently handsome: if evil, horribly hideous. They become invisible at pleasure, by a rapid extension or rarefaction of the particles which compose them, or suddenly disappear in the earth or air or through a solid wall. Many Muslims in the present day profess to have seen and held intercourse with them:—witness the following anecdote, which was related to me by a Persian with whom I was acquainted in Cairo, named Abu-l-Ḳásim, a native of Jeelán, then superintendent of Moḥammad ´Alee's Printing-office at Booláḳ.
One of this person's countrymen, whom he asserted to be a man of indubitable veracity, was sitting on the roof of a house which he had hired, overlooking the Ganges, and was passing the closing hour of the day, according to his usual custom, in smoking his Persian pipe and feasting his eyes by gazing at the beautiful forms of Indian maidens bathing in the river, when he beheld among them one so lovely that his heart was overpowered with desire to have her for his wife. At nightfall she came to him, and told him that she had observed his emotion and would consent to become his wife; but on the condition that he should never admit another female to take or share her place, and that she should only be with him in the night time. They took the marriage-vow to each other, with none for their witness but God; and great was his happiness, till, one evening, he saw again, among a group of girls in the river, another who excited in him still more powerful emotions. To his surprise, this very form stood before him at the approach of night. He withstood the temptation, mindful of his marriage-vow; she used every allurement, but he was resolute. His fair visitor then told him that she was his wife; that she was a jinneeyeh; and that she would always thenceforward visit him in the form of any females whom he might chance to desire.
The Zóba´ah, which is a whirlwind that raises the sand or dust in the form of a pillar of prodigious height, often seen sweeping across the deserts and fields, is believed to be caused by the flight of an evil Jinnee. To defend themselves from a Jinnee thus "riding in the whirlwind," the Arabs often exclaim, "Iron! Iron!" (Ḥadeed! Ḥadeed!), or, "Iron! thou unlucky!" (Ḥadeed! yá mashoom!) as the Jinn are supposed to have a great dread of that metal: or they exclaim, "God is most great!" (Alláhu akbar!).[41] A similar superstition prevails with respect to the water-spout at sea, as may be seen in the adventures of King Shahriyár in the introduction to the "Thousand and One Nights."
It is believed that the chief abode of the Jinn is in the Mountains of Ḳáf, which are supposed to encompass the whole of our earth. But they are also believed to pervade the solid body of our earth, and the firmament; and to choose as their principal places of resort or of occasional abode, baths, wells, ovens, ruined houses, market-places, the junctures of roads, the sea, and rivers. The Arabs, therefore, when they pour water on the ground, or enter a bath, or let down a bucket into a well, and on various other occasions, say "Permission!" or "Permission, ye blessed!" (Destoor! or Destoor yá mubárakeen![42])The evil spirits (or evil Jinn), it is said, had liberty to enter any of the seven heavens till the birth of Jesus, when they were excluded from three of them: on the birth of Moḥammad they were forbidden the other four.[43] They continue, however, to ascend to the confines of the lowest heaven, and there listening to the conversation of the Angels respecting things decreed by God, obtain knowledge of futurity, which they sometimes impart to men, who, by means of talismans, or certain invocations, make them to serve the purposes of magical performances. What the Prophet said of Iblees, in the following tradition, applies also to the evil Jinn over whom he presides:—His chief abode [among men] is the bath; his chief places of resort are the markets, and the junctures of roads; his food is whatever is killed without the name of God being pronounced over it; his drink, whatever is intoxicating; his muëddin, the mizmár (a musical pipe, i.e. any musical instrument); his Ḳur-án, poetry; his written character, the marks made in geomancy;[44] his speech, falsehood; his snares, women.[45]
That particular Jinn presided over particular places was an opinion of the early Arabs. It is said in the Ḳur-án, "And there were certain men who sought refuge with certain of the Jinn."[46] In the Commentary of the Jeláleyn, I find the following remark on these words:—"When they halted on their journey in a place of fear, each man said, 'I seek refuge with the lord of this place, from the mischief of his foolish ones!'" In illustration of this, I may insert the following tradition, translated from El-Ḳazweenee:—"It is related by a certain narrator of traditions, that he descended into a valley with his sheep, and a wolf carried off a ewe from among them; and he arose, and raised his voice, and cried, 'O inhabitant of the valley!' whereupon he heard a voice saying, 'O wolf, restore to him his sheep!' and the wolf came with the ewe, and left her and departed." The same opinion is held by the modern Arabs, though probably they do not use such an invocation. A similar superstition, a relic of ancient Egyptian credulity, still prevails among the people of Cairo. It is believed that each quarter of this city has its peculiar guardian-genius, or Agathodaemon, which has the form of a serpent.[47]
It has already been mentioned that some of the Jinn are Muslims, and others infidels. The good Jinn acquit themselves of the imperative duties of religion, namely, prayers, alms-giving, fasting during the month of Ramaḍán, and pilgrimage to Mekkeh and Mount ´Arafát; but in the performance of these duties they are generally invisible to human beings.[48]
It has been stated, that, by means of talismans, or certain invocations, men are said to obtain the services of Jinn; and the manner in which the latter are enabled to assist magicians, by imparting to them the knowledge of future events, has been explained above. No man ever obtained such absolute power over the Jinn as Suleymán Ibn Dáood (Solomon, the son of David). This he did by virtue of a most wonderful talisman, which is said to have come down to him from heaven. It was a seal-ring, upon which was engraved "the most great name" of God, and was partly composed of brass and partly of iron. With the brass he stamped his written commands to the good Jinn; with the iron (for the reason before mentioned, p. [36]), those to the evil Jinn or Devils. Over both orders he had unlimited power; as well as over the birds and the winds,[49] and, as is generally said, over the wild beasts. His Wezeer, Áṣaf the son of Barkhiyà, is also said to have been acquainted with "the most great name," by uttering which, the greatest miracles may be performed,—even that of raising the dead. By virtue of this name engraved on his ring, Suleymán compelled the Jinn to assist in building the Temple of Jerusalem, and in various other works. Many of the evil Jinn he converted to the true faith, and many others of this class, who remained obstinate in infidelity, he confined in prisons. He is said to have been monarch of the whole earth. Hence, perhaps, the name of Suleymán is given to the universal monarchs of the preadamite Jinn; unless the story of his own universal dominion originated from confounding him with those kings.
The injuries related to have been inflicted upon human beings by evil Jinn are of various kinds. Jinn are said to have often carried off beautiful women, whom they have forcibly kept as their wives or concubines. Malicious or disturbed Jinn are asserted often to station themselves on the roofs or at the windows of houses, and to throw down bricks and stones on persons passing by. When they take possession of an uninhabited house, they seldom fail to persecute terribly any person who goes to reside in it. They are also very apt to pilfer provisions, etc. Many learned and devout persons, to secure their property from such depredations, repeat the words "In the name of God, the Compassionate, the Merciful!" on locking the doors of their houses, rooms, or closets, and on covering the bread-basket, or anything containing food.[50] During the month of Ramaḍán, the evil Jinn are believed to be confined in prison; and therefore, on the last night of that month, with the same view, women sometimes repeat the words above mentioned, and sprinkle salt upon the floors of the apartments of their houses.[51]
To complete this sketch of Arabian demonology, an account must be added of several creatures generally believed to be of inferior orders of the Jinn.
One of these is the Ghool, which is commonly regarded as a kind of Sheyṭán or evil Jinnee, that eats men; and is also described by some as a Jinnee or an enchanter who assumes various forms. The Ghools are said to appear in the forms of human beings, and of various animals, and in many monstrous shapes; to haunt burial-grounds and other sequestered spots; to feed upon dead human bodies; and to kill and devour any human creature who has the misfortune to fall in their way: whence the term "Ghool" is applied to any cannibal. An opinion quoted by a celebrated author respecting the Ghool is that it is a demoniacal animal, which passes a solitary existence in the deserts, resembling both man and brute; that it appears to a person travelling alone in the night and in solitary places, and being supposed by him to be itself a traveller, lures him out of his way.[52]
Another opinion stated by him is this: that when the Sheyṭáns attempt to hear words by stealth [from the confines of the lowest heaven] they are struck by shooting-stars; and some are burnt; some, falling into a sea, or rather a large river (baḥr), are converted into crocodiles; and some, falling upon the land, become Ghools. The same author adds the following tradition:—"The Ghool is any Jinnee that is opposed to travels, assuming various forms and appearances;"[53] and affirms that several of the Companions of the Prophet saw Ghools in their travels, and that ´Omar, among them, saw a Ghool while on a journey to Syria, before El-Islám, and struck it with his sword. It appears that "Ghool" is, properly speaking, a name only given to a female demon of the kind above described: the male is called "Ḳuṭrub." It is said that these beings, and the Ghaddár or Gharrár, and other similar creatures which will presently be mentioned, are the offspring of Iblees and of a wife whom God created for him of the fire of the samoom (which here signifies, as in an instance before mentioned, "a smokeless fire"); and that they sprang from an egg.[54] The female Ghool, it is added, appears to men in the deserts, in various forms, converses with them, and sometimes yields herself to them.
The Seạláh, or Saạláh, is another demoniacal creature, described by most authors as of the Jinn. It is said that it is mostly found in forests; and that when it captures a man, it makes him dance, and plays with him as the cat plays with the mouse. A man of Iṣfahán asserted that many beings of this kind abounded in his country; that sometimes the wolf would hunt one of them by night, and devour it, and that, when it had seized it, the Seạláh would cry out, "Come to my help, for the wolf devoureth me!" or it would cry, "Who will liberate me? I have a hundred deenárs, and he shall receive them!" but the people knowing that it was the cry of the Seạláh, no one would liberate it; and so the wolf would eat it.[55]—An island in the sea of Eṣ-Ṣeen (China) is called "the Island of the Seạláh," by Arab geographers, from its being said to be inhabited by the demons so named: they are described as creatures of hideous forms, supposed to be Sheyṭans, the offspring of human beings and Jinn, who eat men.[56]
The Ghaddár, or Gharrár,[57] is another creature of a similar nature, described as being found in the borders of El-Yemen, and sometimes in Tihámeh, and in the upper parts of Egypt. It is said that it entices a man to it, and either tortures him in a manner not to be described, or merely terrifies him, and leaves him.[58]
The Delhán is also a demoniacal being, inhabiting the islands of the seas, having the form of a man, and riding on an ostrich. It eats the flesh of men whom the sea casts on the shore from wrecks. Some say that a Delhán once attacked a ship in the sea, and desired to take the crew; but they contended with it; whereupon it uttered a cry which caused them to fall upon their faces, and it took them.[59]
The Shiḳḳ is another demoniacal creature, having the form of half a human being (like a man divided longitudinally); and it is believed that the Nesnás is the offspring of a Shiḳḳ and of a human being. The former appears to travellers; and it was a demon of this kind who killed, and was killed by, ´Alḳamah, the son of Ṣafwán, the son of Umeiyeh; of whom it is well known that he was killed by a Jinnee. So says El-Ḳazweenee.
The Nesnás (above mentioned) is described as resembling half a human being; having half a head, half a body, one arm, and one leg, with which it hops with much agility; as being found in the woods of El-Yemen, and being endowed with speech: "but God," it is added, "is all-knowing."[60] It is said that it is found in Ḥaḍramót as well as El-Yemen; and that one was brought alive to El-Mutawekkil: it resembled a man in form, excepting that it had but half a face, which was in its breast, and a tail like that of a sheep. The people of Ḥaḍramót, it is added, eat it; and its flesh is sweet. It is only generated in their country. A man who went there asserted that he saw a captured Nesnás, which cried out for mercy, conjuring him by God and by himself.[61] A race of people whose head is in the breast, is described as inhabiting an island called Jábeh (supposed to be Java), in the Sea of El-Hind (India).[62] A kind of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea of Eṣ-Ṣeen (China), and having wings like those of the bat.[63]
The Hátif is a being that is heard, but not seen; and is often mentioned by Arab writers. It is generally the communicator of some intelligence in the way of advice, or direction, or warning.
Here terminating this chapter, I must beg the reader to remark that the superstitious fancies which it describes are prevalent among all classes of the Arabs, and the Muslims in general, learned as well as vulgar.
FOOTNOTES:
[18] Mir-át ez-Zemán (MS. in my possession)—a great history whose author lived in the thirteenth century of our era. See also Ḳur. v. 65.
[19] Mir-át ez-Zemán. Ḳur. lv. 14. The word which signifies "a smokeless fire" has been misunderstood by some as meaning "the flame of fire:" El-Jóheree (in the Ṣiḥáḥ) renders it rightly; and says that of this fire was the Sheyṭán (Iblees) created.
[20] Ḳur. xv. 27; and Commentary of the Jeláleyn.
[21] Ḳur. xxvii. 10; and xxviii. 31; and the Jeláleyn.
[22] Ḳur. lv. 39, 74; and the Jeláleyn.
[23] ´Ikrimeh, from Ibn-´Abbás, in the Mir-át ez-Zemán.
[24] Mujáhid, from the same, ibid.
[25] Hence the appellations of "Jinn" and "Jánn."
[26] Tradition from the Prophet, in the Mir-át ez-Zemán.
[27] Ibid.
[28] The worship here spoken of is prostration, as an act of obeisance to a superior being.
[29] Ḳur. xviii. 48.
[30] Eṭ-Ṭabaree, quoted in the Mir-át ez-Zemán.
[31] Mir-át ez-Zemán.
[32] Ḳur. vii. 11; and xxxviii. 77.
[33] Mir-át ez-Zemán.
[34] El-Ḥasan El-Baṣree, in the Mir-át ez-Zemán. My interpolation of the word "other" is required by his opinion before stated.
[35] Mujáhid, quoted by El-Ḳazweenee.
[36] Mujáhid, from Ibn-´Abbás, in the Mir-át ez-Zemán.
[37] El-Ḥasan El-Baṣree, ibid.
[38] ´Ikrimeh, from Ibn-´Abbás, ibid.
[39] Mishkát el-Maṣábeeḥ, ii. 314.
[39a] Ibid. ii. 311, 312.
[40] Mir-át ez-Zemán. See above, p. [18].
[41] Modern Egyptians, ch. x.
[42] Ibid.
[43] Sale, in a note on chap. xv. of the Ḳur-án.
[44] So I translate the word "khaṭṭ;" but in Es-Suyooṭee's Nuzhet el-Mutaämmil wa-Murshid el-Mutaähhil, section 7, I find, in its place, the word "weshm," or "tattooing;" and there are some other slight variations and omissions in this tradition as there quoted.
[45] El-Ḳazweenee.
[46] Ḳur. lxxii. 6.
[47] Modern Egyptians, ch. x.
[48] Ibid. ch. xxiv.
[49] Ḳur. xxvii. 17; xxxviii. 35.
[50] Modern Egyptians, ch. x.
[51] Ibid.
[52] El-Ḳazweenee.
[53] El-Jáḥiz (´Amr Ibn-Baḥr).
[54] Tradition from Wahb Ibn-Munebbih, quoted in the account of the early Arabs in the Mir-át ez-Zemán.
[55] El-Ḳazweenee.
[56] Ibn-El-Wardee [fourteenth century].
[57] Its name is written differently in two different MSS. in my possession.
[58] El-Ḳazweenee, and Mir-át ez-Zemán.
[59] El-Ḳazweenee. In my MS. of Ibn-El-Wardee, I find the name written "Dahlán." He mentions an island called by this name, in the Sea of ´Omán; and describes its inhabitants as cannibal Sheyṭáns, like men in form, and riding on birds resembling ostriches. There is also an inferior class of the Jinn, termed El-Ghowwáṣah, that is, the Divers or Plungers in the seas.
[60] El-Ḳazweenee, in the khátimeh [or epilogue] of his work.
[61] Mir-át ez-Zemán.
[62] Ibn-El-Wardee.
[63] Idem.
CHAPTER III.
SAINTS.
The Arabs entertain remarkable opinions with respect to the offices and supernatural powers of their saints, which form an important part of the mysteries of the Darweeshes (Dervishes), and are but imperfectly known to the generality of Muslims.
Muslim Saints and devotees are known by the common appellation of Welees, or particular favourites of God. The more eminent among them compose a mysterious hierarchical body, whose government respects the whole human race, infidels as well as believers, but whose power is often exercised in such a manner that the subjects influenced by it know not from what person or persons its effects proceed. The general governor or coryphaeus of these holy beings is commonly called the Ḳuṭb, which literally signifies a "pole," or an "axis," and is metaphorically used to signify a "chief," either in a civil or political, or in a spiritual sense. The Ḳuṭb of the saints is distinguished by other appellations: he is called Ḳuṭb el-Ghós, or Ḳuṭb el-Ghóth (the Ḳuṭb of Invocation for Help), etc.; and simply, El-Ghós.[64] The orders under the rule of this chief are called ´Omud (or Owtád), Akhyár, Abdál, Nujaba, and Nuḳaba: I name them according to their precedence.[65] Perhaps to these should be added an inferior order called Aṣḥáb ed-Darak, i.e. "Watchmen," or "Overseers." The members are not known as such to their inferior unenlightened fellow-creatures, and are often invisible to them. This is more frequently the case with the Ḳuṭb, who, though generally stationed at Mekkeh, on the roof of the Kaạbeh, is never visible there, nor at any of his other favourite stations or places of resort; yet his voice is often heard at these places. Whenever he and the saints under his authority mingle among ordinary men, they are not distinguished by a dignified appearance, but are always humbly clad. These, and even inferior saints, are said to perform astonishing miracles, such as flying in the air, passing unhurt through fire, swallowing fire, glass, etc., walking upon water, transporting themselves in a moment of time to immense distances, and supplying themselves and others with food in desert places. Their supernatural power they are supposed to obtain by a life of the most exalted piety, and especially by constant self-denial, accompanied with the most implicit reliance upon God, by the services of good genii, and, as many believe, by the knowledge and utterance of "the most great name" of God. A miracle performed by a saint is distinguished by the term "karámeh" from one performed by a prophet, which is called "moạjizeh."
El-Khiḍr and Ilyás (Elias), are both believed to have been Ḳuṭbs, and the latter is called in the Ḳur-án an apostle; but it is disputed whether the former was a prophet or merely a welee. Both are said to have drunk of the Fountain of Life, and to be in consequence still living; and Ilyás is commonly believed to invest the successive Ḳuṭbs. The similarity of the miracles ascribed to the Ḳuṭbs to those performed by Elias or Elijah, I have remarked in a former work.[66] Another miracle, reminding us of the mantle of Elijah in the hands of his successor, may here be mentioned.—A saint who was the Ḳuṭb of his time, dying at Tunis, left his clothes in trust to his attendant, Moḥammad El-Ashwam, a native of the neighbouring regency of Tripoli, who desired to sell these relics, but was counselled to retain them, and accordingly, though high prices were bidden for them, made them his own by purchase. As soon as they became his property, he was affected, we are told, with a divine ecstasy, and endowed with miraculous powers.[67]
Innumerable miracles are related to have been performed by Muslim saints, and large volumes are filled with the histories of their wonderful lives. The author of the work from which the above story is taken, mentions, as a fact to be relied on, in an account of one of his ancestors, that, his lamp happening to go out one night while he was reading alone in the riwáḳ of the Jabart (of which he was the sheykh), in the great mosque El-Azhar, the forefinger of his right hand emitted a light which enabled him to continue his reading until his naḳeeb had trimmed and lighted another lamp.[68]
From many stories of a similar kind that I have read, I select the following as a fair specimen: it is related by a very celebrated saint, Ibráheem El-Khowwáṣ.—"I entered the desert [on pilgrimage to Mekkeh from El-´Iráḳ], and there joined me a man having a belt round his waist, and I said, 'Who art thou?'—He answered, 'A Christian; and I desire thy company.' We walked together for seven days, eating nothing; after which he said to me, 'O monk of the Muslims, produce what thou hast in the way of refreshment, for we are hungry:' so I said, 'O my God, disgrace me not before this infidel:' and lo, a tray, upon which were bread and broiled meat and fresh dates and a mug of water. We ate, and continued our journey seven days more; and I then said to him, 'O monk of the Christians, produce what thou hast in the way of refreshment; for the turn is come to thee:' whereupon he leaned upon his staff, and prayed; and lo, two trays, containing double that which was on my tray. I was confounded, and refused to eat: he urged me, saying, 'Eat;' but I did it not. Then said he, 'Be glad; for I give thee two pieces of good news: one of them is that I testify that there is no deity but God and that Moḥammad is God's Apostle: the other, that I said, O God, if there be worth in this servant, supply me with two trays:—so this is through thy blessing.' We ate, and the man put on the dress of pilgrimage, and so entered Mekkeh, where he remained with me a year as a student; after which he died, and I buried him in [the cemetery] El-Maạlà." "And God," says the author from whom I take this story, "is all-knowing:" i.e. He alone knoweth whether it be strictly true: but this is often added to the narration of traditions resting upon high authority.[69]
The saint above mentioned was called "El-Khowwáṣ" (or the maker of palm-leaf baskets, etc.) from the following circumstance, related by himself.—"I used," said he, "to go out of the town [Er-Rei] and sit by a river on the banks of which was abundance of palm-leaves; and it occurred to my mind to make every day five baskets [ḳuffehs], and to throw them into the river, for my amusement, as if I were obliged to do so. My time was so passed for many days: at length, one day, I thought I would walk after the baskets, and see whither they had gone: so I proceeded awhile along the bank of the river, and found an old woman sitting sorrowful. On that day I had made nothing. I said to her, 'Wherefore do I see thee sorrowful?' She answered, 'I am a widow: my husband died leaving five daughters, and nothing to maintain them; and it is my custom to repair every day to this river, and there come to me, upon the surface of the water, five baskets, which I sell, and by means of them I procure food; but to-day they have not come, and I know not what to do.' Upon hearing this, I raised my head towards heaven, and said, 'O my God, had I known that I had more than five children to maintain, I had laboured more diligently.'" He then took the old woman to his house, and gave her money and flour, and said to her, "Whenever thou wantest anything, come hither and take what may suffice thee."[70]
An irresistible influence has often been exercised over the minds of princes and other great men by reputed saints. Many a Muslim Monarch has thus been incited (as the Kings of Christendom were by Peter the Hermit) to undertake religious wars, or urged to acts of piety and charity, or restrained from tyranny, by threats of Divine vengeance to be called down upon his head by the imprecations of a welee. ´Alee, the favourite son of the Khaleefeh El-Ma-moon, was induced for the sake of religion to flee from the splendour and luxuries of his father's court, and after the example of a self-denying devotee to follow the occupation of a porter in a state of the most abject poverty at El-Baṣrah, fasting all the day, remaining without sleep at night in a mosque, and walking barefooted, until, under an accumulation of severe sufferings, he prematurely ended his days, dying on a mat. The honours which he refused to receive in life were paid to him after his death: his rank being discovered by a ring and paper which he left, his corpse was anointed with camphor and musk and aloes, wrapped in fine linen of Egypt, and so conveyed to his distressed father at Baghdád.[71]
Self-denial I have before mentioned as one of the most important means by which to attain the dignity of a welee. A very famous saint, Esh-Shiblee, is said to have received from his father an inheritance of sixty millions of deenárs (a sum incredible, and probably a mistake for sixty thousand, or for sixty million dirhems) besides landed property, and to have expended it all in charity: also, to have thrown into the Tigris seventy hundred-weight of books, written by his own hand during a period of twenty years.[72]
Sháh El-Karmánee, another celebrated saint, had a beautiful daughter, whom the Sulṭán of his country sought in marriage. The holy man required three days to consider his sovereign's proposal, and in the mean time visited several mosques, in one of which he saw a young man humbly occupied in prayer. Having waited till he had finished, he accosted him, saying, "My son, hast thou a wife?" Being answered "No," he said, "I have a maiden, a virtuous devotee, who hath learned the whole of the Ḳur-án, and is amply endowed with beauty. Dost thou desire her?"—"Who," said the young man, "will marry me to such a one as thou hast described, when I possess no more than three dirhems?"—"I will marry thee to her," answered the saint: "she is my daughter, and I am Sháh the son of Shujáạ El-Karmánee: give me the dirhems that thou hast, that I may buy a dirhem's worth of bread, and a dirhem's worth of something savoury, and a dirhem's worth of perfume." The marriage-contract was performed; but when the bride came to the young man, she saw a stale cake of bread placed upon the top of his mug; upon which she put on her izár, and went out. Her husband said, "Now I perceive that the daughter of Sháh El-Karmánee is displeased with my poverty." She answered, "I did not withdraw from fear of poverty, but on account of the weakness of thy faith, seeing how thou layest by a cake of bread for the morrow."[73]
One of my friends in Cairo, Abu-l-Ḳásim of Jeelán, entertained me with a long relation of the mortifications and other means which he employed to attain the rank of a welee. These were chiefly self-denial and a perfect reliance upon Providence. He left his home in a state of voluntary destitution and complete nudity, to travel through Persia and the surrounding countries and yet more distant regions if necessary, in search of a spiritual guide. For many days he avoided the habitations of men, fasting from daybreak till sunset, and then eating nothing but a little grass or a few leaves or wild fruits, till by degrees he habituated himself to almost total abstinence from every kind of nourishment. His feet, at first blistered and cut by sharp stones, soon became callous; and in proportion to his reduction of food, his frame, contrary to the common course of nature, became (according to his own account) more stout and lusty. Bronzed by the sun, and with his black hair hanging over his shoulders (for he had abjured the use of the razor), he presented in his nudity a wild and frightful appearance, and on his first approaching a town, was surrounded and pelted by a crowd of boys; he therefore retreated, and, after the example of our first parents, made himself a partial covering of leaves; and this he always afterwards did on similar occasions, never remaining long enough in a town for his leafy apron to wither. The abodes of mankind he always passed at a distance, excepting when several days' fast, while traversing an arid desert, compelled him to obtain a morsel of bread or a cup of water from the hand of some charitable fellow-creature.
One thing that he particularly dreaded was to receive relief from a sinful man, or from a demon in the human form. In passing over a parched and desolate tract, where for three days he had found nothing to eat, not even a blade of grass, nor a spring from which to refresh his tongue, he became overpowered with thirst, and prayed that God would send him a messenger with a pitcher of water. "But," said he, "let the water be in a green Baghdádee pitcher, that I may know it to be from Thee, and not from the Devil; and when I ask the bearer to give me to drink, let him pour it over my head, that I may not too much gratify my carnal desire."—"I looked behind me," he continued, "and saw a man bearing a green Baghdádee pitcher of water, and said to him, 'Give me to drink;' and he came up to me, and poured the contents over my head, and departed! By Allah it was so!"
Rejoicing in this miracle, as a proof of his having attained to a degree of wiláyeh (or saintship), and refreshed by the water, he continued his way over the desert, more firm than ever in his course of self-denial, which, though imperfectly followed, had been the means of his being thus distinguished. But the burning thirst returned shortly after, and he felt himself at the point of sinking under it, when he beheld before him a high hill, with a rivulet running by its base. To the summit of this hill he determined to ascend, by way of mortification, before he would taste the water, and this point, with much difficulty, he reached at the close of day. Here standing, he saw approaching, below, a troop of horsemen, who paused at the foot of the hill, when their chief, who was foremost, called out to him by name, "O Abu-l-Ḳásim! O Jeelánee! Come down and drink!"—but persuaded by this that he was Iblees with a troop of his sons, the evil Genii, he withstood the temptation, and remained stationary until the deceiver with his attendants had passed on and were out of sight. The sun had then set; his thirst had somewhat abated; and he only drank a few drops.
Continuing his wanderings in the desert, he found upon a pebbly plain an old man with a long white beard, who accosted him, asking of what he was in search. "I am seeking," he answered, "a spiritual guide; and my heart tells me that thou art the guide I seek." "My son," said the old man, "thou seest yonder a saint's tomb; it is a place where prayer is answered; go thither, enter it, and seat thyself: neither eat nor drink nor sleep; but occupy thyself solely, day and night, in repeating silently, 'Lá iláha illa-lláh' (There is no deity but God); and let not any living creature see thy lips move in doing so; for among the peculiar virtues of these words is this, that they may be uttered without any motion of the lips. Go, and peace be on thee!"
"Accordingly," said my friend, "I went thither. It was a small square building, crowned by a cupola; and the door was open. I entered, and seated myself, facing the niche and the oblong monument over the grave. It was evening, and I commenced my silent professions of the unity, as directed by my guide; and at dusk I saw a white figure seated beside me, as if assisting in my devotional task. I stretched forth my hand to touch it; but found that it was not a material substance; yet there it was: I saw it distinctly. Encouraged by this vision, I continued my task for three nights and days without intermission, neither eating nor drinking, yet increasing in strength both of body and of spirit; and on the third day, I saw written upon the whitewashed walls of the tomb, and on the ground, and in the air, wherever I turned my eyes, 'Lá iláha illa-lláh;' and whenever a fly entered the tomb, it formed these words in its flight. By Allah it was so! My object was now fully attained: I felt myself endowed with supernatural knowledge: thoughts of my friends and acquaintances troubled me not; but I knew where each one of them was, in Persia, India, Arabia, and Turkey, and what each was doing. I experienced an indescribable happiness. This state lasted several years; but at length I was insensibly enticed back to worldly objects: I came to this country; my fame as a calligraphist drew me into the service of the government; and now see what I am, decked with pelisses and shawls, and with this thing Soon after this conversation, he was deprived of his office, and died of the plague. He was well known to have passed several years as a wandering devotee; and his sufferings, combined with enthusiasm, perhaps disordered his imagination, and made him believe that he really saw the strange sights which he described to me; for there was an appearance of earnestness and sincerity in his manner, such as I thought could hardly be assumed by a conscious impostor. Insanity, however, if not of a very violent and dangerous nature, is commonly regarded by Muslims as a quality that entitles the subject of it to be esteemed as a saint; being supposed to be the abstraction of the mind from worldly affairs, and its total devotion to God. This popular superstition is a fertile source of imposture; for, a reputation for sanctity being so easily obtained and supported, there are numbers of persons who lay claim to it from motives of indolence and licentiousness, eager to receive alms merely for performing the tricks of madmen, and greedy of indulging in pleasures forbidden by the law; such indulgences not being considered in their case as transgressions by the common people, but rather as indications of holy frenzy. From my own observation I should say that lunatics or idiots, or impostors, constitute the majority of the persons reputed to be saints among the Muslims of the present day; and most of those who are not more than slightly tinged with insanity are darweeshes. A reputed saint of this description in Cairo, in whom persons of some education put great faith, affected to have a particular regard for me. He several times accosted me in an abrupt manner, acquainted me with the state of my family in England, and uttered incoherent predictions respecting me, all of which communications, excepting one which he qualified with an "in sháa-lláh" (or "if it be the will of God"), I must confess, proved to be true; but I must also state that he was acquainted with two of my friends who might have materially assisted him to frame these predictions, though they protested to me that they had not done so. The following extract from a journal which I kept in Cairo during my last visit to Egypt, will convey some idea of this person, who will serve as a picture of many of his fraternity.—To-day (Nov. 6th, 1834), as I was sitting in the shop of the Pásha's booksellers, a reputed saint, whom I have often seen here, came and seated himself by me, and began, in a series of abrupt sentences, to relate to me various matters respecting me, past, present, and to come. He is called the sheykh ´Alee el-Leythee. He is a poor man, supported by alms; tall and thin and very dark, about thirty years of age, and wears nothing at present but a blue shirt and a girdle and a padded red cap. "O Efendee," he said, "thou hast been very anxious for some days. There is a grain of anxiety remaining in thee yet. Do not fear. There is a letter coming to thee by sea, that will bring thee good news." He then proceeded to tell me of the state of my family, and that all were well excepting one, whom he particularized by description, and who he stated to be then suffering from an intermittent fever. [This proved to be exactly true.] "This affliction," he continued, "may be removed by prayer; and the excellences of the next night, the night of [i.e. preceding] the first Friday of the month of Rejeb, of Rejeb, the holy Rejeb, are very great. I wanted to ask thee for something to-day; but I feared, I feared greatly. Thou must be invested with the wiláyeh [i.e. be made a welee]: the welees love thee, and the Prophet loves thee. Thou must go to the sheykh Muṣṭafà El-Munádee and the sheykh El-Baháee.[74] Thou must be a welee." He then took my right hand, in the manner commonly practised in the ceremony which admits a person a darweesh, and repeated the Fátiḥah; after which he added, "I have admitted thee my darweesh." Having next told me of several circumstances relating to my family—matters of an unusual nature—with singular minuteness and truth, he added, "To-night, if it be the will of God, thou shalt see the Prophet in thy sleep, and El-Khiḍr and the Seyyid El-Bedawee. This is Rejeb, and I wanted to ask thee—but I feared—I wanted to ask of thee four piasters, to buy meat and bread and oil and radishes. Rejeb! Rejeb! I have great offices to do for thee to-night." Less than a shilling for all he promised was little enough: I gave it him for the trouble he had taken; and he uttered many abrupt prayers for me. In the following night, however, I saw in my sleep neither Moḥammad, nor El-Khiḍr, nor the Seyyid El-Bedawee, unless, like Nebuchadnezzar, I was unable on awaking to remember my dreams. Some reputed saints of the more respectable class, to avoid public notice, wear the general dress and manners of their fellow-countrymen, and betray no love of ostentation in their acts of piety and self-denial; or live as hermits in desert places, depending solely upon Providence for their support, and are objects of pious and charitable visits from the inhabitants of near and distant places, and from casual travellers. Others distinguish themselves by the habit of a darweesh, or by other peculiarities, such as a long and loose coat (called dilḳ) composed of patches of cloth of various colours, long strings of beads hung upon the neck, a ragged turban, and a staff with shreds of cloth of different colours attached to the top; or obtain a reputation for miraculous powers by eating glass, fire, serpents, etc. Some of those who are insane, and of those who feign to be so, go about, even in crowded cities, in a state of perfect nudity, and are allowed to commit with impunity acts of brutal sensuality which the law, when appealed to, should punish with death. Such practices are forbidden by the religion and law even in the cases of saints; but common and deeply-rooted superstition prevents their punishment. During the occupation of Egypt by the French, the Commander-in-chief, Menou, applied to the sheykhs (or ´Ulamà) of the city for their opinion "respecting those persons who were accustomed to go about in the streets in a state of nudity, crying out and screaming, and arrogating to themselves the dignity of wiláyeh, relied upon as saints by the generality of the people, neither performing the prayers of the Muslims nor fasting," asking whether such conduct was permitted by the religion, or contrary to the law. He was answered, "Conduct of this description is forbidden, and repugnant to our religion and law and to our traditions." The French General thanked them for this answer, and gave orders to prevent such practices in future, and to seize every one seen thus offending; if insane, to confine him in the Máristán (or hospital and lunatic asylum); and if not insane, to compel him either to relinquish his disgusting habits, or to leave the city.[75] Of reputed saints of this kind, thus writes an enlightened poet, El-Bedree El-Ḥijázee:— "Would that I had not lived to see every fool esteemed among men as a Ḳuṭb! These lines are quoted by El-Jabartee, in his account of a very celebrated modern saint, the seyyid ´Alee El-Bekree (events of Rabeeạ eth-Thánee, 1214). A brief history of this person will not be here misplaced, as it will present a good illustration of the general character and actions of those insane individuals who are commonly regarded as saints. The seyyid ´Alee El-Bekree was a mejzoob (or insane person) who was considered an eminent welee, and much trusted in: for several years he used to walk naked about the streets of Cairo, with a shaven face, bearing a long nebboot (or staff), and uttering confused language, which the people attentively listened to, and interpreted according to their desires and the exigencies of their states. He was a tall, spare man, and sometimes wore a shirt and a cotton skull-cap; but he was generally barefooted and naked. The respect with which he was treated induced a woman, who was called the sheykhah Ammooneh, to imitate his example further than decency allowed: she followed him whithersoever he went, covered at first with her izár (or large cotton veil thrown over the head and body), and muttering, like him, confused language. Entering private houses with him, she used to ascend to the ḥareems, and gained the faith of the women, who presented her with money and clothes, and spread abroad that the sheykh ´Alee had looked upon her, and affected her with religious frenzy, so that she had become a weleeyeh, or female saint. Afterwards, becoming more insane and intoxicated, she uncovered her face, and put on the clothing of a man; and thus attired she still accompanied the sheykh, and the two wandered about, followed by numbers of children and common vagabonds; some of whom also stripped off their clothes in imitation of the sheykh, and followed, dancing; their mad actions being attributed (like those of the woman) to religious frenzy, induced by his look or touch, which converted them into saints. The vulgar and young, who daily followed them, consequently increased in numbers; and some of them, in passing through the market-streets, snatched away goods from the shops, thus exciting great commotion wherever they went. When the sheykh sat down in any place, the crowd stopped, and the people pressed to see him and his mad companions. On these occasions the woman used to mount upon the maṣṭabah of a shop, or ascend a hillock, and utter disgusting language, sometimes in Arabic, and sometimes in Turkish, while many persons among her audience would kiss her hands to derive a blessing. After having persevered for some time in this course, none preventing them, the party entered one day the lane leading from the principal street of the city to the house of the Ḳáḍee, and were seized by a Turkish officer there residing, named Jaạfar Káshif, who, having brought them into his house, gave the sheykh some food, and drove out the spectators, retaining the woman and the mejzoobs, whom he placed in confinement. He then liberated the sheykh ´Alee, brought out the woman and the mejzoobs and beat them, sent the woman to the Máristán and there confined her, and set at large the rest, after they had prayed for mercy and clothed themselves and recovered from their intoxication. The woman remained awhile confined in the Máristán, and when liberated lived alone as a sheykhah, believed in by men and women, and honoured as a saint with visits and festivals. The seyyid ´Alee, after he had thus been deprived of his companions and imitators, was constrained to lead a different kind of life. He had a cunning brother, who, to turn the folly of this saint to a good account, and fill his own purse, (seeing how great faith the people placed in him, as the Egyptians are prone to do in such a case), confined him in his house, and clothed him, asserting that he had his permission to do so, and that he had been invested with the dignity of Ḳuṭb. Thus he contrived to attract crowds of persons, men and women, to visit him. He forbade him to shave his beard, which consequently grew to its full size; and his body became fat and stout from abundance of food and rest; for, while he went about naked, he was, as before mentioned, of a lean figure. During that period he used generally to pass the night wandering without food through the streets in winter and summer. Having now servants to wait upon him, whether sleeping or waking, he passed his time in idleness, uttering confused and incoherent words, and sometimes laughing and sometimes scolding; and in the course of his idle loquacity he could not but let fall some words applicable to the affairs of some of his listening visitors, who attributed such expressions to his supernatural knowledge of the thoughts of their hearts, and interpreted them as warnings or prophecies. Men and women, and particularly the wives of the grandees, flocked to him with presents and votive offerings, which enriched the coffers of his brother; and the honours which he received ceased not with his death. His funeral was attended by multitudes from every quarter. His brother buried him in the mosque of Esh-Sharáïbee, in the quarter of the Ezbekeeyeh, made for him a maḳṣoorah (or railed enclosure) and an oblong monument over the grave, and frequently repaired thither with readers of the Ḳur-án, munshids to sing odes in his honour, flag-bearers, and other persons, who wailed and screamed, rubbed their faces against the bars of the window before his grave, and caught the air of the place in their hands to thrust it into their bosoms and pockets. Men and women came crowding together to visit his tomb, bringing votive offerings and wax candles and eatables of various kinds to distribute for his sake to the poor.[76] The oblong monument over his grave, resembling a large chest, was covered, when I was in Cairo, with a black stuff ornamented by a line of words from the Ḳur-án, in white characters, surrounding it. A servant who accompanied me during my rides and walks used often to stop as we passed this tomb, and touch the wooden bars of the window above mentioned with his right hand, which he then kissed to obtain a blessing. In most cases greater honour is paid to a reputed saint after his death, than he receives in his life. A small, square, whitewashed building, crowned with a dome, is generally erected as his tomb, surrounding an oblong monument of stone, brick, or wood, which is immediately over the sepulchral vault. At least one such building forms a conspicuous object close by, or within, almost every Arab village; for the different villages, and different quarters of every town and city, have their respective patron saints, whose tombs are frequently visited, and are the scenes of periodical festivals, generally celebrated once in every year. The tombs of many very eminent saints are mosques; and some of these are large and handsome edifices, the monument being under a large and lofty dome and surrounded by an enclosure of wooden railings, or of elegantly worked bronze. In these buildings also, and in some others, the monument is covered with silk or cotton stuff ornamented with words from the Ḳur-án, which form a band around it. Many buildings of the more simple kind erected in honour of saints, and some of the larger description, are mere cenotaphs, or cover only some relic of the person to whom they are dedicated. The tombs and cenotaphs, or shrines of saints, are visited by numerous persons, and on frequent occasions; most commonly on a particular day of the week. The object of the visitor, in general, is to perform some meritorious act, such as taking bread, or other food, or money, for the poor, or distributing water to the thirsty, on account of the saint, to increase his rewards in heaven, and at the same time to draw down a blessing on himself; or to perform a sacrifice of a sheep, goat, calf, or other animal, which he has vowed to offer, if blessed with some specific object of desire, or to obtain general blessings; or to implore the saint's intercession in some case of need. The flesh of the devoted animal is given to the poor. The visitors also often take with them palm-branches, or sprigs of myrtle, or roses or other flowers, to lay upon the monument, as they do when they visit the tombs of their relations. The visitor walks round the monument, or its enclosure, from left to right, or with his left side towards it (as the pilgrims do round the Kaạbeh), sometimes pausing to touch its four angles or corners with his right hand, which he then kisses; and recites the opening chapter of the Ḳur-án (the Fátiḥah) standing before one or each of its four sides. Some visitors repeat also the chapter of Yá-Seen (the 36th), or employ a person to recite this, or even the whole of the Ḳur-án, for hire. The reciter afterwards declares that he transfers the merit of this work to the soul of the deceased saint. Any private petition the visitor offers up on his own account, imploring a favourable answer for the sake of the saint, or through his intercession; holding his hands before his face like an open book, and then drawing them down his face. Many a visitor, on entering the tomb, kisses the threshold, or touches it with his right hand, which he then kisses; and on passing by it, persons often touch the window and kiss the hand thus honoured. The great periodical or annual festivals are observed with additional ceremonies, and by crowds of visitors. These are called Moolids (more properly Mólids), and are held on the anniversary of the birth of the saint or in commemoration of that event. Persons are then hired to recite the Ḳur-án in and near the tomb during the day; and others, chiefly darweeshes, employ themselves during the night in performing zikrs, which consist in repeating the name of God, or the profession of his unity, etc., in chorus, accompanying the words by certain motions of the head, hands, or whole body; munshids, at intervals, singing religious odes or love songs during these performances, to the accompaniment of a náy, which is a kind of flute, or the arghool, which is a double reed-pipe. These moolids are scenes of rejoicing and of traffic, which men and boys and girls attend to eat sweetmeats, and drink coffee and sherbets, or to amuse themselves with swinging, or turning on a whirligig, or witnessing the feats of conjurers, or the performances of dancers; and to which tradesmen repair to sell or barter their goods. The visitors to the great moolids of the Seyyid Aḥmad El-Bedawee at Ṭanṭà in the Delta of Egypt, which are great fairs as well as religious festivals, are almost as numerous as the pilgrims at Mekkeh. During a moolid, the inhabitants of the houses in the neighbourhood of the tomb hang lamps before their houses, and spend a great part of the night listening to the story-tellers at the coffee-shops, or attending the zikrs. These latter performances, though so common among the Arabs, are inconsistent with the spirit of the Mohammadan religion, and especially with respect to music, which was not employed in religious ceremonies until after the second century of the Flight. The Imám Aboo-Bekr Eṭ-Ṭoosee, being asked whether it were lawful or not to be present with people who assembled in a certain place and read a portion of the Ḳur-án, and, after a munshid had recited some poetry, would dance and become excited and play upon tambourines and pipes,—answered, that such practices were vain, ignorant, and erroneous, not ordained by the Ḳur-án or the Traditions of the Prophet, but invented by those Israelites who worshipped the Golden Calf; that the Prophet and his companions used to sit so quietly that a bird might alight upon the head of any one of them and not be disturbed; that it was incumbent on the Sulṭán and his vicegerents to prevent such persons from entering the mosques and other places for these purposes; and that no one who believed in God and the Last Day should be present with them or assist them in their vain performances: such, he asserted, was the opinion of the Imáms of the Muslims.[77] Some eminent doctors, however, have contended for the lawfulness of these practices. The following is an account of a Zikr I myself witnessed. The zikkeers (or performers of the zikr), who were about thirty in number, sat cross-legged upon matting extended close to the houses on one side of the street, in the form of an oblong ring.[78] Within this ring, along the middle of the matting, were placed three very large wax candles, each about four feet high, and stuck in a low candlestick. Most of the zikkeers were Aḥmedee darweeshes, persons of the lower orders, and meanly dressed: many of them wore green turbans. At one end of the ring were four munshids (or singers of religious odes), and with them was a player on the kind of flute called náy. I procured a small seat of palm-sticks from a coffee-shop close by, and, by means of a little pushing and the assistance of my servant, obtained a place with the munshids, and sat there to hear a complete act, or "mejlis," of the zikr; which act commenced at about three o'clock, Muslim time (or three hours after sunset), and continued two hours. The performers began by reciting the opening chapter of the Ḳur-án, all together, their sheykh, or chief, first exclaiming, "El-Fátiḥah!" They then chanted the following words:—"O God, bless our lord Moḥammad among the former generations; and bless our lord Moḥammad among the latter generations; and bless our lord Moḥammad in every time and period; and bless our lord Moḥammad in the highest degree, unto the day of judgment; and bless all the prophets and apostles among the inhabitants of the heavens and of the earth; and may God (whose name be blessed and exalted!) be well pleased with our lords and our masters, those persons of illustrious estimation, Aboo-Bekr and ´Omar and ´Othmán and ´Alee, and with all the favourites of God. God is our sufficiency; and excellent is the Guardian! There is no strength nor power but in God, the High, the Great! O God! O our Lord! O thou liberal of pardon! O thou most bountiful of the most bountiful! O God! Amen!"—They were then silent for three or four minutes; and again recited the Fátiḥah, but silently. This form of prefacing the zikr is commonly used by almost all orders of darweeshes in Egypt. The performers now began the zikr itself. Sitting in the manner above described, they chanted, in slow measure, "Lá iláha illa-lláh" ("There is no deity but God") to the following air:— Lá iláha illa-lláh. Lá iláha illa-lláh. Lá iláha illa-lláh. bowing the head and body twice in each repetition of "Lá iláha illa-lláh." Thus they continued about a quarter of an hour; and then, for about the same space of time, they repeated the same words to the same air, but in a quicker measure and with correspondingly quicker motions. In the mean time, the munshids frequently sang to the same (or a variation of the same) air portions of a ḳaṣeedeh or of a muweskshaḥ;[79] an ode of a similar nature to the Song of Solomon, generally alluding to the Prophet as the object of love and praise; and at frequent intervals one of them sang out the word "meded," implying an invocation for spiritual or supernatural aid. The zikkeers, after having performed as above described, next repeated the same words to a different air for about the same length of time; first very slowly, then quickly. The air was as follows:— Lá iláha illa-lláh. Lá iláha illa-lláh. Lá iláha illa-lláh. Then they repeated these words again, to the following air, in the same manner: Lá iláha illa-lláh. Lá iláha illa-lláh. They next rose, and, standing in the same order in which they had been sitting, repeated the same words to another air. After which, still standing, they repeated these words in a very deep and hoarse tone, laying the principal emphasis upon the word "Lá" and the penultimate syllable of the following words, and uttering apparently with a considerable effort: the sound much resembled that which is produced by beating the rim of a tambourine. Each zikkee turned his head alternately to the right and left at each repetition of "Lá iláha illa-lláh." One of them, a eunuch, at this part of the zikr, was seized with an epileptic fit, evidently the result of a high state of religious excitement; but nobody seemed surprised at it, for occurrences of this kind at zikrs are not uncommon. All the performers now seemed much excited; repeating their ejaculations with greater rapidity, violently turning their heads, and sinking the whole body at the same time: some of them jumping. The eunuch above mentioned was again seized with fits several times; and I generally remarked that this happened after one of the munshids had sung a line or two and exerted himself more than usual to excite his hearers: the singing was, indeed, to my taste, very pleasing. The contrast presented by the vehement and distressing exertions of the performers at the close of the zikr, and their calm gravity and solemnity of manner at the commencement, was particularly striking. Money was collected during the performance for the munshids. The zikkeers receive no pay. The most approved and common mode of entertaining guests at modern private festivities among the Arabs is by a Khatmeh, which is the recitation of the whole of the Ḳur-án. Three or more persons of the inferior class of the professors of religion and law, who are called faḳeehs (vulgarly, fiḳees) are usually hired for this purpose. Schoolmasters, and students of the collegiate mosques who devote themselves to religion and law, are the persons most commonly thus employed. Their mode of recitation is a peculiar kind of chanting, which, when well executed, I found very agreeable, at least for an hour or so: but the guests seldom have to listen to the chanting of the whole of the Ḳur-án: the reciters usually accomplish the greater portion of their task, in a somewhat hurried manner, before the guests have assembled, each of them chanting in turn a certain portion, as a thirtieth part of the whole (called a juz), or half of one of these sections (a ḥezb), or, more commonly, a quarter (rubạ). Afterwards they chant more leisurely, and in a more musical manner; but still by turns. These recitations of the whole of the Ḳur-án are performed on various festive occasions, but are most usual after a death; the merit of the performance being transferred to the soul of the deceased. In the year 1834, when I was residing in Cairo, a General in the service of Moḥammad ´Alee hired a large party of men to perform a recital of the Ḳur-án in his house in that city, and then went up into his ḥareem and strangled his wife, in consequence of a report which accused her of inchastity. The religious ceremony was designed as preparatory to this act, though the punishment of the woman was contrary to the law, since her husband neither produced four witnesses of the imputed crime, nor allowed her to clear herself of the charge by her own oath. Another case of diligence in the performance of a religious duty, accompanied by the contemplation of murder, but murder on a larger scale, occurred in the same city shortly after. Suleymán Agha, the Siláḥdár, being occupied in directing the building of a public fountain as a work of charity to place to the account of a deceased brother, desired to extend the original plan of the structure; and to do this, it was necessary that he should purchase two houses adjoining the plot in which the foundations had been laid: but the owners of these houses refused to sell them, and he therefore employed a number of workmen to undermine them by night and cause them to fall upon their inhabitants. His scheme, however, but partially succeeded, and no lives were sacrificed. This man was notorious for cruelty, but he was a person of pleasing and venerable countenance and engaging manners: whenever I chanced to meet him, I received from him a most gracious salutation. He died before I quitted Egypt. [64] D'Ohsson (i. 315, 316) asserts the Ḳuṭb to be the chief minister of the Ghós; and gives an account somewhat different from that which I offer of the orders under his authority: but perhaps the Turkish Darweeshes differ from the Arab in their tenets on this subject. [65] It is said that "the Nuḳaba are three hundred; the Nujaba, seventy; the Abdál, forty; the Akhyár, seven; the ´Omud, four; the Ghós [as before mentioned], one. The Nuḳaba reside in El-Gharb [Northern Africa to the west of Egypt]; the Nujaba, in Egypt; the Abdál, in Syria; the Akhyár travel about the earth; the ´Omud, in the corners of the earth; the abode of the Ghós is at Mekkeh. In an affair of need, the Nuḳaba implore relief for the people; then, the Nujaba; then, the Abdál; then, the Akhyár; then, the ´Omud; and if their prayer be not answered, the Ghós implores, and his prayer is answered." (El-Isḥáḳee's History, preface.)—This statement, I find, rests on the authority of a famous saint of Baghdád Aboo-Bekr El-Kettánee, who died at Mekkeh, in the year of the Flight, 322. (Mir-át ez-Zemán, events of that year). [66] Modern Egyptians, ch. x. [67] El-Jabartee's History of Modern Egypt, vol. ii., obituary of the year 1201 (MS. in my possession).—The appellation of "the four Ḳuṭbs" is given in Egypt to the seyyid Aḥmad Rifá´ah, the seyyid ´Abd-El-Ḳádir El-Jeelánee, the seyyid Aḥmad El-Bedawee, and the seyyid Ibráheem Ed-Dásooḳee, the founders of the four orders of darweeshes most celebrated among the Arabs, called Rifá´eeyeh, Ḳádireeyeh, Aḥmedeeyeh, and Baráhimeh. [68] El-Jabartee's History, vol. i., obituary of the year 1188. [69] Mir-át ez-Zemán, events of the year 291. [70] Mir-át ez-Zemán, 1. 1. [71] Mir-át ez-Zemán, events of the year 218. [72] Ibid., events of the year 334. [73] Es-Suyooṭee's Nuzhet el-Mutaämmil, section 4. [74] These are two very celebrated welees. [75] El-Jabartee's History, vol. iii., events of the month of Shaạbán, 1215 (A.D. 1800-1801). [76] El-Jabartee's History, vol. ii., obituary of the year 1207, and events of Rejeb, 1200; and vol. iii., events of Rabeeạ eth-Thánee, 1214. [77] El-Isḥáḳee, reign of El-Mutawekkil. Cp. De Sacy, Chrest. Arabe, i. 122, 123 (2nd ed.). [78] The zikr here described was performed near the tomb of a saint, for whose sake it was celebrated. The ceremony is often performed in a sepulchral mosque, and often in the court, or in a chamber, of a private house. [79] For an example, see Modern Egyptians, ch. xxiv. An implicit belief in magic is entertained by almost all Muslims; and him among them who denies its truth they regard as a freethinker or an infidel. Some are of opinion that it ceased on the mission of Moḥammad; but these are comparatively few. Many of the most learned Muslims, to the present age, have deeply studied it; and a much greater number of persons of inferior education (particularly schoolmasters) have more or less devoted their time and talents to the pursuit of this knowledge. Recourse is had to it for the discovery of hidden treasures, for alchymical purposes, for the acquisition of the knowledge of futurity, to procure offspring, to obtain the affection of a beloved object, to effect cures, to guard against the influence of the evil eye, to afflict or kill an enemy or a rival, and to attain various other objects of desire. There are two descriptions of magic: one is spiritual, and regarded by all but freethinkers as true; the other natural, and denounced by the more religious and enlightened as deceptive. I. Spiritual magic, which is termed er-Rooḥánee (vulg. Rowḥánee), chiefly depends upon the virtues of certain names of God and passages from the Ḳur-án, and the agency of Angels and Jinn. It is of two kinds: High and Low (´Ilwee and Suflee), or Divine and Satanic (Raḥmánee, i.e. relating to "the Compassionate," and Sheyṭánee). 1. Divine magic is regarded as a sublime science, and is studied only by good men, and practised only for good purposes. Perfection in this branch of magic consists in the knowledge of "the most great name" of God (el-Ism el-Aạẓam); but this knowledge is imparted to none but the peculiar favourites of heaven. By virtue of this name, which was engraved on his seal-ring, Suleymán (Solomon) subjected to his dominion the Jinn and the birds and the winds. By pronouncing it, his minister Áṣaf, also, transported in an instant to the presence of his sovereign in Jerusalem the throne of the Queen of Sheba.[80] But this was a small miracle to effect by such means; for by uttering this name a man may even raise the dead. Other names of the Deity, commonly known, are believed to have particular efficacies when uttered or written; as also are the names of the Prophet; and Angels and good Jinn are said to be rendered subservient to the purposes of divine magic by means of certain invocations. Of such names and invocations, together with words unintelligible to the uninitiated in this science, passages from the Ḳur-án, mysterious combinations of numbers, and peculiar diagrams and figures, are chiefly composed written charms employed for good purposes. Enchantment, when used for benevolent purposes, is regarded by the vulgar as a branch of lawful or divine magic; but not so by the learned: and the same remark applies to the science of divination. 2. Satanic magic, as its name implies, is a science depending on the agency of the Devil and the inferior evil Jinn, whose services are obtained by means similar to those which propitiate, or render subservient, the good Jinn. It is condemned by the Prophet and all good Muslims, and only practised for bad purposes. Bábil, or Babel, is regarded by the Muslims as the fountain head of the science of magic, which was, and, as most think, still is, taught there to mankind by two fallen angels, named Hároot and Mároot, who are there suspended by the feet in a great pit closed by a mass of rock. According to the account of them generally received as correct, these two angels, in consequence of their want of compassion for the frailties of mankind, were rendered, by God, susceptible of human passions, and sent down upon the earth to be tempted. They both sinned, and being permitted to choose whether they would be punished in this life or in the other, chose the former. But they were sent down not merely to experience temptation, being also appointed to tempt others by means of their knowledge of magic; though it appears that they were commanded not to teach this art to any man "until they had said, 'Verily we are a temptation; therefore be not an unbeliever.'"[81] The celebrated traditionist, Mujáhid, is related to have visited them under the guidance of a Jew. Having removed the mass of rock from the mouth of the pit or well, they entered. Mujáhid had been previously charged by the Jew not to mention the name of God in their presence; but when he beheld them, resembling in size two huge mountains, and suspended upside-down, with irons attached to their necks and knees, he could not refrain from uttering the forbidden name; whereupon the two angels became so violently agitated that they almost broke the irons which confined them, and Mujáhid and his guide fled back in consternation.[82] Enchantment, which is termed es-Seḥr, is almost universally acknowledged to be a branch of satanic magic; but some few persons assert that it may be, and by some has been, studied with good intentions, and practised by the aid of good Jinn: consequently, that there is such a science as good enchantment, which is to be regarded as a branch of divine or lawful magic. The metamorphoses are said to be generally effected by means of spells or invocations to the Jinn, accompanied by the sprinkling of water or dust, etc., on the object to be transformed. Persons are said to be enchanted in various ways: some, paralyzed, or even deprived of life; others, affected with irresistible passion for certain objects; others, again, rendered demoniacs; and some, transformed into brutes, birds, etc. The evil eye is believed to enchant in a very powerful and distressing manner. This was acknowledged even by the Prophet.[83] Diseases and death are often attributed to its influence. Amulets,[84] which are mostly written charms, of the kind above described, are worn by many Muslims with the view of counteracting, or preserving from, enchantment; and for the same purpose, many ridiculous ceremonies are practised. Divination, which is termed el-Kiháneh, is pronounced on the highest authority to be a branch of satanic magic, though not believed to be so by all Muslims. According to an assertion of the Prophet, what a fortune-teller says may sometimes be true; because one of the Jinn steals away the truth, and carries it to the magician's ear: for the Angels come down to the region next to the earth (the lowest heaven), and mention the works that have been pre-ordained in heaven; and the Devils (or evil Jinn) listen to what the Angels say, and hear the orders predestined in heaven and carry them to the fortune-tellers. It is on such occasions that shooting-stars are hurled at the Devils.[85] It is said that "the diviner obtains the services of the Sheyṭán by magic arts, and by names [invoked], and by the burning of perfumes, and he informs him of secret things: for the Devils, before the mission of the Apostle of God," it is added, "used to ascend to heaven and hear words by stealth."[86] That the evil Jinn are believed still to ascend sufficiently near to the lowest heaven to hear the conversation of the Angels, and so to assist magicians, appears from the former quotation, and is asserted by all Muslims. The discovery of hidden treasures before alluded to, is one of the objects for which divination is most studied. The mode of divination called Ḍarb el-Mendel is by some supposed to be effected by the aid of evil Jinn; but the more enlightened of the Muslims regard it as a branch of natural magic.[87] There are certain modes of divination which cannot properly be classed under the head of spiritual magic, but require a place between the account of this science and that of natural magic. The most important of these branches of Kiháneh is Astrology, which is called ´Ilm en-Nujoom. This is studied by many Muslims in the present day; and its professors are often employed by the Arabs to determine a fortunate period for laying the foundation of a building, commencing a journey, etc.; but more frequently by the Persians and Turks. The Prophet pronounced astrology to be a branch of magic.[88] Another branch of Kiháneh is Geomancy, called Ḍarb er-Raml;[89] a mode of divination from certain marks made on sand (whence its appellation), or on paper; and said to be chiefly founded on astrology. The science called ez-Zijr, or el-´Eyáfeh, is a third branch of Kiháneh; being divination or auguration chiefly from the motions and positions or postures of birds or of gazelles and other beasts of the chase. Thus what was termed a Sániḥ, that is, such an animal standing or passing with its right side towards the spectator, was esteemed among the Arabs as of good omen; and a Báriḥ, or an animal of this kind with its left side towards the spectator, was held as inauspicious.[90] El-Ḳiyáfeh, under which term are included Chiromancy and its kindred sciences, is a fourth branch of Kiháneh. Et-Tefául, or the taking an omen, particularly a good one, from a name or words accidentally heard or seen or chosen from a book, belongs to the same science. The taking a fál, or omen, from the Ḳur-án is generally held to be lawful. Various trifling events are considered as ominous. For instance, a Sulṭán quitting his palace with his troops, a standard happened to strike a "thureiyà" (a cluster of lamps, so called from resembling the Pleiades), and broke them: he drew from this an evil omen, and would have relinquished the expedition; but one of his chief officers said to him, "O our Lord, thy standards have reached the Pleiades;"—and, being relieved by this remark, he proceeded, and returned victorious.[91] The interpretation of dreams, termed Taạbeer el-Menámát, must also be classed among the branches of this science. According to the Prophet, it is the only branch of divination worthy of dependance. "Good dreams," said he, "are one of the parts of prophecy," and "nothing else of prophecy remains." "Good dreams are from God; and false dreams from the Devil." "When any one of you has a bad dream, spit three times over your left shoulder, and seek protection with God from the Devil thrice; and turn from the side on which the dream was, to the other."[92] This rule is observed by many Muslims. Dreams are generally so fully relied upon by them as to be sometimes the means of deciding contested points in history and science. The sight, in a dream, of anything green or white, or of water, is considered auspicious; anything black or red, or fire, inauspicious. This firm belief in dreams will be well illustrated by the following anecdote, which was related to me in Cairo, shortly after the terrible plague of the year 1835, by the sheykh Moḥammad Eṭ-Ṭanṭáwee, who had taken the trouble of investigating the fact, and had ascertained its truth. A tradesman, living in the quarter of El-Ḥanafee, in Cairo, dreamed during that plague that eleven persons were carried out from his house to be buried, victims of this disease. He awoke in a state of the greatest distress and alarm, reflecting that eleven was the total number of the inhabitants of his house, including himself, and that it would be vain in him to attempt, by adding one or more members to his household, to elude the decree of God and give himself a chance of escape: so calling together his neighbours, he informed them of his dream, and was counselled to submit with resignation to a fate so plainly foreshown, and to be thankful to God for the timely notice with which he had been mercifully favoured. On the following day, one of his children died; a day or two after, a wife; and the pestilence continued its ravages among his family until he remained in his house alone. It was impossible for him now to entertain the slightest doubt of the entire accomplishment of the warning: immediately, therefore, after the last death that had taken place among his household, he repaired to a friend at a neighbouring shop, and calling to him several other persons from the adjoining and opposite shops, he reminded them of his dream, acquainted them with its almost complete fulfilment, and expressed his conviction that he, the eleventh, should very soon die. "Perhaps," said he, "I shall die this next night: I beg of you, therefore, for the sake of God, to come to my house early to-morrow morning, and the next morning and the next if necessary, to see if I be dead, and, when dead, that I am properly buried; for I have no one with me to wash and shroud me. Fail not to do me this service, which will procure you a recompense in heaven. I have bought my grave-linen: you will find it in a corner of the room in which I sleep. If you find the door of the house latched, and I do not answer to your knocking, break it open." Soon after sunset he laid himself in his lonely bed, though without any expectation of closing his eyes in sleep; for his mind was absorbed in reflections upon the awful entry into another world, and a review of his past life. As the shades of night gathered around him he could almost fancy that he beheld, in one faint object or another in his gloomy chamber, the dreadful person of the Angel of Death: and at length he actually perceived a figure gliding in at the door, and approaching his bed. Starting up in horror, he exclaimed, "Who art thou?"—and a stern and solemn voice answered, "Be silent! I am ´Azraeel, the Angel of Death!"—"Alas!" cried the terrified man; "I testify that there is no deity but God, and I testify that Moḥammad is God's Apostle! There is no strength nor power but in God, the High, the Great! To God we belong, and to Him we must return!"—He then covered himself over with his quilt, as if for protection, and lay with throbbing heart, expecting every moment to have his soul torn from him by the inexorable messenger. But moments passed away, and minutes, and hours, yet without his experiencing any hope of escape; for he imagined that the Angel was waiting for him to resign himself, or had left him for a while, and was occupied in receiving first the souls of the many hundred human beings who had attained their predestined term in that same night and in the same city, and the souls of the thousands who were doomed to employ him elsewhere. Daybreak arrived before his sufferings terminated; and his neighbours, coming according to their promise, entered his chamber, and found him still in bed; but observing that he was covered up and motionless as a corpse, they doubted whether he were still alive, and called to him. He answered, with a faint voice, "I am not yet dead; but the Angel of Death came to me in the dusk of the evening, and I expect him every moment to make his return, to take my soul: therefore trouble me not; but see me washed and buried."—"But why," said his friends, "was the street-door left unlatched?"—"I latched it," he answered, "but the Angel of Death may have opened it."—"And who," they asked, "is the man in the court?" He answered, "I know of no man in the court: perhaps the Angel who is waiting for my soul has made himself visible to you, and been mistaken in the twilight for a man."—"He is a thief," they said, "who has gathered together everything in the house that he could carry away, and has been struck by the plague while doing so, and now lies dead in the court, at the foot of the stairs, grasping in his hand a silver candlestick."—The master of the house, after hearing this, paused for a moment, and then, throwing off his quilt, exclaimed, "Praise be to God, the Lord of all creatures! That is the eleventh, and I am safe! No doubt it was that rascal who came to me and said that he was the Angel of Death. Praise be to God! Praise be to God!" This man survived the plague, and took pleasure in relating the above story. The thief had overheard his conversation with his neighbours, and, coming to his house in the dusk, had put his shoulder to the wooden lock, and so raised the door and displaced the latch within. There is nothing wonderful in the dream, nor in its accomplishment; the plague of 1835 entirely desolated many houses, and was mostly fatal to the young; and all the inhabitants of the house in question were young excepting the master. The distinction of fortunate and unfortunate days should also here be mentioned. Thursday and Friday, especially the latter, are considered fortunate; Monday and Wednesday, doubtful; Sunday, Tuesday, and Saturday, especially the last, unfortunate. It is said that there are seven evil days in every [lunar] month: namely, the third, on which Ḳábeel (Cain) killed Hábeel (Abel); the fifth, on which God cast down Adam from paradise, and afflicted the people of Yoonus (Jonas), and on which Yoosuf (Joseph) was cast into the well; the thirteenth, on which God took away the wealth of Eiyoob (Job), and afflicted him, and took away the kingdom from Suleymán (Solomon), and on which the Jews killed the prophets; the sixteenth, on which God exterminated and buried the people of Looṭ (Lot), and transformed three hundred Christians into swine and Jews into apes, and on which the Jews sawed asunder Zekeriyà (Zachariah); the twenty-first, on which Pharaoh was born, and on which he was drowned, and on which his nation was afflicted with the plagues; the twenty-fourth, on which Numrood (Nimrod) killed seventy women, and cast El-Khaleel (Abraham) into the fire, and on which was slaughtered the camel of Ṣáliḥ; and the twenty-fifth, on which the suffocating wind was sent upon the people of Hood.[93] II. Natural magic, which is called es-Seemiyà, is regarded by most persons of the more enlightened classes of Muslims as altogether a deceptive art, no more worthy of respect than legerdemain; but it seems to be nearly allied to enchantment, for it is said to effect, in appearance, the most wonderful transformations, and to cause the most extraordinary visions; affecting the senses and imagination in a manner similar to opium. This and other drugs are supposed by some persons to be the chief means by which such illusions are caused; and perfumes, which are generally burnt in these performances, may operate in a similar manner. As such things are employed in performances of the kind called Ḍarb el-Mendel, before mentioned, these feats are regarded by many as effected by natural magic, notwithstanding what has been said above respecting the services of evil Jinn being procured by means of perfumes. Alchymy (El-Keemiyà) is a branch of natural magic. It is studied by many Muslims of the present day, and by some of considerable talents and attainments. The most celebrated of the magicians who have gained notoriety in Egypt during the course of the last hundred years was the sheykh Aḥmad Ṣádoomeh, who flourished somewhat more than sixty years ago.[94] Several persons of Cairo, men of intelligence and of good education, have related to me various most marvellous stories of his performances, on the authority of eye-witnesses whom they considered veracious; but a more credible account of this magician I have found in the work of the excellent historian of Modern Egypt. This author mentions the sheykh Ṣádoomeh as an aged man of venerable appearance who derived his origin from the town of Semennood in the Delta, and who acquired a very great and extensive celebrity for his attainments in spiritual and natural magic, and for holding converse, face to face, with Jinn, and causing them to appear to other persons, even to the blind, as men acquainted with him informed the historian. His contemporaries, says this writer, entertained various opinions respecting him; but, among them, a famous grammarian and general scholar, the sheykh Ḥasan El-Kafráwee, regarded him as a first-rate saint, who performed evident miracles; this learned man pronouncing as such the effects of "his legerdemain and natural magic." His fame he describes as having increased until he was induced to try an unlucky experiment. A Memlook chief, Yoosuf Bey, saw some magic characters written on the body of one of his female slaves, and, exasperated by jealousy, commanded her with a threat of instant death to tell him who had done this. She confessed that a woman had taken her to the sheykh Ṣádoomeh, and that he had written this charm to attract to her the Bey's love. Upon hearing this, he instantly sent some attendants to seize the magician, put him to death, and throw him into the Nile; which was done.[95] But the manner in which the seizure was made, as related to me by one of my friends, deserves to be mentioned. Several persons, one after another, endeavoured to lay hold upon him; but every arm that was stretched forth for this purpose was instantly paralyzed, through a spell muttered by the magician; until a man behind him thrust a gag into his mouth, and so stopped his enchantments. Of the stories related to me of Ṣádoomeh's miracles, the following will serve as a specimen:—In order to give one of his friends a treat, he took him to the distance of about half an hour's walk into the desert on the north of Cairo; here they both sat down, upon the pebbly and sandy plain, and, the magician having uttered a spell, they suddenly found themselves in the midst of a garden, like one of the gardens of paradise, abounding with flowers and fruit-trees of every kind, springing up from a soil clothed with verdure brilliant as the emerald and irrigated by numerous streamlets of the clearest water. A repast of the most delicious viands and fruits and wines was spread before them by invisible hands; and they both ate to satiety, taking copious draughts of the various wines. At length, the magician's guest sank into a deep sleep; and when he awoke, he found himself again in the pebbly and sandy plain, with Ṣádoomeh still by his side. The reader will probably attribute this vision to a dose of opium or some similar drug; and such I suppose to have been the means employed; for I cannot doubt the integrity of the narrator, though he would not admit such an explanation,—regarding the whole as an affair of magic effected by the operation of the Jinn.
Their learned men take him as a patron, nay, even as Lord, in place of the Possessor of Heaven's throne.
Forgetting God, they say, 'Such a one from all mankind can remove affliction.'
When he dies, they make for him a place of visitation, and strangers and Arabs hurry thither in crowds:
Some of them kiss his tomb, and some kiss the threshold of the door, and the very dust.
Thus do the idolaters act towards their images, hoping so to obtain their favour."
FOOTNOTES:
CHAPTER IV.
MAGIC.
FOOTNOTES: