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TURKISH  EVENING  ENTERTAINMENTS.
THE
WONDERS OF REMARKABLE  INCIDENTS
AND THE
RARITIES  OF  ANECDOTES,
BY
AHMED IBN HEMDEM  THE KETKHODA,
CALLED  "SOHAILEE."
TRANSLATED FROM THE TURKISH
BY JOHN  P. BROWVN,
DRAGOMAN OF THE U. S. LEGATION AT CONSTANTINOPLE
NEWV YORK:
GEORGE P. PUTNAM, 155 BROADWAY.
LONDON:
PUTNAM'S AMERICAN AGENCY,
49 BOWV LANE, CHEAPSIDE.
lMDCCCL.




Entered accOrdiag to the Act of Congress, in the year eighteen hundred and fifty, by
GEORGE  P. PUTNAM,
In the Clerk's Office of the District Court of the United States for the Southern Disirict of
New-York.
Printed by D. Fanshaw,
35 Ann-street, corner of Nassau.




INTRODUCTORY  NOTE.
The manuscript of the following translation was sent
to me by Mr. Brown, with the request that I would offer
it to, some publisher, in his name. It may, therefore, be
proper for me to introduce it to the reader with a brief
statement of the circumstances under which it was prepared, and. is now presented to the public.
The translator has resided for several years in Constantinople, as Dragoman of the United States Legation
at the Ottoman Porte; and this work of Sutheily having
been published in that city in 1840, Mr. Brown, at an
early period of his residence there, formed the design
of translating it, in which he was encouraged by the approbation of the celebrated orientalist Baron Von Hammer, who characterized the work as "by far the most
interesting book that has been published at Constantinople for a long' time." It is but justice to Mr. Brown,
however, to add, that he does not claim to have made a
translation  Thich, in all respects, meets the demands of
the scholar. On the contrary, in clothing this popular
oriental work in an English dress, he thought only to
amuse the general reader with a pleasant representation
of oriental sentiments and manners, and not to challenge




INTRODUCTORY NOTE.
the criticism of the orientalist by a scrupulous accuracy
of rendering, although he aimed, indeed, "to preserve it
as much like the original as possible." Conscious of the
imperfections of his translation, yet hoping it may entertain and instruct the unlearned, he sends it forth " as a
promise of something better in future."
The proof-sheets have been revised by a gentleman
of New York, who first kindly gave some touches to the
translator's manuscript, with the help of a copy of the
original, presented by -Mr. Brown to the American Oriental Society, which an acquaintance with the Turkish enabled him to make use of. But I am restricted to the simple acknowledgment, in behalf of Mr. Brown, of this kind
service, without having the liberty to mention the name
of the able scholar by whom it has been rendered.
The plan of the work, and the sources of its materials,
are sufficiently indicated in the author's truly oriental
preface. The personage to whom  it is dedicated was
the fourth Ottoman sovereign of the name Murad, who
reigned between 1623 and 1640.
To the credit of the publisher under whose favorable
auspices this work appears, the first ever introduced to
readers in the United States directly from the East, it
should be distinctly understood that he has liberally assumed the whole expense of the publication.
EDWARD E. SALISBURY.
Yale College, November, 1849.




PREFACE.
In the name of Allah, the merciful, the clement.
0 Lord, immerse me in the light of the true path; bind me with the
thread of resignation and contentment; preserve the true mirror of my
heart from the rust of affliction; and show me thy countenance, 0 Thou
who art my most ardent desire!
If any one attempts to dispose the order of the jewels of thy praises
and adulations, or to arrange the strung pearls of thanksgiving and satisfaction, to Thee who sittest enthroned on high, the God of might and
grandeur, (the Merciful on the firmament above*), the vast plain of
whose kingdom is heaven,-the faculty of speech and the zone of
eloquence excuses itself from the task, under the plea of weakness and
inability, and acknowledges its want of power, saying:
"0  Sultan of the climes of eternity,
Who can express sufficient thanks for all thy benefits!
That He, himself, is above all mundane necessities, is an additional benefit."
In expressing his great glory, the eloquent tongue is a sterile mute; and
in the exposition of his mightiness, the mind of the learned is tongueless
and diseased. The most knowing of the erudite are amazed at the
commencement of the beams of His beauty; and the most eminent of the
doctors of science and knowledge, are astonished at the sound of the
hymns of His grandeur.
The strung pearls of the laws of prayer and devotion, the pure necklace of the gems of praise and exultation; the praise of the pure grave
(of Mohammed); the offering of the illuminated garden (the cemetery
wherein the Prophet is interred); the summary of the degrees of created
things; the royal verse of the poem of beings; the essence of all creatures,
and the quintessence of all possible things in the niches of brilliancy,Mohammed,-" Allah is the light of heaven;" he who is seated in the tent
* These exclamations, thrown in the Preface by the Author, are from the Koran.
-A.'T




2               -          PREFACE.
of Thum dena; the sultan of the canopy known by the name of "It was
approached at the distance of two bow-shots or less;" he who is addressed in thy noble discourse, saying, "We will relate to you the best
of narratives;" he who was thus honored (of Allah), with the sagest of
language, and the wisest of words; Allah adding, "He will tell you concerning the prophets, and strengthen your heart with it,"-thus again
was he distinguished; may Allah have peace and satisfaction with him!
The meaning of the Koran; the sallies of the Psalms of David;
the reflected mirror of the light of God; the source of the two streams
of entity and nonentity; the union of the two seas of the past and the
future; the crown of prophets; the sovereign of apostles; the moon
of pure path; the beloved of Allah; the great Prophet;-peace and the
best of benedictions'be on his excellent person, and on the pure
individuals, the blessed bodies and glorious souls of his family, friends,
sons, forefathers, and posterity! because they are the sovereigns of the
thrones of the cities of religion, and because they are the commanders of
the battle-fields of true knowledge. May the satisfaction of God be
upon them all!
On the praise of the sovereign whose armies are as numerous as the
hosts of heaven,-may God eternalize his empire, and prolong it!
Allah be praised! He whose world-adorning beauty ennobles the
throne of majesty; whose imperial accession to the throne of the caliphat, has given thereunto honor and magnificence.
VE R SE.
"The fortunate prince, who is the heroic Darius of the globe,
The world-conquerer, the sultan, the lord of his creatures."
The resplendent sun of the extremity of greatness; the star of majesty-.
and of splendor; the sultan of the sultans of the age, Sultan Murad, son
of Sultan Ahmed Khan, son of Sultan Mohammed Khan; may Allah
glorify the throne of state with his person, and bless the two worlds
with acts of his justice and generosity; may the sound of the report of
the equity of the hero resound in the dome of the universe, and the voice
of his justice reach the place and inhabitants of the most distant part of
the world! Sivar, he whose royal diploma of majesty (berat or patent
of sovereignty) and monogram of good fortune has been honored with
his illustrious name and high title, the honorable divan (or council) of
the universe has never beheld so glorious a padishah-so intelligent, so
fortunate, so illustrious, so felicitous, and auspicious a sovereign. 0 Allah,




PREF ACE.
protect him within the fold of safety and security, for the sake of him
whom thou appointedst a prophet out of the children of Adam. It is our
prayer and request of the glorious throne of God's omniipotence,  that
his person may ever repose on the breast of felicity; and that prospelRity
and empire,. success and victory, be, clay and night, attachedl to his noble
and fortunate stirrup; that he be yet far nobler than hi;s forefathers; that
wherever he may extend his armies both east and wxiest he may find
success. Amen, in the name of the faithful Prophet!
Lastly, It is evident as the sun in the midst of the heavens, to those
who seek for knowledge and information, that history polishes man's
nature, and rubs away the rust of his afflictions; and that the talent- of
evening narrators is one which enlivens the circle of society, and iis the
true source of joy and pleasure.  And thus the intelligent know  that
narrators who are gifted with affability of disposition, quickness of perception, and judgment, are possessed of sciences like strong pearls. "S ay,
are the ignorant and the knowing equal?"*  Persons of experience and
trial have acquired their knowledge fiom history and biography, and collected whatever was strange and remarkable. But surely this kind of
compilation cannot be easy to every one; and its attainment cannot be
perfected without deep study in voluminous books. Therefore, I, the
parasite of the the table of the love of my affectionate brethren-thha;t is
to say-the humble Ahmed bin Hemldem the Ketilkhoda, known by the
name of " Sohailee," (may Allah spread his benefits over him, and pardon him and his parents!) have collected the following pearls fiom the
seas of authentic works, and these sparkling jewels from the mines of
celebrated authors, in which are folded and contained the histories of the
ancients, with the accounts of the best of the learned and the. philosophers. I have selected its contents from the most remarkable events and
the strangest occurrences, and have spent the capit.al of my life in acquiring the valuable and choice extracts found in it. I translated them from
the Arabic and Persian tongues, wrought them into a new form, and
gave them new light and expression in the Turliish idiom; givingl' to my
book the the,title of G' Remarkable Events and Strange Occur rences."
In this work I have particularly attached myself to collecting such tales
and narratives as are authentic and instructive, and, at the same time,
more or less curious; so that their moral application  will be seen
by every one.
* From the Koran.




4                                 PRtEF ACE.' The following are some of the works firom  which thle extraordinary
events and remarkable occurrences have been extracted:
Tareekli Mohammed bin Ahmed bin Mustevfee. —History by MIohammed bin
Ahmed bin AMustevfee.
Murudj uz Zehb lil Mesoodee. —The Golden Meadows. by Mesooelee.
Jami ut Tevareelkh ii Khodja Resheed Vazeer.-Collection of Histo;ies by Khodja
Resheed Vazeer.
Mirat uz Zemani ii Subt ibin el Jevzee. —Mirror of the Age, by Subt ibin el Jevzee.
Tareekhi Kivam ul Mulk her Kohee — History of Kivam ul MIulk ber Kohee.'Tareekhi Tabaree.-Hlistory of Tabaree.
Jamei ul Hikayat.-Collection of Stories.
Tareekhi Billaderee.-History by Biladeree, Hlamee, and others.
IMuntazam ul Jewzee.-Collection of the Poetry of Jewzee.
Tareekhi ul Futuh Tasneefi lbin Athem Coofee.-History of Conquests, by Ibin
Athem Coofee.
Keshf ul Gainmet Taleefi Alee bin Isa Ardibeelee. —Relief of Sorrows, by Alee
bin Isa Ardibeelee.
Tareekhi Guzziday.-Choice History.
Nuzlhet ul Kuloobi Harad Illah  ln'ustevfee.-Joys of the HIeart, by Harad Illal
Mustevfee.
Vassayai Khodja Nizam ul AMilki Vazeer.-Testarments of  hbodja ul Alulk Vazeer.
Tareekhi Kivanlul MIulk Tab baket Nasiree, by MASin Hadj bin Seradj Juljan.
Tareekthi Vassaf Abdallah bin Fazel Sheerazee.
Tareeltkhi Faklhi Eddin Daood Benahree.
Medjeinah un Nevadir Nizam Aruzi Samarkandi.
Zafer Namehi Sharef ud Deen Tabreezee.
Tareekhi Jehan Kushai Khodja Ata Mlelik Jaweenee.
Matta uz Saadain Abd ur  Rizzakl Samarkandee. —Rising of the Fortunate Stars,'
y Abd ur Rizzak of Samarkland.
Ravzat us Saffai, by Mlohamnmed bin Rashavend Shah el Ballkh, known by the
name of Mirkhond Shah.!Habeeb us Sier Gias ud Deen Khondinieer.-The Friend of Biographers, by Sier
Gias ud Deen Khondimeer.
Tezlkereti Derlet Shah.  Mleuloirs by Devlet Shah.
Medjales un Neffaisi Mieer Alee Sheer. —Meetings of the Select, by Meer Alee
Sheer.
From  these works I compiled my book, and changed their Arabic and
Deri (Persian) dress to robes of Turkish.  So that when my brethren of
faithful narratives, and the friends of pleasant literature derive delight by
reading the contents, may they remember their hlumble servant for good,
and recite a Fatha for the repose of his soul!
VERSE.
" If brethren, fiom good feeling and friendship,
Bestow on it one atom of regard,
From being a coarse, rough stone, it will
Become a ruby of Bedakshan;
And from a simple atom, it will be a sun of glory."
* In':the East, Jupiter and Venius are folrtunate, and Mars and Saturn are unfortutunate.-A. T.




CONTENTS.
CHAPTER  FIRST.
Illustrative of Illtelligence and Piety.
Page.
Anecdote of a Camel Driver,...                                  14
Anecdote of Ayas bin Muavieh,.17
Anecdote of Mutasim Billah,..                                       18
Anecdote of Mutasid Billah,.   19
Anecdote of Mutasid Billah on Building,..                          22
CHAPTER SECOND.
Illustratrive of Generosity and Be:nevolence.
Anecdote of the Caliph Mamoon,.......23
Anecdote of Mustaeen Billah,..                                24
Anecdote of Maan bin Zaid,...                                     26
Anecdote of Jaafer RadaVee,..                                 28
Anecdote of Abdullah bin Abbas,.                                  29
Anecdote of Yazid bin Mehleb,..                 30
Anecdote of Mutamid Billah,...    32
Anecdote of Ibin Mehleb and Hedjadj,...  31
Anecdote of Muktadir Billah and his Vizir,                           33
Anecdote of Abdallah bin Abi Beker,..     35
Anecdote of Yazid bin Muavieh,..                      36
Anecdote of Mutasid Billah and the Gardener,...        36
CHAPTER THIRD.
Illustrative of Promise and Performance.
Story of Naam and Bos,.....  39
Anecdote of Samuel bin Adya,...                42
Anecdote qf Kiafoor and the Astrologer,...   43




6                             C ONTENTS.
CHAPTER FOURTH.
Page.
Story of the Beramikee,....... 45
Anecdote of Kemat ed Deen Teddan,......                                 47
Anecdote of Hedjadj ez Zalim,.......                             50
CHAPTER FIFTH.
Anecdote about Sugar Canes,.  54
Anecdote of Mehdi Billah,....... 55
Anecdote of Milch Cows,....                                            59
CHAPTER SIXTH.
Anecdote of Mutasid Billah,.                                       60
Anecdote of Mutasid Billah and the Magian,.....      61
Anecdote of Ismail ibin Bulbul,....      63
Sketch of the Conqueror of Constantinople,....         64
CHAPTER SEVENTH.
Anecdote of Sinjar Khan,..66
Anecdote of Suliman bin Abdel Melik,....,   73
CHAPTER EIGHTH.
Anecdote of Abdallah Radavee,.                                          73
Anecdote of Kais bin Abadeh,...     74
Anecdote of Grabet el Uvsa,.......                                  74
CHAPTER NINTH.
On Ja stiece antd fostering Care.
Anecdote of Melik Shah and the poor man,...                    75
CHAPTER TENTH.
Anecdote of Shah Mahmood and the Dervish,.....   77
Anecdote of Mutasid Billah,......       79




CONTENTS.                                 7
Page.
Anecdote of Hassan Maymendee,                                           79
Anecdote of Hassan Maymendee,.....       81
CHAPTER ELEVENTH.
Story of the Perfumer,.                    81
Story of the Golden Ring at the Well of Zemzem,                        83
Story of an innocent person in the time of Muhtadee Billah,             84
Story of the poor man in the time of Muktadir Billah,                   86
Story of the wife of Firooz,..                                     88
Story of Husain Bekra,.                           90
Story of a Vizir's son and Guest,...                94
CHAPTER TWELFTH.
Tale illustrating the right of Bread and Salt,.97
Anecdote of Ahmed bin Tooloon, Ahmed Yatemee, and Abool Jeesh,    100
Anecdote of Mutasid Billah,.  102
Anecdote of a Wolf and a Fox,.104
Anecdote of Abdul Semee Keal,.106
CHAPTER THIRTEENTH.
A Tale about Haroon er Rasheed,....                109
CHAPTER FOURTEENTH.
Story of Rebeea,.... 114
Anecdote of iMuhtadee Billah,.                                      116
Anecdote of Mutasim Billah's campaign against Ankora,                  117
Anecdote of Muktafee Billah and Aboo Ainee,.. 118
Anecdote of Jaafer Beramikee,.                      121
Anecdote of the Sultan of Merakash and Kurtubah,.       127
Anecdote of Haroon er Rasheed's favor to the Imam Aboo Yoosuf,         131
CHAPTER FIFTEENTH.
Some 1Retleections on the Changes of the World.
CHAPTER SIXTEENTH.
Onv the subject of the Ortadlox Caliphso




o8 CO NTEN TS.
CHAPTER SEVENTEENTH..Anecdlotes about the A bbaside Caliphs.
CHAPTER EIGIHTEENTH.
Onm the Governnment of Ali Booyeh.
Page.
Divers Anecdotes,........ 150
Anecdote of Aboo Alee bin Sinna and the young Doctor,... 153
CHAPTER NINETEENTH.
Onl the Censure of Folly anld Evil OQualities.
Anecdote of the Imaam Esmaee,......  156
Story of Shaboor Shah and the Kaisar of Room,...        157
Anecdote of Naam and Rebeea,....   o            172
CHAPTER TWENTIETH.
On Civility aLnd Gentleness.
Anecdote of Alexander and the Philosopher,.....189
Anecdote of Kepeuk Kha,.......  194
Anecdote of Mumin Zadeh and the Mogul,.   96
Anecdote of Melik Shah and Pira Zal,                              198
Anecdote of the Two Brothers,.......  200
Anecdote of Salah ed Deen,.......                                201
Anecdote of the Merchant and the Dervish,                     2. 09
Anecdote of Melik Salih,......   206
CHAPTER TWENTY-FIRST.
On the Subject of Ellevated Q6ualities i n Mran.
Anecdote of Seffah,.......                                        206
Anecdote of Abdallah bin Tahir,.......  2)8
Anecdote of Ahnef bin Kais,......   208
Anecdote of Jaafer bill Suliman,                                  209
Anecdote of Behram Ghior and the Shepherd,..                    209
Anecdote of Nooshirvan the Just,.                                210




CONTENTS,                                9
CHAPTER TWE NTY-SE COND.
On the WVonders of Creation.
Page.
Anecdote of the Imam Shafaee,.                  211
Sketch from Kazveenee,......                    212
Anecdote of two persons with a single Body,                        213
Anecdote about the Beauties of the Sea,....                     214
Anecdotes of Curious Malformation,.....   215
CHAPTER TWENTY-THIRD.
Anecdotes about Astrologers and Soothsayers.
Anecdote of Ibin Sekit,....... 215
Anecdote of Taki ed Deen of Damascus,......217
Anecdote of Mutezee and Remmal Hyder,...  217
Anecdote from Ziad bin Mesood,......                               219
CHAPTER TWENTY-FOURTH.
Story of Melik et Tahir,... 222
Story of Shems ed Deen ibin Helkam,.                               223
Story of Abeed el Jerhemee,.....  223
CHAPTER TWENTY-FIFTH.
On Per~idy.
Anecdotes about Marvellous Things,......224
Anecdote of the Son of Valeed bin Abd el Melik,    *                227
Anecdote of Hashem and the Old Mall,....                   228
The Dream of Abdul Melik,.......                                   231
CHAPTER TWENTY-SIXTH.
Anecdotes abot Glutton.ta




10                           CONTENTS.
CHAPTER TVENTY-SEVENTH.
Onl Avarice,
Page.
Anecdote of Abool Casim Tambooree,....                  236
CHAPTER TWENTY-EIGHTH.
Anlecdotes of Lovers antid  Fistresses.
CHAPTER TWENTY-NINTH.
Amusing Anecdotes.
CHAPTER THIRTIETH.
On the Sltbject of Conaidence ia All ah.
Anecdote of Hatirn the Deaf,.245
Anecdote of the Sheik Jemal ed Deen,.                              247
Anecdote of a Hermit,......               251
Anecdote of Sehil bin Abd Allah Testeree,..                253
Anecdote of Abdallah Hamza Soofee,.....             254
Anecdote of Sehil bin Abdallah,......        255
Anecdote of the Sheik Abdallah bin Mohammed el Balkhee,             255
Anecdote of the Imam Yafee,.                                        257
Anecdote of Abd er Rahman,... 259
Anecdote of the Sheik Abdallah the Andalusian,...     260
CHAPTER  THIRTY-FIRST.
On:~ the Suibject of' Beeavolent Qtallties.
Anecdote of Menar and Haroon er Rasheed,.....                      268
Anecdote of the Merchant and his Slave,..     ~              271
Anecdote by Abdallah bin Mebarik,...                           272
Anecdote of Binti Numan and Hedjadj ez Zalim,                       275
Anecdote of the Present sent by Kereem el Melik,...         278
Story of a Cunning Female,......279
CHAPTER THIRTY-SECOND.
On Belellefence and BoUln1ty.
Anecdote of the Sovereign of Babel,    o      -      o              284




CONTE NTS.                               11
Page.
Anecdote by Abd ul Muta,......   287
Anecdote of Behram Ghior,.....                   289
Anecdote of a murdered Poet,..  291
Anecdote of Abdallah bin Amir,......        292
Anecdote of Suliman the Prophet,.                                    243
Anecdote of a Man whose Nose and Ears were cut off,. 296
Anecdote of a Woman and her Lover,..                               299
Anecdote of the Painter and the Goldsmith,    o. ~       302
CHAPTER THIRTY-THIRD.
Story of Hamarvieh and the Unfortunate Youth,. 306
Story of the benevolent Man and his Maiden,.                         307
Story of the Vizir and his Maiden,. 309
Story of Jahiz and Mutavakkil Billah,....                 310
Five Anecdotes,..... e.                               315
Anecdote of Aboo Beker,.                                             320
The fair Daughter of the Imam Husain,                3.  21
Anecdote of Laila Ahilieh,.                        323
Anecdote of the Faithful Woman,...                                324
Anecdote of Yakoob bill David,..              325
Anecdote of a Generous Clerk,......                             329
Anecdote about Belkees,...... 330
Three Anecdotes, each on different subjects,.            335
CHAPTER THIRTY-FOURTH.
Story of the Vizir's Daughter, and what happened to her Lovers,. 337
Story of the doctors Jebrail and Hindee,...               344
CHAPTER THIRTY-FIFTH.
Of Enchalntment anid Sorcery.
Sheik Abdallah the Egyptian, and the Banker,.    345
Jiftan Khan and Yakoob Sekakee,.                    348
Mebshah Zad and the Lion,        n. ~  350
Anecdote from the Work called " Ferdjbaad esh Sheddeh,"~.    351
CHAPTER THIRTY-SIXTH.
Story of Yahiya bil Beramikee,...       351




zS12                         CONTENT''
Page.
Story of the Emir Sivar and the Caliph,                                 353
Story of Imam Moosa er Razee,.                                         355
Anecdote of Mollana Ferdoosee,....          356
CHAPTER THIRTY-SEVENTH.
Of Extraordinary Occurrences anld  Iliracles.
Anecdote of a Female Leper,.....       363
Anecdote of Jesus and the pure Woman,..                 365
Anecdote of Moses,..366
Anecdote of Cadi Husain,..                       368
Anecdote of Mutasid Billah,........ 371
Anecdote of Haroon er Rasheed,........  372
Anecdote of Abdallah bin Tahir,.                                    374
Anecdote of Darius and Alexander,......                                375
Anecdote of a Merchant of Bagdad,....         377




EVENINGU R K NTEI SNENTS.
-EVENING  EN ITEtTAINAIENTS.
CHAPTER FIRST,
Relative to those individuals who were gifted with judgment, ingenuity and
penetration, and possessed of agreeable and pleasant qualities.
IN the books of Coummentators and Historians, it is a fact frequently mentioned, and true without doubt, that on a certain day,
two men entered the presence of David the Prophet to make a
complaint.
They were adversaries; and one of them said, "This man's sheep
entered my garden by night; and destroyed all the twigs growing
on my vines, so that they, and the branches of the vines, are all
destroyed." The Prophet judged the case, and sentenced the owner of the sheep to compensate the owner of the vines, for the loss
which he had sustained, by giving him his sheep.
The parties left his presence, and when proceeding on their
way met Solomon, the Prophet's son, then only in his twelfth year.
Solomon asked them from whence they came, and they forthwith
told him what had occured, and how his father David had judged
the sheep to the owner of the vines.
Solomon answered that there was a more just and proper sentence. " Come," said he, "into my father's presence, and you will
2




14            TURKISH EVENING ENTERTAINMENTS.
hear what he will order." So they returned with him, and when
they were before his father they repeated their complaint. The
Preophet then asked his son, " What more just and proper sentence
could be pronounced on this case?"  Solomon answered, "This
man's sheep entered that man's garden, and so far as they could
reach them, cropped off the twigs and sprouts from his vines, but
did not injure their roots. These latter being still in the earth, will
again in a short time produce.  Let, therefore, the milk of this
nlan's sheep be given as a remuneration to the owner of the injured
vines, until such time as the sprigs and sprouts, having grown, can
benefit the owner; after which, restore the sheep to their original
owner.
The Prophet David praying, "May God be satisfied with thee
and thy father, and be bounteous to them both," observed to his
son, " you have judged justly and uprightly."  The two complainants were satisfied with the judgment; and conformably to its injunctions, when the vines lad again sprouted, the original owner
received his sheep. This circumstance, God makes mention of in
his book, the Koran, in the following manner.' "When David and
Solomon sat in judgment on the plants, and then inquired on the
subject of the sheep and the tribe, we (dual) were witnesses to their
sentence, and we made them to understand Solomon, and he them."
May God verify their deeds. They (the disputants) departed, praising the knowledge and talent of Solomon, and lauded their
(his) divine greatness and goodness.
It is related in the books of historians, and well known to men
of letters, that Nezar ben Maad ben Adnaan, one highly gifted,
had foiur sons, to whom he gave the names of Ayaz, Mirzir, Anmaz,
and Rebiah, all of whom were men of celebrity.  When their
much respected father was about to depart this life, he divided all




TURKISH EVENING ENTERTAINMENTS.             15
his wealth and possessions between them; all red domed things, he
gave to Mirzir; the black herbs and other similar things to Rebiah;
the long haired maiden slaves to Ayaz, and the sofas and all white
things to Anmaz, and in this manner willed his property.  "If,"
added he, " when I am gone, any difficulty or dispute should arise
between you, go to the celebrated judge of the age, the Ameer
Hatti Bahran, make the same known to him, and leave him to judge
justly between you.
Now some time after this, these four brothers disputed, and
forthwith set out for the residence of the learned judge mentioned
in the will of their deceased parent.  On their way they passed
through a meadow, where a camel had been grazing, though then
gone, arnd no longer in sight.
Mirzir on observing the marks, remarked, that they were those
of an one eyed camel; iRebiah said it was also greedy; Ayaz, that
it was laden with oil and honey, and ridden by a woman; Anmaz,
that it was a stray camel. The Arabs call a one eyed camel Attver,
one that has a crooked breast Azvre, and one with no tail Ebter,
and a stray, or wandering one, Sherood. Whilst these four brothers were yet talking on the subject of the camel, they met the
person to whom it belonged; who, when he asked them if they
had seen his lost camel, Mirzir answered by asking, was it one
eyed? " Yes," said the camel driver. " Was it crooked breasted?"
asked Rebiah. "Yes," answered the man. Ayaz asked, "Had it
oil on one side, and honey on the other; and had it not a woman
on its back?"  "Yes," was again the answer. "Was it not astray?" demanded Anmaz.  " Yes, indeed," was the eager reply,
"pray give me back my camel."  The brothers now said that
none of them had even seen his camel. On this they 1had a long
altercation with the driver, and he finally accompanied them to the
presence of the celebrated judge, whom the camel driver informed,
that these men knew of his camel, for they could describe it. ]The
brothers, however, answered, that they had not seen it; the owner
of the beast insisted that they had, and demanded his camel.




16           TURKISH EVENING  ENTERTAINME:NTSo.
Now the judge spoke to the brothers and asked how they
could know the description of a camel which they had never seen.
They answered, that on their way they had passed through a
meadow of which they observed the grass on one side was cropped, whilst on the other, it remained untouched, from which, said
Mirzir, I understood that the camel was blind of one eye., Rebiah
said, that having observed the print of its fore feet, he remarked
that one was deep, whilst the other was scarcely perceptible, and
he knew the animal was crooked breasted; and Anmar said, that
from observing how the camel in grazing had not passed on the
other side, he deemed it must be one eyed.  When they had finished, the judge exclaimed in astonishment, " Blessed God! what
sagacity and discernment! but pray from what did you know that
the camel was loaded with honey and oil, and that a woman rode
on it 1" Ayaz answered, I came to that conclusion from the number of flies about our path, w-hich seek for honey, and a quantity
of ants on the way-side, which search for oil; and the rider having
had need to dismount from the camel, I remarked the prints of
her feet, where she had stepped, making impressions upon the
ground handsome as the painted ones of roses.
The judg'e on hearing this praised their discernment, and sent
away the camel driver, saying; "These are not the men you
thought them to be, go and search for your camel." Then complimenting the four brothers, he invited them to dine with him,
inquiring at the same time the object of their visit. They informed the Ameer of the will of their father, and how he had desired
them, in case of any disagreement on the subject of their inheritance, to apply to him for its adjustment. The learned judge replied that it was not proper for any one to interfere between such
wise and ingenious persons as they, " But," added he, " I welcome
you, and am happy to see you. A sumptuous repast closed their
visit, and the judge and the young men departed with mutual admiration: the former struck with amazement at the sagacity of the




TURKISH EVENING ENTERTAINMENTS.            17
brethren, and they, in their turn, admiring the adroitness with
which the judge had avoided passing upon their father's will.
Ayas ben Monavich bin Kara was a person possessed of great
talent and perspicuity, was well versed in the abstruse sciences,
and works of history, and narrative, and of quick and correct discernment. Among the examples of his judgment, it is related, that
one day a guest came to visit him, and offer a complaint, saying,
"I deposited with such a monk a purse of gold, and departed
on a pilgrimage to Mecca. Latterly I returned, and when I asked
my money of him he denied having ever received it, what shall I
do?"  The cadi answered, " Have you spoken of this to any one
but myself?"  The guest answered in the negative.  "Then go,"
said the cadi, "and some two or three days hence come to me and
receive an answer."  The cadi then sent to the monk, and invited
him to his presence, which invitation he accepted, and received from
the cadi marked attentions and regard. Afterwards, turning to the
monk, he said, " I am compelled by business to leave this country,
and have a few purses of money which I desire to deposit with
you. As there can be no person more honorable than yourself,
God alone shall be a witness between us. To-morrow I will send
them to you, and it is your duty to take good care and guard over
them. After this the monk departed, and on the morrow the guest
again appeared for his answer.  "Go," said the cadi, "demand
your deposit, and if he refuses it, tell him that you will complain
to the cadi, and let us see what will be the result."
The guest, as directed, went to the monk and demanded his
deposit. The monk smiling replied, " My intention the other day
was only to test your temper, and not to deny the pledge, see, here
it is," and handed him his purse of gold. The guest returned to
the cadi, and after overwhelming him with thanks and expressions
of gratitude, went to his business.




8s           TURKISH EVENING  ENTERTAINMENTS.
Some days after this the monk re-visited the cadi, and was received with the grossest reproaches and abuse, the cadi exclaiming, "So, hypocrite, your villainous conduct has let the world know
your character for duplicity."  The cadi's method for obtaining
the guest's purse of money was applauded by every one. May
God have mercy on them all.
The Ameer of the faithful, Mutasim Billah, one of the caliphs
of the Abassides, was a most just and equitable sovereign, as well
as a man of much courage and lion-heartedness. He carried on a
continued war against infidels, and for amiability of disposition,
followed in the footsteps of his upright predecessors. On the decease of this caliph the avaricious unbelievers, thinking it a good
moment to make an attack upon the faithful, collected all their
forces and took council upon their future operations.  " Great divisions," said they, "exist among the Islamites, and as they are
each engaged in their own pleasures and amusements, now is a
good occasion to attack them."
With this idea they resolved upon hostilities.  Now one of the
chiefs of the unbelievers was an aged man of great intelligence and
experience, who, from being their elder, directed them in their undertaking.  His co-religionests arose and proceeded to the dwelling of this individual, whom, when they asked council, answered
them.  "Your enterprise is neither just nor worthy, and would be
rejected by sensible people; for it has been seen in numerous works
that, notwithstanding the people of Islam are apparently divided,
when opposed they unite and act together.  Therefore you had
better attend to your own affairs, and give over this wild undertaking."  They followed the old man's good advice, and were governed by his councils.




TURKISH EVENING ENTERTAINMENTS.              19
One of the caliphs of the Abassides, named Mutaasid Billah
Yansur bi nour Ullah, was a sovereign of great good judgment and
careful justice. He, one day, in company with- his attendants, vTisited a palace situated on the banks of the Tigris, where he ob';erved
an expert fisherman throw his net into the river, and, after hauling it out, found only three or four fish in it. The caliph remarking
this, commanded the fisherman to throw it into the water agailn,
for his sake, "and let us see," said he, "what my luck will be." The
man did as he was ordered and soon after hauling his net out,
felt something weighty among its meshes. In consequence of the
increased weight, the attendants of the caliph had to aid him, and
when the net was on shore, they found in it a leather bag, tightly
bound round the mouth.  In this bag they at first perceived a
number of tile, and finally at its bottom the hand of a tender and
young female, bent and shrivelled. The caliph, on seeing the hand,
exclaimed, "Poor creature, what work is this, that the servants of
God (Mussulmans) should be thus cut to pieces and thrown into
the river without our knowledge; we must find the comlmitter of this
wicked act." Now, with the caliph was one of his cadies, (judges,)
who spoke and said, " Oh! Ameer of the faithful, give your precious self no trouble about this matter, for. by your flavor, we will
investigate, and with proper care and circumspection bring it to
light."
The caliph at the same time called the governor of the city of
Bagdad, and giving the bag into his hands, said, " Go to the Bazaar,
show it to the sack-sewers, and inquire whose work it is; they
know each other's work; and if you find the individual who sewed
it, bring him to me."
The cadi had the sack shown to the sewers, and an old, grave
looking man, on seeing it, exclaimed that it was his own wrork.
"Lately, I sold it," added he, " and two others, to one Yahiya I11a,
a native of Damascus, of the family of the Mallides."  The cadi
on hearing this, said, " Come with me to the caliph, fear nothiing,
he has only a few questions to ask you."  So the old man accol



20           TURKISH EVENING ENTERTAINMENTS.
panied him into the presence of the caliph, who demanded of him
to whom he had sold it. The old man answered as before, adding,'Oh! prince of the faithful, he is a man of high rank, but very
wicked and tyrannical, and continually does injury and vexation to
true believers. Every one fears him, and none dare complain
against him to the caliph. Lately, a lady, named Inaan Magennee,
purchased a female slave for one thousand dinars, who was very
fair and beautiful, and moreover, a poetess.  This man supposed
her mistress would sell her to him, but receiving the lady's reply,
that she had already given her her freedom, he sent her word that
there was to be a wedding in the house, and requested that the
female should be loaned him for the occasion. The lady, therefore,
sent her as.a loan for three days, and, after four or five had elapsed,
sending to demand her, received for answer, that she had alleady
left his house two or three days ago, and notwithstanding the lady's tears and complaints, she could not obtain her slave, nor even
hear any news.of her.
The lady, from fear of this man's violence, held her peace, and
left the quarter wherein she had resided, for it is said he had already put several of his neighbors to death.
When the old man was done speaking, the caliph seemed
greatly rejoiced, and commanded that Yahiya Ilha should forthwith be brought before him.  He came, and when he wsas shown
the hand found in the bag, his color changed, and he falsely endeavored to exculpate himself.  The lady was likewise brought,
and so soon as she saw the hand, she commenced weeping, and exclaimed, "' Yes, indeed, it is the hand of my poor murdered slave."
"Speak," said -the caliph to the Mahides, "for by my head, I
swear to know the truth of this affair." So the man acknowledged
that he had killed the slave; and the caliph, in consideration of
his being of the family of Hasheem,* sentenced him to pay to the
owner of the slave one thousand pieces of gold for the loss which
X Beni Hasheem, one of the most ancient Arabian tribes, from which the
Prophet desended.-A. T.




TURKISH EVENING ENTERTAINMENTS.            21
she had sustained, and one hundred thousand more for the law of
taolion; after whiich he allowed him three days, in which to settle
his affairs in the city, and then leave it for ever.
On learning this sentence, the public loudly praised the caliph's judgment, and commended his justice and equity.
It is mentioned in the celebrated Arabic work, entitled the
" Mirror of the Age," that one of the caliphs of the house of Abbass,
Mutasid Billah, besides being a very brave and courageous person,
was also possessed of keen observation, and the faculty of knowing
men by their physiognomy.  One day as he was inspecting the
erection of a palace on the banks of the Tigris, which he was wont
to do once a week, and encourage the builders with presents and
other acts of favor, he observed that each of the men employed
carrying stones to the edifice, bore but one at a time, and that with
great gravity and slowness. Among them, however, he perceived
one, with black hands and dark complexion, who invariably lifted
two at a time, put them on his back, and with evident joy and elasticity carried them from the wharf to the masons.  On seeing this,
the caliph pointed him out to Hussian, one of his attendants, and
asked the cause of this man's unnatural gayety. The attendant answered, that the caliph was more competent to form an opinion
of the case than himself.  The caliph then added, that the man
was probably possessed of a large sum of money, and was therefore happy from the consciousness of his wealth; or, that he was a
thief, who had only sought employment anmong the workmen for
the purpose of concealment. I do not like his appearance, continued the prince of the faithful, have him brought into my presence.
So, when the man was come, the caliph asked him what his
occupation was, and he answered, that he was a common laborer.
"Have you any money laid by?" demanded the caliph, "None,"
29*;




22           TURKISH EVENING ENTERTAIMENT'S.
replied the manl. Tell me the truth, again asked the caliph, repeating the question, andagain the man answered in the negative.
Then the caliph ordered an officer to strike the man, which
being done, he immuediately cried out for pity and pardon. Speak
the truth, said the officer, or the caliph will punish you as long
as you live: So the man avowed that his trade was that of a
tile-maker; and one day, added he, when I had prepared may kiln,
and lit the fire, a man approached me, mounted on an ass, who
dismounting before my kiln, let the ass go, and beginning to undress
himself, took from around his waist a girdle, which he placed by
his side and began fleeing himself.  I, seeing that the man was
quite alone, caug-ht him, and throwing him into the furnace of my
kiln, closed it down. I then took his girdle, and after killing the
ass threw it also into the fire; "see, here is the girdle."  The caliph took it, and on examniining it, found it contained some thousands of gold pieces, and, moreover, had its owner's name written
upon it.  On this discovery the caliph sent criers out, to ask in
the st!;eets whether any family had lost a member, or a friend, and
if so, to come before him. Soon an aged woman approached, and
exclihdmed, " SMy son left me with some thousands of pieces of gold,
with which to purchase merchandise, and is lost."  They showed
her the girdle, which she immediately recognised as her son's, and
said that it had his name upon it.
The caliph now gave the girdle into the old woman's hands,
saying, " See before you the murderer of your son."  She demanded the rig'ht of talion, and the man was forthwith hung upon the
door of him whom he had murdered.
All the world admired the caliph's sagacity and commended
his justice.




CHAPTER SECOND,
On the subject of the qualities of generosity and liberality, and the sentiments
of mildness and moderation, with which some individuals are gifted.
One of the Abbasside caliphs, Memoon, was celebrated for his
superior knowledge of the sciences, the excellence of his mloral
qualities, his eloquence, and for his profound sense of justice and
equity.  He was accustomed to travel about his provinces, and by
inquiry learn the condition and state of his people.
In the 204th of Hegirah he took his seat upon the throne of
the caliphat.  It is written in the work of that very correct historian, Iben el Juzee, that Yahiza ben Ektem relates as follows. " I
was once with the caliph Memoon, in Damascus; it was near the
time of paying tile troops their monthly stipend; and he, the caliph, desired to make war; but, upon examining his treasury, he,
finding that it did not contain sufficient money for that purpose,
was greatly distressed.  One day he was seated near a reservoir of
water with his brother Mutasim   Billah, and several of the most
notable gentlemen of DamascuLs, eng'-ged in conversation, when.
two money cases arrived, and were brought into his presence.The caliph turning to Yahiya ben Eklem  and the others, said,' Come, let us have a look at the cases, and make merry the hearts
of those who have brought them.'  With these words he arose,
and, followved by his companions, proceeded to a high seat where
he usually reposed. -,bany other individuals also followed the caliph, to see the money cases, which were opened before hin with
much taste and ceremnony.
"The caliph turned to Molhaned ben Daoud, and said,'Since
our treasure has arrived, and  so many persons are assembled to
see it, it -would   be a pity were we to takie it, and enjoy ourselves in




24           TURKIISH EVENING ENTERTAINMENTS.
secret; particularly since it having been the object of their attention and cupidity, they would return dissatisfied.' So he commanded that every individual, each one according to his condition and
grade, should be presented with firom one hundred thousand pieces
of gold down to five hundred, and two thousand, as a royal gift.
Now, when all those around him, had each received this amount,
and their number was noted, it was found that they had received
in all one hundred and fifty-eight thousand pieces of gold. With
the remainder the caliph ordered the soldiers to be paid, after
which, saluting the people assembled, he returned to his royal
abode."
Now from this incident, judge of the power and majesty, and
the grandeur of the house of Abbass.
One of the Abbassides, Mustaeen Billah, was considered as one
of the most noble and generous among men, and one of the most
just and valiant of that house.  One of the great men of the state,
named Ahmed ben Hemdoon, relates, that Mustaeen Billah erected
a most beautiful palace on the banks of the Tig'ris, at Bagdad,
and, that his respected mother hlad a carpet woven for it, on the
silk of which she had worked in gold and silver thread, the figures
of all kinds of animals and birds. The figures were all of the purest
metals, their eyes rubies and turquois, and other precious stones;
indeed so rich was the carpet, that she had spent the sum of one
hundred and thirty thousand dinars upon it; and the instruments
and other articles, necessary for its construction, were registered,
the whole costing twenty thousand dinars.
When the palace was finished, his mother made it known to
him, saying, " I have a request to make you; come some day with
your suite, and inspect the palace, amuse yourself, and afterwards
do as you like best."  Mustaeen Billab neglected to go that day.




TURKISH EVENING ENTERTAINMENTS.            25
Ahmed ben Hemdoon narrates, that one of the caliph's suite
named, Atargee HIashemee told him, that the palace was actually
strewed with jewelry, and that they ought to go to see it. So,
adds he, Atargee and myself went, and the door-keeper let us in.
We had never seen any palace so ornamented before. Among
other remarkable things, was a gazelle of gold; its eyes were red
rubies. This, I took and put into my sleeve, and thus left the
palace. We went before the caliph, and commencing to praise the
palace, and its incomparable carpet, and the other strange things
that we had seen, begged him, before giving any part of it away,
to pay it a visit. Whilst yet praising it, Atargee remarked, that
I had captured a gazelle; so I took it out from my sleeve and
showed it to all present.
The caliph addressing the courtiers around him, said, "Those
of you who love me are at liberty to go and take from the palace
whatever you please."
So we all arose, and proceeded to the palace, where we filled
our pockets and breasts with the most costly things it contained,
after which we returned to the caliph, who was in excellent
spirits, and evinced his gayety. The other persons present now
said, " What is our crime, oh! Emir of the faithful?" on which
he answered them, " Go you are all at liberty to do the same," at
which they all arose and plundered the palace; the delighted
caliph at the same time observing them from  a window.  The
courtiers, and other persons present, became sick, and the caliph
noticing that one of them, named Ibin Mihleb bore away a package of odoriferous musk, and another of amber, exclaimed"Where are you going?" to which being answered, "To the
bath," he was greatly pleased, and ordered all his servants to
go also, and dividing the carpet among themselves, be merry.
In this interval his mother arrived, and said "Could I only
have seen you once on that carpet, my labor and pains would
have been amply requited." The caliph, touched with her tenderness, ordered the whole expense to be paid her out of his treasu



26            TURKISH EVENING ENTERTAINMENTS.
ry, and that another carpet, just like the former, should be made, for
which he allotted one hundred and thirty thousand dinars. A richer
one than the first was therefore made for the new palace, with other
furniture correspondingly valuable. After this the caliph, attended
by all his courtiers, spent some time at the palace in merry enjoyment and there gave permission to them to take that carpet likewise;
adding, " Our portion is health, without which wealth and riches
are worthless; let our friends and followers partake of whatever is
ours."  So great and generous a prince was Mustaeen Billah.
It is related, in the history called the "Mirror of the Age,"
that there was, in the government of the Abbassides, a man
among the ranks of the princes of Arabia who was famous for his
hospitality, generosity and liberality; and one whose door was
ever open to the needy. This person's name was Maan bin Ziad;
his jurisdiction extended, and his courage was renowned from the
region of Damascus to ]agdad.  This ameer was once amusing
himself with a few friends, in a most incomparably beautiful garden, when a poet of much celebrity and talent came in search of an
opportunity to make known to the ameer an injustice which. he
had suffered.
None offered, or even when any was found who could present him to the ameer, a pretext was wanting to excuse his visit.
Finally, as there was a reservoir in the garden, the source of which
was beyond the walls, the:poet, taking a smooth piece of board,
wrote on lit tie following lines, explicative of his feeling, and Rputting the board' into the;stream, let it be born down to the reservoir.
It so happened that the ameer was seated near the reservoir, and
when:the -board reached himj seizing with Ihis hand, he read,



TURKISH EVENING ENTERTAINMENTS.              27
"Oh! generosity of Maan, make my necessities be heard, for I
have no other intermediate than thee between me and M'hn."
The worthy Ma'a  exclaimed, "Hasten, go and see who is
beyond the enclosure, and bring him  before me."  Immediately
some of those near him sprang to their feet, and finding the poet,
brought him before the ameer, who treated him kindly and civilly.
The ameer inquired after his health, &c. and, after quieting his mind,
asked how many days since he had come to the city. " It is three
days," answered the poet, "'that I have been endeavoring to speak
with you." "Please pardon our negligence," continued the ameer,
at the same time endeavoring to conciliate his good will, he ordered
the sum of three hundred thousand aktchas* to be presented him,
as an indemnity for the delay. That day the ameer spent in merriment, and at night returned to his residence. On the following day
he caused his guest the poet, to be inquired after, and invited him
to accompany him to his garden, where he feasted him, and after
evincing his respect for him, presented him with the sum of one hundred thousand aktchas more. Finally, for three days the poet received the same treatment, each day being presented with a like
sum, greatly to his astonishment; at length he wrote Mttan a letter,
full of thanks and good wishes, and on the following day set out for
his own country; so that when Ma'an sent again to invite him to
his presence he had disappeared, leaving only the said letter,
from which it was evident his modesty had constrained him to
depart.  At this Ma'an was grieved, and made an oath, swearing that if the poet had not departed he would daily have given
him one hundred thousand aktehas, until not a coin remained in
his treasury.  Strange, added he, that he should go away before informing us of it.
-,Aktcha it isprohbable that thie Turkishl translation here means pieces of
silver, as the word signifies white:money. It is equivalent to the 120th part
of a piaster, of which there are now (1848) some twenty-three and a half to a
dollar.              -




28           TURKISH EVENING ENTEIRTAINMENTS.
In a work entitled the " Annals of the Generous," it is written, and is a fact therein well narrated by that correct historian
of past times, Abdullah bin Jaafeer Radavee, that one day he
and Abon Dahich Ansaree and Hassan were journeying from
Mecca, the venerated, to Medina, the enlightened, when they
were overtaken by a heavy fall of rain. Whilst in search of a
place of shelter, they perceived, in a plain near to Damascus,
an Arab's tent, to which they bent their steps, hoping therein to
find an asylum. An Arab coming out, he invited them in, and
they spent the night there. The Arab killed a goat, his wife
prepared it for her husband's guests, and spread before them a
good meal. That night they ate and drank with pleasure, and
slept comfortably; and on the morrow, desiring to depart, Abdullah said to the Arab, "You have been good and kind to
us, we, therefore, request that some day, when you come to Mdclina, you will be our guest, and allow us to do as much for you.
This request he strengthened by entreaty, and the Arab, answering, " On my head and eyes be it;" they departed.
Now, some years after this incident the Arab became reduced
to poverty, and the world was subtle to him. So his wife one day
said to him, "If we go to Miedina, perhaps the persons to whom
we ever offered hospitality may succor us." "But we are ignorant
of their names," answered the husband.  "Inquire for Ibin ed
Deyar," continued she; " I saw signs of generosity in their faces,
and hope your visit will not be fruitless."
The Arab therefore mounted his female camel and proceeded
to Medina, where he inquired for Ibin de Deyar. It so happened
that Imaam Hassan was just then passing, and when the Arab inquired of him for his old guests, he answered, that " he was his
uncle's son," and inquired, "How do you happen to know him 3"
The Arab answered by saying, that once he had been his guest. The
Imaam on hearing this exclaimed, "Welcome, oh! Arab, brother,
he has often spoken in praise of you," and calling a slave, ordered
him to conduct the Arab to his own dwelling, where he showed




TURKISI  EVENING ENTERTAINMENTS.           29
him every attention, and presented him with a hundred camels.
Soon afterwards the Imaam Hassan arrived, followed by a train of
servants, and he added one hundred camels more to the gift;
Abdullah bin Jaafeer Radavee next came in, who gave him  his
hands (in salutation,) and presented him with one hundred thousand dirhems, sending fifty thousand more to his wife.  Immediately after this Abee Dehieh Ausaree entered, who excused
himself from  doing what his friends had done, but, ordering
the camels given him to be brought before them, he loaded
them all with dates of Medina.
Finally, the Arab left Medina rich and happy, and returned to
his tribe with great state and magnificence, and was never more
troubled with the inconvenience of adversity.
It is related in those celebrated works, which record good
qualities and whatever is remarkable among the noble and generous, that Abdullah bin Abbas, that most liberal of men, was one
day visited by a man of eloquent tongue, who, addressing him,
said, " Oh! son of the uncle of the prophet, on whom be peace,
this night a son was born to me, and, in compliment and friendly
regard for you, I have named it after your own noble self; but its
mother died in giving birth to it, and all that remains for me is to
wish for you long life and prosperity."
Ibin Abbas consolingly answered him, "Oh! brother of the
assistant of the Prophet, may God bless thee with good qualities,
and recompense thee for this affliction," at the same moment ordered his steward to give the man a female slave, who could take
care of the child, and thus free the father from the cares of a nurse
He also gave him two, hundred thousand pieces of silver, with
which to purchase whatever necessaries he might need. Likewise
he directed the man to come to him in a few days, for, said he,




30           TURKISH EVENING ENTERTAINMENTS.
"You have come at a moment when my treasury is poor, so pray
excuse me, and do not fail to come."
" God bless and prosper you, oh! son of Abbas," answered the
man, "had you come into the world a little earlier, men would
never have mentioned in Arabia, as they now do, the name of
Khatem.'
It is related of that most generous and brave hearted of men,
Yezid bin Mehleb, that Hadgadguz Zalem having appointed him
to the office of governor of Vasith, Akeel bin Abee relates that,
as he, Yezid bin Mehleb, was on his way to it, I went to take leave
of him: he was very attentive to me, and made me promise to
pay him a visit in his new office, and spend some days with him.
He insisted so much, that I finally promised, and some time afterwards, he having by a letter reminded me of my promise, I sat out
for his residence. When I approached it, he came forth to meet
me, and conducted me to a suitable apartment, in which I found
every object I could possibly need.
At night one of his people came to invite me to his presence.
I went, and found him engaged in conversation with a;.number of
friends, by whom he was surrounded, and the discourse turning
on the subject of female slaves, he asked me, saying, " Oh! Akeel,
pray tell me your thoughts on this matter." I answered in the
following verse, which I extemporized at the moment.  "Those
who have known them may speak, but those who are strangers to
them, how can they offer any praises?"'When I had said this, he came to me and asked, " Are you not
also a stranger?"  IHe spent yet two hours, after which I arose,
* Khatem Tay. The tale of this generous Arab has been translated into
English.




TURKISH EVENING ENTERTAINMENTS.              31
and taking leave, returned to my lodgings. There I found a slave
as beautiful as the resplendent moon, a young horse, and ten
thousand dirhems for my expenses, which the generous ameer had
sent me. In fine, I remained yet ten days, every evening of which
he sent me the same sum of money, so that at length I began to
be ashamed, and begged his permission to depart, saying, " Oh!
ameer, you have plentifully enriched me, pray now let me go and
share your favors among my friends and relations."  To this he
answered, "What I gave you, you are justly entitled to, go in
peace;" and presenting me with ten thousand dirhems more, he
was pleased to make me promise to visit him again, and not to
forget him in my prayers.
It is related about that man of unique generosity and courage,
that most noble, worthy and gentle being, Ibin Mehleb, that there
was a deficiency in the revenue of the charge to which Hedjadj
ez Zalim* had appointed him; and to obtain it, this cruel tyrant
threw him in prison, saying, "If by the next day you do not produce one hundred thousand aktchas, and deliver them over to me,
I will have you severely punished with stripes. In consequence
of this treatment Ibin Mehleb's people collected the requisite sum
and brought it to him.
The ancient poet Farazdack having received great benefits and
acts of kindness from him, now paid him a visit of consolation, and
asked his people if he could have access to him.  Ibin Mehleb
from inside his prison, hearing Farazdack's voice, said, "He is my
good friend, let him enter," which being done, the poet wept at
the sight of his benefactor, and expressed his feelings in the following lines.
* Hedjadj ez Zalim, or the cruel. This governor is famed in eastern tales
for his cruelty and severity.




32           TURKISH EVENING ENTERTAINMENTS.
"Oh! Mehleb, your goodness has filled Khorassan; its recipients ask, where now is Yazid? after you, not a drop of rain (goodness) can fall in the east, nor any tree flourish in the land of Mardin; no joy ever be felt when your glory is gone, nor any one ever
be generous beyond thee."
Yazid Ibin Mehleb on hearing these sweet verses, said to his
porter, " Where are the one hundred thousand dirhems which my
friends collected for me? give them to Farazdack, and let them
thus be spent honorably, rather than as Hedjadj desired; after
which, let the tyrant do with me as he may wish."  Farazdack
took the money and departed; and as some of Hedjadj's people
were present when the scene occurred, they went and informed
their master of Yazid's generosity in his misfortune.
Hedjadj was greatly astonished, and exclaiming that Yazid possessed a mountain of generosity, ordered him to be forthwith released from prison, conciliated his good will, dressed him in a robe
of honor, and treated him with every possible mark of attention.
Behold what effect an act of generosity had upon the mind of
one so merciless as Hedjadj; and how it changed his fierce character into one of friendship and love.
The Emir Esaw, one of the famous princes of the victorious age
of Mutamid Billal, of the Abbasside caliphs, was the very quintessence of liberality.  He was governor of Diarbikir and Mardin,
and for generosity, was without one equal.
It is related by that most correct of historians, Molana Asulee,
that one day this prince was enjoying himself in the company of
his friends, when a stranger presented himself before him, and after
offering his respects, extemporized the following lines.
"I saw, in my dream, that you clothed me in a robe of honor
of a violet color, and presented me with money to the full amount




TTRKISH EVENING ENTERTAINMENTS.               33
of my debts; my parents I devote to thee; only pray fulfil the
dream which my eyes have seen."
The noble minded ameer turning to his treasurer, asked him
what stuffs were then in the treasury of a violet color, and was answered that there were seventy rolls of violet silk, besides satins
and Damascus silks.  " Go," continued the generous prince, " give
them all to this person, and present him also with ten thousand
dirhemns with which to purchase other necessaries."  At the same
time, he said to the poet in a jocular tone, "be careful not to have
any more dreams, lest you do not find so favorable an interpreter
as myself."
He then treated the stranger with benevdlence and kindness,
and sent him away rejoicing. May Allah have mercy on them all.
ilamid ben Abbass, Vizir of Muktadir Billah, one of the caliphs of the house of Abbass, was a most generous, and one of the
best.of men. One day as he was making a visit to his gardens, attended by a numerous escort, he met an aged man of a respectable
exterior, weeping, and evidently in great grief. The poor man's
house, and all he possessed, having been destroyed by fire, he, with
his wife and children, remained exposed and destitute on the public
road. The sight of the old man lamenting his misfortune, and the
grief of the family all in tears, touched the sensible heart of the
vizir, and feeling nodesire to visit his rose-buds, he called one of
his attendants and ordered him, as the man's distress had effected
so sensibly his breast, to perform a service for him.
"As I return," said he, " fronm my garden to-day, let me find his
dwelling rebuilt as before, himself and family in it, free from sorrow, and happy. If I find this, your work will be praised, and
whatever you ask, I will grant.  Let this be your charge.".
" Get a list of all his clothes and effects, his animals, &c. in fine,




34            TURKISH EVENING ENTERTAINMENTS.
of all which he lately possessed, even more, and place them in the
new house which you will erect, so that the service which I ask of
you be completed, and you gain honor thereby."  After again
recommending the charge to his attendant, he continued on to the
gardens.
The attendant forthwith collected innumerable building materials and workmen, paid the latter bountifully, and commenced
erecting the building.  The public assembled in great numbers to
witness the care which was taken of the'sufferer, and loudly com.mended the benevolence of the vizir of Abin Abbass.  The attendant, by great labor and attention, had a dwelling re-built between
morning and sun set, in several respects more elegant than before;
its door-way and walls lit up with torches, and all the neighborhood brightly illuminated: and, according to the list, procured every
article which had been destroyed. He also dressed the wife and
children of the poor man in richly embroidered robes, each according to their stature, thus turning their grief into great joy.
After supper, MolLhamed ben Abbass, in returning from his
garden, saw that the grief and despair which he had witnessed in
the morning, was changed to mirth and enjoyment; the people
praised the vizir for his generosity to the poor man; and, in fine,
his heart beingf satisfied with what his attendant had done, he expressed his satisfaction, and dressed him in several robes of honor,
one over the other.
When the owner of the house, and his wife and children, kissed
his hands and implored blessings on him for his benevolence and
generosity, he asked them  if they were contented and was answered, that every thing they formerly possessed, was restored to
them two-fold. "May God, the bestower of all gifts," added they,
"prolong your life in prosperity and bless all you undertake." The
register of the expenses was now  brought, and when the items
were added up it was seen that the house and effects purchased
cost just twelve thousand dinars.  The vizir returned to his house in
great good spirits and mirth, and wlhen, on. the following day, tlhe




TURKISI-I EVENING ENTERTAINMENTS.           35
man visited him again to repeat his thanks, he treated him with
great attention and distinction, and presented him with one hundred
thousand dirhems more, saying, "Let it be a capital with which
to commence business."
What noble generosity and benevolence; may God be merciful
to them all!
It is related, in historical works, that Abdallah bin Abi Bekir
was a man of choice generosity, and noble feelings; courageous,
and of pure conduct, and character, and a respected and revered
master.
One day having left his house, with the desire of enjoying the
chase, he, whilst on the road, became very thirsty, and approaching a house which he saw near by, asked for water: a female made
her appearance with a cup, which she handed him, her person remaining concealed behind the door. Abdallah, having drank the
water, received new life from it, and said, "Where is the servant l
let her take the cup." The woman answered; "Long life to you;
our servant is dead, pray therefore excuse me, I am  alone; be
pleased to put the cup on the sill of the door." Abdallah directed
one of his followers to give the excellent woman twenty thousand
aktchas. The woman fiom behind the door exclaimed; " I ask God
to give you and yours health." " Give her twenty thousand more,
continued Abdallah," and the attendant, after doing so, retired;
they all then proceeded to the chase.
Now Abdallah was a good and benevolent man, and it is related of him, that every holy day or festival, he fireed one hundred
slaves, and supplied provision for the forty neighboring families on
the right and left of his dwelling. He gave also many gifts to the
passers by and he was altogether a charitable and good person.




38           TURKISH EVENING E~NTERTAINMENTS.
It is related that when Moaviah (on whom be peace and the divine satisfaction) died, and his son Yazid succeeded him to the caliphat, Abdallah Radavee came to Damascus and visited him. He
both complimented and consoled him, and prayed for the soul of
Moaviah. Yazid showed him  great respect and attention, and
asked him, " What was my father in the habit of giving you every
year 2" Abdallah answered " Three hundred thousand dirhems."
Yazid replied, "Welcome, my good friend, I will also give you
three hundred thousand as your own rightful revenue, and three
hundred thousand more for the prayer you offered for my deceased
father's soul, and three hundred thousand additional on my own
part," so he had this amount counted out and sent to Abdallah's
dwelling.
Now after the latter named person had departed, one of Yazid's
companions said to him;  " Why did you give so much money to
one person, would it not have been better to distribute it among
the needy'"  " No," replied Yazid, " it is not all to one man;perhaps it is a great deed done to the people of Medina. It is evident that you do not know whose master he is; but appoint a person to follow him to Medinah, and if he sees him distribute this
money, let him come and let us know."
Abdallah continued on to Medina, and the day after his arrival there, distributed the whole of the sum to the inhabitants of
that city; and as it was insufficient, borrowed forty thousand aktchas
more, and divided them among the widows and the orphans; so that
no one was left portionless. On seeing this the person departed, returned to Damascus, and related what he had seen to Yazid, who
exclaimed, "Do you now see."' So they all sincerely praised the
benevolence and generosity of Abdallah.
The emir of the faithful, Mutasid Billah, that magnificent sovereign of the house of Abbass, was unique for generosity, the pro



TURKISH EVENING ENTERTAINMENTS.             3 l
tection which he showed to his people, and the manner in which
he conciliated their regard.
In the work entitled Mirati Zaman, "Mirror of the Age," it is
related that this caliph once made an attack upon the Greeks; that
he set out with an innumerable number of troops, and one day encamped near a village.  His royal pavilion was pitched near to a
vineyard, where he alighted. Soon after his arrival the gardener
cried out with a voice of complaint; hearing which the caliph exclaimed, " Go quickly, and see what is the cause of this man's Cries."
The attendants departed, and soon returning, brought word that
the gardener had planted a few melons in his ground, and that
some of the soldiers had entered it, and robbed him of his property. So the caliph appointed men to go, and wherever they found
melon-rinds before a tent, to bring its occupants before him.
The men found traces of the melons before two or three tents,
the occupants of which, being conducted to the caliph, denied all
knowledge of the melons, saying that their servants must have
put them there. So the caliph next asked for the servants; and
they likewise being brought into his presence, he had them put in
prison, and at the same time gave the gardener a handful of gold,
to conciliate his good will.
On the following day, early in the morning, when the arnmy was
about to set out on its march, the caliph had it proclaimed to the
troops that an execution was about to take place; and, after having
had the heads of the prisoners struck off before him, he mounted
his horse and set out.
One of the caliph's suite was named Cadi Hussain. This person having approached the caliph, the latter, as they rode on
together, asked him if he was satisfied, or not, with the sentence.
"Speak out," added he, " fear nothing, but whatever you feel, tell
it truly."  Cadi Hussain answered, "'You are a true AMuslim in
every thing, but although of a magnanimous disposition, you are
too regardless of life; if you had delayed the shedding of blood,
and showed a little more respect for the holy law of our Prophet,
8




38            TURKISH EVENING ENTERTAINMENTS.
it would have'been more becoming." Mutasid Billah exclaimed,
God is great! I swear by the souls of my ancestors, that since
my accession to the caliphat, I have never issued a judgment disrespectful of the holy law, nor have I shed wrongfully any one's
blood."  Cadi Hussain answered, " Good; was it then according
to the law, that you yesterday shed the blood of those persons
who stole the melons 2" The caliph answered, " There were three
persons worthy of death, confined in prison; and, to frighten the
people by an execution, I had their heads struck off." Cadi Hussain adds, that in truth, soon after this conversation, he saw the
prisoners who had been confined for the theft of the melons, and
complimented the caliph. The cadi also said to the caliph, " The
day that we met a dark colored man in the midst of the way, you
had him executed without question or answer; why was this?"
The caliph answered, "That faithless Caramata* once came and
professed obedience to my father; he was a most merciless and
tyrannical man, and he subsequently not only turned against my
father, but caused also all his comrades, who were very numerous,
to do the same, under pretence of excessive regard for their foolish
creed. This accursed man is firom the village of Kahay, beyond
the Oxus, and, during the caliphat of my father, endeavored to do
violence to a pure and innocent youth: on his crying out for succor, the Mussulmans ran to his rescue, but too late; for this evilminded man, drawing his khandjar, martyrized the young man
before thei:h eyes. Those present witnessed the act, and catching
the monster, brought him before my father, and represented the
crime to him. My father, on whom God has had mercy, did not
have the right of talion inflicted; and I, happening to be near him
on business at the time, made the determination, which at length
you saw me execute, that if the All-just should ever give me the
caliphat, I would expiate the blood of the innocent youth.  Up to
that momeint it was not in my power; and not before the day when
* Caramata, name of a heretical sect which originated A. H. 278.
(A. D. 891.)




TURKISH EVENING ENTERTAINMENTS,                   39
I unexpectedly met him, could I fulfil the divine laws, by practising retaliation."
Cadi Hussain, and all those present, praised the religious
sentiments of the Commander of the faithful.  May Allah have
mercy upon him!
CHAPTER THIRD,
Explaining that fulfilment of promises is a trait of character among the wellborn. On this subject it is written in the eternal and everlasting book, the
Koran, " Those who believe, fulfil their promises."
"' The principle of the fulfilment of promises proceeds from a holy personal
sensibility and a gracious nature. To act contrary to it, is blamed everywhere; and that it is censured and disapproved of, is borne witness to by
all mankind."
" If you say' Yes,' to any thing, do it; for a promise is obligatory to the good
man. But should you say' No,' both yourself and your companion are
relieved and are at ease, and no one can then call you a liar."
THE STORY OF NAAM AND IBOS.
One of the most remarkable anecdotes in history is found in
the story of Tiey and Sharik. Numan bin el Manzer was one of the
noblest of the great and noble; he was considered among the Arabs
as a famous prince, gracious and generous, and celebrated in the
pages of liberality; and as one who gave great gifts to all goers
and comers.  To two days in the week he had given names: one
he called Naam, (good fortune,) and the other Bos, (ill fortune,)




40            TURImISHI EVENING ENTERTAINMENTS.
This was a custom handed down to him from his ancestors, to fulfil
which he was always very attentive. All those persons who came
to see him on the day called Nahm, he considered as being in every
respect worthy of his bounty, and always dismissed them wellpleased with their reception; but as for those who were so
unlucky as to come during that called Bos, he rolled their heads
in the dust of the earth with the decree of execution, and made
their blood to flow like tears from the eyes of the innocent.
By divine providence, once it happened that a man of good
birth, named Tiey, by a blast of misfortune, became afflicted and
impoverished; and his wife and children being miserable in adversity, he, with a hope of relief, bade them farewell, and sat out for
the prosperous sill of Numan's gate.  Without knowing anything
of iNuman's custom, he forthwith entered his presence, and, commencing to offer his respects, recited a few lines explaining his
situation. Now it happened that this was the unfortunate day called BMs, and, as Numan's eye fell upon the luckless Tiey, he
remembered the custom of the day, and made known that the life
of the devoted and ignorant man would fall a prey to fate. Tiey
with the tongue of eloquence commenced a melodious compliment,
which at the same time explained his situation.  "0 emir! this
unfortunate being has a number of children, who are without provisions or the Imeans of procuring any; and he is come, hoping
by the water of his face (sweat of his brow) to gain them  food.
They famishing await his return; he left them lamenting and in
tears, and on account of having come on this day his head must
be the forfeit. WA isdom is with God, but my children ale ready to
die of hunger; do therefore, I beseech you, delay awhile my execution, and I will fail in nothing; but after bearing the food which
you give me to my children, will return before the sun has set.
Then do with me whatever you may deem proper."
When the Emir Numan heard these words, he pitied the man
from his heart, and the generosity of his disposition would not suffer
the children to die for want of food; so he said to Tiey, " I grant




TURKISH EVENING ENTERTAINMENTS.               41
your request; but a security for your person is necessary, and if
you fail to return I will surely execute him in your stead." Tiey
cast his eyes from one side to the other; but no one had the courage to volunteer, except one of Numan's officers, who happened to be nearest to him, named Sharik —a man celebrated for
his noble and excellent feelings. Tiey looked in this man's face,
and repeated these lines on his generosity:
ARABIC  VERSES.
"6 Oh! Sharik bin Aadee, there is no escape from death.
"Who will befriend helpless children, who know not even the taste of
food?
"Children who are in the midst of hunger, expectation of relief, poverty,
and disease.
" O thou who art brother of the generous, and a member of the family
of the generous!
"0 brother of Numan, bestow upon me the liberality of your security,
and I will return to you before you make your evening meal."
Sharik arose to his feet and said, "0 emir! I will be this
man's security. Give him leave to depart."  So the emir gave him
the desired permission; and Tiey, saying, " Expect me before the
sun sets," hastily departed to his children.
Now the afternoon prayer-time (aser) came, and Numan said,
"Be ready, 0 Sharik, there is but little expectation of the Arab's
ever returning."  Sharik replied, "The time on which we agreed
was sunset; I am ready."  Soon evening came, and Numan said,
" Be ready, 0 Sharik, and, if you have any will to make, make it
now."  Sharik performed the ablution called voozoo, and knelt
down before the place of execution.
At that moment, lo! a man was seen running in great haste
across the desert towards them, who proved to be none other than
the unfortunate Tiey, bathed in perspiration; and when he saw Sharik at the place of execution, he kissed his eyes, raised him up, and




42           TURKISH EVENING ENTERTAINMENTS.
putting himself in his place, said, " Our engagement is now fulfilled;
whatever is to be, oh! let it be done quickly."
But the Emir Numan inclined his head for a moment upon
the knee of admiration, and after a little reflection, again raising it
said, " Never, in all my life, have I seen anything, 0 Tiey, more
admirable than what you have just done."
" You have left no room henceforth for any one to excel in exactitude of fulfilment of promise; and you, O Sharik, have placed
a seal on the chapter of generosity which evermore leaves no place
for the name of'generous.' I for ever abandon the unworthy
custom of our tribe, called BMs, which has existed so long among
us; and may Allah pardon us for the acts of' the past. With this
innovation, let Naam truly be Naam, and those who come into our
presence on either day, be bountifully supplied."
Behold in this true greatness and generosity; and surely nothing
could be conceived more illustrative of good faith and fulfilment
of promise.
There is a tradition extant in the country about Syria and
Irak, regarding Samuel bin Adyia, which is as follows:  The
Emir el Kais, on setting out for his own kingdom of Room, had
placed all his most valuable goods, clothes, and arms, in the hands
of Samuel. On his way he died, and the king sent one of his
own men to demand the property of the deceased. But Samuel
answered: "The nature of the pledge is such that I can only give
the articles confided to my care to their right owner." On this the
king commanded his soldiers to surround the town in which Samuel resided. Samuel had a son, who, coming to his father's assistance, fell into the hands of the soldiers. They bound him and
brought him under the castle in which his father resided, and
sent word to the father, that if he wanted his son he must send
them the pledge, or otherwise they would put him to death.




TURKISH EVENING ENTERTAINMENTS.              43
Now Samuel returning for answer, "It is impossible to be
treacherous to a pledge," they at once put his son to death before
his eyes. After this, not being able to take the castle, they departed; and soon afterwards the sons of Emir el Kais, coming to Samuel, endeavored to console him for the loss of his son. Samuel
received them with many tokens of respect, and delivered to them
every thing which their father had confided to his care, thus preferring the death of a beloved child to the commission of a breach
of faith.  In consequence of this act, the sincerity and fidelity of
Samuel became proverbial on the tongues of men.
Among the acts tending to show praiseworthy qualities and
noble traits of character in the performance of promises, is one related in history of Hassan bin Akbab, as written by Abool Fatih.*
Kafoor Aklshadee, sultan of Egypt and Syria, once held a council in which I happened to be present. All the great men of his
court were there, each one seated in his proper place, according to
his rank. Kafoor arose and retired for a moment's repose, after
which he returned and took his seat.  He then demanded if, in
such a place, there did not yet live an astrologer, blind of one eye'.
" Go," continued he, " see and bring me news of him. If he is still
living, bring him before me; and if dead, bring whatever children
he may have left." The officer went as directed, and learnt that
tl;e astrologer was dead, but had left two children, a boy and a
girl, both in great poverty. These they brought to the sultan,
who inquired after their circumstances, and they answered that it
was a long time since their father had died.  Kafoor, forthwith
had them both dressed in rich clothes, and after buying two
houses, gave one to each, accompanied with every thing requiH IHistory of Hassan bin Akbah.




44           TURKISI EVENING ENTERTAINMENTS.
site.  He also married the daughter to one of his attendants,
made a great wedding for her, and told his courltiers that those
who loved him should show it by the respect they paid to these
two orphans, adding that he would tell them  something about
himself and them.
When I was the servant, said the sultan, of the clerk of Ibin
Abbas, my master one day ordered me to go and bring an astrologer to him. I went, and saw a crowd around his shop, to whom
he was acting the part of a necromancer; whilst I informed him
that my master wanted him, I took up his stick and made a trial of
my own fate and fortune.  When I had thrown the stick, the
astrologer looking at it said: " I must give you great good news,
but indeed the same information is of much import to myself.Before you there is great prosperity and honor; your star is in
great power and strength, your horoscope is high in the constellation of majesty; and you will certainly one day possess all the
palaces and fortresses, and reign over all the kings (krals) and
governors of this land. This is not far distant, and will take
place very suddenly."
Now at that time I owned but two dirhems in the whole
world; so with many excuses I placed them  before him.  "Your
excuses are excepted," said he; but at the same time he refused
to receive the money, adding, " Let it remain with you as a
loan at interest: if, at the time of your prosperity, I am alive,
then show me Ywihatever favor you  please, only do not forget
me; and if I am  decld, inquire for my children, and fulfil your
promise in their behalf."
So this man was the first to give me news of my present
good fortune, and since that day mny star has been on the increase
(or advancement). From the multiplicity of my affairs, the occurrence escaped my memory up to the present time; but just now,
after consulting with you, I felt fatigued, and retiring to my chamber for a moment's repose, the astrologer appeared to me in a
dream and asked me, "Is this the way to perform a promise?" at
the same time adding the following verses:




TURKISH EVENING ENTERTAINMENTS.                  45
"Put the hand of fulfilment upon the belt of promise;-endeavor not to be
among the faithless.
"' Do good to the man that does good to you; and if you are unable to do
him good, pray for him."
Hereupon I awoke; and thanks be to th* Most High, who
caused his servant to fulfil his promise! This is why I asked
you if you knew the astrologer.
CHAPTER FOURTH.
On the subject of making proper returns for benefits received. The Prophet
has said, "Do good to him who does good to you; and if you are not
able to do this, pray for him." *'
It is related of Hassin bin Sahil, that one day during the
vizirat of Yahiya bin Halid the Barmakide, (I was in his company,)
Some necessitous persons coming in, they represented their circumstances, and each one was sent away with gratifications, blessing the vizir. One Ahmed bin Halid il Ahvel arose and went out;
and the vizir, pointing out this man, said, " After our divan is closed,
do not forget to ask me about him."  This the vizir's own sonl did
not fail to do at the proper time, and he thus said:
It was during the caliphat of Muhtadee Billah that I first
came to this country. This man's father was at that time director
of the caliph's government. I was then in the greatest poverty,
and moreover, very ill. One day my wife, with tears in her eyes,
said to me, "They do not tell you of our sufferings, lest they
should increase your afflictions; but indeed, it is now three days
* This is a Hadis, or saying of the Prophet, handed down by tradition.
3




46           TURKISH EVENING ENTERTAINMENTS.
since there has been bread or any other provisions in the house."
On hearing this I rushed out of my dwelling, overcome with grief,
and weeping as I went. I took my shawl from around my waist,
sold it for seventeen paras, and gave the money to my wife, telling her to make u~e of it. After this I again left my house, and
went straight to the palace of Halid; but on my arrival I found he
had gone, surrounded by his suite, to the palace of the caliph. I
followed him, and when I had come near, he perceived and saluted
me, asking me what I desired. I answered, "Long life to you, O
Ibin Halid, what must be the wants of him who sells his shawl
for seventeen paras?" He passed on, and went to the palace of
Muhtadee Billah; whilst I returned to my house, and told my wife
what had occurred.  "Would that you had not told him so,"
said she; "for you have now divulged your secret, and debased
yourself in your own eyes." " But," I replied, " What is done is by
God's order; he alone is able to save and to shield his servants."
The following morning I arose early, and went direct to the
caliph's palace. On my way there I met a man, who said to me,
" The vizir made mention of you in the divan, but I do not know
wherefore."  At the same moment another man came and informed me that the vizir desired to see me. Passing on I met thevizir, who had left the divan and was returning to his own residence. As soon as he saw me, he looked at me graciously; I approached his horse, and wall the ay to his dwelling he questioned
me about my circumstances. Arrived at his gate he said to his
attendants, " Bring in the petitioners from such a province;" and
when they were come he said to them, "I will give you the produce of your country for the sum of eighteen thousand dinars, on
the consideration, however, that this man, Yahiya, be one of
your company." This they accepted, and as soon as they had left
his presence he called to me and said, " Go and possess the produce of that place in company with these men." Doing as I was
commanded, I joined the men, who said to me, "Save yourself
much trouble and labor, and leave us in the full enjoyment of this




TURKISH EVENING ENTERTAINMENTS.            4'7
matter, and we will pay you down now your share of the same,
namely, two hundred thousand dirhems." This proposition I made
known to the vizir, and as soon as he had heard it he recommended me to accept it, and make use of it for my family, adding, "I
give you a charge in his majesty's government; go, enjoy it in a
seeming manner; what I have done for you is in return for the
favors which I received from your deceased father."
At the close of these words the vizil, turning to his son,
asked him, saying, "Were any one to do such an act to your
father, what should his recompense be?" The son answered, "It
would be proper to reward him in a manner worthy of the
favor conferred." The vizir added, "I do not know how to repay
sufficiently such an act, unless indeed I resign my own office of
vizir in his favor. This is my intention; and if God pleases, I will
execute it."
So of a truth, after ending his business, he exalted the man
most highly to the caliph, resigned his vizirat, and had him appointed in his place. May God be contented with them all! Such
should be the regard paid to tile right of bread and benefits. Generosity is a quality innate with pume and just men.
Ali ben Abbas, who was the Water Intendant of the city of
Bagdad, under the Caliph Mamoon, related as follows:
"One day I was in the presence of the Emir of the faithful,
when a man was brought bound before him. It was near night,
and the caliph calling for me, said,'Ali, take this man, keep him
in close but genteel confinement, and bring him to me to-morrow.'
So I forthwith took the man, and, mounting him on an ass, conveyed him to my house. Seeing that the anger of the caliph was
very great against him, and lest he should escape, I took him into
a part of my harem, and confined him there. I then for the first




48           TURKISH EVENING ENTERTAINMENTS.
time saw that he was covered with severe bruises; so I brought
in a surgeon, wiXo applied a salve for their cure. I asked him from
what country he had come, a-nd he answered,' I am from a quarter in Damascus, called Bcab el Jacbieh.' I then told him that I
also was from Damascus; on hearing which, he said,' Is there not
cause for you to love that place?''Yes,' answered I,'it gave
me birth, and, moreover, an incident occurred to me there,''Be
pleased to relate it,' said the man.
"So I, told him that I once went there with an individual who
had received the command of the city from the caliph. The effects of the previous commander were yet being transported from
the palace as we took possession of it.  The two commanders, in
the course of conversation, came to words; and finally, the excommander falling upon the new one and his attendants, with a
number of men, they chased them  before them  with swords in
their hands. I threw myself out of. the window, and, whilst the
assailants were surrounding the palace, fled to that quarter of the
city called Bab el Jabich, where, seeing a man standing at his door,
I cried out for aid and assistance agoainst the hands of my enemies.
The man bade me enter, and secrete myself in a corner of his
harem. Soon my pursuers came to the house; and after searching every part of it for me, they at length went so fear as to burst
into the harem..;l Thlie man's wife screamed out, and the men desisted. As soon as they were gone, the man and his wife said to
me,'Now  calm your apprehensions, and fear nothing.' They
then showed me every attention, and the kindness which I received from them was beyond description. Some time afterwards
they inrfolrmed me that the caravan for Bagdad would leave the
city on the following day. I, however, had neither horse nor servants, nor even a groat of money, and therefore made up my
mind to return on foot. But early in the morning of the next day
they came to me, and said,'If you are determined on going, be
quick.'" To my surprise, the man had provided a well caparisoned
horse for myself, another for my baggage, and a black slave for nay




TURKISH EVENING ENTERTAINMENTS.             49
service, all well provided; and after handing me a sum of money
sufficient for all my expenses, he and his wife and children accompanied me to the caravan, where he recommended me to one of his
friends who was about to undertake the same journey, took leave of
me, and returned to the city. This is the incident which occurred
to me in Damascus, and I have often desired to be permitted,
before my death, to repay the kindness which I then received.
" As I ended these words ile bound and imprisoned man suddenly exclaimed,' God bless you, my brother, behold at, your feet
the man whom you desire to recompense,' at the same time telling
me all about the occurrences of that period, and my conduct and
conversation with him whilst his guest. Immediately I struck the
chains from off his neck, and freed his hands from the irons which
confined them. I kissed his eyes and face, saying,'There is no
sorrow for you from this day forth.' Afterwards I questioned him
as to what had happened to him; and he told me all his story, which
was as follows:'The same trouble which came upon your head has
now visited mine: they accused me of a great crime which I had not
committed, and conveyed me in chains before the Commander of
the faithful. But the worst of all my affliction is, that my wife and
children are ignorant of what has happened to me; and the greatest
favor which I can ask at your hands, is, that if I am condemned
to death, you will let them know, by a letter, that I have ceased
to exist.'
"But I answered,' 0 brother, cease to be afflicted! with God's
permission you will again return in life and health to your family,
and rejoice the hearts of your children.' I immediately got ready
a numbier of the choicest things of Bagdad, gave the man many
presents, and prepared others for his wife. Moreover, I bestowed
on him one hundred thousand dirhems with which to cover his
expenses, and restore him to his family; and said,' Let the caliph now
do with me whatever he pleases.' But the man was dissatisfied,
and said,' It would be ungenerous in me to accept your kindness,
you must not incur the anger of the caliph on my account: let us,




50           TURKISH EVENING ENTERTAINMENTS.
therefore, now agree, that if he pardons me on your request, good;
but if his anger against me is not appeased, I will go to him, and
he may do with mewhatever he sees proper, so that no misfortune befalls you.'
" On the following morning I went to the presence of the caliph,
and saw that he was in anger; for as soon as he saw me he exclaimed,'Ali, where is the man?' at the same time inquiring
for the executioner. I remained silent, and he repeated the question; when I answered,' 0 Commander of the faithful! a strange
accident has befallen him; pray permit me to relate it to you.''Speak, then,' said he; and his anger increasing, he added,'if
you say he has escaped, by my father's soul I swear to cut off
your head.'' Hear me,' answered I;'behold we are both here,
and your orders, whatever they are, shall be obeyed.' So he at
length permitted me to speak, and I then narrated all that had
occurred to each, of us, telling him the generosity and kindness
which I had received from the man, and how he in turn had
become a prey to misfortune.' The Commander of the faithful is
generous,' said I;' and can appreciate the nobleness of soul which
made him refuse to escape lest he should bring trouble on his benefactor. It now remains for your majesty to order what shall be
done.'
"Mamoon was astonished at the generous humanity of the
man, and silid,'Afvna an hoo, we have pardoned him.' Overwhelmed with such condescension, I threw myself at the caliph's
feet, and kissed them. He continued,' He did this noble act to
one who was a stranger to him; if we had known it when he was
here, we would have bestowed upon him a reward.' I expressed
the grateful feelings with which these words inspired me, and
begged the caliph to grant him the honor of kissing his feet.
"When I returned for him and gave him the joyful news, he
devoutly returned thanks to God for his deliverance, and then
-went with me to the presence of the caliph, who made many inquiries of him, and finally clothed him in a dress of honor. He




TURKISH EVENING ENTERTAINMENTS.              51
also gave him ten horses, ten mules, and ten camels, besides
many other valuable things, and ten thousand pieces of silver.
He also ordered letters of recommendation to be written to the
hakeem (governor) of Syria, that every attention should be paid
him, and no other tax be levied on him than the religious tithe,
called asher.' Write to us,' added the caliph, as he dismissed him,'news from Syria.' And whenever his letters came to the caliph,
he would call me, and tell me that he had heard from my friend."
See in this anecdote the goodness and generosity of the noble
Caliph Mamoon; and learn to do good acts, and bestow favors
without their being asked of you.
It is related by Messoody,* that Hedjadj ez Zalim  was desirous of injuring Yazid bin Mehlebee, and made a foray into his
kingdom, where, seizing upon his person, he offered him  every
indignity and degradation. During his confinement, Yazid, by
means of gifts and kind words, gained the hearts of his keepers,
so that they werejready to risk their lives and souls for him. One
night they let him escape from prison; and forthwith setting out
for Damascus, he fled to the dwelling of Suliman bin Abd el Melek,
who was the brother of the then reigning caliph, and claimed his
protection. This individual was to be the heir and successor of
the caliph. He received Yazid with much civility and courtesy,
showing him every attention and respect, and left him at liberty
to do as he should think proper regarding the disposal of his time.
Soon after this, Hedjadj ez Zalim heard of Yazid's flight, and
wrote a letter to the caliph in which he grossly calumniated Yazid, charging him with several false crimes, and adding that he
* Messoody is one of the most pleasant and sprightly of Arabian authors,
and the composer of this work has drawn largely on his Meroodj ez Zeheb.




52           TUiRKIT-75: EVENING ENTERTAINMENTS.
had escaped from prison and fled to his brother, having with him
a great sum belonging to the royal treasury. " It remains for you
to decide what shall be done with him," said he. When the
caliph read the letter he became very much angered, and gave
orders to his men to go and seize Yazid, and, after putting him in
chains, to bring him before him. " If my brother," continued the
caliph, "refuses to give him up, and makes any difficulty, remember what my orders to you are, this letter will inform him
of the same."
When the letter reached Suliman, he read it, and wrote an
answer to the caliph, as follows:
"Yazid bin Mehleb has from the most ancient times been on
terms of true friendship with our ancestors, and now the faithless
Hledjadj, not having received the marks of regard and distinction
from him which he expected, is envious, and wishes to shed his
blood unjustly. The accusations made against him are false; for
he had at first but four hundred thousand aktchas, and. yet retains three hundred thousand: therefore this unfortunate man has
been compelled to seek refuge with me, and to ask our assistance.
If the caliph will permit me, I will pay over that amount from my
own treasury, and the public can then say nothing reproachful of
us." So he sent a man with this letter to the caliph, who, when he
read it, became greatly enraged at the calumnies of Hedjadj, but
sent again another to his brother commanding him without fail
to deliver Yazid up to him. When the envoy reached Suliman,
he read its contents and was greatly grieved.  He filled a belt
with gold, and attached it to the neck of the "light of his
eyes," that is to say, his son Ayub; he also filled another with
silver, and put it around the neck of Yazid, and then addressing
a letter to his brother wrote, " 0 Commander of the faithful,
my desire was to be the third of these two chained persons, and
to preserve the good nanme of the caliphat. But I will obey whatever you may order, and have sent your brother's son Ayub
with Yazid. If Hedjadj the accused injures Yazid bin  lebleb,




TURKISH EVENING ENTERTAINMENTS.             53
then let me be the next to die." This letter he sent to the caliph,
who, when he saw Yazid bin Mehleb in chains, and read the letter, was greatly ashamed, and said, " If we have injured your
father's feelings, O Ayub, we did wrong;" and springing from
his seat, he took the chains from off Ayub's neck and kissed his
face and eyes. Then dressing Yazid bin Mehleb in a rich cloak
of honor, he said to him, " The tyranny of Hedjadj is now known
to me." Afterwards he gave Ayub three hundred thousand dirhenas, and to Yazid one hundred thousand; he likewise made for
them a royal feast, and showed them great favor. He wrote a letter to Hedjadj saying that Yazid had brought to him whatever
he had taken in money or effects, and made over to him all his
debts and obligations. " Be you careful," added he, " to see that
no harm or wrong is done to any of his people, who may have
remained with you." At the same time he addressed a letter to
his brother excusing himself and conciliating his friendship, and
ordered that whatever government Yazid bin Mehleb desired
should, without delay, be given to him; after which, he sent Ayub
and Yazid back to his brother at Damascus.
The day they arrived there, Suliman bin Abd el Melek and all
his chief officers went out to meet them; and placing Yazid at his
side, Suliman treated him  like the most distinguished of his
subjects.
What protection and generosity in one who, being himself the
heir apparent of the caliphat, would condescend to petition the
caliph for an act of liberality, and expose his own life, and, what
is still dearer, that of his child, for the attainment of the just dues
of an unfortunate individual! Such indeed should be the great
heart of a sovereign.




CHAPTER FIFTH,
It is known to the pious, all-intelligent, and believing, that the wealth and
riches of a sovereign increase in the ratio of his pure intentions and the
protection and care accorded by him to his subjects; and that on the other
hand, evil intention is the source of degradation and abasement, and
the cause of poverty and indigence. It has been handed down by Veheb
bin Menich, as a saying of the Prophet, on whom be peace, 1" That whenever a governor purposes injustice, and acts accordingly, God will send misfortune upon his country by a loss of business in its streets, dearth in its
products, and barrenness among its animals; but when his intentions are
good and just, and he executes fhem, God blesses that country with plenty."
The relator spoke in sincerity and truth.
It is related that in the country of Morocco, on the west, there
was once a king who had heard a certain woman's garden highly
praised, as being of a generous soil, and productive of fruit, such
as was found in no other Arab country; its sugar-canes, in particular, were the wonder of the age. In fact, so much did they
praise it, that the king one day mounted his horse and set out for
the garden, with the intention of paying it a visit. On his arrival
he found that it had not been praised too much; for when they
had cut some of its canes, he found them most delicious. From
each one they filled a cup of juice, at the sight of which the
king was astonished; and avarice getting the better of him, he
said, " I will give the owner of this garden whatever he may ask,
so that it be. mine."  Soon afterwards he ordered one of his attendants to squeeze one or two more of the canes; but although they
squeezed an entire armful, they did not get as much out of all of
them as they did from the two first: at which the king being astonished, he inquired of the woman if there were any difference among
the canes. The woman answered " No," adding that they were all
of one kind, and up to that time had produiced a glass of juice
a piece; " but now," said she, " they seem to differ from their usual




TURKISH EVENING ENTERTAINMENTS.            55
custom, and we do not know the reason, unless it be that the
intention of the king has been changed from what it was at first."
When the king heard these words he repented of his avaricious desires, and asked pardon (of God). A while after, he requested the woman to squeeze one or two more of the canes,
which being done, the cup was filled as formerly; and handing
the cup to the king, she returned thanks to God that he had had
compassion upon the king's honor and corrected the royal mind.
"Evidently," said she, " this remarkable plenty is a proof of the
change in his intentions: for the good intentions and protection
of kings and princes draw down plenty and prosperity; whilst
on the contrary evil dispositions blast all abundance and.affection,
and prevent what would otherwise be beneficial." The king was
greatly pleased at these words, gave the woman numerous presents, and for ever afterwards was upon his guard against envy
and avarice.
It is related as follows of one of theocaliphs of the house of
Abbas, named Mehdi Billah, who was seated on the throne of the
caliphat in the one hundred and fifty-eighth year of the Hedjreh.
One day being desirous of amusing himself with the chase, he
mounted his horse, and, attended by his domestic officers and
other attendants, proceeded to the mountains, where they started
a flock of antelopes. The soldiers and attendants of the caliph
immediately pursued them, each one following a different antelope; the caliph himself choosing out one and chasing it. In this
sport the company soon became separated, and the caliph was
lost from his suite. After pursuing the antelope until his strength
was exhausted, he succeeded in coming up with and killing it;
but on looking round he found no trace or sign of his attendants:
he was quite alone, night was near, and he was thirsty. At a




56           TURIiSH EVENING ENTERTAINMENTS.
distance he perceived a black tent, and proceeding towards it
found that it was the residence of an Arab, who had pitched it
near the banks of a stream which had once watered the valley,
but was now dry. As he came near he perceived an Arab woman,
with two children, a boy and a girl; and vhen she approached him,
he saluted her, and claimed her hospitality. "You are welcome,
O friend," answered she, holding his stirrup and assisting him to
dismount from his horse. She tied the horse and spread a mat for
the caliph, on which he seated himself, and from fatigue soon fell
asleep. On awaking he found that night had set in, and yet none
of his people had made their appearance. He asked the woman if
the town was near; she replied that it was a considerable distance off, and added her hopes that he would accept of her humble
dwelling for that night.  He consented and passed the night
in her tent.
In the morning he arose and went to the edge of the plain, and
said to the Arab woman, " How strange that the water of such a
stream should be dried up! do you reside here alone?" She replied, " Yes, good sir; formerly we were not here alone: but may
God grant vigilance to the caliph, so that he may learn what passes
in the world; the bed which you see was once that of a great
stream of running water, and twenty thousand Arabs and many
Turkmen tribes dwelt with us near it; but it was God's providence
that our late sovereign should die-he who had been a just
person, and moreover was one who paid attention to passing
events, and protected the poor against the hand of the oppressor. The caliph who succeeded him  is occupied only with
his pleasures and pastimes, and as he neglects the affairs of his
kingdom, his ministers and other high officers become also of his
disposition and character. To such a length have matters gone,
that oppression is openly practised, and no one ever asks who are
the oppressed, or who the oppressor; for the hand of the poor and
tyrannized cannot reach the caliph and make known its grievances.
No one pities the fate of those who go to the gates of justice, or




TURKISH EVENING ENTERTAINMENTS.                7
to his vizirs, to make known their complaints; no attention is paid
to them, and their patience is worn away. For this reason the people of this neighborhood have, one by one, emigrated from their
homes; and as honor is gone, they also are departed. Good fortune brought you to us last night; for to-morrow I also am going
to leave the country."
When the caliph heard these words, he was grieved from the
bottom of his heart, repented of his misconduct, and determined
in future to change it. "H Hereafter," thought he, "I will attend
to the affairs of the faithful. Let it be a covenant between God and
me, one that I will surely fulfil, that the interests of the poor shall
be henceforth judged according to the holy laws."
The Arab brought before the caliph whatever she had to eat,
consisting of a cup of yaoort (curdled milk) and a lamb which she
roasted. "I have also a cup of sharab, (wine,)" added she, "is
it admissible? The caliph answered in the affirmative; and she
placed it before him in two bowls, which he drank, and was greatly exhilarated by it. Then turning to the Arab he said, "I am
one, of the caliph's favorite attendants, and by God's permission
will certainly be of use to you."  The woman answered, " Much
prosperity to you, you have done us great honor by this visit;"
and filling another bowl gave it to the caliph, who also drank it,
much to the incre ase of his good humor. After this he said to the
woman, "(Do you know me?" She answered, " just now you told
me who you were."  The,-:caliph said, " I am  the caliph's chief
vizir, and lieutenant, possessed of full powers." The Arab woman
on hearing this arose, and bowing low, filled another bowl of wine,
which she handed to the caliph. He drank it and said, "0 Arab, do
you know who is your guest?"  " Yes," answered she. " I will
now tell you truly," continued the caliph, "ifor you have done
me a great service; behold in me the caliph of the universe and
the sultan of the family of Adam."  At this the Arab jumped on
her feet and exclaimed, " May God glorify you i" The caliph told
her that to-morrow she should see his words verified. The Arab




58           TURKISH EVENING ENTERTAINMENTS.
answered, " God be praised; you have deigned to honor us with
your noble feet, and all favor is from God." After a little more
conversation the caliph asked for another bowl of wine; but was
refused by the Arab, who, when asked the reason said, "When
I gave you the first bowl, you told me that you were one of the
favorite attendants of the caliph; on the second, you called yourself his chief vizir; and on the third, you asserted that you were
the caliph himself. Now I fear that if I give you one more you
will lay claim even to the character of the most holy Prophet."
At this answer, the caliph, much pleased, laughed, and became
very merry; and as he felt pleased with the wit of the Arab, he
passed there yet another night. In the morning when he awoke
he observed the Arab's wife going out to milk two goats which she
had, and calling as she did so to her little daughter to bring her a
kettle to hold the milk. The child had scarcely obeyed her and
returned, when she screamed out to her mother to hasten and escape
with the kettle, for the bed of the river was fast filling with water.
The woman ran towards the tent; and indeed behold the river,
which for such a length of time had been dry, was now filled with
water rushing impetuously. The Arab returned thanks and hastened to impart the news to the caliph, saying, " Blessed be God!
Your noble footsteps have been the cause of giving back to us
this river which was the source of our support. Perhaps your
majesty by God's aid has changed your intentions from evil to
good, and this is the cause of this compassion and mercy on us.
Come forth and behold the effect of this divine favor."  The caliph did as he was desired, and returned thanks to the Most High.
The Arab's words made a deep impression upon the mind of the
caliph; and while he prayed, he wept. The Arab now aided him
to mount his horse; and as he rode away he told her to assemble all her tribe and people, for he designed to make her their
chief, and giving her a written paper to this effect, he added,
"I also free you from all taxation for ever: sow and reap and
enjoy your produce, live in quiet and peace, and no tithe shall




TUiRKISH EVENING ENTERTAINMENTS.          59
ever be required of you. Let me see how you will conduct yourself, and I will aid you accordingly."
When the.caliph had reached the city he sent criers into the
streets to proclaim a reign of justice for the future; and in fact
ever afterwardshe paid strict attention to the affairs of his kingdom, and every thing was adjusted agreeably to law and equity,
so much so, that his reign became proverbial in the mouth of the
world. Ever afterwards, during the whole course of his life, he
was attentive to the affairs of his subjects and rayahs, so that even
as in Adam's time, the wolf and the sheep walked quietly and
in equality together, in the meadows and the plains.
Divine favor led him thus in the true and straight path. May
God have mercy on them all!
Ibin Abbas narrates, that there was once a king who, being
desirous of seeing his dominions, set out on his travels and one
day dismounted at the dwelling of a village peasant. At nightfall the man's cows, as usual, returned from their pasture; and
after milking one of them, the peasant brought the milk and sat it
before the king. From two cows alone he got thirty batmans of
milk. Now when the king had drunk the milk, he was so much
pleased with its flavor, that he conceived the idea of paying the
man whatever he might ask, and taking away a cow.
On the next day the villager again commencing to milk his cows
got from three of them only five batmans of milk (thirteen and
a half pounds to the batman); afterwards he milked the others, and
found that he had not got as much from them all, as on the other
days he got from one.
The king was greatly astonished at this, and exclaimed, " How
is this? The pasture is the same; what then is the cause of this
diminution?" The villager answered, " God alone knows the rea



60            TURKISH EVENING ENTERTAIN1ENTS.
son; it is possible that the king's intentions have undergone a
change, and the diminution may be the result of a covetous desire
to possess what belongs to his subjects. It is a saying well verified
by the experience of time, that if the sovereign of the age looks
with the eye of envy upon his subjects and reg'ards their property with a look of covetousness, God will withdraw his blessing from that people."
The king repented on hearing this, asked pardon of God, and
changed his intentions. At sunset the cows again came in from
their pasture; and when the villager milked them, behold! they
gave even more than usual; which the villager seeing, he exclaimed, "God be praised! Our king has changed his evil purposes,
and see in this a divine proof of it."
CHAPTER SIXTH.
On the actions of upright sovereigns, and their obedience to the
-Mohammedan law.
Mutasid Billah, one of the caliphs of the race of Abbas,
was a brave, lion-hearted, liberal, and just man. Actuated by feelings of uprightness, he protected the holy law, and ordered punishment whenever it was deemed necessary.
During his caliphat, his cadi asker, or supreme military judge,
was one Hussain, the most learned man of that period. The Cadi
Aboo Omar, relates as follows: One day I was in the office of the
Judge Hussain, when one of the caliph's favorite attendants came to
answer to a charge of debt brought against him by a merchant.
The judge ordered the parties to stand up side by side and be
judged; but the attendant refused, saying,' Have you no regard for




TUTRKISH EVENING ENTERTAINMENTS.             61
me, that you order me to stand up with a low-born maln?" The
cadi at this became angered, and said, " Not only you, but your
master, would I make to stand up with this opponent." At the same
time the cadi ordering some of his people to make the attendant
arise, the case was tried, and sentence pronounced against hiIm.
Then the cadi ordered the officeq in whose charge he was, in
case the attendant dared to refuse to pay the debt, to takie him
into the street, and there sell him to the highest bidder, nadlx  pay
over the amount to his creditor the merchant. " If it is grete-  thanil
the debt," added he, " give the overplus to the Commander of the
faithful." The officer, however, received the full amount from. the
attendant; who, after paying it, went away weeping to the caliph,
before whom he threw his turban on the ground, and exclaimed,
"Is this the protection of the Commander of the faithful, that
the Cadi Hussain should abuse me in this manner, and order me to
be sold-me, who am a faithful servant of the caliph?"
The caliph took offence at this language, scolded the attendant,
and said  " By the souls of nay ancestors, had he even sold you, I,
for the sake of the holy law, would have confirmed the sale, and
received the surplus. If you had felt an interest in my honor
and good name, you would, by paying the debt justly due to the
merchant, have avoided the necessity of going to law with hint."
God be praised, such is the manner in which kings ought to
show their obedience to the holy law of the Prophet, to the end
that their places be exalted both in this life and in that which is to
come.
Mohammed bin Abdallah bin Abd el Melek relates, that during
the reign of the Caliph Mutazid Billah it became necessary to send
troops against the infidels; but it being the first year of the caliphat, there was not sufficient money in the public treasury to
meet the expenses. Indeed, had it not been for Mutazid Billabh,
4




62            TURKISH EVENING ENTERTAINMENTS.
the prosperity of the house of Abbas would have come to an end; for
enemies were rising up every where, particularly among the tribe
called Caramata, which ruled in Syria, Yemin, and Aden, where it
trampled faithful Mussulmans under foot, and, finding a foot-hold
in Bussorah and Lahta, mnade an attack upon Bagdad.
During the reign of the Calipl Mutamid Billab, Mutazid Billalh
was chcarged with the power of rendering  justice, and he sent soldiers in all directions to cut off the enemies of the true faith. One
by one he seized upon the chiefs of the Caramatees, and had them
executed in the city of Bagdad. When the caliphat descended
to him, so general were secmuity and justice, that it surpassed the
age of Haroon er Rasheed; and the people gave him the name of
the second Seffa,-* because lie had, as it were, resuscitated the
kingdom.
Still it was urgently necessary to send troops against the infidels; but the treasury was in a very low condition.
At that time there was a rich merchant, a magian, in Bagcldad,
and the caliph.was advised to borrow money from him; to which
advice lie having' acceded, he invited the merchant to visit him.
When he arrived, Mutazid Billah asked him, " Can you lend us
one hundred thousand pieces of silver until our reveinues are coldi,.ted?"  The magian,replied, "Not only I, but all I possess, is.-:.our disposal. G-ive mne your orders, and whatever you wish:;::11 be immediately brouglht to you."  The caliph was astonished
-;,-i e confidence the me-n showed, and asked him how lie could
S-:  O:: —, U so muchlith in7 him as to offer so large an an ount of mo-:;-; to which the macgian answered, "    Emir of the faithfll, God
r: —:ng confided this vast country and so many subjects to your;, and you having always governed them  with justice aid equlifailing in nothing, cannot I, for a few coin-s, put faith in you?"
ir Then the caliph heard these  vords Ilis eyes filled with teciars, and
lie expressed Ihis thanks to God: after which lie said to tLhe magian,
"May God bless your store and preserve us fron  the necessity of
2.... i  was the name of' the foeunder o-f the caliphat.




TURKISH EVENING ENTERTAINMENTS.              63
making loans. You have not failed in your duty to us: if we need
your money, we will accept it; and should you ever hereafter need
our assistance, come to us freely and do not fail, for our door will
be always open to you."
The magian departed, thanking God for the noble sentiments
with which he had inspired the caliph.
Ismail ibin Bulbul was the most favored and worthy attendant of the caliph of his time. He relates that one day when the
Emir of the faithful, Mutazid Billah, was amusing himself in the
company of his vizir and attendants, one of the latter presented
him with a petition, in which it was represented that in a certain
place there was a number of men assembled, whose conduct was
injurious to the prosperity and good name of the state, and therefore required observation.
Whilst Mutazid Billah read the petition, anger was visible in
his countenance; and asking of his grand-vizir, Abdallah, what he
thought had better be done with these people, the vizir answered,
"Let us send a number of men and disperse the meeting, then act
towards each in turn as may seem  just, and make them an example to others."
To this the caliph replied,'" May your heart's severity and
want of mercy never be mine; for it has made my anger disappear, and gained my best feelings in their favor. Do you not know
that rayahs and subjects are so many pledges confided to me by
the Creator of all things, and that they will be asked of me at the
day of judgment?  I thought you were more merciful and benevolent than nayself, but now I see that you are less pitiful than a
cannibal; go now examine well this matter, and see why this people have acted in this unlawful manner. There certainly is a cause
for it; they have either experienced injustice and oppression from




64            TURKISH EVENING ENTERTAINMENTS.
their governor, been burdened with excessive taxes, or some calamity ha- befallen their relatives and friends. If they have been
dealt with unjustly, do them  justice; if they are in poverty,
assist them from the public treasury; in fine, do for them whatever their necessities may require. Put in prison and punish those
who have dared to injure them; and by this means the good laws
of the state will secure peace and quiet to every one. Do not confound the innocent with the guilty, and thus.urn the edge of the
sword of justice from those who merit it; for what would our Creator do in the world to come, and how could we answer for it before the All-just?"
The vizir left the royal presence, and examined attentively the
whole affair. He learnt who were the guilty and who the innocent,
saw them dealt justly by, and acted towards them agreeably to the
views of the caliph. And when the caliph's kindness and consideration for his subjects, and the advice which he gave to his vizir,
were made known, every one prayed for his prosperity, and he
became celebrated in the whole seven climes of the world for his
equity and justice. Truly, kings should be attentive to the affairs
of their people, and attend to them in person. If they confide all
to their vizir, and neglect their government, they do a vain and imprudent thing, and give cause to the enemies who surround their
empire to attack them. When a sovereign devotes himself closely to the affairs of his state, his officers, seeing that he is vigilant,
fear him, and make effort-s to perform  properly their respective
charges; and thus good order and system are preserved.._
Mohammed Khan, the Ghazi, the conqueror of Constantinople,
one of the sultans of the family of Othman the unique and chosen, was a talented and learned as well as a brave and courageous
man, and a sovereign who was attentive to the affairs of his king



TURKISH EVENING ENTERTAINMENTS.             65
dom. He was in the habit of always uniting the Ulemas to his
company, when he would take delight in engaging them in learned
and erudite conversation. It was also his habit to walk the streets
and bazaars by night and day in disguise, for the purpose of acquiring information of what was passing among hts people. His
vizirs and other ministers were all very learned men, and, in all
their actions, had at heart the welfare of the state and the faith.
One day Mollah Kevzanee, who was the most excellent of the
great men of the age, was in his council hall, when, the conversation turning upon affairs of state, Sultan Mohammed Khan, the conqueror, asked the Mollah, saying, "It is said that the Crimea
was once a thickly populated and very wealthy country, famous
for its excellent and very learned men, and that it has had no less
than twelve thousand muftees, whose decrees are worthy of being
recorded. It is related in the history of the Mollah Tashkendee, that
it was gifted with great men and immense wealth.  Why, therefore, did it, in so short a time, become impoverished and ruined?"
Mollah Kevzanee answered, " The cause of the ruin of that country was, that its sovereign had no vizir of talent or capability."
When Sultan Mohammed heard this, he said, " Hasten, and call my
respected vizir, Mahmood, to me;" and when he had come, addressing him, he said, " I asked of Mollah Kevzanee what was the
cause of the ruin of the kingdom of the Crimea, and he answered
that it was the want of a talented and capable vizir."
So Mahmood Pasha said, "Yes, my sovereign, they have answered truly; but Mollah Mahmood has respected the rules of
civility in the presence of majesty.  Now, the truth is this, that
the real cause of the ruin of that country was the want of an attentive sovereign; for, if a king is acquainted with and watchful
over the condition of the realms under his empire, those who are
in his service will be zealous accordingly: therefore, my much respected sovereign, the vizir is not the cause of this ruin, but, rather,
the sultan himself, who makes his vizir arbitrator over the affairs
of religion and state, of this life and eternity, and places him as an




B6 6TURKISH EVENING ENTERTAINMENTS.
absolute decider over the fates of the subjects of his kingdom, particularly the Ulema or religious doctors of the Holy Law. Assuredly
affairs should not be left wholly to a vizir; he is but an humble
servant, who, if he fills his office with uprightness, is worthy of
his charge, but, should he not do so, ought to be dismissed and
degraded, and another found who will perform his duty. When a
sovereign employs himself with the affairs of his empire, his lieutenant is zealous and attentive to fulfil whatever is given to his
charge; the governors in the different parts of his kingdom,
awale that the sultan examines into their administration and
knows who of them are good and who bad, perform their respective duties accordingly, and abstain from misconduct; and the
enemies who surround his country, knowing the attention of the
sovereign to the affairs of his state, learn to fear and respect him."
When Mahmood Pasha had ended these words, the sultan
said to him, "You have spoken truly; and may you ever be prosperous and happy. Mahmood, you have awakened me, as from the
sleep of negligence." He then dressed him in a robe of honor, and
conferred numerous marks of favor upon him. A sovereign should
not be grieved on learning the truth, nor close his ear against it;
and this is the choicest and best quality of a prince.
CHAPTER SEVENTH.
On the subject of good faith, religious observances, and evil machinations.
In the year of the Hedjreh 501, reigned Sultan Sinjar Malek
Shah Ogloo, one of the Seljook sultans, a prince of upright and
just sentiments, and true piety. Once upon a time he marched




TURKISH EVENING ENTERTAINMENTS.              67
his troops and followers to the city of Talikan, for the purpose of
letting them repose there; and when its inhabitants heard the sound
of armed men, and the commotion around the sultan, each sought
a place from which to witness their passage. It so happened that
near the city was a high hill, with a pointed summit or cone, up
which a child of one of the famLilies of the city had climbed for
the purpose of seeing the passing soldiery, and was there seated
alone. The sultan's troops, like a torrent, passed by there; and
Sultan Sinjar, casting his eyes around him, espied something on
the summit of the hill which resembled a bird.  Supposing' it to
be such, the sultan, who was extremely expert with the bow, as
he passed by let fly an arrow at the object, which, by God's providence, attained its mark, struck the body of the child and killed
it on the spot where it sat.  He called one of his attendants a~nd
directed him to go and bring him the bird. The attendant, hastenr,
ing to do as he was bid, mounted the hill, and found a dead child
covered with blood. Putting it on his shield, he brought it do,.-,:
to the presence of the sultan; and the just and merciful prin:cQ
perceiving that in place of a bird he had killed a child, uttered -l
exclamation of painful surprise, dismounted fiom his horse, threwhimself upon the ground, his breast burning with the fire of affliction, and his eyes filled with tears of sorrow. " How strangely and
grievously have I sinned," exclaimed he, "and in a manner how
unexpectedly am I pained! I will endeavor to do justice for this
crime."  So he. sent criers throughout the city to summnon the
parents of the child, who were not longo in being found. They
proved to be poor indigent inhabitants of the place.  When the
father saw his child in this condition, grief overcame him and he
wept bitterly. The sultan, seeing the man's affliction, took him by
the hand and led him to his tent, and there, in the presence of his
officers, placed before him a pile of gold and a sword; he then
swore that the child met his death by accident. "But there," continued he, " is gold, and here is my head: satisfy yourself with the
former, and pardon me, or strike off my head with the latter; kill




6 8          TURKISH EVENING ENTERTAINMENTS.
me beside your son, so that at the day of judgment you deliver
me not up to torment. The choice is in your hand: either pardon me, or execute the right of talion, and thus free me from this
misfortune."
But the poor man answered, "7My noble-hearted and justly
minded sovereign is absolved from all criminality; for the accident
occurred by divine destiny and providence: long may he live to
be the soul of the world and the spirit of his empire! The favors
and gifts which you offer me are worthy of your greatness of
heart; and may your reign be ever prosperous. Let all our heads
and lives be devoted to your welfare: you are the shadow of God;
be ever faithful to the charge given you by Him. I have absolved
you firom the blood of my child; may he, at the day of punishment,
not ask it at your hands, and let those now around you be witnesses to your innocence."
The poor man's words consoled the sultan, and made a deep
impression on him. The father did not wish to accept the money;
but the just king added another equal sum, and pressed them upon
him against his will. He also conferred upon him the government
of the country of Talikan and made him one of his chief officers.
What an upright and merciful sovereign, in whose mind power
and poverty are one and equal, and whose noble character and conduct made him one of the best of kings!
May God have mercy on them all!
It is written in books of history, that Suliman bin Abd el Melek
of the family of the Ommiades, was a most benevolent, intelligent,
and worthy man. He always cultivated the acquaintance and society of persons of mind and talent, and took pleasure in having
the histories of preceding sultans, and the virtues of sovereigns of
just principles, read to him.




TURKISH EVENING ENTERTAINMENTSo            69
Once in the course of conversation Suliman bin Abd el Melek
made this remark: "Praise be to God the benevolent, the most
high and holy, whose grace to his servant of this kingdom and
empire is, if not greater, certainly not less than that shown to
Suliman bin Daood.*  He had power over the Deevs, Perees,
wild beasts, birds, and winds, which we have not; but for wealth
and troops, honor and fame, we have nearly reached our expectations." One of the learned persons present said, " You do not
possess that which is more important than all others to your kingdom, and is as the running water of your empire." The sovereign
inquired what it was. "You have not a vizir worthy of your
glory and reign. You are a king, son of a king, and you should
have a vizir excellent, and versed in the affairs of government, one
who is possessed of personal purity, famous for his piety and
charity, free from haughtiness, pride, and hypocrisy." The sovereign replied, "But none knows where there is to be found a
vizir possessed of such excellent qualities and brilliant talents as
those you recommend." Then the person said, "There is now in
the city of Balk, one named Baramikee, descended from the vizirs
of Ardashir Babek, whose office has come down to him by inheritance. When the kingdom of the kings of Adjem departed from
them, that country became Islamite. It was then that the Baramikees took up their residence in Balk, and received the true
faith. They possessed works on the knowledge necessary to a
vizir, and taught their sons the science of belles lettres, as well
as other necessary attainments; so that they became superior to
their equals, and the most learned of the age." In such terms of
praise as the preceding he commended them.
So Suliman bin Abd el Melek sent royal missives to Balk, and
had Jaafer brought to Damascus. The principal officers of the
court went out to meet him with great honor and distinction, and
conducted him before the sovereign. After kissing the hand of
* The reader is here reminded of the Eastern traditions that give to Sulimall the powers above spoken of.
4*




70           TURKISH EVENING ENTERTAINMENTS.
the shah, he showed him a place near the throne; but as Jaafer
toolk his seat the countenance of the shah changed its color, and he
turned away from him in evident displeasure. " Talie him out," exclaimed he: and as no one knew the reason, the officers of the king
were astonished.  One of the padishah's near attendants inquired, why, after having Jaafer brought from Balk to Damascus with
so much honor, he showed such sudden aversion for him? The
king replied, " Had it not been for his merit and abilities, I would
have had him executed on the spot; for this man has prepared poison about him, and one must beware of him." The attendant said,
" If you so command, we will inquire about this matter of himself;
and if he denies it, your sovereign aversion will be a just one: but
should he avow it, and explain a motive for it, it will remain with
our sovereign to accept or not of his excuses."
So Jaafer was called to the presence of the king a second
time, when Suliman bin Abd el Melek said, "The reason of
our sending you out of our presence was this, that I became
aware you had a deadly poison about you."  Jaafer saluted the
sovereign and said, " Yes, my padishah, in my ring there is a prepared poison; but it is inherited from my forefathers, and is
designed for myself alone: up to this day it has injured no true
believer, nor is it intended for any other purpose than that of protecting myself.  How many accidents occur, and what numerous
sorrows and tribulations are endured in the service of kings and
sovereigns! mayhap one day they might require of me an important service, which it would be beyond my powers to perform; or
it might be that an enemy brought upon us a disgrace beyond our
endurance; in which case we would then destroy ourselves, to free
us from the shame."
Sultan Suliman bin Abd el Melek was a man of judgment,
and replied, " To persons of mind and talent. both rashness and
haste are at first sight faulty; for a subject which at first appears
disagreeable, upon reflection becomes praiseworthy and commendable, particularly to sovereigns and other governors: therefore is




TURKISH EVENING ENTERTAINIMEiTTS.             71
deliberation beneficial aad useful in the. proper administration of
their government." Suliman bin Abd el Melek also praised Jaafer's
talents and judgment, as well as his prudence and care; and he
ordered one of his own riding horses with its rich equipments to
be brought forth for his use, on which he mounted him, and, preceded by all the high officers of his court, went to his court of
justice, where he counseled with them.
One day when Jaafer was with the king, he asked of him,
"From what did his majesty, our sovereign, know that I had poison concealed about me?" Suliman bin Abd el Melek replied, " In
the treasury of my predecessors were found two royal rings which
I inherited, and their qualities are as follows. When any one has
poison about him, or there is poison near, these two seals become
agitated, and rub against each other." Then taking off the rings from
his finger, he showed them  to Jaafer. All the persons present
were greatly astonished at the sight.  Jaafer exclaimed, "Barik
Allah! There are two wonderful things connected with this
matter. One is this seal; and the other, that once being in the
society of the sovereign of Tabriistan, he asked your servant
whether he had ever beheld the sea, or been rowed upon it. I replied that I had not; so he remarked, that as I was his guest, I
should go upon it with him. I-Ie went to the sea, where sailors
brought a bark which we entered; a meal also was got ready, of
which we were partaking, when I perceived a ring on his finger,
made of a red ruby, the like of whichl I had never seen before.
The sovereign, of delicate feelings, perceiving that I observed the
ring attentively, took it off and offered it to me. As we sailed
along, T kissed the seal and returned it to him. Upon which he remarked,' Keep it, it is yours,' and gave it back to your servant;
adding that a thing which was once taken from the finger and given
away, could not be returned to it. Your servant replied, that a
thing worthy of a sovereign was not proper for a servant; when,
as I begged to return it to'hiln, much to my regret, lie threw it
into the sea. I said,' ald I known your intention of throwing it into




'72           TURKISH EVENING ENTERTAINMENTSo.
the sea, I would have accepted it; as it is, I fear I have been
impolite in this matter.' The sovereign replied,' There is now
no remedy; you are to blame for not taking it, but there is something else curious connected with the ring.' So he turned and ordered one of his attendants to go, and from a certain place bring
him a particular box. The attendant departed, and soon returned
with a small box, out of which the king took a little fish made of
fine wrought gold and threw it into the sea. It moved about for
an instant and descended to the bottom  of the sea; then taking
the ring into its mouth, it swam back to the surface, and the
sailors received and handed it to the king. He then took the ring
from the mouth of the fish and once more presented it to your
servant. I put it on my finger and kissed his hand; after which
he placed the fish in the box and locked it. This is that ring,"
said Jaafer Baramikee, taking it out of his breast and handing
it to Suliman Abd el Melek; who, highly praising it, said, "If
ever there was a miracle, it is this."  He then returned it to
Jaafer and observed, " It is a sovereign's gift, and ought to be
guarded with care."*
After this Abd el Melek placed full confidence in Jaafer's intelligence and knowledge, and on all occasions took counsel with
him.
The moral of this story is, that sovereigns should on all occasions act without haste, lest its end be repentance, and that they
may be free before the just God from punishment and shame; for
reflection is the source of happiness in this world and in the other.
A vizir who'vith due gravity attends to matters of religion and
faith patiently, and who, confiding in God, properly reflects beforehand, sincerely and justly serves his sovereign and fellow-subjects. If in every circumstance his eyes are steadfastly fixed on
the All-just, and he is obedient to the holy law of the most excellent Prophet, his end will be attained with success.
X This tale is mentioned by D'Herbelot as taken from the " Majma'al
Tavarikhi."




CHA'PTER EIGHTH.
On the subject of those generous persons who habitually act with benevolence and goodness.
Some of the most virtuous of the Arabs were once seated
around the vestibule of the Caabah, discussing the subject of who
were the most generous and benevolent of Arabs; when one of
them said, " Of the present time Abdallah Radavee, the son of Jaafer bin abi Talib is among the most generous."  Another said that
Kais bin Abadeh was the most generous and benevolent of his
tribe; and yet another observed, that indeed he was the most excellent and liberal of all, to a remarkable degree. Another asserted
that Grabet el Uvsa was superior to all others.  So the discussion grew warin among them as they remarked on the character
of the different candidates; when one of the hearers, who was the
governor, exclaimed, " What need of words? let some one go to each
and make a request of him and explain his wants, and we will see
the degree of his generosity." All approved of the proposal, and
they deputed a person to each of the individuals under discussion.
One, in going to Abdallah Radavee, found that he had gone
to the country; so, having prepared a loaded camel, he was just
putting his foot into the stirrup of the horse on which he intended
to ride, when the man arrived. "0  son of the uncle of the Prophet," said the man, " I was travelling, and having become separated from my companions, am reduced to beggary; generosity
accompanies your character for honor."  Abdallah Radavee dismounted from his horse and said, " You have come at a most inauspicious moment; pray excuse my want of means. Mount on this
camel, and take what is on it, namely, four thousand dinars and
a lot of clothes; among the latter is a sword which was a souvenir to me from the conquering lion of God, Ali ben Abi Talib, on




74           TURKISH EVENING ENTERTAINMENTS&
whom be the divine satisfaction;* it also I give to you, and let you
know its value." The asker of alms mounted the camel, thanked
Abdallah Radavee, and returned.
When he had come to the place where the subject had been
discussed, he dismounted from the camel; and all present, on seeing him take out of the saddle-bags clothes of costly silk, four
thousand dinars, and the flashing sabre of the valiant lion, praised
and extolled Ithe generosity of the donor.
One of the party went also to Kais bin Abadeh, and on reaching his palace found that he had retired to rest with a maiden at
his side. Kais told the maiden to inquire the cause of the visit of
the beggar, and to ask what he desired. The beggar replied, "I
am a poor man in great poverty, and am come with the hope of
benefiting by the known generosity of Kais."  " Here are seven
hundred pieces of gold in a purse; take them," said the maiden,
"and do not disturb Kais."  Opposite her stood a black slave.
"Take him also," said she. She likewise gave him a token, and
added, " Go to such a caravan, and let them give you a camel to ride
upon, and pray excuse the humbleness of the gift." The beggar,
greatly pleased with this present, departed, taking the camel with
him.
He who went to the greatest wonder of all, found him; but he
was blind, wholly deprived of the light of seeing. The beggar
went to his gate, and found that Grabet el Uvsa had gone out to
the chapel, leaning on the shoulders of two slaves. The beggar
met him and exclaimed, " O Grabet el Uvsa, I, a poor unfortunate traveller, ill and with the hope of receiving something
from your generous hands, have come to see you. I depend upon
your liberality."  Grabet el Uvsa forthwith raised his hands from
off the two slaves, and placing his right; hand on his left, said,
"Ay! Vah! you have come at a moment of poverty for Grabet
el Uvsa; take, however, these two slaves who have been my guides
and support-they are thine." The beggar replied, "These two
A li bil Abi Talib, the third caliph, a successor of the Prophet Mohamm ed




TURKISH EVENING ENTERTAINMENTS.              75
are your wings; should I take them you would be left alone, and
what would become of you." But he answered, a" I have given
them to you: take them and keep them as slaves, or free them;
and if you do not, I will give them their liberty."  So saying, he
felt for the wall, and continued on to the chapel. The beggar taking the two slaves returned to the place of the discussion, where
the generosity of each was narrated. One of them they proclaimed the chief, and that was Grabet el Uvsa, on account of his being the greatest in generosity.
But if one justly discriminates, the preference was due to him
who presented the four thousand dinars cand the souvenir of the
lion of God.
CHAPTER NINTH.
On the subject of those noble sultans who have excelled in justice and protection to their subjects, and whose magnificence has been surpassingly
great.
In the time of Mustansir Billah, in the four hundred and eightysixth year of the Hedjreh, Mohammed bin Melek Shah, the Seljookide, was sultan of Transoxania. His sons after him became very
powerful, conquered the neighboring sultans, took possession of
their countries, and held them in subjection. Even so great a king
as Mohammed Sebektageen, a powerful sovereign, and owner of
numberless troops, was conquered by them; but after Sultan
Mahmood's death, the son of the latter, Sultan Mesood, conquered them, and took the throne of Mahmood the Seljookide,
the father of Alb Arslan.
He became very powerful: and passing over to the opposite




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side of the Euphrates on a bridge, which none of his tribe had
done before, with two hundred thousand men, conquered Aleppo
and Damascus, and kept possession of them.
He became a martyr in the affair of Yusup Khavarezmy; and
his son and successor, Melek Shah, was a just sovereign, courageous, lion-hearted, and benevolent to his subjects. In his time the
wolf and the sheep, the lion and the gazelle, lived in quiet companionship together. It is related that he left home one day with
the desire of going to the chase, and on his way out observed a
man on foot, weeping, and approaching the city. He had the man
called to him, and inquired the cause of his tears; to which he replied, " I possessed a small capital of money, with which I bought
a load of water-melons, desiring to take them to the city, and sell
them, so as to provide food for my wife and children. But two
soldiers took them from me, and thus I lost all my capital." When
Melek Shah heard this, he bade the man not to be grieved, " Weep
not," said he, "your property shall be given you again." So calling
one of his attendants, he told him that he wished a water-melon;
"go to the camp and seek, perhaps you may find one." The servant
departed, and going round the camp, came to a tent where he
found a melon, and brought it to Melek Shah. The padisbah
said to him, " Go, bring the owner of it to me." Departing, he did
as he was directed, and on his return the padishah asked the man
where he got the melon. He replied, that his servant brought it to
him. "Go then," replied the padishah, "and bring your servant to
me." The man went, but sent away his servant and returned, saying
that he could not find him. The padishah became very angry;
and forthwith putting a cord around the man's throat, he called
to the owner of the melons, saying, " This man is one of my purchased slaves, and I now present him to you; go and use him
as your own, and be careful not to let him escape." They both
left the Shah's presence and departed for the city. On the way
the man threw himself at the feet of the owner of the melons, and
begged that he might be allowed to purchase himself for five hun



TURKISH EVENING ENTERTAINMENTS.             77
dred dinars. The poor man returned to the padishah and informed
him that he could sell the man, if his majesty would give his noble
consent, for five hundred dinars. The just Melek Shah replied,
"How, my poor fellow, could you sell him for so small a sum. I
gave him to you with all he possessed." The poor man thanked
the Shah and with a gladdened heart returned to his wife.
That is justice and good judgment which inflicts a punishment
that serves as an example to others against oppression, while it
is a source of felicity to those who practise it, both in this world
and in the world to come. Those are the principles entertained by
the sultans who protected religion and showed mercy towards the
faithful. May Allah have mercy on them all!
CHAPTER TENTH.
On the subject of the justice and religious principles of Mahmood Khan.
Ferdusee dedicated the work entitled the " Shah Nameh" to
Sultan Mallmood, one of the Sebektageen sultans. He was a perfectly just and munificent, as well as a most religious and virtuous sovereign and hero.
Once a Turkish soldier, when drunk, entered the dwelling of an
humble dervish, and raised his hand to the latter's wife with evil
intentlns. The poor dervish presented a petition against the man
to Sultan Mabmood, complaining of the injury and oppression
done towards him.
Shah Mahmood had the dervish brought to him privately; he
bestowed presents upon him, and said, " Should that faithless man




7 8          TURIKISH EVENING ENTERTAINMENTS.
ever go near you again, come and inform me of it without fail."
He directed his door-keeper, at whatever time this man came, to
conduclict him immediately to him, even should he be in his harem.
The dervish of humble attire offered up a prayer for the shah
and departed.
Three days afterwards, after nightfall, the same drunken Turk
came again to the dervish's house after his wife; and the dervish
said to the latter, "Leave your bed and engage him for a short
time in conversation, whilst I go and give notice of the affair to
Shah Mahmood and return." He reached the sultan's palace, and
seeking the gate-lkeeper, gave the shah news of his arrival. He
immediately arose, and taking a sharp sword in his hand set out
with the dervish for his house. The dervich entered the house
first, and seeing that the fellow had got into his bed, he returned
and informed the shah; whereupon the shall, also entering, ordered the dervish to extinguish the light. He then slowly approached the bed, and with one keen blow cut the man in two
pieces; after which he called for a light, and on looling at the
Turk's face, returned thanks to God.  The dervish asked him
why he did so. The padishah replied, " The reason why I asked
you to put out the light was, that I feared the person who
had dared to commit this act was my own son; and had the light
remained, I might, on seeing his face, have had compassion on him.
But when the light was brought, and I saw that it was not my
son, I thanked God. If," continued he, to the dervish, "you have
any thing to eat, bring it." The man.brought out a little honey
and a piece of bread, which the padishah ate, and offered thanks
to God. He also said to the dervish, " Know, that since the day
you presented me the petition, not a morsel has entered my mouth;
I was excessively hungry, and asked you for something vwhich
would appease my hunger. Thanks be to God that you have been
able to take vengeance on that oppressor!" added the shah, as he
bade the dervish farewell.




TURKISH EVENING ENTERTAINMENTS.'79
Mustazid Billah, one of the Abbaside caliphs, had a vizir
named Abd Allah. The latter relates that, one night, as the caliph
was taking his pleasure, one of the pages of the treasury, becoming drowsy, struck the caliph on the head, so as to knock off his
turban.  The caliph took it up, and putting it on again, said to
the page, "Go and repose yourself, and call another page to
me." The vizir says: God knows that my senses had left my head,
and I came near falling to the ground; but when I heard this I
turned to him, and exclaimed, "- How admirable is such mildness'"
To which he replied, "How could I do otherwise, seeing it was
only an accident occasioned by drowsiness?" It is not proper
that the poor fellow should die of fear, but rather become wiser
by reflection upon his negligence."  So he ordered that the number of pages in waiting should be increased by one or two more,
to render their duties lighter.
Such good qualities are hereditary; for' it is related that the
ornament of the vizirat of religion, Zeen el Abideen, had a child
which was standing at his side when the table of favors was
served. A boy brought in a dish of food with the intention of
putting it on the table, but let it fall. The contents were very
hot, and, lighting on the Imam's child, scalded it severely.  The
servant, in great alarm, exclaimed, "Those who retain their anger, and pardon the faults of men."*  The generous Imam,
without the least change of manner, replied, " Slave, in God's
name I pronounce thee free;" and thus at once pardoned the servant and gave him his freedom. In another narative it is added,
that the Imam's child immediately expired.
One of the Baanmikides, who have filled the world with the
report of their generosity, and adorned it with their modesty and
* Part of a verse of the Koran.




S0            TURKISH EVENING ENTERTAINMENTS.
judgment, was Hassan Maymendee. He was the sage vizir of Sultan
Malhmood, his adviser and counseller in all his affairs.*  Noor ed
Deen bin Mohammed, the author of the work entitled Jamys el
Hekayat, relates, that on days of vacation Hassan Maymendee
spent his time in retirement, conversing with his familiar friends. On
one such day he was seated in a chair with his feet bare, hanging
down to the floor. Whilst thus seated, some swords were brought
him for sale, and taking one in his hand, he leaned upon it as on a
staff. The point of the blade came in contact with his foot; and it
happened just then, that a necessitous person, thinking it a good
time to appeal to the vizir, hastened into the room, and commenced relating the story of his distress. For want of observation
the person leant against the handle of the sword, pressing the point
of the blade into the vizir's foot; but the latter made no complaint,
and bore with the pain without flinching.  After the man had
finished his story, the sage vizir gratified his wishes and dismissed
him. The visir's foot being wounded, blood flowed from it, which
one of his attendants observing, he said to the vizir, " How strange
that you did not tell the fellow to be careful, and thus spare
yourself this pain!" As the blood continued to run from his
foot, they bound it up.  Hassan l\naymendee observed, "The
poor man, seeing me alone, thought it would be a good time to
beg a pair of shoes for his son; but had I told him to beware,
he would have become confused, and unable to express his
thoughts, and thus would have had to leave me in shame. The
slight pain which we have experienced allowed the poor fellow
to go away with a glad heart; and as so trifling a hurt to me
has gained his good-will, I am heartily pleased."
Those present applauded the vizir.
Behold in this anecdote his good and virtuous qualities.
* This is evidently Mahmood, the Sebektageen, a great patron of literature. Ferdoosee was patronized by him.-A. T.




TURKISH EVENING ENTERTAINMENTS.             81
AN ANECDOTE OF  THE SAME PERSON.
Among the many good characteristics of Hassan Maymendee is this-that he never ate alone.  Had he even a date, he
would divide it among those present.  One day a man gave him
three cucumbers, which were scarcely ripe. The vizir, taking one,
pared it, and ate it all himself: the second shared the same
fate, and likewise the third.  The persons in attendance were
astonished, but remained silent. He gave a present to the man
who had brought the cucumbers; and after he had gone, excused
himself to those about him, saying', "The reason why I ate the
three cucumbers alone was this: that I found one of them excessively bitter, and so did not offer you any of it; the second and
third were equally so, even more than the other; and I feared
that, did I offer you any, you would remark that they were bitter, and confuse the MIussulman who presented them: so, rather
than let his feelings be hurt, I preferred quietly to eat them  all
myself."
CHAPTET ELEVENTH.
On the subject of ease after difficulty, plenty after want, and pleasure
after pain.
It is related by the Tarsonsite, the author of Serradj el Mollook, that once in the beautiful city of Bagdad, Sheik Aboo IHeffez
ibin Ahmed was leading with a perfumer the holy traditions, when
a man entered and gave ten aktchas to the perfumer, saying,
"Give me a little of a certain kind of scent."  The perfumer
(attar) arose, and gave him what he desired. He took it; but after
going a few steps he let his tray fall, and all the perfume was spilt.




82           TURKISH EVENING ENTERTAINMENTS.
The man cried out aloud in great grief at his loss, so that we
were much pained for him, and we said to the Attar, " Do for
charity's sake give the poor fellow a little more perfume;" which
he did.  The man also collected, as best he could, that which
had fallen, and the Attar remarked to him, " Was it proper to
make such a lament over ten drachms of perfume l  The Most
High is benevolent, and bestows gratuitously." The man replied, "Pardon me, for you have justly spoken; but a man's
patience is according to what he can bear, and my grief was involuntarily expressed. I have lately been out of my mind; the cause
of which is as follows. A year or two ago, when I was wealthy
and influential, I joined a caravan on my way to Bagdad, with
four thousand dinars in money, and four thousand dinars more
in jewels in a bag, and lost it all. I did not tell it to my
companions, neither did I let them observe my affliction;' for
I had yet a little property left to keep me from want. But today a child was born to me; and besides these ten dirhems I
possessed nothing wherewith to buy provisions for my family.
Should I spend them, I would be left entirely destitute, and be
obliged to beg; wherefore I said to myself,' Rather let me employ it as a capital, and with its proceeds provide for my family;'
and when I saw it thus escape fiom my hands, I became desperate, and gave way to my grief."
i  Whilst this man was relating his situation, a worthy person,
whose house was directly opposite us, sat at the sill of his door
listening.  He arose and came over to us, and asked the man to
go to his house with him.  We supposed he was touched by tile
poor fellow's tale, and intended to give him something; but it
was not so. He said, "When you lost the bag, who were yore
companions, and where were you?" He also asked many other
questions about the bag, to all of which the man replied exactly
as it occurred.
The worthy man then left us for a mnoment, and on returning
brought fiom his dwelling a sealed bag, and asked if that resenibled the one xvhich he had lost?  "Yesl" exclaimed the




TURKISH EVENING ENTERTAINMENTS.              83
poor fellow, as soon as he saw the bag; " It is the very same. 
At the same instant, pulling the seal out of his breast, he exhibited it, and proved his claim.
The jewels of which he had spoken were in the bag; and consequently the worthy man at once delivered it over to its owner.
But the poor fellow said, "( Let these jewels all be yours; I freely
bestow them upon you, and pray you will accept them."  The
man replied, "Forget us not in your prayers! the goods that
belonged to you are yours once more. The Lord of the universe,
by means of a slight sorrow, has turned your difficulty into facility,
and your hidden treasure has been brought to light."
The lately unhappy man fervently thanked God, and with much
joy and delight returned to his wife and children, his purse well
filled with gold. The money he received was sufficient to set him
up as a merchant of large capital. God forbid that he who confides in him for the necessaries of life, should remain hungry, or
dependant upon the low and mean!
It is related in the history written by the Sheikh Anmad ed
Deen ibin Kethir, called "Bedclayeh  e  Y ihacyeh," that once a
pilgrim undressed himself near the well of Zemzem at Mecca the
venerated, for the purpose of performing his ablutions. On his
alm was a rinogof eighty miscals, which he took off and laid down
near the well; when lie had completed his ablutions he dressed himself and departed, forgetting his ring. After finishing his pilgrimage
the man went to Bagdad, where in the course of a few years his
circumstances changed, and he became so poor that his whole
capital was reduced to a single piece of silver. Wiith this he purchased a few Aleppo glasses, and nhaving placed them on a table,
he stood beside it in the market-place offering ther for sale. Happening to place his foot upon a stone, he fell and overturned the




84           TURKISH EVENING ENTERTAINMENTS.
table, and all his glass-ware was broken into a thousand fragmeints. The man, becoming desperate, gave way so loudly to his
sorrow, that a crowd collected around him; and addressing them,
he said, " O Mussulmans, at such a time, I was at the venerated
city of Mecca, and lost, near the well of Zemzem, a gold ring of
eighty miscals, which did not grieve me as much as my present
loss; for now all I possessed in the world was one solitary piece
of silver, and in order that I might not be reduced to beggary, I
endeavored to make it a means of subsistence. It was seeing it
thus at once lost to me for ever, which caused me such excessive grief."
Now among the crowd was a Mussulman listening to this man's
recital of his misfortune, who, when he had ended, said to him,
" Come, brother Mussulman, I found the gold rino which you lost
at Mecca, and behold here is your property;" with which words
he delivered the ring to the heart-broken man.
All present were astonished at the singular providence of this
remarkable coincidence. Thus this man's sorrow and affliction
became a source of favor from the Lord of all things, and he
warmly expressed his grateful thanks. Allah is the blessed and
the holy!
An innocent person of the Sheah sect was once accused in the
presence of that most excellent of men the Caliph Muhtadee Billah,
of the house of Abbas, of having endeavored to excite an insurrection against his government, and as being therefore worthy
of punishment. The caliph commanded him to be brought before
him; but the poor fellow had concealed himself, and was not to
be found.  The caliph, greatly displeased, promised that any
one who found him and brought him before him should receive
one hundred thousand dirhems. So the man was found, and, after




TURKISH EVlENING ENTERTAINMENTS.              85
being bound, was taken to the residence of the caliph. WbVhilst on
the way there, they happened to meet tlhat mrlost generous alned
benevolent of persons, Maan bin Zeid. The poor man o- seeiilg
him_, exclaimed, "O most excellent of nen, hear me."  B1aan
reined in his horse, and demanded why thle man was apprehlended.
Those having  charge of him  replied, that the caliph had been
seeking for him a long time. Maan said to them, " Peleale 1 im1;
I will intercede for him with the caliph, and will also i  nr'ix'r anu a
recompense."  But they refused to give him  up, for hlss tr;nl  a
hundred thousand dirhens; whereupon Mann took him by force
out of their hands.
So they went to the caliph, and complained thlat they had found
the Sheite whom lie desired to have; but whilst on thfeir way with
him, the Emnir Mann had taken hinm fiom them, and carried hirn
off. The caliph inmmediately sent men to call Maan before lim,
and on his arrival, aslked him why he had rl eleased his prisoner?
Maan replied, "0 Emir ul Mumaneen! five thousand of Rmy men
have been slain in your service, fiughtinag against your enemies;
and my own heard also is ready to be sacrificed to you, rather than
a gufilty man should implore my protectiol in veain.  HI-ave i not
sufficient interest withl you to ask his pardon?" The caliph lmade
answerl, " Yes, O Mllan, you have place enoug-h in my regard for
your intercession to be receivped in favor of the people of a whole
zone, and not for one man alone." Said Mcann, "0 Prince of the
faithful, I beg' for him the honor of hissinog your noble hand, and
permission to depart in joy, favored also with your generous gifts."
"Let him," replied the caliph, " be clothed inl a dress of honor for
M ann's sake, and receive a gift of one hund['ed thousand dirhems."
Said Mann, " O Emir ul Mumaneen, let this  man's gift be equal to
his fiault: his crime is very great, pray, therefore, let his gi atuiity
be similarly large."  Thle caliph commanded that one hundred
thousand dirhelms more sfhould be presented to him; and when
iaf:nl  had conducted tile mican into the royal presence, lhe'was
5




86           TURTKISIS EVENING ENT'ERTAINMENTS.
clothed in a dress of honor, and, after receiving the caliph's bounty, departed to his own home.
Behold the kindness and humanity which led one to peril his
own life for that of another with whom he had no acquaintance, and
to undertake such onerous and difficult service. This is true natural goodness. May Allah the Most High have mercy upon him 
The following story is narrated by the Judge Kazer.'Aboo
Eumer, who lived during lthe reign of the Caliph Muktadir Billah
of the family of Abbas.
Among  my old acquaintances, was one of a respectable origin,
whose condition, in consequence of misfortunes that overtook
hiram, became greatly altered for the worse.  Some time subsequently I met him  again, and perceived that his poverty had
been changed to splendlor, and that he was engaged in extensive
and important business, and possessed of much wealth. When
he saw me he was greatly rejoiced, and invited me to his house,
where he ordered a feast to be prepared for me at once. After
some soci-al conversation, the dinner was served up, when I said,
" I will not touch your food until you explain to me what has happened to you."  So he replied, "A' fter the death of my father all
I possessed was lost to me except one house. One night I retired
to bed with so aowful feelings, saying to myself,' What shall I do?'
I had a dreanm, in which I beheld one who said to me,' You will
Bhave no success or fortune until you go to Egypt; so arise, delay
not, but proceed thither.' I awoke, and finding that the Egyptian
caravan was about to depart,'  forthwith accompanied it. On my
arrival there, I wandered about for two or three months without
deriving profit friom any one, until not a hubbeh (groat) remained
in my pocket. Although I was hungry and in need, shame long
prevented my skin, aid of any one, until compelled by necessity




TURKISH EVENING ENTERTAINMENTS.              87
I went out one evening, hoping that I might meet with some benevolent person to whom I could disclose my situation. It was the
Yatsee, or hour of repose; and as the governor of the city happened just then to pass by on horse-back, he, seeing me in a
corner alone, stretched out his hand and struck me several blows.
Addressing him I exclaimed,' I am not the person you take me
to be,' and told him all my story exactly as it had occurred,
adding,'I have come to Misr (Cairo) in search of the fiuit of
that dream, and this has been my lot.' Hereupon he caused me
to be lifted up, saying,' 0 fool that I am, it is now more than
two months that I have every night had a dream in which a
person appeared to me and said, "In Damascus, in a certain
quarter, and in a certain house, there is a sofa, under which are
hidden thirty thousand pieces of silver buried-do not neglect it."
After having received so many signs and-directions, shall I not
act, whilst you, on the strength of a single dream, have come
all the way to Cairo? what folly!' he repeated, and departed. I
at once perceived that the quarter mentioned by him was the
same in which I resided, and the house my own; so on the following day I joined a caravan, and reached Damascus on foot. I
proceeded directly to my house; and on breaking up the sofa, a
secret place was disclosed which contained two vases. On opening
them, behold! I counted out exactly thirty thousand pieces of gold,
which my deceased father had hidden in that spot.  I found
also a paper on which he had written the amount, placed in
one of the vases. With this money I set up in business; my
capital annually increases; every year I give the Zihiat, or alms
prescribed by the Koran for the poor; and God, the great and
good, increases and blesses my store." Hie added, "This is the
friuit of the blows I received in Cairo; for which blessed be God I"




88           TURKISH EVENIN5G ENTERTAINMENTS.
The vizir of one of the most eloquent and upright of sovereigns relates as follows:  One day that great king ascended
to the terrace of his residence; and on looking around him, he
beheld near his terrace, in another house, a beautiful creature,
fair as the rising moon or the face of the planet Venus. From
gazing at her beauty he became beside himself, and he inquired
of his own maidens whose house it was. They replied that it
belonged to Firooz, one of his own attendants, and that the
woman was his wife. "She is the daughter of such a one,"
added they, "very eloquent of speech, and unique in beauty."
The king, quite lost in love and admiration, summoned Firooz to
his presence; and giving him a letter, he commanded him to deliver
it to a certain person, and collect from him the money which he
owed. Firooz took the letter and returned to his house, where he
prepared his arms and other necessaries, but forgot the letter confided to him, and departed.  The love-stricken king arose and
went to Firooz's door, at which he knocked, and was asked by the
wife within, who was there. "Open the door," commanded the
sovereign; and as soon as this was done, he entered, and saying,
" To-day I am your guest," seated himself on the sofa. The lady,
who was eloquent of speech, asked him what wind had blown her
such good fortune as thus to elevate her fronom the dust of the earth?'rhe king replied, " My desire is simply to pay you a visit."  The
lady answered, " God preserve me from this visit; for I think
there is no good in it." The king responded, "I am your husband's master; perhaps you do not recognise me. " God preserve
me from  all evil!" exclaimed the woman, "You are welcome."
She then repeated some verses meaning, "It is unworthy of
you to drink fiom the cup out of which your dog has lapped."
The king, who was greatly ashamed at the words of the woman,
arose and left the house in haste, and in his confusion forgot one
of his slippers. Now Firooz, having recollected the paper given
him by the king, hastily returned home for it, in time to witness the
king's departure. He, however, entered his house, took with him




TURKISH EVENING ENTERTAINMENTS.              89
the paper, and went his way. Having seen the king's slipper, he
understood why he had been sent out of the way; nevertheless,
he performed the commission as he had been ordered. On his
return he gave his wife one hundred golden ducats, (sherifee,) and
directed her to go and reside a few days in her father's house;
" for," added he, "the sultan has presented us with a house to
which I will remove our effects." The woman, supposing this
to be the case, went to her father's; but as Firooz did not visit'her
for several days, her brother called upon him and asked why he
had thus separated from his wife. " Pray inform me," said he;
" otherwise we will lay the matter before a judge." Firooz replied,
" I gave her all that I was bound to do; yet if such be your
desire, I am willing to appeal to the law."  Accordingly, on the
following day they went before the judge, whom they found
seated beside the king. The woman's brother opened the case and
said, "0 Molana, we let this man a garden surrounded by four
walls, well cultivated and without blemish, and which yielded its
delicious fruit in abundance. This man, after eating the produce,
destroyed its walls, ruined its well, and then returned it on our
hands."  The cadi replied, " 0 Firooz, what do you say to this I"
Firooz answered, " I returned the garden to them better cultivated
than when I received it."  "Did you deliver it up?" inquired the
cadi? "Yes," said the brother, "he did; but what was the
cause of his so doing?" Firooz replied, "By Allah! I returned
that garden much against my will; but once I found a lion's track
in it, and fearing lest some day that royal animal's fierceness might
do me harm, I concluded to compliment him by forsaking it altogether in his favor."
Now when the king heard this, he exclaimed, " Go, Firooz,
enter and tranquilly enjoy your garden; for by Allah the Great,
although a lion has visited it, he never raised a hand to touch a
leaf in it, nor did he taste of its fruit. At a favorable moment he
entered it; but filled with shame and amazement, he left it again.
Never have I seen a garden with such high walls, strong gates,




90           TURKISH EVENING ENTERTAINMENTS.
and pleasant cleanly walks. Go, blessed be Allah, know its value,
and attend to your duties." So they left the cadi's presence, and
no one among the public ever knew the true facts of the case.
Firooz was greatly rejoiced; and returning once more to his dwelling, he showed more honor and regard to his wife than ever he
had done before.
A STORY  OF SULTAN  HUSSAIN  BIKRA.
Sultan Hussain Bikra was a learned and just sovereign, unparalleled for generosity and magnanimity of soul, whose noble
qualities are mentioned in the book called Ahlak el Muhsaneen
(or Praiseworthy Qualities.)  For ardor of character he had no
equal on the, face of the globe; he also possessed a vizir of divine
uprightness and talent, like that of Mercury, celebrated under the
name of Meer Aly Sheer Nevaee. Indeed, from the time of Adam
of unequalled worthiness, down to the present period, never were
so just a sovereign and so pious a vizir united before. The report
of their government reached the skies, and the roar of their prowess and ardor shook the face of nature, as the earth is shaken by
an earthquake.
During the period of their just rule, through the protection
which they afforded to science, eight hundred poets were collected
at the foot of the sultan's throne, the most eminent and honored
of whom, and the heads of their society, were Abd ur Rahman,
Jamee, and Hussain, called the masters, who have successively
enriched the world with their productions. The sultan and his
vizir united in their service all who were most eminent for wit and
learning; and as these patrons of talent were capable of estimating
their value, those who were talented individuals had the privilege
of attending ini the presence of the ruler of the world.




TURKISH EVENING ENTERTAINMENTT>S.             91
Now it is related that Sultan Hussain Biklra held a council
four times a week, in which he attended to the affairs of the
faithful.  Of the remaining three days, he spent one in conversation with the learned men and poets of his court, discussing and composing with them; one in company Ewith those who
were conspicuous for their talents in  painting, drawing, and
writing; and one in visiting the public schools of the city,
where he heard the lessons of the students in the presence of
their tutors, and rewarded their application to studyl, by giving
suitable presents and promotions to each. To those who excelled
he gave monthly stipends from  the treasury, as an encouragement to their exertions; which had the effect also of stiniulating
others with the hope of like success. As a proof' hLow excellent,
benevolent, and enlightened was this sovereign, the followino story
is related of him:
Among the residents near his throne was a,wealthy merchant,
who, having divorced his wife for the thlid timec, repented of it
and desired to take her back. For this purpose he had recourse to
the Ulema, who answered that there was no other way to accomplish it than by an artifice. Now the merchant, being a man of
some importance and. reputation, felt in awe of public opinion. But
at length, not being' able to support the separatioil firol his wife, he
sought out a poor man, a stranger, with whom he agreed that the
latter should marry the woman, and, after the fulfilment of the holy
law, again divorce her; for which service he was to present irnim
with a hundred pieces of gold, to defray his expenses to another
part of the country.  The poor man accepted the terms, and was
told that after the marriage he could go wherever he chose. So the
woman was married to the man. They spent the night tog;ether,
and became so much attached to each other', and so joined in affection, that the woman said to the poor man, " If you love me, be
on your guard, and when they come to divorc{e us, reply that you
are contented with your wife, and do not wish to palt from her. I
am wealthy, and we will not want for any thing.. Be joyful and




92            TURKISH EVENING  ENTERTAISMENTS.
happy, keep firm to your assertion, and no one can separate us by
force; for our sovereign is a just king."
E arly on the following morning thle merchant came and
demanded  his wife.  But the poor man replied, "She is -my
lawful wife; why should I divorce her? I will in no wise do
so."  At this speech the merchant's heart leaped to his mouth.
He went hastily to the cadi's; where he was informed, that if the
man did not of his own fiee will divorce the woman, they could
by no means be separated. Becoming desperate and helpless, he
commenced a suit against the fellow on plea of " inequality of condition."  The mann was consequently brought to the court, where
he was told, " You are a man of low birth, whilst this woman is
of high and noble origin; you are not her equal, and therefore we
will separate you by force." At this the man was greatly surprised; but being instructed by the woman to assert that he also was
nobly born, he replied, "My father is a most respectable merchant in Damascus; but having disagreed with him on a certain
su5bject, I left that city and came here a strangerl."  " Well,
we will see," answered they, " whether your assertion is correct
or not; and for that purpose letters shall be despatched to your
father in Damlascus, to ascertain the truth of the matter."  The
court thereupon granted the man a respite of forty days.
Wbilsi the aensAer,vwas waiting for from Damascus, the fellow
and his wife spent the time in pleasure and enjoyment; but when
they reflected that at the end of thle above mentioned period their
situmCtion would be very uncertain, they sometilles wept, and at
other times laugled. At length, one evening, when three days alone
remained of the forty, these two persons sat talking andl weeping
together over ltheir situation.  On that same night Suliman Hussain was wqalking incognito about the city with his tutor, as was his
wont, to learn the true condition of his subjects; and as he happened to pass nnder their window, be bheard both sobs and laughter
fiomi withibn. The sult'ln remarrked to his tWtor, " Whence comes it
that these people alternately weep and laugh? assuredly tlhey have
I —,




TURKISH EVENING ENTERTAINMENTSo             93
some cause of complaint which we ought to know." So saying, he
knocked at the door. The man within having inquired who he was,
and what he wanted, the sultan replied by demanding what was
the cause of their tears, and from whom. they had experienced
injury?  The woman immediately recognised the voice of the
sultan; and expressing her gratitude in prayers for his life, she said,
"Under the shadow of your majesty's protection who can commit
oppression that this humble servant should feel it? and yet the
tears we shed are from our hearts.
"' Our sorrow is heartfelt, yet of none we complain.'"
She then related to him the whole history of their marriage;
after which the generous sultan left them and went his way.
On the day following this event the sultan caused a long letter to be written to the man, as if coming from his father, saying,
" My son, has time not yet taught you a parent's value, that you
should leave so much wealth and riches, and go into a strange
country, where you will not find a wife worthy of you 1 I send
you as a present a few stuffs fiom  Damascus, some pieces of
silk, and other articles of value, whlich I hope you will receive and
enjoy. Until the present time I have had no news of your condition, which I ascribed to your neglect; but el hanzdu eLilla Teala,
praise be to God! tidings of your good health have now rejoiced
my heart. By the next caravan I will send you some more stuffs
of this country; pray do not forget me, nor fail to write to me
frequently."
The sultan gave this letter and the package of stuffs to a man
in whom he could confide, with directions to inquire for the son of
the head merchant of the Damascus caravan, residing in such a
quarter, and to deliver the things to the person in question. The
messenger did as he had been directed; and when he knocked at the
door the man came out and received the letter, and the bales of
silk were lowered down from the camels.  The woman, who was
ran*




94            S`'ZTURTKIcSH EVENING ENTERTAINMENTS.
very intelligent, called her husband in, and told him that it was all
a generous act of their noble-hearted sultan.  " All you have to
do," said she, " is to play your part like a man." So they had the
bales of silk brought in. All the city soon heard that the man had
received a letter from his father. Accordingly the cadi confirmed
the marriage act; and the woman's former husband, becoming desperate, gave up the contest. The fellow addressed a letter of
thanks to the sultan, acknowledging the unlimited favor and bounty showed him, and asking permission to return the bales of silk to
his treasury. But Sultan Hussain Bikra wrote on the back of the
petition, " It is a gift made by us for the sake of God. Go, possess
it, as if it had been your own father's property."  Besides this he
gave him other valuable presents. May Allah have mercy upon him!
It is related that once a poor and good man was travelling,
and arrived at a city, the sovereign of which had a vizir whose
son was unequalled for his comeliness and virtue. All the world.were ardent admirers of the heart-ensnaring beauty of this youthful Phebus, but the most entranced of all was the traveller.
This unfortunate man was one day walking about in the bazaar,
when suddenly he met this vizir's beautiful son, and became a
captive, bound with the fetters of affection for this fair gazelle.
The sovereign was also exceedingly fond of the youth, and could
find no repose except by frequently seeing him; so that he would
n6t permit the lad to amuse himself in the company of any
other person, and his only recreation consisted in riding, about
the city. Now the unhappy traveller followed the vizir's son
wherever he went, and stood to gaze in admiration wherever he
stopped. Finally, in despair, he gave presents to all his servants,
till they were ashamed to receive more of his liberality. In this
manner he spent his all; nay, he sold even his clothes and the bed



TURKISH EVENING ENTERTAINMENTS.             95
ding on which he lay, to appropriate the proceeds to the same
purpose; so that not even a mat remained under him, and he
took up his abode in the corner of a chapel. Being now utterly
destitute, he was ashamed to appear in public, and spent his time
in prayer in the chapel corner. The poor man not having shown
himself for three days, and his love for the vizir's son having
affected the latter, he said to himself, "Let me see what has
become of the unhappy fellow, and whether his partiality for me is
sincere or not." So, with the desire of proving him, he inquired of
his servants where the poor man was. One of them replied, that he
had seen him in a certain chapel. So the youth went directly thither,
and found him with his hands upraised, profoundly engaged in prayer. Goingc up behind him, he saluted him, and saying, "May your
prayers be accepted!" embraced him. The unha-ppy man almost
died with emotion at this gracious treatment; and when he had
composed himself, the youth took his land in his, and said, " Your
affection and sincerity are well known to me;" adding, " I am your
guest to-day; arise, let us go to your apart-maent, where we will
amuse ourselves." The unhappy man, ashaimed to confess that he
had neither house nor room, arose, left the mosk, and exclaiming with desperation, "0 Allah!" set out. Comling to a locked
door, he feigned an excuse; and hoping to free himself friom his
embarrassment, he said,' This is my dwelling; but my servant has
locked the door and gone away." The youth answered, "After
spending so much money for me, do you hesitate to break a lock?"
The poor man, confiding in the All-just, broke the lock and entered
the chamber.
Now this chamber belonged to a vagabond of a butcher. It was
richly and comfortably furnished, and the youth, proceeding to the
sofa, seated himself upon it. Thle unhappy and embarrassed lover
was not long left in suspense; for soon he beheld the brute of a
butcher, who seeing his door opened, entered, and was astonished
to find it occupied by a most elegant youth, before whom stood,
in an attitude of profound respect, a sorrowful and unhappy look



06             TURKISH EVENING ENTERTAINMENTS.
ing man, The butcher was not long in perceiving that the latter
was some unfortunate, who, from necessity, had forced his door.
ITe entered politely, begged him not to be disturbed, and added that
he had fastened the door only by way of a joke. The poor fellow's
heart, on hearing these words, found a little repose. The butcher
arose, and setting a table, placed on it a little fruit and a bottle of
wine,.adding tlhat he would go and bring some fresh roast meat.
The poor man's face now showed a smile, and he began to eat and
drinI7. The butcher departed, and soon returned with the roast;
and when lthey were seated arotnd the table, the youth expressed
his lively pleasu'e and satisfaction at what he had done. Night
setting in, the butcher prepared other fruit and viands for them, of
which tIiey partook; aftel whlich lie made up a bed for the youth, and
left tbhem alone. The young man now undressed himself, and got
into his bed; but his lover stood behincl the door until the next
ilonrmino withi his arnms crossed before him. The butcher looked in
severacl  times, and observed that the man never once changed his
position. M5orninig having' come, lie agalin prepared their table.
ITow the vizir's son bthad not been to see tlie sultan for a whole
day and mnight, which greatly displeased him. He ordered the town
criers to seek him out, and to proclaim that the owner of whatever
house le wags found in should be hung up without mnercy at his own
door.  Vhlen this proclamation reached the ears of the vizir's son,
he calne out to the door of -the butcher's house. The latter knowing that he was there, asserted that he had received him into his
dwellinel, in order to preserve the poor muhappy lover from shame.
The vizir's son answered, " Fear not, I will go and see the padishah and return." So lie arose and departed; and when lie was come
before the sovereifgn, the latter demanded the cause of his absence.
The youth in reply related the sincere affection of his'unhappy
lover, and the generosity and humanity of the butcher. The sultan being much astonished, had the butcherl brougliht to binm, aind
inquired respecting his condition. The sultan th1en had that true
lover also brought; and finding that he was possessed of very




TURKISH EVENING ENTERTAINMENTS,              97
great acquirements and talents, he appointed him to be his second
vizir. To the butcher also he gave the administration of a province;
so that both being officers of their sovereign, the lover by his devoted affection, and the butcher by his generosity and protection,
obtained their desires, and were happy to their heart's content.
CHAPTER TWELFTH.
On the right of bread and salt, showing how the observance of it has led to
the attainment of elevated rank.
In the book of history it is written, that in the 250th year of
the Flight of the Prophet, on whom be the benedictions of the
Most High, the origin of the dynasty of the reigning house of the
Zifarians, the cause of their victory over other sultans; and their
own majesty and power, were simply owing to the respect which
they showed for the right of bread and salt, and their close observance of justice and equity.
The cause of the downfal of the Tahiriehs, and the elevation
of the Zifariehs, is this. The father of Yakoob bin Lais, in his own
country gained his livelihood by daily labor; but he found that it
brought him no profit, and would never enable him to amass a fortune. So assembling a number of robbers, he placed himself at
their head; and one night he and his companions broke into the
treasury of the governor of that time, Dirhem bin Nassir, and robbed it of many rich effects, as well as of a large sum  in specie.
Whilst escaping with their booty, they found on a table in a gold




98           TURKISH EVENING ENTERTAINMENTS.
vessel something brilliant; and thinking it a jewel, Yakoob's father
put forth his hand and took it. Wondering what it co6uld possibly
be, he licked it with his tongue and found it was salt. When he
perceived by the taste what it was, his color changed, and turning
to his sons and followers he said, 1"Return to their places the
goods and money which you have taken."  When they asked the
reason of his command, he replied, " It is on account of the right
of bread and salt, which is respected by all. Salt is necessary to
every meal; and as of all favors none are greater than these two,
their names are on every one's tongue. Unknowingly I have tasted
of this man's salt, and to neglect observance of the right of bread
and salt would bring upon us great misfortune. It was my intention to take these things; but now we will return them all, and
will shortly receive a greater booty in their stead."  They all
submitted to his commands, returned the things they had taken,
and departed.
At break of day the treasurer came, and beheld the treasury
opened and the stuffs scattered about. Reflecting that this was
an excellent moment for robbery, he took what he wanted and returned to his own house. Then going to Dirhem bin Nassir, he
beat his garments on the grtound and expressed much grief, saying,  " Robbers have entered the treasury and stolen innumerable effects from it." Dirhem bin Nassir called the governor of the
city, and commanded him immediately to find the thieves. The
governor searched out and imprisoned a number of innocent persons.
When Lais heard this, lie was greatly grieved; his heart had compassion on these poor unfortunate prisoners, and banishing all fear,
he went straight to the house of the vizir and informed him that
he knew the robbers who had entered his treasury, and asked to
be taken before the sovereign. The vizir brought him before Lais
Shah, to whom he gave an exact narrative of what had occurred,
and informed him that the effects were in the house of his treasurer Behram. The shah ordered it to be searched; which being
done, the things were found there; whereupon Dirhem bin Nassir,




TURKISH EVENING ENTERTAINMENTS.            99
becoming greatly angered against his treasurer, addressed him with
reproaches, saying, "So, ill-omened wretch, you, who for such a
length of time have been the recipient of our favor and were
nourished by our bounty, now forget our benefits, take occasion to
rob us, reject the right of bread and salt, and after taking our
property refuse to return it." He then ordered the criminal to be
tortured and put to death.
He next dressed Lais in a cloak of honor, and appointed him
to be treasurer in the place of the deceased. Lais repented of his
past misconduct, asked forgiveness for the same, and served the
shah with great sincerity and fidelity. He was promoted to high
trusts, became an emir of power, and was made commander-inchief of the shah's troops. For generosity and justice his name
became proverbial as far as the horizon extends.
He had two sons, named Yakoob and Eumer, whom, being
brave youths, generous and manly, he educated with much care
in the court of Dirhem bin Nassir. Nassir Billah gave Yakoob
the drum and standard, and sent him with the rank of general
against the Schismatics. Yakoob made great conquests; and as
Dirhem bin Nassir had no children, and was very old, he voluntarily resigned the kingdom of Sebistan to him and his father Lais.
A golden crown and girdle were sent him by the caliph; and being
very powerful, he, in the 358th year of the Hedjreh left Sebistan
and marched against Herat, from which place he drove Mohammed Oosee, and established his government over all Kerman, Herat, Balkh, Taberistan, and Khorasan. He always called the Abbasside caliphs his patrons; and by conducting himself with great
circumspection he retained their good will. Ten years afterwards
he went with his troops against Fars, the governor of which was Ismail; him he expelled, and took possession of his country. He
became a sovereign, possessing a coinage of his own, and having
the Khotbeh read in his name. He also passed his time in friendly correspondence with the caliph. His family continued to reign
until the 550th year of the Hedjreh, and the kingdom remained




100          TURKISH EVENING ENTERTAINMENTS.
in their possession three hundred years and more. The right of
bread and salt, respected by them, was the chief cause and origin
of this honor and prosperity, and richly was their observance of it
rewarded.
It is related by Molana Asutee, that one day when Ahmed
bin Tooloon was going out to view his fish-ponds, he perceived
near one of them an infant laid on a sack. Having pity on it, he
had it brought to his palace, where he gave it to nurses to bring
up. After some years it was delivered into the charge of teachers,
who taught it to read and write, and it became his most esteemed
and confidential attendant.
Ahmed bin Tooloon took sick, and nmade a will in favor of his
son, in which he also strongly recommended to his care the orphan
youth. After his decease, Abool Jeesh made Ahmed his chief confidant, and begged him to serve him as he had done his father; to
which Ahmed replied, "Allah be witness that I will serve you
with perfect honesty and uprightness."  He thus became Abool
Jeesh's chief attendant, and was consulted by him on all his affairs,
Now, one day, Abool Jeesh called Ahmed the orphan to him,
and said, " Go into my harem, where you will find in a certain
box a jewelled chaplet; bring it to me."  Ahmed departed in
haste, and went into the private harem, where he beheld one of
the emir's maids in the embrace of one of the harem pages. The
latter threw himself at Ahmed's feet to implore his silence, and
then went out. The maiden offered herself to Ahmed; but he
replied, "NzVaooz Billah! Our refuge is in God, never will I
show such treachery to my master;" then taking the chaplet, he
brought it to the emir. The maiden, supposing that Ahmed would
tell the sultan what he had seen, was greatly afraid; for she was
the sultan's favorite.




TURKISH EVENING ENTERTAINMENTS.             101
About this time a maiden was brought to the Emir El Jisha
for sale, who was both a poetess and a sweet singer. He purchased her for eighteen thousand pieces of gold, and in a few days
became much attached to her. Ahmed Yatemee, however, was
ignorant of the affection entertained for the girl by the sultan.
One day she threw herself at. the emir's feet and wept, complaining that the person called Ahmed the Orphan, forgetful of the
benefits bestowed upon him by his master, had sought to gain her
favor for himself. The emir at this news was greatly enraged;
but being a most intelligent and thoughtful man, he repressed his
feelings, and remarked that the matter must be inquired into.
Concealing his intentions, he summoned the treasurer of his harem,
and showing him a golden dish, he said, "If any one shall bring
this to you, directing you by my orders to put musk into it, take
it from him, cut off his head, put it into the dish, and send it to
me." That day the council assembled; and as the sultan sat and
amused himself with his companions under the influence and inspiration of wine, lie recalled to mind the circumstances just narrated. Then sending for Ahmed Yatemee, he gave the golden
vessel into his hands, and directed him to take it to the Haznadar,
or treasurer, and tell him to put musk into it. According to the
axiom, that safety is in fidelity, the innocent Ahmed Yatemee
took the fatal vessel and entered the halem, where he found the
treasurer's young man again in the company of the maiden. They
asked Ahmed to be seated awhile; but he replied, "GMy master
desires a little musk, and I must return to him."  The unfaithful
page said, "Let me take it to the treasurer, after which you can
carry it to the sultan." So, yielding to his importunities, he gave
him the vessel; whereupon the page went to the Haznadar, and
asked him for some musk. The Haznadar took the page, cut off
his head, and put it into the vessel, which he sealed up and sent
by another attendant to be delivered to the sultan. The attendant, as directed, returned, and gave the dish to Ahmed Yatemee,
who carried it to his loidc. When Abool Jeesh, the sultan, saw




102          TURKISH EVENING ENTERTAINMENTS.
Ahmed return alive, and found that another had been slain in his
stead, he wondered what could have been that person's crime, for
which he thus had suffered death. Ahmed Yatemee exclaimed,
"May the heads of all ungrateful traitors be like that of this one,
who has received his just reward!" Abool Jeesh inquired what
he meant by these words; to which Ahmed replied, "Some
time ago, when you commanded me to go to your harem  and
bring you a jewelled chaplet, I found this treacherous page with
such a one of your maidens; but fearing lest the scandal should
be publicly spread abroad, I protected my benefactor's honor,
though every day I expected God would punish the wretch's perfidy, and now he has met with his deserts." The emir arose, and
had the maiden brought into his presence, and commanded her, if
she wished for safety, to declare the truth. So she told the whole
circumstance correctly, as it occurred, and, after she had made a
full avowal, met with her just fate. Ahmed Yatamee was elevated more than ten grades higher in rank; and, because he respected the right of salt and bread, he found safety from danger
through the blessing of his pure intentions.
Against that person who respects the favors of the great, glorious, and all-just Creator; and whose gratitude in submission
increases, God forbid, again and again, that the door of mercy
should ever be closed!
It is narrated in the history of Ibin Juzee, that once a gentlemanly person from an Arab tribe came to see the Caliph Mutazid
Billah. Being most elegant in appearance, and lively and amusing as well as civil, the caliph derived much pleasure from his
society; and as he considered him  worthy of his intimacy, he
appointed him to be one of his choice companions.
One of the caliph's Nadeems, of the rank of vizir, was a most




TURKISH EVENING ENTERTAINMENTS.           103
envious person; so much so, that were it possible, he would have
prevented all others but himself from ever entering the caliph's
presence. The caliph, being much pleased with the Arab, treated
him with great regard and familiarity; so that one day the envious
vizir, under the guise of friendship, though with evil intentions,
invited him to his house, where he gave him a feast. He had
several dishes prepared and brought in, containing garlic and
onions. The Arab liked the former very much, and ate heartily
of it. After dinner the envious vizir said to the Arab, "The
caliph has a great dislike to garlic; therefore be careful when you
approach him not to sit too near, lest he be annoyed by the odor."
The feast being ended, the Arab departed to his own house; whilst
the vizir mounted his horse and went straightway to the palace,
where, when he had seated himself with the caliph, the latter
inquired for his companion, the Arab. The vizir answered that
the low fellow was a dog, for he disliked all sociability. " Once or
twice," continued the vizir, "he even had the audacity to say to
me that the caliph's breath smelt so disagreeably that it was painful to sit near him; at which I was so enraged, that were it not for
the dread I entertain of your highness, I would have killed him on
the spot."
The caliph, on hearing this, was greatly displeased. "Let us
see," said he. Just then the Arab Nadeein entered and seated
himself at a distance from the caliph, fearful lest he should inconvenience him with the smell of the garlic he had just eaten. The
caliph addressing him said, "Come nearer; I have something to
tell you." The Arab went near him; but during the conversation
he covered his mouth and nose with his sleeve, that the odor might
not reach the caliph.
The caliph exclaimed, "Ha! Arab Kiafeer, (infidel,) so the
vizir's words are true." His heart was full of vengeance towards
the Arab; but he concealed it, and commenced joking. Finally he
wrote a note with his own hand, saying, "When the bearer of this
note reaches you, give him neither respite nor pity, but put him




1 04         TURKISH EVENING ENTERTAINMENTS.
instantly to death;" then sealing it, he gave it to the Arab, saying, " Go, deliver this to such a workman, and whatever he gives
you take." The Arab was greatly rejoiced and grateful for his
goodness, and expressed his thanks to the caliph.
At these words the envious vizir became sick with chagrin; and
after the Arab had left the caliph's presence, he went to him and
said, "Come, you lucky man; sell me for two thousand pieces
of gold the order which the caliph gave you." The Arab, seeing
that without any trouble on his part he might maike two thousand
pieces of gold, gave him the order and took the money. The
vizir was a friend of the receiver of revenues. The Arab took his
money, and returned to the caliph and kissed his hand. The
caliph, much surprised to see him return so soon, asked him
the reason of it; so he explained to him how he had sold the
order to the vizir for two thousand pieces of gold. " You are a
polite fellow, truly," replied the caliph, "to say that my breath
smelt of garlic."  The Arab swore by Allah that he had said
nothing of the kind. "Then," asked the caliph, " what was the
reason of your covering your mouth and nose with your sleeve?"
The Arab replied, " The vizir invited me to a feast in his house,
and gave me garlic to eat; afterwards he told me that the
caliph did not like the smell of garlic, and I therefore endeavored to prevent you from being incommoded by it." "I perceive
that you have spoken truly," replied the caliph; "your sincerity
has saved you;" and he repeated the Arabic proverb: "Allah
punishes envy with its own recompense: it begins with its possessor, and ends by destroying him."
Bygone historians relate, says Abool Faridj Ilaaff bin Zikiriya
of Nihirvan, as a proverb or fable, that once the king of animals,
the terrific lion, was paid court to by an envious wolf and a dimi



TUTRKISH EVENING ENTERTAINMENTS.             105
nutive fox. For some time, they conversed, ate, and drank together, and finally set out in company in search of prey. Some time
afterwards the lion fell ill; and being unable, from weakness, to
proceed further, he chose to lie still and repose. For several days
the fox did not make his appearance, and paid no visit to the
lion; but the jealous wolf was regular in his daily attendance, and
in presenting him with a share of his prey. One day, at noon, the
wolf came to the lion, and asked after his health; to which the
lion replied with an angry countenance, asking where the fox had
hidden his tail all this time, adding, that for many days he had
not been to visit him in his illness, and had'by his conduct shown
himself unfaithful. The wolf thinking this a favorable opportunity
to gain an advantage and throw blame oil the fox, replied, "It is
hard to find him now-a-days; he is seeking for game in your hunting grounds." So in this manner he cast blame on the fox to his
heart's content, and the lion was filled with rage. Now the fox was
informed by a private friend that the wolf had been slandering
him to the lion, and had aroused ill feelings against him. The fox
replied that the wolf's jealousy would prove its own punishment,
since envy never blackens the object of its malevolence; so, arising,
he went to the lion's abode, where the lion, addressing him, said,
"Is this fiiendship and brotherly treatment.  whilst we were sick
and ready to die, you were spending your time in gay amusements." Now the fox, being a master of artifice, said, "Since you
were taken ill of this complaint I have not known rest either day
or night, but have been all over the world making inquiries of
every physician for a remedy to restore your highness to health;
at last I have been so fortunate as to discover a sure one, which is
no other than a wolf's right ear. Nothing but my anxiety on your
royal behalf could have kept me from your presence so long."
Soon after the departure of the fox the wolf entered, and after
saluting the lion, passed on to a seat beside him; whereupon the lion
put forth his paw, and with one grasp wrenched off the wolf's right
ear, which he swallowed at a single gulp. The wolf fled with a




106      -  TURKISH EVENING ENTERTAINMENTS.
howl as the blood streamed from his head, and went to the fox to
make his complaint. The fox replied, that those who associate
with kings should remember their fellow-courtiers with favor; in
order that these in turn, being aware of their kindness, may seek
to do them good rather than harm." To which he added this
Arabic proverb: "If any man dig a pit for his brother, Allah
will cast him into it himself."
It is related by past writers, among wonderful occurrences,
that once there was a very wealthy merchant named Abd ul
Semee Keal, celebrated for his fortune and station.  He had
moreover a lovely wife, to whom he was most warmly attached.
Having arrived one day at a certain city, while malking a journey
on business, he saw there a fair female slave, whom a broker was
crying out for sale. Being pleased with her appearance, he purchased her for five hundred dinars, and spent much pleasant time
in her society. In the course of time she bore him a very handsome boy, with noble and illustrious features. The merchant, from
fear of his wife, was much troubled at the birth of the child; and
after the mother had nursed it for six or seven months, the ill
advised merchant one night put her to death, and exposed the
child on an open plain. By the incalculable bounty of God, a
shepherd found the infant; and bringing it to his home, he reared
it on the milk of his sheep Luntil it grew to the age of four or five
years.
At this time it happened that Abd ul Semee's road brought him
to the shepherd's village, when he alighted at the latter's dwelling,
and was treated by him with all the hospitality in his power. The
merchant, seeing the boy in his service, inquired if it was his son.
The shepherd replied by informing him where he found him, and
how he had brought him up. So the merchant at once knew




TURKISH EVENING [ENTERTAINMENTS.           107
it was his own son, and offered to purchase the boy. The shepherd parted with him for fifty dinars, and the merchant soon after
put him in a bag and threw him into the sea; but by God's mercy
the waves washed the bag into the nets of some fishermen, who
on opening it were astonished to find in it a fair-faced boy,'almost
suffocated by the water. On breathing the fiesh air he came to
himself, and they forthwith gave him the name of Abool Jevalik,.(or Father of the Sack.) He remained in their service, and became
a fisherman like themselves.
Some time after this, it happened that the merchant went on
business -to the town where the fishermen resided; and one day,
whilst seated in a shop, the men passed by, along with the boy,
carrying their fish to market. The merchant called to them, and
after purchasing some fish, he inquired whether the boy was
theirs; to which they replied that he was not; and related by what
means they found him. The merchant forthwith recognised his
son in the boy, and again purchased him for five hundred dinars.
The boy now remained in his service for a year or two, proving
diligent and faithful. One day the merchant wrote a letter, sealed it,
and telling the boy that it contained a recommendation in his favor,
he added, " Give it to my step-daughter, and remain in her service
antil I return." The boy departed, and found her house. When
he knocked at the door, the merchant's step-daughter came out;
and seeing before her a youth of angelic beauty, she took the letter
fiom his hand and read it. The letter contained these words:
"'When the bearer of this letter reaches you, fail not by some
convenient means to put him to death."  Now the merchant's
step-daughter was in every respect a girl of much knowledge
and understanding; and so taking the letter, she wrote another,
saying, "The bearer is much regarded by me, and worthy. When
he reaches you, give him  a good reception, and immediately
marry him to your step-daughter, the Saida el Mellahee. I have
directed him, until I come, to take charge of all my affairs, both
private and public; be careful that you show no opposition to my




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wishes."  She then sealed up the letter, and giving it into his
hands, bade him deliver it to her mother. The mother made the
youth welcomne, treated hima  with great attention and regard, and
married him to her daughter.
The youth took charge of all the merchant's affairs; and when
the merchalt, some time aRterwards returned home, he was met
by the youth, and beheld that just the reverse of what he wished
had befallen him. But exercising patience, he kept all to himself,
and some days afterwards directed his servants to bring him some
jugs of wine, and to roast a sheep.  So they made a great fire;
and lie told them  that they might eat and dclrink and make
merry, adding, "If any one comes to you to-nig-ht, seize him
and throw him into the fire, even if he should say I am Abd ul
Semee himself; do as I now bid you."  At night the merchant
called the youth, and told him to go without and call him a servant. As the youth was setting out, his wife asked him where he
was going; and he replied that her father wished for a servant.
His wife would not let him go out, but said, " Let my step-father
do his own errand." The merchant, supposing the young man had
gone, arose; and being anxious to see how his affairs had prospered,
he came to the place agreed upon. As soon as the drunken servants
saw the merchant, they caught hold of him; and, although he
cried out that he was their master, they would not release him,
but, replying that their master had ordered them to do so, they
threw him into the very fire prepared for his son, and his miserable body was soon reduced to ashes.
So the youth, by divine favor, was preserved, and inherited
all the merchant's wealth; and it is a proverb handed down from
our parents: "Never dig a well deeper than your own neck; so
that when you have fallen into it, you may have strength to get
out again." God knows what is right.




CHAPTER THIRTEENTH.
The history of the caliph of the world, Hfaroon er Rasheed, and the Beremikee.
There is written in the register of the times, and related by
those who have recorded strange and extraordinary occurfences,
the following account of that quintescence of caliphs Haroon er
Rasheed, and of his vizir Jaafer the Beremikee.
Jaafer's father had been the instructor of this caliph as well
as of his own son; and from the conduct of Haroon at that early
age, he knew he would one day attain to great renown. WThen
Haroon er Rasheed had become caliph, he selected Jaafer to be his
grand vizir, and confided all the affairs of his caliphat to him. So
attached was he to his society, that he never permitted him to be
absent from him; and besides being his grand vizir, he was also his
favorite 4atendant, —in fine, all his affairs were confided to him.
Fazel, the brother of Jaafer, was also appointed vizir to
Rasheed. The splendor and 6clat of this family descended from
father to son, and their munificence and generosity shone firom
the east to the west. Their talent lay in giving strength to the
weak, tefriending the stranger, bestowing favors upon the unfortunate, and upraising the overthrown.
Whenever any one became worthy of their notice, he was sure
to be fortunate for ever afterwards. Jaafer was the pupil of the
caliph's eye, and dearer to him than his own brothers; but having
at length incurred his displeasure, he ordered his head to be cut
off, laid violent hands on his children and kindred, and confiscated
his property to the treasury. All the public edifices erected by
Jaafer, the mosks and chapels, the buildings for the accommodation of caravans, the palaces and charitable institutions, be caused
to be demolished; and he even carried his resentment so far as to
have it proclainmed in the streets: "Woe to that person who shall
6




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mention the name of any one of the Beremikides, or who shall
visit their tombs; for whoever dares to do so shall be hung."
Those nearest related to the Beremikides, that most excellent
family, were reduced to the greatest poverty; so much so that
Jaafer's mother resided in a corner of the ruined palace of her late
son. One of the many who had received benefits from the hand of
her son having asked her what were her circumstances, Jaafer's
mother replied,'"TWhy do you inquire after my circumstances?
only last week, whenever I desired to perform my religious ablutions, four hundred maidens stood ready to serve me; whilst today I dwell in sorrow and affliction amongst these solitary ruins."
This person presented her with one thousand paras, which gave
her very great pleasure; for one dirhem was then as much to her
as a thousand dinars were formerly. What changes in her condition had occurred in the short space of one week is fully narrated
in history, so that now it is only deemed necessary to refer to it
thus briefly.
In consequence of the great anger of the caliph, no one dared
to visit the graves of the Beremikees. One day Haroon et Rasheed
said to one of his attendants, " I have heard that some persons
go at night to the ruins of the Beremikees' dwellings, and there
recite verses which they have composed respecting them. Go, then;
conceal yourself near them; and should any one come there, bring
him before me."  So the attendants went; and some time after
midnight they saw an old man come with his servant to the ruins of
the palace of the Beremnikees, weep over them, read from the Holy
Koran, and in expression of his grief recite the following lines:,, When I saw the sword descend upon Jaafer,
And heard the crier give news of Yahiya to the caliph,
I wept for the world, and my grief for them increased,
And I said, Hereafter the world can never prosper."
After thill-) he old man  arose, and the attendants approached
him and told!im the caliph wished to see him. He was greatly
alarmed, and s-.id, "Pr'-ay let me have a pen and inkstand, that




TURKISH EVENING ENTERTAINMENTS.             1 1
I may write a farewell letter to my family; for I am aware that
I cannot depend upon life for the future."  So he wrote a letter,
and gave it to his servant, containing these words: " Be careful
never for a day to forget the benefits we have received from Jaafer."
When the man was brought before the caliph, the latter perceived him to be a person of property and standing, and inquired
of him, " Why in defiance of our orders do you deem it necessary
to watch over the ruins of the Beremikees, and thus expose your
life to peril 1" The old man replied, " God forbid, 0 Emir of
the faithful, that I should act in defiance of your will! but to forget the great kindness and benefits which I have received firom the
Beremikees, not to remember with gratitude the obligation of their
favors, would be rebellious and insolent to the Most High; wherefore,
O Emir, I have never ceased to bear them in mind. Your humble
servant is named Mugaray, of the family of N'uman bin Menzer, of
royal descent. I formerly resided in Damascus, where I possessed
influence and much property. But whilst I was one of the notables of the land, the shadow of the world's favor passed forom me,
and I lost all I had accumulated; and as I preferred to leave my
country rather than remain in it in poverty, some of my fiiends
sent me to Bagdad, advising me to push my fortune here: Peradventure, said they, you may meet with favor from the Beremikees.
So I left them, and, with a caravan (ccaflel) consisting of thirtyfour persons besides females, arrived safely at Bag'dad. I put my
family in one corner of a mosk, and left theml in order to seek a
dwelling. On my way I remarked several persons assembled in a
chapel for the purpose of reciting the noonday prayer, after which
they left it and entered a garden in the neighborhood of the clhapel.' Let me see what this means,' said I; and following them, I
soon perceived among them a handsome inman with a farce radiant
as the d'a-wn, who took the highest seat in thie compannly, while
alround were arrayed some ten youngo peRsons, hi s sons. NL:ow the
principal person in this assembly was the grand vizir Jaafer the
Beremikee, who, addressing those around him, said,' Be witness




112           TURKISH EVENING ENTERTAINMENTS.
that I betroth my daughter Ayesha for thirty thousand pieces of
gold, as her dowry, to such an one;' after which sherbets were
brought in. One thousand pieces of gold in a golden dish were
also put before each person present, and the same amount was
given to me in a similar dish; I counted the number of those present, and found there were precisely one hundred and one persons.
The Fatiha~ was recited, and each individual put his dish and his
gold in his breast and arose. I did the same and departed; but
before I had gone far, one of the v'izir's servants came after me
and said that his master wished to see me. I returned; and on
entering his presence, lie arose, accosted me with great kindness,
and made inquiries after my circumstances. I related to him what
I have already told your majesty; whereupon he welcomed me,
saying that I had entered the dominions. of a just sovereign.'Be not grieved,' added he; and taking my hand in his, he recommended me to his sons.'AMy occupations,' said he to them,'are
very numerous; but be you attentive to this guest.' So his eldest
son Ahmed took me to his own dwelling, showed me great attention, and bestowed upon me many worldly favors. Every night
one of his sons made.a feast for me, and presented me with a
thousand gold pieces for my expenses. For ten days I had not
seen my family, but on the eleventh day a servant came to me
and said,'Arise; your family are very desirous of seeing you.'
So bidding Ahmed and his family adieu, I arose, and the same
servant going before me brought me to a ready furnished palace.
Raising a curtain I entered and perceived a splendid saloon resembling paradise itself, and the odor of aloes and amber that pervaded it entered my throat. My wife appeared before me attired in
the most richly adorned habiliments. The vizir also presented me
with five male servants, ten female slaves, and ten thousand dinars
in money; in addition to which he gave me a deed securing to me
the revenues of two villages. This great favor and kindness was
* The Fatiha is the opening chapter of the Koran.




TURKISH EVENING ENTERTAINMENTS.            113
received by me, a stranger, friom the hands of Jaafer the Beremikee. I have now for ten years been living in comfort on the proceeds of his bounty; and no one knew whether I was a stranger or
belonged to his family, until the time when the Emir of the faithful withdrew his favor from him and his, and they were overwhelmed with misfortunes. When Eumer bin Laid seized upon his estates,
he also deprived me of my two villages, and made me return to
him their revenues for the last ten years. In remembrance of the
past favors of my lost benefactor, I go every Tuesday and Friday
night, and, when an opportunity offers, console myself for his loss
by weeping over the ruins of his former splendor, and rubbing my
face against them:"
Haroon er Rasheed, on hearing these words, was greatly grieved
and shed tears. " Go," exclaimed he; " quickly call Laid." On his
arrival, the caliph ordered him to return every thing both small and
great, that he had taken from the old man, and to give him back
again the revenues of the two villages.  He also presented him
with ten thousand pieces of gold from the treasury. On seeing
this, the old man rubbed his face upon the feet of the caliph,
thanked him, and said, "0 Emir of the faithful, this favor also I
owe to the goodness and excellence of my benefactor; for had I
not beet faithful even to the ruins of the Beremikees, how could
I ever have had the honor and good fortune to see the caliph?"
At this the caliph smiled, and ordered to the public criers to
proclaim that the caliph's anger with the Beremikees was appeased, and that he pardoned their faults. Deeply repenting what he
lad done, he allowed their pious bequests and edifices for th e public good to be made use of as before. May the Most High have
mercy upon him!




C HAPTER FOURTEEN ITH.
On knowledge and delicacy; on forgiveness and pardon; on restraining anger;
on receiving excuses; and on courage and assiduity.
This story is narrated by Rebee, the servant of the Caliph
bIanzoor one of the Abbassides.
One day a person came and informed the caliph that a certain
man held secret possession of a quantity of money and effects confided to him by the family of the Ommiades, and suggested that he
should demand the same. So the caliph called me and said, "O
Rebee, go find me that man." I went, and, having found him,
brought him before the caliph. The latter, perceiving that he was
dressed in the habiliments of a man of wealth, mildly asked him
whether he had in his possession any money or effects belonging to the Ommiades, adding, "I have information regarding
the property; do not -therefore conceal it, but produce it willingly,
and I will recompense you well."  The man replied, " O Emir of
the faithful, let me tell you all about it; will you be content with
what is just?" " Speak," replied the caliph. So the man asked,
"' Are you the legal or testamentary heir of the Benee Ommiades?
if not, on what grounds do you make this demand of me. The caliph
replied, " I am neither their heir nor their devisee; but as they by
force have deprived Mussulmans of their property, I, as the agent
of the Beit ul Ma1, (treasury,) demand its restoration, for the purpose of having it returned to them." To this the man replied,
"Since you have no interest in this property, and demand it for the
treasury, you must legally prove that it was confided to me; for
the Benee Ommiades were not people to lightly intrust to others
that which they had obtained by force and oppression."
The caliph inclined his head in thought, and after a little reflection addressed me, and said, " 0 Rebee, this man's words are true,
nothing of this can lawfully become mine; it is but just, that he




TURKISH EVENING  ENTERTAINMENTS.          115
be fot aggrieved." So the caliph asked the man to excuse him, and
added, " If you are in need of any thing, tell me."  The Sheikh
replied, saying, " I ask to have the individual who calumniated me brought before you." So the caliph  directed Rebee
to go quickly and bring him in, which he did. Then the Sheikh
addressing the caliph said, " O Emir of the faithful, this man is
my own purchased slave, who stole from me three thousand dinars
and fled.  Now I know that he has calumniated me for fear
I should demand my money of him."  The caliph turning
to the slave, said, " Fellow, what do you reply to tahis?" The man
could not deny it, but acknowledged the truth of the charge; so
the caliph turning to the Sheikh requested that lie would pardon
him for his sake. The Sheikh replied, " For your sake I pardon
him and give him his freedom; I also forgive him the three thousand pieces of gold which belong to me, and will aCdd to them three
thousand more as a present on my part-."  The caliph to this
replied, "O Sheikh, generosity and goodness have found their
place, but this last gift on your part is too much." The Sheikh
answered, "When contrasted with your mnajesty's gracious words,
his pardon is a most insignificant thing. The caliph's bounty is
wide; pray then excuse the gift."
Behold what a religious sovereign was this, who did not go
beyond the Holy Law, nor deviate from equity. Naooz Billah we
seek our refuge in God. The present date is the year one thousand and thirty-seven, on which we have just entered. WAere a
similar occasion and opportunity to occur to thid men in power
of this age, thley, after taking from the Sheikh all his goods and
property with the supposition that he secretly possessed more,
would torture him to death, and give the calumni'ating slave to the
public crier for sale.
Never was there, in the olden times of Islamism, a period of so
much oppression and injustice as in Egypt, where, when a Mussulman dies, they seize upon his property, and leave nothing to his un



116          TURIKISH EVENING ENTERTAINMENTS.
happy children. For the Holy Law they have no respect, aril it
has become a by-word in their language.
luhtadee Billah, one of the caliphs of the family of Abbas, was
a very pious sovereign, exemplary for his attention to the Law of
God and a protector to his people. The most learned men agree
that after the forty caliphs, Eumer ben Abdul Aaz of the Ommiades,
and Muhtadee Billah of the Abbassides, are to be counted as next
in worthiness. He was a sovereign that watched over his charge
day and night, and who did not love oppression or the workers of
sedition, but personally attended to the affairs of the poor. It is
related by Mollana Eskiaffee, " I spent a night once with Muhtadee Billah. In the morning a man came to him, saying that he had
a claim on the caliph's son, and demanding that the cause should
be tried. The caliph called his son, listened to their argument, and
condemned his son to pay the man his due, thus impartially judging the case." The Molla also relates, "Once during the month
of holy Ramazan, I, in company with Hashim bin Kassim, was the
guest of Muuhtadee Billah. Three dates were presented to him;
one of which he put before himself, one he gave to me, and the
other he presented to Hashim. We recited the evening prayer, and
then seated ourselves at table. One or two pieces of bread and a
little salt and vinegar in a cup were placed before us. They ate of
it, and asked me why I did not eat;" adding, " Is hot to-morrow
the fast'. We hlave nothing more than this." I replied, " 0 Emir
of the faithful, the good things of this world are permitted to you,
why not therefore partake of them?" The Emir replied, "Allah
be praised for the benefits which he bestows; rather let Eumer
ben Abdul Azziz of the Ommiades be mentioned for his abstinence
and piety. Shall not he who was the uncle of the prophet and
the descendant of Abbas be participators in his blessings and fa



TURKISH EVENING ENTERTAINMENTS.           117
vors? As for me, I have no taste for the good things of this life;
and God be praised that I have chosen this path, and am withdrawn from the enticements of the world." He then showed us
that the shirt he wore was of a coarse stuff. In his whole life he
never was addicted to drunkenness or pillage, but spent his means
in preventing oppression, and in affording protection to the humnble. May Allah have mercy upon him!
RELATION OF MUTASIM BILLAH'S CAMPAIGN AGAINST, AND CONQUEST OF
ANKORA.
Mutasim Billah, a caliph of the family of Abbas, was a brave
and generous sovereign, who was much occupied in making religious wars against infidels. One day, when amusing himself with
his attendants, a Mussulman prisoner who had escaped from his
infidel captor brought a letter and presented it to the caliph. A
full cup had been served to the caliph, and this he held in his
hand at the moment when the letter was delivered to him. He put
down the cup, opened the letter, and read in it, written three different times, 6 "0 Mutasim, 0 most perfect of men!" Mutasim
cried with a loud voice, " Take away this enjoyment, and bring it
to me no more until the voice of that complainer reach my ear."
He called his vizir, and informed him that he was about to undertake a march against Ankora; and he ordered the troops to be
ready in three days' time, with forty thousand cavalry distributed
among them.
Now a woman of the family of Hashem had been taken prisoner; and it was she who wrote the letter to the caliph from the
city of Ankora, asking if, during his caliphat, it was creditable to
his honor that she should remain in captivity. Inspired by these
expressions, on the following day he set out from Bagdad, and made
directly for Room, the brave soldiers having departed one day before
0*




118          TURKISH EVENING ENTERTAINMENTS.
him as his avant couriers. Soon they reached Ankora, surrounded
its walls, and prepared machines for throwing stones against them.
The place was besieged on all sides, no quarter or mercy was
shown, and its citadel was taken by force. The conquerers entered
the city and possessed themselves of untold wealth.
The governor of the city was brought prisoner before Mutasim
Billah; and when the caliph questioned that infidel bey respecting
the persons confined in his prisons, he had them all released and
brought before the caliph. On seeing them, he asked which among
the females was of the Hashemite family; whereupon the woman
who had written the letter presented herself and said, "May Allah
recompense you with good, O Emir el Mumaneen, prolong your
life from day to day, and augment your majesty." The caliph
gave the choicest of the infidel captives as a slave to this
Hashemite woman, as well as the best of the dwelling0s in the
place; and to the other Mussulmans who accompanied him he
gave the best of the captive women in marriage, locating them in
that city. He appointed a number of troops, sufficient to protect
the city; and his soldiers became immensely wealthy. He gave
the command of the city to one of his own slaves, and married the
Hashemite woman to him; after which one blessed and lucky day
he set out on his return to Bagdad.  On his arrival, all the
grandees and notables of the city came out to meet and conduct him to his palace, when he recommenced amusing himself
among his attendants, and said, "Now  bring me that full cup,
and let me drink it."  So magnanimous and benevolent a person, and so valorous and brave a sovereign was he!
THE STORY OF MIUKTAFEE BILLAH AND ABOOL AENEE OF MEKKA.
Muktafee Billah, a caliph of the family of the Abassides, was
a most benevolent and naturally mild sovereign. During his cali



TURKISH EVENING ENTERTAINMENTS.             119
phat he was accustomed to seek amusement among the learned
and pious men and poets of his time. He was also a very generous person; so that his attendants became wealthy and powerful
from his liberality. One of his courtiers, named Abool Aenee of
Mekka, was gifted above all the rest with a melodious voice
and an unequalled talent for music, and was likewise an admirable
poet. He was nearly related to the caliph. Whlen he first came
from Mekka he was not so wealthy as the other courtiers; indeed,
in comparison with them he was a poor man.
One day Muktafee addressed his attendants, and told them.
he would give them leave of absence until the hour of ikindce;'
adding, "Go and amuse yourselves in such manner as you
please; but return after the aser, as I intend to-day to take some
remedies for my health." Abool Aenee arose on hearing this, and
begged leave to ask a favor of the caliph: it was, that he would
allow him to act as his door-keeper for that day, and let -the
regular door-keeper go with the rest of the attendants.. The caliph
granted his request, and retired to his private apartments. Abool
Aenee then took his post with the rod of office in his hand, andl
performed the duties of door-keeper, all the other attendants having left the palace. The caliph toolk the medicines recommended
him, with the desired relief; and about the hour of ilcindee he came
out of his apartments in good humor.
At that time a person came on the part of his sister to inquire
after the health of the Emir el Mumaneen, and received firom Abool
Aenee the good news of its improvement and the good spirits of
the caliph. When this news was taken to the Saidet el isxiusah
she was much pleased, and sent Abool Aenee as a token of her
satisfaction a roll of money amounting to the sum of one thousand
dinars. Just then the grand vizir likewise sent to inquire after his
master's health; and he also sent Abool Aenee an expression of his
* The time of afternoon prayer is called in Turkish, ikindee; and in
Arabic, aser.




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joy, amounting to one thousand dinars. The chief ministers of the
caliph's government sent to make the same inquiries, and in return
for the agreeable reply gave Abool Aenee a handsome sum of
money.
The next day the caliph took his seat on his throne, and all his
ministers and attendants were present. Abool Aenee had counted
the amounts received, and placed them in the closet of the doorkeeper, which he sealed. He gave the ordinary door-keeper five
hundred dinars, and, delivering to him his staff of office, went into
the presence of the caliph, whose feet he had the honor to kiss.
The attendants commenced conversation, and the caliph, addressing them, said: "You have all been amusing yourselves, whilst
Abool Aenee was on duty," and he presented him with one thousand dinars. Abool Aenee arose, and after expressing his gratitude
to the caliph, replied, that the gains of the day spent in his majesty's
service as door-keeper were greater than the profits of an Indian
commerce. The caliph was pleased, and smiling, asked him what
he had received; to which Abool Aenee replied, that the Fahr el
NaItahzarat (the vizirs) and the principal persons of the state had
given him, as expressions of the delight they felt on hearing the
news of his gracious majesty's improved health, each a present
according to his rank, and that the whole amounted to sixty
thousand dinars.
The Emir of the faithful was much pleased, and commanded
his treasurer to give to Abool Aenee ten thousand dinars more,
sayinJg,  "His saddle is new, and may his horse not be lame; and
since his services were perfect, let the sum be even seventy thousand." The greatness and majesty of the Abasside caliphs may
be imagined from such noble generosity and glory as this.




TURKISH EVENING ENTERTAINMENTS,            121
The following is related of Jaafer Beremikee, the generous
without calculation, the celebrated and renowned by all the
tongues of the world, against whom Haroon er Rasheed, by the
malicious denunciation of enemies, became incensed, and whom he
put to death. Although he repented of his deed, "repentance
profits not after destruction," and what was done was done for ever.
It happened that a poet of the desert, named Aboo Attar ibin
Addee Artah, of the tribe of the Benee Tayee, was in the habit,
every year, of composing a Kassedeh, or Poem, which he then
took with him to Bagdad, and presented to Jaafer, the Beremikee.
When, on visiting Bagdad as usual, he learnt the downfal of the
Beremikees, and the cruel death of his patron Jaafer, he wept
over his tomb forty days, composing stanzas of lamentation to his
memory, and otherwise expressing his grief.  While complaining
against the heavens of injustice, he thus wept and exclaimed:
"How many years is it now since I annually cut short the space
and distance of this desert to enjoy his noble generosity, and return
to rejoice my wife and children with his favors. Now, alas! rather
than go back to them helpless and broken-hearted, let me die upon
the road,-better had I never lived to see this misfortune;" and so
saying, he threw himself down in despair. Overwhelmed with affliction, he fell asleep and dreamt as follows: " I saw," said he, "Jaafer,
the Beremikee, in paradise, surrounded by the Hoorees and Gholams
of that abode of felicity; and I ran and threw myself at his noble
feet, pressedzmy face upon them, and inquired after his health and
condition.'He gracefully replied,' O Aboo Attar, be not grieved for
us,.nor forget us in your prayers. The most high and all-just
Deity will, with unbounded mercy, pardon in the garden of satisfaction (heaven) the sins of those who are of good qualities and
natures, and who have been generous and liberal. Allah be
praised, every year during my life I used to give you for your
children, in God's name, three thousand pieces of money. You
would then depart with a light heart; but now, after undergoing
so much trouble and travel, it is not generous to allow you to




122          TURKISH EVENING ENTERTAINMENTS.
return to your wife and children, afflicted and heart-broken. Do
not imagine that this dream is futile and profitless; but place
your confidence in God, and at noon mount your camel, and go to
the city of Bussorah; there seek the street called Sook el Herraz,
where resides a friend of ours, named Abool Fadel Medjed ed
Deen, a native of Mosul; give him our greeting, (salaams,) and tell
him that I have sent him the possessor of the Amar (token) of the
last bean, to whom he must give three thousand pieces of gold.
Should he ask you,' added he,' what kind of an Amar, tell him it
is that of the Bean;' and like a spirit he disappeared from my
sight. It was something between dreaming and waking," continued
Ibin Adee, "and when I awoke I began to think what it could
be, and concluded, confiding in God, by feeling sure that it was
another good deed of Jaafer. So I set out for Bussorah, and on
arriving there dismounted, tied up my camel, and searched for the
street named Sook el Herraz, which I found filled with all that is
rich and beautiful. I asked for the person named to me, and found
seated in his shop a sedate, dignified, and good-featured man.
Approaching, I saluted him in a respectful and dutiful manner; to
which he replied in a considerate and attentive tone. I inf6rmed
him that I was a poet of the desert, named Aboo Attar bin
Addee, son of Adde ibin Artah, sent to him by the possessor of
the token, with the request that he would pay me three thousand
filooree (ducats). He put his hand to his head, (in acquiescence,)
replying,'To hear is to obey;' and for his own security asked,
What kind of a token is it?' When he was told it was that of the
Bean, he bade me welcome as a friend; for Jaafer had been, his
benefactor, the source of his prosperity, the tree of his well-being,
and the fountain of his ease and possessions. He embraced me,
and kissed my face, and brought me to his own dwelling, where
he showed me every kind of respect and attention."
Abool Attar went on to remark that Abool Fadel's dwelling
was a large palace (seray) with innumerable servants, and all his
domestics were clothed in black.




TURKISH EVENING ENTERTAINMENTS.           123
An apartment was immediately got ready for Abool Attar, who
addressing him, said, "0 Abool Fadel and Jood, (Fadel signifies
excellence, and Jood liberality,) I have a question to make to you.
I have observed that your children and all your attendants are
dressed in black, for which there is necessarily a cause. Has any
of your offspring, or one of your near relations, or some other
one dear to you died, that you should be so enveloped in mourning?" When Hodjal Abool Fadel Medjed ed Deen heard these
words from Ibin Addee, he sighed, and tears fell from his eyes
like water from a fountain. At length he replied, "The cause is,
that that most noble and generous person, the source of all my
prosperity and distinction, that descendant of the companions of
princes, through the intrigues of certain faithless persons, became
the object of Haroon er Rasheed's anger, and was compelled by
him to drink of the cup of martyrdom. We have for some time
been clad in this garb of mourning and affliction; and now for the
story of the token of the Bean, the sign of which you brought me.
It occurred in the dwelling of Jaafer bin Yahiya, and it has never
become known to any individual but myself. I am very anxious
to learn who informed you of it. Explain it to me, I pray."
Ibin Addee replied: "0 Abool Fadel, I am from the country
of Kahtan, the tribe of the Benee Tay, and from the sons of Addee
bin Artah. Both my father and myself are well known to great
and small among the Arabs, as two of the principal desert poets;
Every year I composed a Kassedeh, and went from the Benee Tay
to Bagdad, where I presented it to Jaafer, and received from
him as a recompense one thousand pieces of gold, with which
my wife and children were rejoiced and made comfortable for
a whole year. This year, when as usual I went to Bagdad, I
learnt the downfal of the Beremikees, and for forty days mourned
over the tomb of Jaafer. Rather than return in despair to my
family, I, reproaching my luckless star, laid myself down to sleep,
when behold that benefactor appeared to me in all his glory in a
dream. I asked about himself, and he replied:'0 Ibin Addee,




124          TURKISH EVENING ENTERTAINMENTS.
the caliph, through the calumnies of my enemies, has put me to
death; but God, who knows that I was much attached to the
family of the Prophet, has had mercy upon me, and placed me in
glory and honor. He also inquired after my circumstances, condoled with me, and sent me to Bussorah, to see and speak with
you. He told me to do so with the Amareh (token) of the Bean,
which I have done.' So now, O Sidi, since Allah has sent me for
some wise purpose from the Benee Tay to this land, he has also
destined this conversation with you; do, therefore, I pray you,
explain to me the circumstances of the token of the Bean, given
you by Jaafer, that it may be remembered and told to the tribes of
the desert."
Now when Abool Fadel heard this, and saw the urgency with
which the request was made, his eyes filled with tears and he
replied, "0 Ibin Addee, this is the account of what occured
between the deceased and myself.
" I am from among the inhabitants of the country of Jaaber,
near Mosul. Once I was reduced to great poverty and indigence,
through being robbed by soldiers who invaded the country. Having a large family, I was helpless and unable to procure food for
them; so I chose to leave my native place, and conduct my wife and
children to the residence of the caliph at Bagdad. As a means of
support for my family I purchased a small quantity of beans, which,
after roasting them, I sold again in the bazaars. My capital consisted
of only a single oka of beans; but by re-selling them and purchasing
others, I managed to gain a livelihood. It happened that about this
time the city of Bagdad was visited by a great deluge, in consequence
of which the Tigris and Euphrates overflowed their banks.
" One night we were near being drowned. I had soaked the
beans which I intended for sale on the morrow; but the flood filled the streets with water like so many rivers, and it was impossible
to go out. I was amazed and knew not what to do, and could not
help thinking what would become of me, if my little capital
should be lost. Early in the morning my wife said to me,' Arise;




TURKISH EVENING ENTERTAINMENTS.            125
confide in the blessing of Allah; roast your beans; and as usual,
if God pleas:es, a door will be opened to you by that Opener of
doors without keys. Whatever is necessary to the subsistence of
your wife and children will be given you.' So I, encouraged by
these words, placed the bean-tray on my head, and set out. All
the streets were filled with water, and it was almost impossible to
pass them; yet I strove, with an almost despairing heart,"to get
along as well as I could. It happened that the water had reached to
near the palace of the deceased Jaafer Beremikee; and he, in company with his harem, was seated outside of his dwelling looking at
the flowing deluge. It happened also that his eyes fell upon me,
as I wandered about in the water endeavoring to dispose of my
beans; and pointing me out to his wife he said,'Behold that
man, who, whilst the streets have become like the sea, still persists in wandering through them, with the water up to his mouth.
Should it be only for the purpose of gain, his avarice merits contempt; but if he is compelled thus to provide for the subsistence
of his wife and children, through love of that great God who
makes sovereigns of his humble servants, I will do something for
this poor bean-seller which will prevent his ever again scenting the
odor of poverty and indigence.'  I then heard Jaafer call to
me from his palace, saying,'IHo, fellow! the vizir wants you;'
and obeying his summons, I went to the palace, where on my arrival I stood confounded. Coming up to me he bade me welcome in
a most fiiendly manner, and told me not to be abashed. Then
with great kindness he inquired why in such a deluge I was engaged in the employment of a bean-seller.' Do not deceive me,'
said he,'but speak the truth.'  He asked my name, what
place I was from, and what were my circumstances. After some
hesitation, I gave him a true narrative of my past life, and how,
after my arrival in this country, I had to gain a livelihood for my
children by purchasing an oka of beans, which I soaked at night
and on the morrow sold in the streets; I also told him how, notwithstanding the deluge, I had been encouraged by my wife, who




126           TURKISH EVENING ENTERTAINMENTS.
urged me to rise, saying that Allah provides for the subsistence of
all his servants, and out of his treasures would supply the daily
wants of our humble selves.'So,' said I,'putting my confidence in Him who orders all things, I withstood the fatigue and
difficulties of the weather, hoping to gain sufficient to furnish food
for my family; and this, my lord, is the truth of my condition.'
"When the deceased heard my story, he smiled and said, 0 O
Medjed ed Deen, be not grieved; the Most High will provide for
all your wants.' He then ordered room to be made in the balcony where he sat, and immediately after called out for all the members of his family and his attendants to assemble near him. Then
addressing them, he said, that whoever among them  really bore
him one atom of pure affection, or observed the right of bread
and salt, would take a handful of my beans, and recompense me
for the same according to their generosity. So each took a handful, for which some gave me a purse of gold, and others costly
jewels and rich dresses, until the hall of reception was filled with
them; and only after all the beans in the tray were taken, did
they depart. The deceased then turning to me, said,' O brother
Medjed, the servants have all taken their share, and there is nothing
left for the master of the house.' I, ashamed, looked into the tray,
and found remaining only one small bean; this I placed before
him, and requested him, though it was little, to consider it as much.
He was pleased with my reply; and taking the bean, he gave
the half of it to his wife, and kept the remainder for himself. He
then asked her what they should give. She replied,'A thousand
pieces of gold.' But the deceased answered the chaste lady and
said,'This benevolence of yours is not worth the price of a
penitential robe.' To this Abbassah his wife replied,' Whatever
you give I will give also.' The deceased then said,' Good! here
are a hundred thousand gold pieces;' upon which Abbassah
offered an equal amount. When I saw this, I thouglht,  Can this
be real, or is it a dream?' And whilst I was reflecting, he ordered
a servant to carry all the effects, money, and clothes to my house.




TURKISH EVENING ENTERTAINMENTS.           12 7
When my wife saw them she exclaimed,' What can this mean;
have you seized upon some treasury, and sent home its contents?'
I replied that they were the blessings sent us by Allah in return for
the prayers which she had made, and related to her all that had
transpired, telling her of the benevolence and generosity of Jaafer
Beremikee. My wife exclaimed,'A hundred thousand blessings
on the heart of him who has bestowed upon us at one gift so
much wealth! But it is better that we leave this country and go
to another; for as all the world here knew of our poverty, they
will be jealous of our prosperity, think us proud, and perhaps
bring upon us by their calurmnies some great misfortune.' Her
advice seeming to me good, I left the city of Bagdad, and came
with a cafileh to Bassorah; here I established my residence, and
by engaging in trade have increased my fortune, and obtained
great wealth. Hence all that you see me possessed of is derived
from him whose generosity and benevolence were unequalled,
Jaafer the Beremikee. To me, who received such immense riches
and favors from the deceased, what are three thousand gold pieces
that I should not hasten to obey his orders!" He then gave me
three thousand gold pieces more, adding, " I swear by the greatness of God, that if you come to me, I will every year present
you his usual gift of one thousand gold pieces out of what the
deceased gave me; and I beg that you Nwill not forget either him
or myself in your prayers."
He who, after their decease, prolongs the kindness and benevolence of those who have been generous in their prosperity,
merits grace and favor, and will surely obtain divine assistance and
aid. May God have mercy upon them all!
Mutamid Billah bin Abad, the sultan of Merakesh and Kurtubah, was unsurpassed as a poet and composer, and eminent for his




128          TURKISH EVENING ENTERTAINMENTS.
acquirements in literature; he was likewise celebrated for his generosity, and for courage and bravery was a very lion. He treated
with great favor and liberality the learned men and poets who
resorted to him, and acquired the eminent character of being the
most bountiful sovereign of his age.
In the history called Hezanet et Tarikh by Ibin Taid ibin Helkhan, it is narrated, that this sultan had a wife named Remekieh,
one of the most beautiful of women, of unequalled skill in poetry
and composition, and otherwise eminent for her learning. She
bore him a beautiful daughter, who was also gifted with a character of great liberality, sincere and upright in disposition, and of
quick intellect. She was equally celebrated for her acquirements
in poetry and composition. One day, as Ibin Abad records in his
history, the sultan was seated with his wife on a lofty place which
commanded an extensive view, when by God's will a heavy rain
began to fall, the roads fast filled with water, and the mud became, so deep that people were obliged to wade through it with
legs bared to their knees. When Remekieh saw this, she declared
that it made her envious to see these people thus wading in the
rain, and that she longed to do the same. Ibin Abad, with the
view to satisfy her, commanded his vizir saying, " Scatter before
your palace thirty or forty thousand gold pieces worth of ambergris, musk, and other odoriferous things; and let the watermen
pour rose-water upon it and stamp it into mud." Then turning to
Remekieh he said, " Arise, go with your maidens and satisfy your
desire." So she went as commanded; and she and all her maidens
and other attendants barod their legs, and, filled with mirth and
hilarity, collected the scattered objects. After they had finished
their sport, Ibin Abad gave permission to his people to fall upon
the remainder; and every one got what he could collect, snatching
from each other. The historian states that IRemekieh sometimes
offended the sultan by asking " What have I ever experienced from
you but severity?"  Ibin Abad once replied to her reproaches by
saying, " What! will you not even except the day of the mud?"




TURKISH EVENING ENTERTAINTMENTS.             129
Remekieh at this question was ashamed, kissed his hand, and begged him to pardon her petulance.
Thirty or forty years were spent in such affectionate acts as
the preceding, until by divine providence Yusoof bin Tashfeen appeared in that country, and conquered the sultan's dominions. One
day he suddenly made an excursion, and, after taking the fortress
of Merakish, captured the sultan. Both of them ended their lives
in the prison of that same castle.
Now, it happened that during the period of the sultan's adversity, his daughter, named Sebeseh, so celebrated for her beauty
and amiability, was taken captive by a man of her condition and
given to a dellct, or auctioneer, to be sold in the streets of her
father's capital.  A merchant of respectability bought her and
brought her to his dwelling. This person had a most beautiful
and captivating son, to whom he was desirous of giving her as an
odalil (concubine or mistress); but when he mentioned it to the
unfortunate sultan's daughter, she replied that religion required
him to know her condition and who she was, that he might act
according to the principles of the true faith.  "I am not a slave,"
said she, "but the daughter of the sultan of Merakish, Mutamid
Billah bin!M[utazid Billah, and, on the day of my father's misfortune, during the pillage of our palace, was taken captive by the
individual who sold me to you.  If you wish to marry me legally
to your son, write a letter to my father, agreeably to the requisitions of the Holy Law, and ask his permission; for otherwise I would
rather my head were cut off than to give my consent."  When
the merchant heard this from the girl, he respected her, and said,
"You are our benefactress; you command us; and it is beyond
our power to urge you.  Be it as you will."  So the girl herself
addressed a letter to her father explaining her condition and beging his pe-rmission to be married, and dispatched it to the castle of
Igmat by a courier.  Ibin Abad and the girl's mother had been
day and night in tears for the loss of their daughlter, wondering
where their delicate and tender child could be, and how she was




130          TURKISH EVENING ENTERTAINMENTS.
situated. So at a lucky time the courier of fortunate footsteps
kissed their hands, and handed them a letter from the object of
their solicitude. They immediately recognised her hand-writing,
and learned, with great satisfaction, an account of her circumstances. They offered a hundred thousand thanks to Heaven, and
blessed the All-Just for his goodness towards their daughter; they
then called two witnesses from among the prisoners, and before
all the Mussulmans in confinement betrothed their child to the son of
the merchant. The news was carried back by the same courier; and
soon after his arrival the sensible merchant made a great wedding,
and had these two unequalled jewels united. Their after lives were
spent in happiness, and they were the parents of many children.
The excellent daughter never neglected to be of use and assistance
to her parents. The following is a correct copy of the letter which
she wrote on the occasion of asking their permission to marry:
"c Hear my words and listen to my discourse on the subject of
my conduct, which is irreproachable.  I)o not deny that I was a
slave, and that I was a daughter of the prince of the Benee Abad.
He is a great sovereign who reigns over his age; but times have
their revolutions and seditions.  God desired to send division
amongst us; and whilst in abundance of sweets, he made us to
taste only of bitterness.  Sedition rose up against my father's
throne. We became separated, and he lost his good desires. I fled,
and my condition became debased; yet my mother no longer could
regain her own. I was sold away as a slave; who could then save
me from misery? A good man received me as his wife, he was a
handsome and noble man; he cheapened my price, and was pleased with his bargain. I toid him that he surely would lead me in
the good,road. 0 father, tell him of my true condition-of my
birth and family; this is all I can ask of your friendship and good
will, and I hope that the princes of the Remekieh will receive me
benevolently and respectfully."




TURKISIH EVENING ENTERTAINM'ENTS,         131
ACCOUNT OF THE KINDNESS OF HAROON EL RASHEED TO THE IMIAM
ABOO YUSOOF.
It is a fact, well known, that the Imam Aboo Yusoof was once
the cadi of Bagdad. One night he became possessor of the sum
of fifty thousand miscals of gold, and the following is an account how this occurred.
The Emir of the faithful, Haroon er Rasheed, one night became
enamored of his brother Ibrahim bin Mehdee's maiden slave, and
asked him to sell her to him for thirty thousand pieces of gold.
But Ibrahim swore that he would neither dispose of her nor give
her to him; and rising from his seat, he left the caliph's presence.
Subsequently he became greatly alarmed lest his refusal should
offend his brother the caliph, and took council on the subject with
Aboo Yusoof. The Imam advised him to give one half of her to
his brother, and sell him the other half; whereby he would avoid
breaking his oath.  Ibrahim followed the Imhm's advice; and
giving one half of his imaiden to the caliph, he sold him the other
half for fifteen thousand pieces of gold, the moiety of the sum
which had been offered him. When the money was paid over to
Ibrahim, in gratitude for his escape from his brother's anger and
power, he presented the whole of it to Imam Yusoof.
Now Haroon er Rasheed, being greatly enamored of the
maiden, was desirous of consummating his purchase that very
night, but was prevented by her illegal condition.  So he had
recourse to the Imam, and inquired of him whether there was
any remedy for the matter. The Imam replied, "Marry her to
one of your slaves, and let him divorce her without touching her;
after which approach her."  The caliph followed his advice, for
which he gave him five thousand pieces of gold, and married her
to one of his slaves; but her husband, after the marriage, refused
to divorce her. The caliph offered him ten thousand pieces of
gold as an inducement; but still he refused. So he again had
recourse to the Ilmukm's advice. The Inram recommended him to




132          TURKISH EVENING ENTERTAINMENTS.
make a present of her to the slave, which  would render the marriage contract invalid.  Haroon er Rasheed followed this council, giving the Imam ten thousand pieces of gold as a token of his
regard. After this he approached his maiden; and as an expression of the pleasure he experienced on seeing her face again, he
gave the Imam ten thousand pieces of gold in addition to what
he had given him before. The maiden also presented him, out
of the dowry which the caliph had bestowed upon her, ten thousand pieces of gold. And thus in one night the Im&m Yusoof
became the owner of all these sums.
This tale is related in the Sharki (Commentary) of the Makamati Hariree by Mehdi Bedly Isa bin Jaafer. May Allah have
mercy on them all!
CHAPTER FIFTEEN TH.
The following is an admirable dissertation on the subject of the versatility
of worldly affairs.
Let us, in the first place, inquire what is the cause of the
decrease of the power and prosperity of great and mighty sovereigns in this fading and temporary world; and how it is that a
foreigner, by effort and bravery, is enabled to attain to sovereign
power and place.
God, the Master of all masters; the Creator of the world, the
Opener of all doors; the Cause of all causes, who exalts his glory
above all doubt, allots destinies from his treasury of subsistence, in
immeasurable quantity facilitates the innumerable hopes which
exist in the circle of existence of every being, and in the best pos



TITUISH EVENING ENTERETAINMENTS.             1 3 
sible manner provides for the wants of all. Once in every age
(lcuroon) he accepts of a great and glorious sovereign as meriting the exhibition of his power, and deems him worthy of the
concealed treasury of his favor. And therefore it is the duty of
that greatly favored sovereign to acknowledge the value of the
divine grace bestowed: upon him, by showing respect and regard
for the men of talent and excellence who appear during his reign.
Let them  refrain from  teaching their subjects with force and
oppression; for such was the custom of the ancient soveCreii: 2.
During the sway of the sultans of the house of Othllman, Ifromn
the reign of Othman Ghazi to that of Selim bin Suleiman Valee,
no unlucky hands were ever applied to the skirts of royalty, or the
betrothed of the empire (i. e. the Sultan). They governed with jusS
tice and equity; never deviated from the principles and statutes of
the Othmian rules of Suleiman; and regarded the laws of their
ancestors as if they were the words of the Eternal, and as twin
brethren of the Holy Law of the Prophet. Hence the pillars of
the state were firmly supported, and the regulations and laws of
the government were executed with vigor and impartiality.
On the decease of Sultan Selim Khan, Sultan tlurad Khan
succeeded him on the throne. The grand vizir, kMahommed Pasha,
acted in conformity to the ancient rules, and did nothing ilconsistent with them.  When Malholnmed Pasha became a -mnartyr,
those who succeeded him in the grand viziral chair followed in his
footsteps, and, like him, never went beyond the statutes of the
realm.  The country was, therefore, prosperous; the forbidden
goods, called bribes, never entered the purse of a sovereign of the
house of Othman, and the property of the vakzfs (pious bequests)
and- the inheritance of orphans they carefully abstained from
touching.
It is asserted that Shemsi Pasha changed the name of bribes
to that of " gifts," or "presents,' and persuaded Sultan Nlurad
Khan to accept them, and to recompense those who gave them with
hig!h and important offices; a practice in which he soon was imhitated




1364         TURKISH EVENING ENTERTAINMENTS.
by his ministers. From that time the offices of the state have been
sold to the highest bidder; and persons of obscure origin and
abject condition have become possessors of the highest offices of
the government; whilst the descendants of the most distinguished
and faithful servants of the Othman family have been dismissed
from public employ, and ignominiously degraded. These modern
office-holders show no respect to the conduct of their predecessors; they elevate all, without discrimination, who can pay for
their favor; whilst the experienced and talented, if without money,
they knowingly debase. Thus, all distinctions of right and worth
being withdrawn, the condition of the world becomes daily more
troubled and confused, and the enemies of religion and the state are
strengthened on every side.
Sultan Murad Khan, a gifted and excellent sovereign, was well
acqnainte writh the condition of his empire; and when his fortunate star arose, he did not remove one step from the place where
he was, bult contented himself with learning all its affairs from east
and west. He appointed one of his servants to the command of
an army against Persia, and conquered the best parts of that kingdom. After these conquests, he personally watched over the
affairs of his empire and government; and as he made himself well
acquainted with all its interests, both private and public, he was
able to aid those of his own servants, who were in the way of
duty. His vizirs, in particular, were all men of great talent and
capability.  Sinan Pasha, Othman Pasha, and Rasheed Pasha,
were persons of i;trict religious principles, and well versed in public
affairs. It was Rasheed Pasha who took the son of the Shah of
Persia prisoner, brought himn to Constantinople, and made the capture a bond of peace between the two countries. " When a sovereign," he would say, "is attentive to what is occurring around
him, and all Ihis officers and other servants are filled with awe and
fear of him, there is but one gate to the government, and those
who have not the entrance to it do not interfere in the affairs of
state."




TURKISH EVENING ENTERTAIN MENTS.                3 5
After the decease of Sultan Murad Khan, rebellion broke out
on all sides, and the enemies of religion and the state burst in upon
us. The evil-minded Kuzil-bashes attacked us on all sides, and
raised their hands to the skirts of the kingdom, until much evil
fell upon it. In the centre of the country of Anatolia rebellious
Tellalees arose in arms; and for ten years one hundred thousand
muskets were employed in their hands to injure the country, until
it was reduced to ruin and poverty.  Many crowned and royal
personages were made headless; and these things continued until
the time when the comet of glory, the Sultan Alhmed Khan,
shone out and illuminated the universe. He appointed his predecessor's prime minister, Murad Pasha, to be his chief vizir, and
gave him  command of the army agnainst Persia; and whether he
turned his hand against the infidels or the evil Kuzil-basbes, by
God's aid they were crowned with success, particularly in Anatolia, the seat of the Tellalees, who were all put to the sword, their
evil-infected bodies effaced from  off the world, and the district
purified of their unclean association.  May Allah the Higoh have
mercy upon him!
After the decease of Murad Pasha, those who occupied the
seat of grand vizir had their affairs interfered with byT olhers; their
full powers became curtailed; and the Ottoman offices, like the
articles sold in the Pit Bazar, (old clothes market,) were vended by
public criers fiom door to door; while those who had not admittance to the grand vizir, had no attention paid to them. Other
ministers of state took no palrt in the more important affairs, and
the principles and laws of the government were wholly disregarded. A number of men with new traditions, by means of bribes in
money, verified the adage, Deulet ul.iryal cafet ul rejcl, or " place
to the low is ruin to the country," and it is now more thalln foty
years that the Ottoman empire has been thluas reduced and iuined, while those excellent officers of state wholl, in the space of
twenty or thirty years rose from  one employ to another, have
been dismissed by the said individuals, from their chalrges.  Those




136            TU RKISH- E]VElt-ING ENTERTAINMENTS.
persons who possess a knowledge of the true condition of the
empire are slighted by those who had supplanted them by virtue of
money.  Trhle gleat aim of these latter is to despoil their fellowsubjects of their property, and thus reimburse themselves for the
sums expended in obtaining their places; whilst the good name
and character of the country is deemed of no value. They dispose
at will of the subjects of the sultan, who is become only a punisher, whilst they amassed all the wealth of the land. May the
Most High recompense them according to their deeds! May they
not enjoy either their ill gotten wealth, but give out their light
like a glowworm, and may their lives be extinguished in the same
length of time.
VERSE S.
" Stretch not forth thy hand to the public store, even if it be of the purest
gold; for it is the poison of a snake, and the wound that it makes will go
on increasing."
"The light which is fed with fat fiom the entrails of the poor, is the fire-fly
of oppression of the state. Be not envious at beholding the redness of the
Prince's poillar, for it is the blood of his heart and the tears of his eyes."
It follows'from  the precedling, there is no man brought up by
the state who has not received as many as ten  camel-loads of
bribes; and the reason of the ruin of all good order is to be found
in the frequent chaunges in office.  When these are sold over twice
a year, how carn any wecalth remain in the country, or subjects be
found in it? and how can any other state of things exist, when
the sovereign remains ignorant of the state of his affairs, and
is unacquainted with the good or evil condition of his people. Sovereigns give full power to their vizirs, and should therefore watch
after their conduct, and ascertain whether they act for the interest
of the state, and perform their services with zeal and effect; and
whether their people are in the enjoyment of a peaceful tranquillity, and free from  sedition and rebellion.  At the present period,
A. H. 1036, the practice is, whenever a man becomes the governor
of a province, to strive to ruin its inhabitants  by extortion and op



TURKISH EVENINUG ENTERTAINMENTS.            13.
pression. If there be any appeals to justice, they show a great
regard for the law, since litigation is to them a rich source of
profit. Indeed, it seems a blessing that money will influence their
hearts; for pity without a bribe is an impossibility. They thus
become possessors of great wealth in this world, for which they
must suffer in the next. The sovereign will have to answer for
these deeds, and for the oppression which they have shown to his
rayahs and poor subjects; and he must stand in this account in the
presence of the All-just. The result of this conduct is, that nothing
is blessed at the present time.
Have you not often remarked, that a man from the lowest
ranks of life, in a short time, through the bribes received by him,
attains to the grade of vizir? yet, in the course of five or ten years,
his good fortune is turned to naught by the chagrins which came
upon him, and his career is cut short by the sovereign's sword.
We pray God that those who under the Ottoman dynasty have
attained to favor and rank, and yet know not what fidelity in service is, who neither care for the sovereig-n's good name and reputation, nor regard the holy laws, may ever meet with misfortune.
The present article is written simply to offer evidences of the
divine Unity, to testify in favor of God and his Prophet, and to
excite zeal for the true faith by me, who am the recipient of the
high favors of the Ottoman family. From the time of Adam, down
to the present period, oppression of the people has ever been the
cause of the injury and decline of the sovereigns of the world. One
of the sons of the sultan of the land of Persia, who lived after the
prophet Adam, on whom be peace, was Sihak-Mar. At that time
Jemsheed reigned with justice and equity; he lived one thousand
years, and reigned five hundred, until tempted by Satan the
accursed, he aspired to be a god. Sihak, whom the Most High
sent against Jemsheed, was originally in the service of Shadad, of
the tribe of the Benee Hamir, as a Tehaush (messenger). After
reigning as a powerful king one thousand years, he marched
against Jeimsheed, took all his countries from him, and put him to




138          TURKISH  EVENING ENTERTAINMENTS.
death. The sovereign power.then passed into the hands of Sihak,
who reigned for two hundred years, in equity and justice. At the
end of that time, Satan cooked a savoury dish of food, which
pleasing, Sihak, he declared that ally thing lhe might desire should be
granted him. Satan then asked leave to kiss the Shah's shoulders,
which he was permitted to do; whereupon the forms of two serpents appeared on them, and commenced paining him. Satan then
assumed the character of a physician, and appearing before the
Shah, he advised him to use men's brains as a remedy. Two prisoners were taken out of his jail, and killed, and their brains
rubbed on the painful spot. Each day two innocent persons were
sacrificed for this purpose, until no more victims remained in the
prisons; then lots were cast for individuals in the city, and those
on whom they fell were made use of. In this way, some hundred
of thousands of men were put to death. At length the son of a
person named Kiavai Ahenker, a smith, was seized upon for a
similar sacrifice. A year or two later another son was taken; on
which the father, maddened with grief and rage, fastened the
skin which he used as an apron to the summit of a pole, and
called upon all those who were consuming with the cruelty of
the tyrant, to assemble round the standard of their faith. Some
of the population went out merely as spectators; but others took
up arms with him, and with cries of "Allah! Allah!" broke into
the dwelling of the governor of Isfahan, cut off his head, and exhibited his clothes to the populace. They next marched against
Sihak, and put him to flight; they overtook him, however, and cut
off his head; and then finding a person of the race of Jemsheed,
named Feridoon, they placed him upon the vacant throne. Kiavai,
who became the vizir of Fericloon, preserved the standard of the
apron, adorned it with different kinds of jewels, and gave it the
name of Derefshi Kiavany. In the conquest of Adjem (Persia)
by the M'loslems, (under the Caliph Omar,) this standard was captured, and distributed in pieces amongst them.
Sihak was a disciple of Harut and Marut, and was well ac



TURKISH EVENING ENTERTAINMENTS.             139
quainted with sorcery, and reigned one thousand years with violence; but, on account of his tyranny, the All-just permitted a
smith, one of his own rayahs, to defeat all his troops, and cut
off his head. Power and might were useless to him; for the
Most High is all-powerful.
CHAPTER SIXTEENTH.
On the the fall of the M/ussulman power, and the diminution of the rule
of the Sultan as Caliph.
The upright caliphs, on whom be the peace of God the most
high, namely, Aboo Beker, Omar, Othman, and Ali, reigned for
a period of thirty years as caliphs; and the cause of the loss of
power after the Flight, is as follows: Ali, the executor of the
Prophet, on whom be peace, was the most learned, excellent, and
benevolent of them all; he was unequalled in having possessed
the full confidence of the Prophet, and was the chief register of
the inhabitants of Arabia. In his time Mooavieh was Hakim of
Syria. Having determined on his dismissal, he took council with
Ibin Abbas, who said, "It is not now the proper time; for
Mooavieh is greatly attached to office, and has near him Omar,
and Ibin Azz, who are men of penetrating minds. It is therefore
better to dissemble for a while; and after you are firmly fixed in
your caliphat, do as you please."  Ali replied, "I would not for
the whole world do any thing underhanded, and shall therefore
certainly dismiss him now."
Mooavieh rose up in opposition to the caliph's orders, and held
out against him; and the wars which ensued between them are




TUiR0 tIISH  VENING' LRtAI NPTTA.
well kno-wn.  Duriag Ali's time, he was unable to effect every
thingo; the Imain Hassan resigned his charge of his own free will.
The great Sheik Mohayed ed Deen Arabi relates some of the
sayings of Mlooavieh, one of which is the following: "Raise your
empire and eminence, so as to reach the goal of your wishes. I,
thouugh of humble extraction, have by force and effort elevated
myself, until I reached the place I desired. As to Ali, he is not a
caliph, he is only an emir; for the glory of the universe (Mahommed),
on whonm  be the peace of the Most High, declared that the
caliphat would commence after thirty years."  The author of the
work entitled Jaami el Hikayat, or'Collection of Tales,' says:
" The cause of the dissension between the Lion of God (Ali) and
Mooavieh, and of the dispute about the Im'am Hassan, was the
advice which he received from Omar bin el Azz. The discord
gained ground from his not strictly following the advice of that
most intelligent of meinc, Ali bin Abbas, who hastened the dismissal
}MIooavieh. The decline of the empire and authority of Ali, and
the greatness of Mooavieh, were owing to the intrigues and treachery of Omar bin Az.'"
CHOAPTER SEVENTEENTH.
On the decline of the Empire of the Beni Ommiya, and the increase and
rise of the Abbaside Caliphs.
The first of the sovereigns of the Beni Ommiya, and the last
of the Mooavieh's, was'Mervan Khamar. They comprised fourteen
individuals, who made Damascus the seat of their throne (capital).
Their empire extended to the countries of Adjemn  Arab, Mekkah,




TUR~KISH EVENING ENTEtRTAINMENTSo          41
Yemin, and Magreb; and their majesty, and glory, and power,
were celebrated from east to north. The cause of the decline of
the dynasty is as follows:
Mooavieh attained to the government (Imaret) in the forty-first
year of the Hedjreh; and his dynasty terminated at the death of
Mervan, in the year one hundred and thirty. The cause of the
accession of the family of Abbas, is this: Hashem bin Abd el
Malek, the thirteenth of the Benee Ommiya, who became caliph,
was a low and bad man; and whilst he was particularly affected
with the evil passion of amassing wealth, his troops and people were
left in misery. The generosity of Mooavieh and Yazid, as well as of
the other princes of the same family, was well remembered; but
Hashem's lowness and vulgarity were so disgusting, that his own
princes and other officers deserted him, and intrigued against him.
If any one in his presence spoke of death, or of any evil disease,
he would stop him and reproach him, for he did not like to hear
of such things. After Hashem's death, his son Walid ascended
the throne. He was a tyrant and a wicked man, and frightened
the people with his oppression. At length they killed him, and
his son Yazid succeeded him. This sovereign lessened the pay of
the troops, and received the name of "' Yazid the Senseless."  He
was avoided by every one, both great and small; and when he
died, his young son, named Ibrahim, took his place. He reigned
two months, when Mervan the Red made his appearance, who put
Ibrahim to death, saying he was but a child. The Most High,
however, had destined the empire to the Benee Abbas. Mervan,
who experienced much trouble in his reign, was a merciless and
cruel person, who showed no favor to the learned and good, but
governed them all as if they were no better than his rayahs, and
intrigued against them. He was of a bad disposition, and unclean.
Up to the time of Hashenm, the government had been carried on
systematically and in good order; for all his predecessors were
men of knowledge, and gifted with generosity and liberality. After
Hashem, each succeeding member of the dynasty becamle worse
17'e




142          TURKISH EVENING ENTERTAINMENTSo
than the rest, and more tyrannical. The public deserted Hashem,
and his rayahs and other subjects were impoverished and ruined.
Enemies arose on every side; and at this interval, in the one
hundred and twenty-fifth year of the Hedjreh, Mohammed bin
Ali bin Abdallah, of the family of Abbas, began secretly to
excite the people agpainst the caliph.  On Abdallah's death,
which occurred soon after, he willed his claims to his son, the
Imam Ibralhim; and in case of his death, they were to descend
to his second son, Abool Abbas, the Imam Seffah. In the year
one hundred was born Abool Muslim Khorassanee, called Abd
er Rahman, whose destiny it was to call to the true faith both
Arabs and Adjems, as was predicted in the holy tradition. *
Ibrahim  came to this person, and with many praises appointed
him Imam, at the same time presenting himn with a banner, to
which he gave the name of Raiti Zull, or "The Flag of the
Shadow." He told him to go and begin with Khorassan. Abool
Muslim assembled thirty or forty thousand men, when Nasser Sear
was the general of the filthy Ommaviehs: him he marched against
and defeated. When the news of this defeat reached Mervan
the Red, he sought out the Imam Ibrahim, and put him to death.
His brother, Abool Abbas Mansur, and his other relatives, took
flight; but in the one hundred and thirty-second year of the
Hedjreh they made their appearance again, and ascending the
mosk of Kufab, proclaimed to the people Mervan's oppression and
the ruin he was bringing upon their country, and exhorted them to
submit to the rule of the sons of Abbas. All present agreed to do so.
Their star thus once more found strength to rise; they conquered
the whole of Adjem, and in one year subdued Egypt, Syria, Aleppo,
and all Irak and Arabia, amid their empire reached even to Yemino
His uncle's son, Abd Allrah bin Ali, was his general; he sent him
against Mervan, whorn he defeated near Mosul, and dispersed his
* "Certainly God will send every hundred years a sovereign to avert
the errors of the people."




TURKISH RVENING ENTERTAINMENTS.           143
army.!Mervan fled to Egypt, pursued by the general, who, having overtaken him in the neighborhood of the village of Aboo Sair,
cut off his head. Now it is seen that there were fourteen sovereigns
of the Benee Ommiyah, whose united reigns lasted nearly one
hundred years; and that they attained a high degree of power and
distinction, their empire extending over Arab, Adjem, Yemin, and
Aden. From Hashem to Mervan, two or three individuals only
showed respect for the world; and the cause of the downfal of
their dynasty, was their hatred of the learned and virtuous, and
the cruelty and oppression which they practised towards their
rayahs and other subjects. Behold, in this narrative, abundant
instances of examples to be shunned.
AN ANECDOTE
Which shows the greatness of the majesty cand glory of the
Abbasside caliphs, and the cause of the decre ase and overthrow
of their empire. So great was once their glory and power, and
the splendor of their reign, that the Sultans and Hakims of the
neighboring countries came to visit their heaven-like capital in
Bagdad, and would often pass a whole year in waiting for an
audience, sometimes obtaining that favor, and sometimes failing to
do so. According to the account written by that sultan of traditioners, that most correct historian, Ibin el Juzee, entitled " Montazim," and " Mizan Shahi Saad Edden Kermani," on the subject of
the grandeur and splendor of their reign, their wealth and treasures, and the number of their troops, the following may be considered a true picture.
In the time of Muktadir Billah, one of the caliphs, and in
the three hundred and fom th year of the Hedjreh, ambassadors
camne from the kings of Room to offer him magnificent presents.
They were introduced to the vizirs of the caliph, the chief of




144          TURKISH EVENING ELNTERTAINMENTSo
whom, Ibin Said, lodged them in some dwellings of his own, where
he feasted them bountifully. When they had sufficiently recruited themselves, they asked to be presented to the caliph. Their
request was made known, and orders were issued for their presentation. On the day following, the ambassadors mounted, and
went to the palace of the vizir, and all the principal authorities of
the government likewise paraded to the palace of the caliph,
where each one took his appointed station. The ambassadors with
the grand vizir, on their way to the palace, passed through the
midst of the city, and visited the principal bazars and streets of
Bagdad. On arriving at the palace, they found eight thousand
door-keepers, in caps of gold, stationed at its gates, all ranged
in files, and each holding a rod in his hand. On either side of
the gates valuable horoscopes were suaspended. Passing these, they
entered the court of the caliph's own palace, called the " Dehlizi
Azem," and found both sides of the way lined with attendants.
The court itself was lined, right and left, with the officers of
the government, completely covered with gold, and arrayed in
embroidered garments, who were sent to meet and salute the
vizir. A historian named Sulee says, "I saw on that occasion,
stationed on both sides of the way of the imperial gate called the
Dehlizi Azern, sixteen thousand soldiers, and besides these, one
thousand pages belonging to the guard, appointed to serve in the
royal palace, all dressed in golden sashes, with embroidered clothes
and scimitars of gold. At the door of the palace were one hundred
private keepers, standing near the entrance; and on either side of
the way were the sultans and the Beyler Beys, waiting with the
Ojak Beys to be introduced to the caliph. Over the private entrance was a window of gilded lattice-work, from which hung a
sleeve of black velvet, worked in jewels of different kinds, five
cubits in length. When the Hakinis and Sultans, who came to be
presented to the caliph, had had their audiences, it was the custom
to kiss this sleeve, and then ask permission to retire.
When the vizir and the ambassadors had reached this place,




TURKISH EVEnNING ENTERTAINMENTS.          1[45
they respectfully kissed the sleeve, and then continued on to
the palace of the caliph. The private attendants of the caliph
next met them, and saluted them as they passed. After this, they
met the caliph's eunuchs, seven thousand in number, four thousand white and three thousand black, who were drawn up in rows
on either side, and saluted them as they passed by. According to
the history entitled the Merati Zaman, from the northern entrance
to the palace of the caliph, and from the outer gates to the castle of the caliph, besides the other valuable objects on either side
of the way, were thirty-eight thousand horoscopes. When the
ambassadors beheld these places thus richly ornamented, they inquired if they formed the residence'of the caliph. Each place was
then named and described to them.  They came next to the
palace called iDar esh Shedyreh, where the caliph's cuirasses and
other arms were hung up, the former amounting to ten thousand,
and the latter to eighteen thousand pieces all adorned with jewels;
besides which there were innumerable other curious and rare articles. At the 2)ar esh Shedjreh, ranged on both sides of the way,
were one hundred lions confined by golden chains. Passing on
between them, they proceeded to the place of the caliph's throne,
called Dar el Ferdoos, or the "House of Paradise," having in front
of it a large reservoir, in which grew a tree of pure silver, its leaves
being of gold, and its fruit of divers hues. When the wind blew,
different tunes proceeded from the branches; and birds of various
plumage were perched upon them here and there, each of which
sang with a different note. The ambassadors beheld all this as
they proceeded from the Dcar el Ferdoos to the place where the
caliph was seated on a throne of ivory and ebony richly jeweled.
They rubbed their foreheads on the throne; and then retiring they
took their station in a place distant one hundred cubits' length from
him. The vizir, with crossed arms, stood before the throne, and a
Terjuman interpreted his words to the caliph. He caused the
ambassadors to be invested with robes of honor, and presented
each of them  with twice one hundred thousand aktches; after




146          TURKISH EVENING ENTERTAINMENTS.
which they returned by the way they came. The vizir showed
them the caliph's own palace, where more than a hundred enormous elephants were exhibited to them; after which they returned to the ZDar el Khelifeh. There they each received another robe
of honor, and departed by the Bahb Shems. Beyond the palace
was a street called Sook es Selaseh, a celebrated high road which
runs through the heart of the city; and also a place called Zat
el iMenaie, where were more than a thousand Minarets. Just as
they had reached it, the mid-day prayer was being proclaimed
from them by the Ezzans. The ambassadors were puzzled at
hearing so many voices crying out the Allah Ekber at once, and
asked what it meant. "Are these the columns of Islam?" they
inquired; and some of the ambassadors, acknowledging that
the Mahommedan religion was a good one, made a profession of it.
In this way they returned to their houses, praising the power,
greatness, and glory of the caliph.
To what a degree of might and majesty did the preceding
caliphs attain! and what a comparison it offers with the age of
the caliph Muktadir Billah, during which the enemies of the government appeared every where! The empire of the family of
Abbas was a fabric of- majesty, which produced thirty-seven
caliphs, who for five hundred and twenty-four years held the reigns
of government, and ruled fiom east to west. The cause of the decline of their power, was their disregard of the laws of their ancestors, and their having deserted the royal path of justice. When
the caliph Mustassem Billah attained to the caliphat, he took possession of that paradise-like residence of Bagdad, and, being without experience, was inclined to dissipation and self-indulgence. He
left the affairs of his government to his grand vizir; whilst his favorite pages, eunuchs, and other servants were each vizirs themselves. Whenever the vizir complained against them, the caliph's
favorites would put him down by replying that their sovereign
wished to reign alone. If the vizir for a moment neglected his
charge, the other authorities would commit oppression and tyran



TURKISH EVENING ENTERTAINMENTS.           147
ny over the rayahs. The Hakims and Beys who had long administered the government were dismissed, and young and inexperienced persons put in their places. Thus, every one became disaffected; and the neighboring enemies of the government, hearing of
its internal dissensions, and knowing that the caliph was not an
upright man, stirred up a bitter enmity between him and Menkoo
Khan, one of Jenghiz Khan's sons. All the dissimulation of the
vizir was ineffectual; the quarrel increased, and Menkoo Khan
sent his brother Holagoo Khan, with four hundred thousand Mogul
troops against Bagdad, who beseiged the city and plied their battering-rams against its walls. At last, when the caliph was reduced
to extremity, he, with his son and three thousand of the noblest
of the family of Abbas, mounted their horses, and left the castle
for the camp of Holagoo, in order to make their peace with the
conqueror. The caliphs and his sons were admitted; but the
Emirs and Ayans were kept outside.
Having shown a friendly face to the caliph, Holagoo ordered
the city gates to be thrown open; which being done, the Moguls
entered the city and took possession of it. On the following day
the caliph and his three sons were thrown into prison, and the
inhabitants of the city were put to tlhe sword to satisfy the fury of
these conquering troops. Holagoo next cut off the heads of the
caliph's sons. He caused the caliph himself to be wrapped in a
green ox-hide and exposed to the sun, where he expired under the
feet of the passing infidel Tatars; and this was the end of the
family of Abbas. May the Most High have mercy on them all!
So, from being a great empire, they were stripped of wealth,
troops, and possessions of every kind. The cause of this downfal
was the young caliph's giving himself up to dissipation and amusement, and leaving the direction of his government to a few youths
and eunuchs; his ignorance of the consideration due to men of learning; and his having displaced those officers who possessed wisdom
and experience, and appointed young persons in their places, without talents or knowledge of governing, who oppressed the world.




148          TUR KISH EVENING ENTERTAINMENTSo
His subjects having been disappointed and exasperated by such
treatment, when the enemies of his government made their appearance, the country was yielded up by themn without much resistance.
CHAPTER EIGHTEENTH.
The downfal of the Gergany kings, and the rise of the sun of felicity of the
Delmean (called the family of the Boiyas).
According to Mir Khond Shalh, the head of the Delmean dynasty
was Aboo Shejaie, a man sprung from the middle class of society.
He had three sons, Ali, Hassan, and Ahmed. One day Aboo Shejaie
paid a visit to an astrologer, to consult him about a dream he had
had, and to ask for its interpretation. "I saw," said he, "in my
dream, a fire, which increased as it burnt, and by degrees consumed
the whole country. It consisted of three parts, from each of which
there proceeded a great light; and before it stood an immense
crowd of people, with their hands crossed before them."  The astrologer was a man of talent, and hesitated to tell the young man
the signification of the dream. " If you do not give me," said he,
"' either a horse, a piece of gold, or a robe, I will not explain it to
you." To which Aboo Shejaie replied, " Vallah! in all my life I
never owned a horse, nor have I ever seen ten pieces of gold together at one time; moreover I have but a single cloak. But pray
accept my best prayers, and explain to me my dream, whereby
you will confer on me a great favor." The as;rologer replied, " Be
it then good news to you; for know that you are destined to have
three sons, who are to reign upon the earth, each one of whom
will be a powerful sovereign. When that time arrives, I pray
you to have me in remembrance."  Aboo Shejaie answered, that




TURKISH EV ENING''TERTAINsMENTS.          149
he must be making game of him, and laughed; but the astrologer
declared it was trule, and would not retract a word of what he had
said. Amed ed Dowlet, the elder son, went to the city of Meravedy. Its governor, who resided in the town of Kerieh, was a
very brave and generous person; and on account of his intelligence
and good management, and his liberality to all those who visited
him, they never would leave him. Many persons assembled around
him, and more than a thousand went with him against Ispahan;
but then Ibin Yakut who had ten thousand horsemen, made war
against him, and drew him off. He went to the kingdom of Orkhan, and conquered it; and as he continued, his army and power
increased in strength, and he became exalted and honored. After
this he sent his brother Ruken ed Dowlet, and conquered Kiazroomi. Subsequently, he made Ispahan the capital of his empire,
and the governors in that neighborhood began to fear him; he also
became possessor of many troops, and went on conquering. In the
twelfth year he defeated the forces of Ibin Yakut, the governor
of Shiraz, and thus mastered the whole country.  He gave up
the city to the soldiers; but not so much as a mustard-grain or a
crumb of the booty was taken by himself. He entered the palace
of Ibin Yakut, wondering' where he could obtain the means of paying his soldiers; when suddenly a snake thrust its head out of a
hole in the roof of the palace, and drew it back again. As it did
this several times, the general took its conduct as a sign to himself,
and ordered Amed ed Dowlet, the servant of the harem, to go
out and see what the serpent was about outside of the roof. The
servant went, and on examining the spot found a number of
boxes filled with gold; some of which he brought to Hamed
ed Dowlet, who, with thanks to God for the gift, immediately comn
menced distributing it to his troops, and making merry.
VERSE.
"N No one has power without trouble and anxiety. In seeking for a serpent, you find a rich treasure. Who would not like to seek for a serpent, and
find a rich treasure?"




150          TURKISH EVENING ENTERTAINMENTS,
After this he inquired for an expert tailor to cut him out
some clothes. A deaf one was found, who had been in the employ
of Ibin Yakut. When Amed ed Dowlet saw him, he exclaimed,
"Bring me an ell measure," which is called in Persian tcflob.
The deaf tailor, hearing only the word tchob, replied, "What
can a man of fortune and wealth want with a tchob? I do not
deny that there is need of a measure; for I have a box of stuff
belonging to Ibin Yakut, which ought to be cut up. If you desire,
I will bring it." Amed ed Dowlet thanked God, and ordered it
to be brought in. So the tailor departed, and soon returned with
the box of choice stuff, out of which he cut a suit worthy of a
sovereign, and dressed him in it.
The power of the family of the Boiya became so great, that it
ultimately conquered Bagdad; and Amed ed Dowlet appointed
his brother Moaz ed Dowlet to be governor of that city. For a
long time money, was struck and prayers read in their names,
joined to those of the caliph. They resided sometimes in Shiraz, and
at other times in the Dar el Malic, at Bagdad. There were nineteen
sovereigns from this family, all of whom governed with justice and
equity. They respected and protected the pure, and the learned,
and the poets. 1' Wealth," said they, "is not lasting; rather let
our name remain on the page of the universe." They therefore
took no care to amass money, but freely bestowed it upon the
worthy, and thus endeavored to acquire a good reputation. God
be merciful to them all!
ANECDOTES TAKEN FROM PROVERBS.
An upright and good man was once asked what were the
signs of a man of talent, and the connexion existing between
them. He replied, " There are three things which show a good




TURKISH EVENING ENTERTAINMENTS.o            151l
understanding: namely, first, the faculty of expressing one's ideas
in a few words; for many words cause sorrow, and blame." " If,"
asked they, " thle individual is absent, from what can his talents be
estimated?"  "From  three things," was the reply: "from  the
character of the person he sends on his business, from the manner in which his letters are written, and from the kind of present
he may send; for the person he sends must be the representative
of himself, the letter which he writes must be of the same quality with his conversation, and the degree of his benevolence and
good favor will be known from his present."
It has likewise been said that one of the strongest proofs of
talent, is the faculty of disguising one's thoughts from others (dissimulation), good behavior in society, and an unassuming deportment.  This last trait arises from  the good characteristics which
are bestowed upon man by his Creator. A good disposition is considered as the most glorious of all divine gifts and benefits; so
much so, that the greatest of prophets, on whom  may Allah
bestow his blessings and peace, has said, "He who does not use
dissimulation, will not find the aid of others."
The following is imputed to Ibin Anwat, known as Habeeb
Allah Hafiz. " Once a man appeared in the presence of the Prophet Suliman, on whom be peace, and represented that during the
meeting of the people a goose disappeared. Suliman ordered
that the congregation should meet again at the Mejid (chapel);
which being done, he mounted the pulpit, and asked,' Is it right
that you should steal a goose from one of your brethren in the
faith, and put its feathers on your head, when you come to chapel?' When the person who had taken the goose heard this, he
immediately clapped his hand to his head to feel for the feathers;
and the Prophet seeing it exclaimed,' Behold the man who has
taken the goose;' and in fact so it turned out to be the case."




62            TURKISH EVENINaG RNTERTAINMEN'TSr.
In the four hundred and sixtieth year of the Hedjreh, an Idam
sultan, named Asad ed Dowlet, reigned with great power and distinction, and was celebrated for the care lie took of his government. During that period a merchant, a stranger, who had
formed the intention of making a pilgrimage to Mecca, arrived at
a town in the empire of Asad ed Dowlet, where he put up. When
the time of the pilgrimage arrived, the stranger did not know
with whom to deposite the money he had with him, which was
more than was necessary for the journey, and amounted to a thousand pieces of gold. So he concealed it at the foot of a large
tree which grew without the city; and, supposing that it would
be safe there, proceeded on his way. On returning from his pilgrimage, he visited the place where his money had been concealed;
but not finding it, he was greatly distressed and wept with grief
for his loss. Meeting with a friend, he was advised to petition the
sultan on the subject, which he did; and when the sultan had
read his petition, hle was requested to have patience for a few days.
The sultan next called all the pilgrims of the city together, and
asked whether any of them, during the year, had administered as a
medicine the root of a certain tree?  One or them, replying in
the affirmative, said that he had done so to an officer in his highness's service. The sultan accordingly had this individual brought
before him; whereupon he acknowledged that when digging for
the roots of the before mentioned tree, he had found a sum of
money, amounting to a thousand pieces of gold, which had been
concealed there. He then handed the sultan the sum found by
him, which was forthwith delivered to its owner.  The latter
returned his best thanks and prayers for the restoration of his lost
property, and set out for his own country. All those present
extolled the talent and intelligence of Asad ed Dowlet; his great
name is written on the leaf of time, with praise for his good acts;
and his excellence and benevolence are widely celebrated.




TU1lKISH EVENTING ENTERTAINMENTS.           153
AN ANEDDOTE OF AN EVENT WHICH OCCURRED BETWEEN THE SULTAN
ALAI ED DOWLET DELIMEE AND THAT CHIEF OF PHIYSICIANS,
THE SIHEIK ABOO ALI BIN SINNA (AVICENNA).
When Ibin Sinna was in Ispalhan, in the three hundred and
ninety-eighth year of the Hedjreh, that powerful person, Alai
ed Dowlet Aboo Jaafer Delimee was its governor.  At that
time, distinctions and marks of regard were bestowed on Aboo
Sinna without ceasing. One day the sullan took -from his waist
a rich and valuable belt, and bestowed it upon that excellent
Sheik.  This the latter afterwards gave to one of the sultan's
own attendants. The sultan observing it on the individual, inquired
how he came by it. The man replied, t'lat he had received it from
the Sheik as a present. The sultan was greatly displeased, and
rebukled the attendant severely for having accepted it; at the same
time le swore to take the Sheik's life for caring so little for his
gifts. But one of the Sheik's fiiends giving him information of
what had occurred, he acted on the proverb which says, "Separate fiom  him whom you cannot withstand," andcl forthwith departed fronm that country in disguise. On coming to another city,
and disnmounting at a caravanserai, hle walked to the muarket-place
in search of provisions. W-hilst thus engaged, he observed a youth
of talent and science, around whom a crowd of people were collectedl asking him for remedies. The youth in turn showed to each
one the remedies for his complaint, and the means of recovery
from his malady. Presently a woman made her appearance, bearing a white vase in her hand, which she showed to him. The youth
said that the vase belonged to a Jew; which the woman confirmed.
Afterwards he said, that she had eaten that day half an egg
and some curds; and this the womLan also avowed.  The young
man next asked if the woman did not then reside in a filthy
part of the city; and the woman answered affirmatively. Aboo
Sinna, observing the youth's superior talents, was astonished at his
language and the remedies which he prescribed.  The young
man's eyes happened to meet -those of Aboo Sinna; and making
him a secret sign of recognition, he addressed the Sheik with de



154          TURKISH EVENING ENTERTAINMENTS.
ference and said, " You are he who h]as received that divine scio
ence, and are that unequalled and most perfectly excellent person,
the Reis Aboo Ali bin Sinna, who fled from Ispahan through fear
of the Sultan Alai ed Dowlet, and are come to this place with the
intention of residing here." Then feeling kindly towards the Sheik,
he left all his business, kissed the Sheik's feet, took his hand in
his, and led him to his own house. After receiving from the young
man all the usual attentions of a servant, the Sheik asked him
whence he had drawn his conclusions, and how he knew that the vase
belonged to a Jew. The youth replied, "I observed the old woman's tunic, and knew firom its marks that she was a Jewess; and
I judged that the vase also belonged to one of the same people.
Her dress was soiled with eggs and curdled milk; and I knew that
she must have eaten of both these things. Moreover, knowing that
the Jew quarter at this time is a filthy place, I remarked that it
was unclean."  "' But," said the Sheik, "How did you become
acquainted with me and my profession?"  The youth said in reply, "Knowing the envy of Alai ed Dowlet, the circumstance of
your having fled from him is a proof of the renown of your excellence, and that your sagacity and mental powers must be as bright
as the sun in the heavens. I have heard too of the good qualities
with which you are gifted, and I beheld on your noble front the
characteristics of those traits, which beamed upon me like the midday sun;.from all of which I felt assured that you were the celebrated physician Aboo Sinna. I likewise knew that the sultan could
not bear to be separated from you for a moment, and therefore was
convinced that you must have left him by your own desire and
against his will." The young man next bent the knee of politeness before the Sheik, and thanked God for allowing him to meet
with such a man. The Sheik then said, " What have you to ask
of me? tell me your wishes, and, as far as my destiny permits, I
will endeavor to promote them."  The intelligent youth replied,
"It is impossible that you should remain separated friom the sultan; and what I ask from you is, that when you again appear before




TURKISH EVENING ENTERTAINMENTS.               155
him, you will relate the occurrence which you have witnessed, and
obtain me a place in his service, even as one of his most humble
attendants."
Some days after this, a man came to the Sheik on the part of
the sultan, who begged his pardon for the past, and invited him
to return to his palace. The Sheik took the youth with him, and
on reaching the sultan, related what he had witnessed respecting
him; wherefore the sultan forthwith appointed him to be one of his
own pages.
CHAPTER NINETEENTH.
On the condemnation of folly, the rarity of talent, and on evil characteristics.
The great Sheik Muhid ed Deen el Arabee, of Saliheh, near
Mecca, on whom be peace! asserts that folly is a disease, for which
there is no other cure than death.
VERSE  IN  A RABIc.
" Every disease has its remedy, except for folly; that alone is incurable."
The Prophet, on whom be peace! has likewise said, " Folly is
the commonest portion of mankind."
The characteristics of one possessed of folly are as follows.
His head is long; because the part from which a man's folly
issues is his brain, and length of head is owing to smallness of
brain, and little brains denote little intelligence, which is the
cause of folly. A man's character may be known by his acts:
by his never looking to the termination of his affairs; by his never




156           TURKISH EVENING ENTERTAINMENTSo
changing his opinion; by his never gratifying the wishes of others;
by his being self-willed; by his pretending to know what he does
not know; by his having no desire to learn; by his disclosing his
secrets; by his telling every one all he knows, as well as what he
does not know; by his inattention to the rules of society; by his
precipitancy in replying to what is said by others; by his ignorance of science; by his haste and negligence; and by his illtimed laughter in company, which resembles the braying  of
axn ass.
The following anecdote is narrated by Esmaee," one of the best
tmen of his age.
I once saw a powerful man of Bassora, who was seated in
front of his door, dressed in splendid clothes, and surrounded by
elegant looking attendants, and was engaged with them in conversation. Now, this man had a very long and thick head. Observing
this, I asked myself whether this characteristic of the man was a
proper token of his mind; and with a view of learning the fact, I
saluted him and asked him  his name.  "My name," replied he,
" is Aboo Abd er Rahma Rheem AIeliki Yevm  ed Deen."t  I
smiled and felt convinced of the weakness of his mind; for the man
had showed me the smallness of his understanding and the extent,
of his ignorance.
*The author of the Arabian novel called ALntar.
t These words generally commence chapters of the Koran, aid' are quot,
ed incorrectly.




T'RTITSH EVETING- E NTTRTAINTENTS.  5V
It is related that once two fools set out in company to go from
one village to another. WAhilst on their way one of them  said,
"Come, let us have a talk together;" so they sought out a cormfortable place to sit down in. In the course of conversation one
of them  said, "' I should like to own a flock of sheep; so t-hat
I might eat when I chose of their meat, or drink their milk, or
make clothes of their wool."  The other replied, " I should like
to have a pack of wolves; that I might turn them looae a-m.1ongc~
your sheep, to devour them, and tear their fleeces in pieces.'.' 
first speakher asked of the other why he wished for so evil a
gratification; and presently proceeding firom  words to blows,
they beat each other as long as they had strength to stand up.
At length they stopped, and agreed to refer the subject of
their quarrel to the judgment of the first passer-by and be governed by his decision.  It happened that a man passed along
driving an ass loaded with two skins of honey, xwhich he was
taking to the city for sale. So accosting' him, they related what
had occurred to them, aiad asked him  which of the two was
foolish. Now this man was a greater fool than either of them, and
taking, off the bags of honey he gave one to each of the dispoutants,
saying, "Beat each other with these, and I will see which of
you is the greater fool."  They did so, and he looked on. With
the first blow the skins burst open, and the honey ran over t-he
ground. When he saw the honey flowing, " Vallah!" exclaimed
he, " may my blood flow like this honey, if either of you have
any sense; you are both fools."  What, a wise decision for one
who was forgetful of his. own hurt!
A.NECDOTE OF SHABOOR, THE DOUBLE-S.HOTILDE,ED, AND THE.KAISEV4i
OF ROOM.
One of lthe ancient anud powerfull kings of Adjemn (Persia),,vs




8URNSnI uEVENINGEa fIERTAINMEINTS.
a famous sovereign, of a just and equitable character, he was distinguished for generosity and liberalit'y, and was known by the
name of " Shlaboor, the double-shouldered."  One day he called
his vizirs, and said to them, " I have occasion to ask your advice.
I purpose malking a journey, and visiting the Kaiser of Room,
to learn something about his circumstances and conduct; what
do you say to this?" The vizirs all counselled together, and afterwards replied to their hing: " The idea which your majesty has
conceived is certainly dangerous; for a sovereign cannot easily
travel about in the world alone as lie may choose. We therefore
counsel that, by all means, you forego your intention."  Yet, notwithstanding their endeavors to prevail upon him to change his
mind, they were unsuccessful. At length he asked the advice of
one of his vizirs who had held the office from the time of his father,
a most talented and learnI'ed person, so much so that he was regarded as a phiosophlele, and as one acquainted with all religions
and all languages. Fi-oiln him the Shah received the same reply,
na.mely, that it wvould be better to forego his design. Still he determined to makle the journey.  So telling the vizir that he had
the following request to ma1ke of him, namely, that he would favor
his project, and provide mieans for performing the journey. The
wise vizir then begged Shaboor to permit him  to go first to the
country of tlhe Kaiser of Room, where he would be ready to forward his views and wishes on his arrival; and t;he vizir, having received the roy-al consent, immediately commenced putting on robes,
and attirino Ilimself in the guise of a monk. He was learned in
the science o" medicine, and in the prescribing of remedies, and in
surgery. In that science his abilities were great, and he carried
with him Chi.nese ointments which had the quality, if rutbbed upon
the flesh, of cuiring wounds in a very short time that had otherwise proved incurable, as well as of immediately assuaging the
pain arisin.g r'iona thel. Foro his services he never accepted cominensation ftia-,1n a!:ny one.
*This pe-:.nn?~e seti ont,as we have said, for the kino-domr of




TURKISTH EVENING ENTERTAINMENTSo            159
the Kaiser of Room, where he soon acquired great celebrity, and
his reputation spread over all the world. He became celebrated
among religious people for his piety and self-denial, and even
obtained great renown among the patriarchs and priests of the
Nazarenes.  The best of these latter, including their famous
chief named Abool Abad, soon became very intimate with the
vizir. Abool Abad always acted on the vizir's advice, took his
council and opinion, and yet surprised the vizir by his own learning and intelligence. In fine, the vizir was so much pleased w&ith
his company, that he forgot Shaboor, until one day there was a
great feast at Constantinople to which all the public, both great
and small, were invited. Now Shaboor had set out on his journey
incognito, and arrived at Constantinople; where, with the view of
not being known, he dressed himself in his worst clothes, and
mingling  with the crowd at the feast partook of the food prepared for them. Now the Kaiser of Room, besides having Shaboor's form portrayed on the walls of the city, had had his likeness
painted and put up in all the public places; so that whoever stopped to see them should learn to recognize him. He had himn also
painted-on all his cups and other vessels. It so happened that
Shaboor was looking intently at one of the portraits of himself
which the Kaiser had had painted, when an intelligent man's eyes
happened to fall upon his person; then looking at the portraits
he recognized Shaboor, of which he forthwith gave information
to the Kaiser.  The latter looked at him  attentively, and likewise recognized him. Slhaboor, however, denied himself; at which
the Kaiser said that if he was not indeed Shaboor, he resembled
him exceedingly, anti so ordered him  to be executed. Shaboor
observed the merciless executioner approacelin- hilm, and was fain
to acknowledge his identity to save hiS life.  So they took him
before the Kaiser, who showed him every respect' and attention,
and was astonished that a victorious enemy shlounld come to him
of his own accord. At length, however, he ca   Shaboor into
prison, and proclaimed war against his coulnltry; then (gettinog




1G60          TURKISH EVENING ENTERTAINMENTS.
ready his armaments, he set out with an innumerable host. For
Shaboor they made an elephant of bullock's hide, forty layers
thick; inside of which was an apartment with a window like that
of a magazine, so that the people outside might look in upon him.
The feet of the elephant were made like the wheels of a wagon,
that it might be drawn about; one hundred stalwart men were
appointed to be its guards. In this way Shah Shaboor was carried towards his own kingdom; and because he refused to follow  the advice of his wise men, he became a victim  to this
gulf of danger.  He now  repented  of what he had done,
lamented the fatality which had come upon him, blamed himself as its cause, and sought relief from  the difficult position
in which he was placed.  He wondered where he could find a
salve for his incurable wound, and resigned himself to the providence of the sovereign Lord of all, saying, "To whom shall
I tell my complaint; from  whom shall I seek relief?"  As to
the Kaiser, he entered into the territory of Persia; and at every
halting'-place he had the elephant in which Shaboor was confined brought near his tent and that of his patriarch, where it
remained with a tent pitched over it, surrounded on all sides by
his guards. Every day a province of Shaboor was subdued, its
trees cut down, and ruin carried wherever they proceeded; whilst
Shaboor's wise vizir passed his time in a tent pitched for him near
that of the patriarch, planning means to libelrate his master. Every
night he spent in the society of the patriarch, relating to him
curious occurrences and news; by which means his voice reached
Shaboor, and consoled his afflicted heart by the appropriate tales
which he told. Shaboor understood, from the subject of his vizir's
discourse, that the latter's intentions were to procure his release.
The Kaisser arrived at the province of Fars, cutting down the trees,
wasting the- country, and spre8ading ruin and devastation at every
step, until he finally reached the site of the throne and the capital
of Shaboor, which he commanded to be besieged day and night.
His engoines weakened its walls, until Shaboor became apprehensive that: the place -would be captured.




TURKISH EVENING ENTERITAINMENTS.            1  6
HEMISTICH F'ROM HAFIZ.
" I acted according to my inclination, and in the end acquired a bad name."
"6 To whom," exclaimed the Shah, "shall I complain against this
affliction'? my own hands have brought it upon me."
One night, being excessively troubled, he said to the attendants
who brought him wine and food from  the Kaiser, "Envy and
affliction have made a deep impression upon me. If it be your
desire to prolong my life, loosen a few of my strong chains; either
stop my breath at once, or restore my wasted frame, by loosing this
collar from my neck, and these chains from my body." The faithful attendants had pity on Shlaboor; they mentioned his name to
the patriarch, at whose side the vizir happened to be; and the
latter understood that Shaboor had cut off all hope of the thread
of life, and was desperate. The vizir, seeing that it was time to
answer the affliction of his master by going to his assistance, and
that the aid of Him who nourishes all was near, that night addressed the patriarch, saying, "I have a singular story to tell you,
if you will listen to it."  The patriarch replied that it would give
him great pleasure to do so; adding that his hearing would be
charmed and his understanding embellished by the vizir's wisdom.
So the vizir commenced, and related the following story, intending
it as an example to console Shaboor:
O patriarch, once in our country there were two young
creatures, beautiful as Perees, and of good and benevolent qualities. One of these young persons was named "Aiyin el Ehel,"
and the other, the female, "Saidet en Nar."  These two fair
creatures were united and formed one, and never for a moment
were separated from each other.  One day Aiyin el Ehel was
engaged in conversation with some friends, when one of the latter
spoke highly in praise of a lady who was beautiful as Zahrah,.(Venus,) the envy of the Perees. When Aiyin el Ehel heard this
person spoken of in such flattering terms, he became enamored




162          TURKIISH LVYE IINI    KNTERTAINIEKNTS.
of her, heart and soul,-so miuch so, that he asked her name; to
which the speaker replied that she was called Saidet ez Zeheb,
and that her dwelling-place was Arabia. The youth could no
longer control himself, but forthwith set out in search of her.
Hlaving reached her cand beheld her beauty, he saw that she was
a sweet and lovely creature, but not more so than his own wife.
And yet, according to the nature of man, longing for the enjoyment of something new, he began to desire the beautiful Saidet ez
Zeheb. But Saidet ez Zeheb also had a husband, who, becoming
acquainted with the meeting of these two, seized and carried off
Aiyin el Ehel to a dark and solitary house, where he confined him,
placing over him an ugly old woman, who lhad but one eye, and
whose ears, nose, and hands had been cut off. Aivin el Ehel, now
knowing the extent of his misfortune, and that he had brought it
upon himself, commenced weeping and moaning. His lanmentations
reached the hearing of the old woman, who, seeing Aiyin el Ehel in
tears, was attentive to lim, and said, "Pray what is the cause of
your being confined in this wild and distant place?"  Aiyin el
Ehel replied, " 0, pitiful mother, I am an innocent youth, ignorant of any crime." The old woman said, " Your story is like that
of the run-away horse, who said, I was seduced by a hog. The
horse at first lied, but when at last he took up the skirt of
faithfulness, and disclosed the truth, he was freed froit his misfortune." When Aiyin el Ehel heard these merciful words, he said to
the old woman, "O mother, pray tell us something about what
occurred between the escaped horse and the hog."  So the old
woman related as follows:
"It is said that there was once a handsome man, who possessed a horse swift as the wind, of which he took very great
care; and not confiding in his own servants, he used to give him
all his fodder himself. In the mnorning he arose early, and
mounting his horse, rode hin over hill and dale, to where there
was a green spot; then alighting, he unbridled and unsaddled
hini, and let him graze upon whatever vegetation he could find;




T'iRKISH EVENIN} ENTERTAINE EN'TS.           1. 63
afterwards, putting on his saddle and bridle cagain, he returned
home, walking by his side. These were the attentions he showed
to his horse.  One day, having done as before mentioned,  he
took the animal out where there was some green pasture, and
dismounted to let him graze for some time. Suddenly the horse
sprang away from  his master, and fled across the desert, carrying with him his saddle and bridle.  The master sought every
where, but in valin; the shades of nillt surrounded him, the beast
still fled on and was lost from  sight, anrd at length his master
retursned home. All night long the horse had borne the saddle and
bridle: being fatigued, and overcome by sleep and hunger, he
wanted to feed, but was prevented by the bridle; and when he
wished to lie down, the saddle and its stirrups prevented him.
The second and third day he was troubled in this way; and in the
hope of finding relief, he went off in a particular direction. On the
way he met with a river, which he crossed, though  xwith great
difficulty; but the bridle on his head, and the saddle on his back,
got wet; and at noonday the sun's heat increasing, it became
tightly bound around his waist, and he suffered greatly. Hlunger
also made inroads upon him, until he waas no lo-nger able to walk
or stir. Just then a sharp-tusked hog came *by him, and, taking
him  for an unexpected prey; ran his tusks into his side; then
stopping, he remarked that it was a poor faint horse, consisting
only of a few bones.
V R E.'With eating and drinking it had nothing to do; so Iunger reduced it to
skin and bones.'
Going nearer, the hog inquired the cause of his leanness; alnd the
horse replied that it was occasioned by the hunger hle suffered in
consequence of his saddle and bridle. The hog then asked what
was the cause of his present dangerous predicament, and of what
nature was his fault or crime. The horse answered,'1 aIn not
conscious of having committed' any fault.'  But the hog said,' You certainly conceal some wrong you have committed, and are




I G            T'URKISHI- EV:IVIN'IG ENTERl,TAINMEglNTS.
t he-refore reduced to  despair of life; come anid speak truly, for
" safGy is in sincerity,"  and you- will'be freed from the chains of
1i- 1, irttlne.  So the horse, scenting the odor of compassion fiom
tre lanugacge of the hlog, related to him all that had happened to
ih'11, mad his own treachery.  When the hog' had learnt all about
the horse, h'e said to him, I' Youl have been lying from  head to
foot; how  can you say you are innocent?  After receiving so
mIa-Ly beneficts from  the hands of yor' master, you have made him
a base return, and have met with this affliction as a punishment
-for your ingratitude. Had you returned to your master before it
caine upon you, you would have escaped this misery: but you persisted in your fault, and continued in your evil conduct; so that
at length you have received the recompense of your evil deeds.
WUhat can I do to assist voun?  I had another design upon you;
bul since you have experienced so much sorrow, and suffered such
ad Iersity, as a-n act of charity I will free you, and give you your
life.' So wit-hb his tusls he at once c.ut loose the horse's bridle and
sa dle; and the latter, being freed from  his ties, with a light and
sw ift foot nled away across the plain."
When Aiyin el Ehlel heard this tale friom the old womanl he
disclosed all his own history to  her, acknowledged  his faults,
anld witha hubmility and submissiveness begged of her, saying, "0
inoth-er, the nmerciful hog, which was but an impure animal, had
pity upon1 the horse, and freed hilm  from  his confinement.  Is it
proper then that you, who are gifted with human feelings, and are
elevated in nature above that animal, should allow me to remain
here in affliction?  Leave7e me not here in confinement and sorrow,
but be generous; free me from the gulf of misfortune into which I
hlave fallen, and you will receive many favors in return for your
goodness."  To thlis,the old woman replied, "Since you were
tempted to sensuality -,by the seductions of Satan, and  have
ackluowledged your fault while still but -a youth; make yourself
in every respect worthcy of pardon and forgiveness, strengthen
yoLar good intentions, let the cord of request leave your hand, be




TtURIS1H EVENING ENTERTAIYNMENTS.           165
constant in your patience and submission, and, please God, I will
find the means of freeing you.' Let loose the arrow of destiny;
for it always reaches its target.' "  When Aiyin el Ehel heard
these benevolent words from the old woman, he said, " It is better
for the imprudent to be silent, and leave others to remedy their
errors;" and after that held his peace.
Now the vizir spoke these words to the patriarch, but so as to
reach the ears of the person for whom they were intended; and
again addressing the patriarch, he continued, "Let this story be
finished here to-morrow night; we can then give a good and perfect conclusion to it." The patriarch considered the vizir's words
as good; and the latter, rising from his seat, retired to his place
of repose. The place where the preceding conversation had been
held permitted Shaboor Shah to hear the words of his vizir.
From the story he understood that it was a parable intended for
himself; that Aiyin el Ehel meant Shiaboor Shah; that Saidet en
Nar (Nat signifies fire) was the kingdom  of Persia, to whose
inhabitants he alluded on account of their being fire-worshipers;
by Saidet ez Zeheb was meant the country of Room; Zaib, Saidet
ez Zeheb's husband, was the Kaiser; Aiyin el Ehel's desire for
Saidet ez Zeheb was his own desire to visit and see Room. In the
old woman with the hands cut off he recognised himself, powerless
and tormented; and the whole story meant that he should be
patient, and his vizir would without fail endeavor to bring about
his deliverance. Shaboor listened, and was somewhat consoled by
his remarks. When night came on again, and with it the time
for the fulfilment of his promise, the patriarch begged the vizir to
conclude his story. The latter recommenced and said,
"Aiyin el Ehel was for some time in despair. When each night
the old woman lighting her lamps would tell him to have a little
more patience, he repeated to her the Arabic proverb: " He knows
not the sorrows of a prisoner who has himself never suffered confinement;" and said,  "It is not easy, 0 mother, to have patience;
if you have any means of releasing me, pray let me know it."  To
8*11




1i6 6'tURISU1 It YENXNMG ENlEATRTAISMENTh,
this the old creature replied, " How headstrong you are! Where is
your prudence? Is this manly courage? If you are a prey to the
ravages of time, be patient.
VERSES.
6Patience is bitter, but bears sweet fruits; though you are subject low to
the sorrows of tirie, be not hopeless of better fortune.'' There are many locks without keys; the Opener comes, sees, and forthwith
opens them.'
To console you," continued she, "I have composed a story to
suit your case."  Aiyin el Ehel prayed her to relate it; whereupon she commenced as follows:
" Once in times past there was a merchant of wealth and generosity, who had a talented daughter pure as a Peree. The garden
of his existence had produced no other fruit than her. One of his
fiiends brought her a heart-seducing beautiful gazelle. The merchant's daughter, having no worldly troubles, loved this gazelle to
such a deTree that shle was never without it for a 1moment. She
had a collar made for it richly worked in gold; and for its support she kept a fat cow. As the gazelle daily grew in stature, two
little horns made their appearance on its head, at which the merchant's daughter was- greatly astonished, as if she expected to see
it next take the colors of the chameleon.  One day the girl inquired of her companions the cause of the two horns which had appeared on her gazelle. They told her that similar one's grew on the
male of this same species of gazelle, and attained to a greater
length thlan any other of its members. The girl forthwith repeated
this to her father, and beogged him to procurte a gazelle for her, of
good size and full-grown horns.  Tihe parent ordered his huntsmen to catch such a one; and when they had done so, it was
brought to his daughter. The girl saw that each of its horns was
more than a cubit long, and that branches grew  out of them
here and there; its eyes were black as kohel, and its form  was
perfect. The fair young girl adorned it with rich and costly orna



TURKISH EVENING ENTERTAINMENTS.              167
ments, and provided for it whatever it could possibly want. The
small gazelle and the larger one being kept together, they soon
showed a liking for each other; and one day the former addressing the latter said,'Before Ii saw  you, I thoughlt there was nothing existing with my form.'  To which the large one replied,' Away on the plains there are an infinite number of animals like
us, increasing and muiltiplying in countless numbers.' The young
gazelle, in accordance with its nature, desired to see those of its
own species, and asked the elder one to conduct it and show it the
world. It so anxiously pressed its request, that the latter replied,'You should know  the value of the food which you find ready
prepared for you; pray, therefore, forego your desire to visit the
distant mountains and plains, where every path is beset with danger, lest you repent of it when too late.' But the younger animal
persisted with such urgency, that the otlelr at length yielded, and
they both arose and set out for the wild plains.  The young
gazelle was delighted with its travels, and associated awhile with
those possessed of the two horns; until one day it happened to
get separated from  the flock, when i- wildly ran about on the
plains. jMeeting with a gully produced by a torrent, it fell into
it, and notwithstanding all its endeavors was unable to get out
itself, for the gully was very deep. So it had to remain there,
and begged of the larger gazelle to deliver it from this dilemima;
which the latter was unable to affect, and could only cry and
lament its lot.
"6 In the mean time the merchant's doaughter was heart-broken for
the escape of her favorites; and the merchant, pained at the sight
of his child's distress, urged the huntsmen, with many gifts, to go
in search of the lost gazelles. He sent several of his own servants
with orders to find them and bring them back. They searched for
some time, and at length perceived at a distance a man driving a
gazelle before him. They went towards him, and then observed that
a huntsman had taken a large gazelle, and having bound its feet,
was about to cut its throat with his knife. Looking attentively




168          TURiKISH JEVENINt ElNTERTAlINMENiTS.
they perceived that it was the largest of tihe two gazelles of which
they were in search; so ta'king  it out of his hands, they asked
whilere were its ornaments. Ile replied,'Here t.hey are.''How
did you take it?' added they.  ie replied,'I had prepared my
nets, and was watching them, when this one and a doe were the
first, to come near; the former was caught in my net, but the latter
lied away over the plain.'  The merchant on hearing this, said,
theft if he could catch it also, he would give him the dress which
he held in his hands. So the hunter, making every endeavor to
succeed, got on the track of the doe, heard its voice, and finally,
upon coming up to it, perceived that it was the merchant's.  It
was in a narrow ravine; so hastening on, he caught it and conveyed it to the merchant, who recompensed him properly, and
returned to his own mlansion with both the gazelles. There finding his daughtler still in great grief, he p-i; thle animals into their
accustomed place. But the doe showed an aversion for the large
one, and wo-uld not associate wi;lh it, avoiding it whenever it came
near. Miany means were employed to overcome its dislike, but withc.ut effect; until, one day, when by chance the doe was asleep, the
other gazelle drew near and gently accosting it, reproached it for
the groundless aversion it had manifested. The doe replied,' And
ar-e you not that unfaithful and perfidious creature who in time of
pleasure was my devoted friend, but who, when I was a prey to
nisfortune, did not come to my assistance, but thought only of
your own gratification anid enjoyment?' To this the other replied.    O light of my eyes, refrain from  such words, I myself
was a prey to misfortune in the hands of the huntsman; otherwise I would never have forgotten the rights of companionship.
From  thiis the doe knew that her companion had been caught
like herself; she therefore chlanged her ferocity into familiarity,
and they ever after remained as good friends as before."
Aiyin el Ehel, having listened to the old woman's tale, learlnt
fro-m it that she was unable to bring about his deliverance, and reframined ifrom asking her any more questions.




TURKISH EVENING ENTERTPAIMENTS,             169
ST A NZA.
E' very discourse has its time, and every deed its hour."
It is narrated that when the wise and pleasant-spoken vizir had
reached this point, he became silent and excused himself, saying,
Pray, pardon me; for Inshallah! the work of the past night yet
remains undone." The intelligent patriarch replied, " 0 man of pure
faith, do not ask to be excused; pray amuse us with your comfortincreasing discourse, and apply a remedy for my afflicted heart
with your truthful speech." So the vizir, again commencing, said,
Now Aiyin el Ehel, in his sorrowful night, drew his torch
toward the aurora; and early the next morning the merciless Zaib
beat the unfortunate prisoner with severe blows, and frightened
him by adding that he would soon kill him. So he' lost all hope
of life, and increased his lamentations. Again night came on; and
the old woman not arriving as usual, the prisoner became yet more
alarmed. At midnight she came; and he addressed her, saying,
"0  loving mother, what is the cause of your delay?" She replied,
" 0 young man of broken spirit, the observation which you made
last night, censuring me with the remark,'No one knows the
sorrow of one who is in confinement,' has touched me; and were
I to tell you all  the contempt which I have experienced, and all
the afflictions I have gone through, you would forget yours, and
no more reproach me.' Aiyin el Ehel replied, "' Up to the present
time shame has withheld me from asking you any questions; but
now I beg you to tell me a little of your history."  So the old
woman related as follows:
"0 youth, I was once the favored wife of one of the favorites
of a sovereign, by whom I had several children. One day that
sovereign, who was a tyrant, beconming displeased with my husband,
put him and my sons to death, and sold me and my daughters
in the public market. It happened that my present tyrannical owner
bought me, and brought me to this place, where I became reduced
to feebleness by his exactions and the never-ending work which he




1110         suges~lt R VE1XIINTG ENTETAINMiTNT.,
gave me to perform. I bore with this treatment for seven years,
until I could support it no longer, and ran away. He found me
again and cut off my nose. I served seven years more, with the
same sorrows, and fled away again. Again he recovered me, and
then put out one eye and cut off my hands. I served him yet
seven years, and once more fled. He found me out again, and
this time cut off my ears. I now am tired of life; and have determined this night to free you from the tyrant's prison. I know
that he will not suffer me to live; but death to me will now be a
comfort!" She in fact forthwith cast off Aiyia el Ehel's chains,
and said to him, " Now go, your way is open." She then toolk a
khonjar and placed it in his hand; but he caught her arm, and addressed her, saying, "' It is not proper that you should die at my
hands; come and be free with me. If death be in this path, let
us meet God's decree together." The old woman replied, " I am
now feeble and aged, and not favored with sight." The youth
answered, "Allah is benevolent; pray make haste. When you
can go no further, I will take you on my back; and I am strong."
The old woman said, " Since you offer me so much aid, I yet
hope, that with your encouragement, I may not be an impediment
to your escape. But tarry not; let us depart." In a short time
they reached Aiyin el Eshel's dwelling, where he showed the old
woman many marks of respect, treated her as his mother, and recompensed her richly.
Here the vizir ended his story, the afflicted Shaboor having
heard all he had related. He also understood from the fable which
it contained, that by the doe he meant Shaboor; by the excursion
of the doe and the gazelle over the plains, Shaboor's amusement
with his vizir; by the captivity of the doe, Shaboor's imprisonment by the Kaiser; and by the disgust of the doe for the gazelle, Shaboor's want of faith in his vizir. When he heard the vizir
speak of the project to release Aiyin el Ehel, namely, that if he was
unable to walk he would carry him, his hopes and resolution were
-strengthened. In fine, the night of the enterprize to free Shaboor




TURKISHI ]IVEgNING ENTERTAINME N'TS.        1 71
had come. The wise vizir by some means got into the patriarch's
kitchen, and put an inebriating drug into the food there preparing.
At night the patriarch as usual went to his supper, and the vizir
retired to his own tent. An hour afterwards the patriarch and
all his attendants were sunk in a profound stupor; when the
vizir saying, "Now is the moment of action," arose, went to
the tent in which Shaboor was confined, opened the door of his
prison, knocked off his chains, took him out, and stealthily left
the Kaiser's camp. They approached the foot of the citadel, and
cried out to the watchmen on the walls, that their Shah Shaboor was free. Immediately cords were let down, and they were
drawn up into the castle, where, though the soldiers were weakened with the long siege, the sight of their sovereign gave them
new heart and strength. The vizir addressing them said, "The
Kaiser is now negligent, supposing you too weak to fight. He is
illed with pride, his troops are all drunk and overcome with sleep;
come, let us sally forth and surprise them."  The proposition being approved of, Shaboor's soldiers marched against the Kaiser's
camp, routed his troops, and captured all they possessed. They
took the Kaiser prisoner and brought him before Shaboor, who
went out to meet him, paid him great respect and honor, treated
him kindly, and addressed him thus, "a In the time of your power
you did not put me to death; therefore, now it is my turn, you
shall meet with no harm from me. For it is said,
PERSIAN  VERSES.' Whenever your enemy falls into your hands, treat him not with severity; the
punishment of his own feelings is suficient.'
In thankfulness to Him who from  his great kindness, whilst I
was a captive, gave me power to overcome you, I will let you go
free. I will not recompense you with cruelty; but, I demand of
you, that you restore peace among those of my provinces where
you have excited rebellion; that you rebuild such of my walls as
you have destroyed; that you plant trees in the place of all




l 72          TURKIISH  EVEN.ING ENITERTAIRME'So.
those you have cut down, and cultivate their grow7th; and morea
over that you free all the prisoners you have taken, and send them
back to me."  The Kaiser agreed to all these demands, and became responsible for their due accomplishment.  Shaboor then
made a great feast for him, and they spent many days in amusement and in pleasure, after which the Kaiser set out for his own
kingdom. To the day of his death he was tributary to Shaboor;
and they ever afterwards observed the laws of friendship towards
each other.
THE STORY OF NAA1M BINTI TEVrFIK AND NSUIVIAN BIN REBEIH BIN JADE&
In the times of the kings of the family of the Beni Ommieh,
there resided in the city of Cufah a very respectable merchantl;
named Rebieh bin Jhber, a man possessed of excellent feelings and
kindness.of heart. He had a son who was also of a good natural
disposition; and as the close of the father's life was drawing near,
all his hopes and desires bedame centred in this his only child.
He named the boy Numan, paid great care and attention to his
education, and taught the fair youth to read and write; so that he
soon became possessed of the accomplishments of pleasure and
knowledge.  He purchased a maiden slave, of angelic features
and uncommon beauty, in short every way worthy to be the
companion of his son; and her name was Naam  binti Tevfik.
The master who instructed them  did all he could to teach that
reshlci hoor, (object of jealousy of the Hoories of paradise,) who
was a tender maiden, such  as the eye of the world had
never beheld, nor the ear of the son of man heard of. Togethel
they learnt to read and write, and in the course of time had
acquired all the information  necessary for ~them; and wher




TURKISH EVENIING ENTERTAINIMENiTS.          1]3
they arrived at the years of maturity, both, like the sun and
moon, in pure brilliancy and light, were equal in knowledge and
accomplishments, particularly in the talent of music and song. In
the garden of beauty they wvere like two cedars.
VERSE.
"If ever there was, one being unique in the world,
A second like which sure never was seen,
It was she, it was she.
Whenever that woman made melody,
Those, who heard her became lost in love."
Their wealthy parent had erected for them a palace, like that
of Arcan Zct cul Anzad, or the gardens of Paradise, which he had
painted beautifully, and richly furnished, and where his son and his
cedar-shaped Naam were sent to spend their evenings in pleasure
and enjoyment.
One night when he was disposed to make merry witll his slave,
she took a lute in her hand, and with a sweet expression of countenance sang a harsmonious air. Whilst they were thus engaged,
by chanee the governorl of the city of Cufah, the cause of much
sorrow, Hedjadj ez Zalirn, or "'the Cruel, " passed by the house.
IHearing the melodious sound of the sweet creature's voice, he
sighed involuntarily; and after listeAing for some time, he praised
her eloquent tongole, and the taste with which she played upon
the instrument, adding, " If this slave's face and person are equal
to the delicacy of her voice, I will give whatever may be demanded
for so priceless a jewel. Go see," said he, "and bring me news
whose she is; for as there cannot possibly be found any thing better, I will buy hler for a present to the caliph."  So calling the
chief of the city police, and confiding the accomplishment of the
affair to him, a master of intrig'ue, lhe recommended him to be
diligent and expeditious. This main next morning very early called
to his aid a cunning old woman, and said to her, "H lelp, 0 mother of praise-worthy conduct, Hedjadj the cruel and unmerciful
has need of you: you must inform me to whom this girl belongs,




1 4'TUREISUH EVENING ]INTERTAINMENTS.
how we shall be able to obtain possession of her, what arrangement must be made to bring it about, and what promises will deceive her."  The artful old woman made reply, " On my head
and eyes be it! if the object of your desires be in the skies among
the Pleades, under the earth, or on the face of the earth, I will
make it my duty to find her; and so you may consider her as already in your service."
V E R. S E.
a; She was the sorceress of the day, that artful old wretch; she was expert in
all ways of deceit, and could vex even Harut;- she was a fox for cunning, and could teach that animal tricks."
The officer conducted the old woman to Hedjadj the Cruel;
and when she was introduced to him, Hedjadj said,' Go to the
dwelling of Nunman bin Rebieh; and if you find that slave worthy of being presented to the caliph, do whatever may seem best
to you, and render yourself worthy of my liberality."  Then that
old wretch attired herself in the habit of a Sofy a hundred
years old. Taking in her hand an iron-shod ebony stick, she put
a shawl on her head; and seated upon he' Cass, bending it almost
double with her weight, and making that unfortunate one weep
to God, she sat out on her way, saying in a loud voice, "Allah
is one God, 0 inattentive people!" and thus reached lNumnan bin
Rebieh's dwelling. The simple-minded people who met her on her
way embraced her hands and feet, and implored her prayers.
At noon she reached Numan's dwelling, but, on -wishing to
enter it, was prevented by the door-keepers. The old witch said
to them, 1"I am a servant of God, who have deserted the world,
and have no other desire than to acquire knowledge and offer
devotion; what then will it profit you to prevent my entrance?"
Whilst they were engaged in discussing her request, a servant
from within made his appearance, and the old woman addressed
himfi, saying, "Wherever I bend my steps they bring good fortune; and as every one profits by my prayers, is it proper for
X An angel condemned to eternal punishrment.




'URKISH IEVENING ENTERTAINMENTS.           f75
these door-keepers to obstruct my entrance I" The simple-minded
servant said to the door-keepers, "Disturb her not, let her come
in;" and placing himself before the old woman, he conducted
her to Nanam, Numan's comfort, with whom he left her, thinking
thereby to merit her prayers. Naam, being likewise deceived by the
woman's appearance, showed her every mark of respect and honor,
and invited her to be seated, that she might enjoy her conversation. The old woman was scarcely seated before she exclaimed,
"Let prayer-time not be forgotten; show me a retired place where
I may perform my devotions." Naam, like the waving cypress,
hastened to serve her, and spread her carpet in a retired place
with her own hands. The old woman prolonged her prayers from
noon to ikindee, and from then till nightfall, without once rising
from her carpet. Thus, by her great show of piety, she gained not
only Naam's heart, but also the hearts of her attendants, who
all knelt around her and implored her blessing. Every night the
old wretch told Naam's maidens stories about pious people; until
early one morning she arose, and asked permission to depart.
When Naam asked her where she was going, she answered that
she wished to visit some holy persons who resided in the vicinity; and she so praised them, that Naam begged to be allowed
the privilege of accompanying her. " Let me change my dress,"
said she; " and I will go with you, to benefit by the prayers of the
good people." The old woman said, " If the recompense of your
holy visit is written on your forehead, it will be easy; be not
grieved, you will in due time meet with the full accomplishment of
your wishes." So they disguised themselves, left the house, and
departed on their way. The unfortunate girl put faith in the old
woman's words; and soon they reached a door-way, the portal
to the palace of Hedjadlj ez Zalim, which they entered. Then
putting Naam in a vestibule, "Remain here," said she, "whilst I
go and see whether the holy man is alone.' So, going in, she
informed Hedjadj of her success; and then the accursed creature
departed by another door. Hedjadj came to the vestibule; and




1 7T           TURKISH EVENING  ENTERTAINMIENTS.
beholding the beauteous girl, he saw that she was a most graceful
creature, resplendent as the moon in her fourteenth day, illuminating the whole vestibule withll her splendor.
VE  u SE.
" A pure maiden unequalled,
With the world a slave to her ringlets,
She is a fresh rose from the garden of fidelity,
And a thousand philomels are her lovers."
Forthwith he ordered his steward to'taike a su'fficient number
of soldiers, and conduct the maiden to the caliph.  The officer
immediately got ready a litter, and, putting the unfortunate and
wretched Naanm into it, set out for Damascus. Poor Naam now knew
something of the cruel misfortune to which she had become a prey;
her suffering heart was tortured with anxiety, and her eyes wept
tears of blood, at being separated from  her lover and home. In
thirty or forty days they reached Damascus, and entered the
palace of the caliph, when the steward presented Hedjadj's letter,
and delivered up the maiden. Now when Abd el Malek saw the
maiden's heart-ornamenting and world-embellishing dove-like loveliness, he acknowledged her to be a perfect beauty, whom  the
Painter of creation had drawn on the page of existence, such as
the eye of observation had never seen, and of which the ear of
imagination had never heard.
VEICTS E.
"She was well made, graceful, delicate, and fresh,
From head to foot ornament and splendor:
Limpid water never reached the clearness of her lips,
No cord could encircle her delicate waist;.
Her teeth in brightness could make the stars envious,
Her smiles are profiles in the eye of the soul;
Rose-buds open when she smiles,
Jewels are scattered about when she speaks."




TURKISH EVENING TENTERTAINMIENTS~            1l7
Involuntarily the caliph became lost in love for the beautiful
creature, and the thread of control (over himself) escaped from
his hand, so that he became enamored to the core of his heart.
He approached the maiden, and conducted her into the interior of
his harem, where he ordered the attendants to prepare for her
apartments worthy of her beauty, treat her kindly, and be attentive to all her wants.
The caliph, in his glee and satisfaction, said to his sister
Abbassal, a lady whose beauty was incomparable and whose
mind was world-captivating,   "O  lady of ladies, Hedjadj has
done me a service such as could not have been equalled, for the
pleasure it gives me, had lie sent me news that he had subdued
to my sway a whole province. His present is one truly worthy
of acceptance."  Abbassah replied, "May your pleasure be everlasting; what kind of present is it that he has made you?"  The
caliph gave Hedjadj's letter to his sister, wherein lie stated he had
bought for twelve thousand pieces of gold and sent to him a maiden
worthy of his honorable acceptance. His sister then said, "With
your permission I will go and see her, and gain her good will and
friendship."  The caliph, went abroad; and his sister went to Naam,
where she saw an angel indeed in human form. " May Allah aid
you," said she; and asked after her health.
VE R S E.
W' With so much beauty are you a im-oon from the skies;
Or a new species of humanity, as yet unseen?'
Truly if one gives his heart to so precious a jewel as you, you
merit it; one look of yours is worth twelve thousand pieces of
gold, and most cheap at such a price. It was the good luck of nmy
brother, the caliph, that sent you to him."
Now Abbassah's beauty was celebrated all over that country;
but when it was brought into comparison with the union of Naam's
charms, the moon appeared eclipsed. That lady of ladies inquired
after her health, addiag, " Your head was fortuunate indeed that you




1'78         TURKISH EVENING  ENTERTAINMENITS.
should become the companion of so great a sovereign." But poor
Naam only uttered a sigh, and addressing Abbassah, asked her,
saying, "   fair of front, inform this thy hand-maiden who sold
me, and for whom was I taken; to whom does this abode belong?
tell me, I beseech you, in the name of your own beauteous person,
the cause and source of my affliction."  Abbassah was greatly
astonished at this interrogation, and asked what it meant. "Do
you not know who sold you, that it was Hedjadj, governor of
Cufah, who bought you for twelve thousand pieces of gold, and
sent you to the caliph; that this is the palace of the caliph; and
that I am the caliph's sister?" When Naam heard these words
she burst into tears and wept bitterly, so as to wound the heart
and liver of Abbassah.
V E RSE.
"The fountain of her source overflowed;
Her liver was branded like tulips,
And her tears fell like morning dew."
Abbassah was a woman of intelligence, and she perceived that
there must be some secret connected with RNuman; so, after some
words of consolation, she arose and went to the caliph, and said to
him, " 0 Emir of the faitlhful, a few days repose must be given
her; delay awhile before you go near the maiden, until she
becomes familiar with the other slaves. She is now in low spirits;
leave her to herself." The caliph seemed displeased, and said,
s" Pray let a physician be summoned to the maiden."  Abbassah
answered, "On my head and eyes be it; let us see."  So she
began to ask every where for a physician. But let us leave Naam
and her unfortunate condition, and return to the unhappy Numan.
When Numan had the misfortune to be separated from his
mistress, and found that his faithful girl and beloved one did not
return that night to his dwelling, his heart beat and his eyes wept
as he bewailed her absence; and his aggrieved father lamented




TURKISH EVENINGC E'TERTAINMENTS.            179
with his son the loss of his mistress. The rose-cheek of Numan's
beauty faded like autumn leaves; and the afflicted parent, with the
hope of obtaining relief for his son's complaint, sought a physician. If divine wisdom guide the humble servant, the desire of
the afflicted will be accomplished, and the object of his hopes be
attained. Thus whilst the distressed fathier, Rebieh bin Jaber, was
seated overwhelmed with grief, suddenly a voice reached his ear,
saying, "Let him appear who needs an expert physician, an able
astrologer, versed in geomancy and the other hidden sciences."
This was a man who, according to the clstom of the country, proclaimed his calling in the public street. Rebieh at once ordered his
servants to bring in the man; the servants did as they were bid,
and conducted the physician before their master, who showed him
more than common attention, and begged of him a remedy to
soothe the affliction of his son. When the expert physician had
felt Numan's pulse, be knew that no medicine was needed, and
said to the parent, "" Your son has not an atom of disease; but I
perceive he is feverish from the passion of love."  Hereupon the
father related the whole circumstance of his son's condition, and
added, " Tell me, is my son's mistress dead; or if she is alive on
this earth, to whose skirts has she become a prisoner, and is there
any means by which she can be freed from this affliction.2"
SNow the physician was an adept in the science of geomancy,
So taking some sand in his hand, he scattered and divided it,
looked at its nmeaning, and twice bent his head; he once more
threw the sand, again spread it, and perceived that she was in
Syria. He then answered the father, saying, v "Glood news to you!
for the close of this trial is united with luck, although it bears
heavily upon you. After your maiden left you, she did not pass
the night in this city, but departed from  it."  The old man
answered, "Since you are sure she is in Syria, throw once more,
that we may know in whose house she is, and who holds her in
confinement. The physician did as he was requested, and threw
the sand again. On examining it he smilingly said, "Good news,




180           TURKISHT EVENING E NT.IRTAINMENTS.
good news! your maiden has been sent by the governor of this
country to the city of Damascus, and is now in the palace of the
caliph. With divine permission we will loosen this knot." The old
man was greatly rejoiced at this news, and gave the physician
large and valuable presents, assuring him that all he possessed
was at his service, if lie w7ould only find a remedy for his son's
affliction. The physician replied, " You must provide whatever is
essential for the journey; we will proceed directly to Damascus,
where we will see what God will show us."  The father gave the
physician a thousand pieces of gold, then got ready a number
of horses, and set out for Syria. After some days they reached
the city of Damascus; and taking lodgings in the centre of the
city they opened a shop, which they stocked with jars from
Kishan for drugs and liquids. For some days they treated the
sick who visited them for their conmplaints with suitable remedies;
and soon the name of the physician became celebrated through]out
the city. Poor Numan, with the hope of finding relief f'01o  his
grief, sat opposite the physician, consuming away like a taper and
wholly submissive to his orders.
One day, unexpectedly, a female slhve of the caliph's palace
gave information to Abbassah that an expert physician friom Irak
had visited their city, who cured the afflictions of all who applied
to him, and prescribed remedies for every manner of disease. So
Abbassah ordered her to describe to the physician poor Naam's
condition. "Let us see," added she, "what lie will do for her."
One of the harem attendants named Cahrmanah proceeded to the
physician's shop and said to him, " I am  a servant of the inner
palace of the caliph. One of his most favored maidens is in ill
health; and if you can provide a remedy for her, you will be fortunate, and worthy of great favor and recompense."  The physic
cian replied, " On my head and eyes be it."  After questioning
Cahrmanah, he assured her that the maiden had no natural disease;
"but," said hle, "tell me her name."   " Stranger," answered
COahrmanah,  "are vou a giver of medicine to the sick, or a seller




TURKYSET  EVENING  ENTER'T[AIN_..,NTS.       S I, 
of girls."  The physician replied, "Pardon me; the reason why I
asked the name of the sick person is, that I may ascertain its number, write some holy appropriate names on her star, and -then undertake the necessary remedies." Cahrmanah  exclaimed, "M'1Iay
God bless you! your knowledge has been manifested in every
science; the maiden's name is Naam, and her father's Tevfik."  At
this the physician said, "Inshallah, if God pleases, his assistance
(tevfik) will aid us."
When poor Num an heard this conversation, scaldin'g fe(;r,. (l1
from his eyes, and involuntarily he uttered a plaintive moan. Te,
physician spoke to him in his own tongue, and said, " fihsh mclaktn,
hamush bash (divulge not, and be silent); rise, and hand me
that vase of medicine." Numan obeyed; and after the physician had
wrapped a piece of ncajurn (electuary) in a paper and poured some
liquid into a jar, he told Numan to tie up its mouth tightly with
paper, and write with his own hand this direction, "l Mix every
morning a little of the liquid with water, a.nd drink it."  This Numan did as directed, and then delivered the jar and paper to
Cahrmanalh.
When Naam  saw her lover's handwriting, she innmmediately
sprang to her feet; and lhaving hastily mixed and drunlt the sherbet, she said to Cahrmanab,'" Your goodness has been recompensed: my heart finds great relief from this medicine; and if my complaint can be relieved, it will be by means of this. What kind of a
man is this physician?" continued she to Cabrmanah. The latter replied, "1 He is just arrived from  Cufab, and is a mnanz of
extraordinary talents.
v R aS S E.
To discover dispositions and natures'He knows every kind of science.
He has in his employ a youth;" and as she went on to describe
his beautiful form  and dress, Naam's eyes filled with tears, and
she understood that without doubt it, was her lover.
WThilst they were thus englaged int conversation, the caliph




182            TURKIStII EVENING ENTERTAINMENTS.
came to pay the maiden a visit; and Cahrmanah said to him, " 0
Prince of the faithful, an expert physician has come to our city; from
him I obtained some medicines which have been most beneficial to
her." On hearing this, the caliph was greatly rejoiced, and putting
into a purse five hundred pieces of silver he gave it to Naam, and
bade her send a portion of it to the physician who had benefited
her. " His labor is not lost," continued the caliph; " only let him
be diligent and attentive."  Naam took one hundred of the pieces
and gave them to Cahrmanah. She put the remainder into a pulse,
with a scrap of paper, on which she wrote with her own hand,
" The greeting of Naani, who is separated from her beloved friend,
her country, and her home."  Then sealing it up she delivered it
to Cahrmanah, who conveyed it to the expert physician, saying,
(Thanks and blessings upon you; for, Inshallah, your remedies
have proved beneficial to our sick one, and she has regained her
color and strength. Her heart is rejoiced, and she has sent you
this purse."  The phlysician gave the purse over to Numan, who
opened it; and when he perceived the maiden's handwriting his
senses left him, and his cypress form, like a shadow, strewed the
ground. The physician threw rose-scented water in his face; whereupon his senses slowly returned, and tears flowed from his eyes.
When Cahirmanah beheld this, her heart was touched; she wept,
and much grieved thus addressed Numan, "0 part of my liver,
may they never smile who make you weep; what, pray, can be the
cause of your tears?
VE R SE.
() joy of the heart and light of the eyes,
Trhe envy of Perees and jealousy of Hoorees,
This must be a strange condition for you,
This is no common sorrow; for
On the mirror of your heart is the dust of grief,
And it seems there is a sorrow in your breast."
Numan replied,, " I have found you more piteous and tender than
mpy parents. 1 em the unhappy being whose companion Hedjadj ez




tWURiKISI EVENING ENTERTTAINMENTS.          183
Zalim, governor of Cufah, by means of a deceitful old woman, enticed away and sent off to the caliph. This is the grief which has
separated me from  my home and country, and sent me.into a sorrowful exile." On hearing this Cahrmanah involuntarily shed tears,
and said, "Your words are true, the affliction of that beautiful
creature is caused wholly by her separation from you."
The physician then offered the purse to Cahrmanah, saying,
"I have no need of money or gain; but I implore you by my gray
hairs to favor our cause, disclose not our secret, and if in this
affair you do us a service you will be remembered until death in
our prayers." He moreover presented to Cahrmanah, for her attentions, the humble gift of five thousand pieces of gold. Cahrmanah
promised to peril even her life in their cause, and to bring the
two lovers together.
VERSE.' No one should eat sorrow, for God will give aid;
Perhaps a remedy may be found for each ill.
I will aid you as long as I live,
And weep until I see you smile."
So taking with her some medicines, she went to Naam; and when
she began to converse with Naam on the subject of her history,
she soon found verified all that Numan had said. Naam wept and
said, "' My fate under God's providence is in your hands, and my
prayer is that you will conceal our secret." Cahrmanah asked, " Do
you not desire to see your lover, that unhappy one who has been
captivated by your locks?" Naam replied, "Do you ask the sick
if he wish for health. Let me once more behold his beauteous form,
and I can die content." Cahrmanah then said, " Arise, and bring me
a suit of clothes." Naarm did as she was desired; and Calhrmanah,
taking the garments in her hand, proceeded to the dwelling of the
physician. When she asked Numan if he desired to see the
maiden again, he answered, "Yes, be it only to look and die."
"Arise then," said Cahrmanah, "dress yourself in that female




184           TUR1ISHT EIVENING ENTERTAINMENTS.
attire, and let us be gone; the All-just alone has power to accomplish your desires." She then dressed Numan in a woman's guise,
saying, "; Now offer up prayers for success." Taking leave of the
physician they departed and went to the entrance of the palace.
The eunuch stationed there asked who her companion was,
adding, that he could not permit her to enter. Cahrmanah replied that she was the sister of Naam, the new favorite of the
caliph; and so he suffered them to pass. When they had come to
the gate of the inner court of the Harem, Cahrmanah said, "I
cannot pass beyond this, and will await you here. This passage
has two sides, each of ivhich has ten rooms; take the right
hand, count the rooms as you pass, and remember that the ninth
is Naam's, whilst the tenth is that of the caliph's sister Abbassab.
Do not mistake, but enter the ninth room; and after seeing your
mistress, return to this spot."  Numan passed on, counting the
apartments as he went; but terror and embarrassment caused him
to miss a number, and he entered that of Abbassah.  In it stood
a rich throne-like sofa, and the sides of the room were ornamented
with brocade and silk. It was empty; and the unfortunate Numan,
almost lifeless with fear, threw himself on the sofa, supposing it to
be the apartment of ZNaam.
Presently a stately and noble person, like the world-adorning
Phoebus entered the apartment, and beheld seated there a woman
who from fright did not rise to her feet. Abbassah (for it was she)
exclaimed, "W1 hat foolish woman are you, who without permission thus enter my apartment?"  Then acting on her Hashemite
generosity of character she added, "What kind of person are
you? let us klnow."  Poor Numan threw himself at Abbassah's
feet, and rubbed his face and eyes upon them in humility. Abbassah, on beholding this, was touched with pity, and said, " Be not
afflicted, you are in a place of safety."  She then uncovered Numan's face and breast, and seeing he was a wman, exclaimed in a
tone of pity, "Unhappy man, what secret cause has reduced you
to this disouise: wbhat misfortune has l:efallen you? speak with




TURKISH EVENING ENiTERTAiNMRENTS.          185
candor and let me know the truth, for safety is in sincerity. Who
you are and where your home is, is known from your disguise?"
Numan replied, c" I am a wretched man ever in trouble and sorrow;
I have seen much affliction; my heart is grieved and my spirit
groans."
Numan's tears flowed from his eyes as he related all his history, with the eloquence of natural feeling, until Abbassah's also
fell upon her angelic mirror-like bosom, and she exclaimed, " 0
HNuman, you are now in a place of safety; be happy." She clapped
her hands together and called her maidens; and when they were
come, "Hasten," said she, to one of them, " prepare me a seat;"
and to another, " Go, convey my salutations to sweet Naam, and
invite her to come alone and see me." The maiden departed, and
did as she was directed; and Naam, replying, "- On my head and
eyes be it," arose, and came to Abbassah's apartment.
Abbassah having told her maidens to make place for her, led
Naam into the apartment, where, as soon as Numan beheld her,
these true faithful lovers rushed into each other's arms, and fell
senseless on the floor. Abbassah threw rose-water into their faces,
and recalled them to their senses; and they both cast themselves
at her feet, offering up many prayers for her benevolence.  The
maidens who attended upon Abbassah were greatly rejoiced for
their companion's sake; they took their instruments and played
a joyous air, accompanying themselves with their voices; even
Naam forgot her past sorrows, and taking a lute in her hand, sang
an air appropriate to the occasion of her reunion with her lover.
During this display of delight, lo! the caliph himself unexpectedly came to visit his new maiden; and hearing the sound of
music and song, he approached on light steps his sister's door, saying,
"Banik Allah! what sweet voices are these?" When Abbassah
became aware of his approach, she threw a shawl over Numan's
head and advanced to meet her brother. The latter, as soon as he
was seated, said to her, " Whatever your pastime may have been,
pray continue it, and let us be a partaker of your joys." So Ab



1 f86        TURKISH EVENING ENTERTAINMENTS.
bassalh immediately handed her brother three cups, brim full cf
ruby liquid, which he drank; and after it had given him pleasure, she addressed him thus, " 0 Emir of the faithful, this is our
story: In past times there was once an old man who had a heartbinding son, who was brought up with great delicacy; and for
him he had purchased a maid, who studied with his son, was his
constant companion, and who, in fine, for knowledge and accomplishments became the wonder of the world. One night as
these two were amusing themselves, the governor of the city in
which they lived, an unjust and tyrannical man, happened to be
making his rounds, and passed by their dwelling, where he heard
the sweet voice of the maiden. On the following day, by means
of an astute and intrigueing woman, he deceived the maiden, got
her into his power, and sent her to the sovereign of the age as
a present. The youthful owner of the maiden became greatly
distressed on being separated from his beloved mistress, and
devoted his life to seeking her out. By some means he obtained
admittance into the palace where she was confined, and there
they met. In the midst of their rejoicings, and the mutual recital of the sufferings they had experienced during their separation,
the sovereign himself suddenly entered the room; and on beholding them he, without delay or asking any questions, drew his sword
and put them both to death on the spot. This is all we can
expect of an ignorant sovereign who never inquires into the merits
of an affair; but what do you think he should have done?" The
caliph replied, " What a strange and ignorant fellow he must have
been; the two unfortunate persons were excusable, he should therefore have learnt their story, aided the accomplishment of their desires, and prevented tyranny. But he was of a bad nature and
an ignorant man."
Abbassah then exclaimed, "0 Emir el Mumeneen, generosity
and benevolence are an inheritance of the tribe of Koraish. Tell
me; should such a circumstance occur in your reign and under
your empire, by the souls of your noble forefathers, what would




TURKISH EVENING ENTERTAINMENTS.             187
you do?" The caliph replied, " I swear that were I convinced
that the condition of the individuals was such as you describe, I
would bestow many gifts upon them, send them  back to their
country, and punish the governor who, whilst it was his duty to
prevent injustice to Mussulmans, did the reverse."
Abbassah thanked and blessed the caliph, kissed his hand, and
said, " May the shadow of your justice and penetration never pass
by the innocent,"  Then suddenly throwing off the shawl from
over Numan, "Behold," said she, " 0 Prince of the faithful, the
afflicted youth, the subject of my tale; and this is the maiden who
was so cruelly separated from her lover. Hedjadj ez Zalim treated
them as I described; and is it proper that he should endeavor with
a lie to cause your noble self to commit sin? power is in your own
royal hands."
The caliph, overcome with surprise and emotion, suddenly
arose, and taking the maiden from Abbassah's hands gave her up
to Numan, dressed him in a robe of honor, and placed hinm in the
rank of his military officers. He dismissed Hedjadj ez Zalim from
his government, and appointed the physician in his place; and
after learning from him his true condition, said, " Blessed be God;
how dear must truth be to you, seeing that you chose to incur
difficulty and danger for its sake." He also questioned Cahrmanah;
and finding her faithful and true, he bestowed on her one thousand
dirhems.  Under the shadow of the caliph's favor she never knew
adversity, and the pity which she had felt for the two lovers was
converted into joy. As for Hedjadj, on being dismissed from his
office he soon sank into poverty and wretchedness.




CLAi 3'R TiW E  T  LNTIETI H.
On the sabject of those who are perfect in the talent of epistolary correspondence, and excel in good breeding.
It is related that one of the Arab kings, a prince of humble
extraction, named Melek ibin Mehleb, appointed the celebrated
and brave Emir Hedjadj ez Zalim his general in chief, and sent
him a-gainst the tribe of the Khavaridj. The benevolent Emir subdued that evil band, killed the greater part of them, and captured
their wives and childiren.  He also took an incalculable amount of
booty, to inform himself respecting which the Melek sent him a
messenger of much eloquence. This person having arrived, Hedjadj inquired of him, "0 brother Arab, how  did you leave the
Emir Melek ibin Mehleb?" To which the other replied, " I found
him thus, —his friends in the greatest mirth possible, and his evil
wishers overwhelmed  with sorrow and grief."  Hedjadj asked
how  he behaved toward the troops.  The man answered that
he was moderate in his disposition, and on very kind terms with
tlleir officers. Hedjadj then asked what was his affection and
legard for the Rayals; and the messenger answered, it was just
like that of plarents for their children.  Hedjadj next inquired
how he behlcved in time of battle; and the messenger replied
that he did not know either bodily pain or the sensation of fear.
Hedjadj then said, "' How does he conduct himself in seasons of
relaxation l1" The messenger replied, "The world in his eyes is
less than a rose-leaf, and he values riches no more than the
dust."  Hedjadj again asked, "In short, what is the nature of
his mind and capacity?"  The man replied,'" It is like a circle, of which the beginning  and end are unknown, and whose
head and feet are not to be found."  Hedjadj praised the brevity of the ambassador's replies, and remarked  that he was a
magazine of secrets. Then addressing those who were with him,




TURKISH EVENING ETEtRTAIIT3METSo            189
he said, " This man's sharp and subtle language has amazed me,
He has raised roses in the garden of my heart, in favor of him
who sent him; and his ready wit gives me a perfect idea of the
modest and superior intelligence of Ibin Mehleb." He then expressed to the envoy his high opinion of him, and clothed him
in a dress of honor besides presenting him many other gifts.
AN ANECDOTE OF ALEXANDER AND A PHIrLOSOPHERI
An account of a conversation between a philosopher of India
and Alexander of the two horns, (Alexander the Great,) a monarch distinguished for his equity and justice, unrivalled for wisdom
and intelligence, and a sovereign well versed in the knowledge of
the true and practical Aristotle. This learned master was a disciple
of the divine and equally learned Plato.  It is related by him that
Alexander's father Philip temporized with Darius, who at that
same period was also a great sovereign, and, to prevent any dispute
and war between them, annually sent Darius a thousand eggs of
gold of a certain known weight, through which gifts he kept up
a good understanding between them. When Philip quitted this
life, his- son Alexander ascended the throne. His mind and intelligence were perfect, and for knowledge and courage he was
unique in his age, so much so that his renown daily increased, and
spread over the whole world. As he did not send to Darius the
tribute which the latter had received from his father, Darius sent
him a messenger, demandingo the cause of the delayed remittance.
Alexander wrote to him in reply, that the hen which had laid the
golden eggs was dead; but that her son who held her place, being
deeply versed in the arts and sciences, would not fail, if Darius desired it, to present him in their stead with some jewels made of brilliant Damascus steel.  When the messenger with this answer
9 1*




190          TUI{KISH EVENING ENTERTAINMENTS.
reached Darius, the fire of his rage becoming lighted, he exclaimed that it was necessary to teach Alexander his limits, and to
punish himl for his audacity; and with this view he marched a
large army against him.  Thus war was waged between them,
which ended in the death of Darius. Alexander becoming victorious over his father's old enemy, no one remained to oppose
him; so that he extended his empire and dominions over all the
adjoining parts, and their inhabitants submitted to his sway.
When Alexander had concluded the war with Darius, and had.
conquered his kinlgdorn, there was a great sovereign reigning in
India, named Keebed, to whom Alexander addressed letters containing these demands,' Submit to me, and send me every year a
fixed sum of money as tribute; by which means you will enjoy
most perfect quiet and tranquillity. Be also ready to do this forthwith, so that I may point you out as an example to others."
Now when Alexander's letter reached Keebed, he read and
comprehended its contents; for he was a wise and good sovereign,
He well knew Alexander's power and worth; so he showed regard
and consideration for his messenger, and to his missive replied:
"The probability of our not submitting to the great ruler of
the universe, or standing in opposition to him, is deferred."  So
he sent him some presents, such as were never before known
to be collected together by any one sovereign.  Among these
was a most beautiful Peree-like maiden, the like of whom has
never been seen since the sun of the world commenced his
revolving course. Another was a philosopher of most remarkable wisdom, of an eager disposition and generosity of character; who, in consequence of the fineness of his mental structure knew the contents of another's mind before making any inquiries of him; and who could give correct explanations of another's
thoughts. Another present was a most learned physician, who, for
his power of preserving health and curing diseases, followed next
to the Messiah. He was a most perfect master of the science of
medicine; the remedies which he applied for the most difficult of




TURKISH EVENING ENTERTAINMENTS.              191
diseases brought aid and relief to every ailment but that of fate;
and the very dust of his feet was worthy of being a crown for the
most learned sage. Another present was a cup, which remained
ever filled. All the creatures on the face of the earth, perhaps
even the army of Alexander, in fine all mankind and the Perees,
might drink out of it without lessening its contents one drop. All
these objects he offered to Alexander, as a mark of his respect, and
sent them each in charge of one of his own attendants, over whom
one was appointed as their chief. When the Indian Sultan's messengers reached Alexander, he gave them  a flattering reception,
and lodged them in a rich palace. On the following day they had
the honor of delivering the presents to Alexander. He had assembled all his principal men, ministers, and committees of state in a
great divan; and before these the Indian Sultan's messengers presented their gifts. The maiden was first offered; and all present,
having once fixed their eyes upon her beautiful features, were unable to remove them to any other object. Even Alexander became
greatly enamored of her; he appointed her to be over all his other
maidens, and his whole household of girls became submissive to her.
Then that unique king ordered the erudite philosopher to be
tried before being brought before him: he had him lodged in a
high dwelling, where the trial was to take place. For this purpose he had a large cup filled to its brim with clarified oil, so
full that not another drop could be put into it. This cup he had
sent to the Indian philosopher, who, when he saw it, put a thousand needles into the oil, and returned it to Alexander. Alexander
ordered the needles to be melted, run into the form of a globe, and
returned to the philosopher, who changed the shape of the globe,
and casting it into the form of a pure mirror, sent it back to the
sovereign. Alexander next put the mirror in a plate of pure water,
and sent it to the philosopher.  The latter changed it into an
unequalled bottle; and putting it into the dish filled with water, it
floated on its surface. This he sent to Alexander, who emptied
the bottle of its water, filled it up with earth, and returned it to




9l2          TURKISH- EVENING RENTTERTuAINMI MBTS
the philosopher.  The philosopher, on seeing it, changed coIor
and wept; and, full of grief and despair, returned the bottle to
Alexander just as he had received it. f
On the following day Alexander assembled a great divan, and
called tog'ether all his learned men.  He also sent for the philosopher, who presented himself before the honored assembly. As he
was approaching, Alexander fixed his eyes closely upon his form,
and remarked that he was a man of tall stature, large frame, handsome countenance, and of large hands. He thought to himself, " This
figure being inconsistent with science, his handsome form shows a
char acter for perspicacity, ardor, and spirituality." As he revolved
these thoughts in his mind, the philosopher observed him attentively, rubbed a raing against his cheek, and afterwards placed it
0against his nose,; then withi a quick step approaching Alexander,
he offered himr such compliments as are addressed to sovereigns.
Alexander showed him  great respect and attention; and bidding
him be seated, they entered into conversation. He inquired of the
philosopher,Twhat was the objec-t of his rubbing the ring upon his
cheelk as he approached him, and alfterwards placing it against his
nose. To which the philosopher replied, "I observed that your
majesty noted my personsal appearance in a manner which seemed
to say,'They have sent me this man on account of his insinuating
form, for it is rare to see knowledge combined with such fair proportions.' I, for this reason, and to verlify the accuracy of your
judgment, intimated by my gesture that I was truly one of a hundied, even as there is but one nose on a face.*
The Zul Karnain (possesser of the two horns or ruler of a
period), greatly pleased with the philosopher's wise explanation,
said, "I sent you a cup filled with pure oil; what was your
idea in putting needles into it?" The philosopher answered, "You
observed  that I was so filled with divine sciences that there was
no room  for another atom; and I answered, that I judged you
were both filled with my wisdom, and instigated by many excelIn Turkish the sarne word (yooz) means both " face' and " hundred."




TUR1KItSH EVENING iNST.RTAINMNTfo          193
lent examples, just as the needles found a place among the
pure oil."
Alexander then asked, "When I sent you the samne needles
formed into a globe, what was your object in returning them to
me shaped and polished like a mirror?" The philosopher replied,
6" You had said that the destruction of life and the shedding of
blood had surrounded your heart with the rust of affliction, and
there was no longer any thing left you besides the love of science.
I answered that I would change your sensible character, through
good and pleasant means; and that the bright mirror is to you,
what an atom is to the sun."
Alexander next remarked, "I had put the globe under water;
whilst you flattened it out and gave it a concave form. You then
placed it on the same water, there turned it, and thus returned it
to me. I poured out the water, filled the vessel with earth, and
sent it back to you; and when you beheld this, not being able to
do ally thing more, you commenced weeping, and sent it back to
me untouched.  Pray what was the cause of your weeping?"
The philosopher replied, "' Your idea in putting the globe into the
dish of water and sending it to me, was to show that the days of
your life were drawing to a close, and that I understood how
difficult it was in the days of ease to acquire many sciences. Now,
great lord, let it be known to you that much may be done, by proper means, in these days of ease, and in a short space of time.
This is seen by the globe, which, being put under the water, came
to the surface, floated, and shone brightly there."  Alexander
spoke and said, "But what is the answer to the earth?"  The
philosopher replied, "Your object relative to the earth was evidently to show that the end of all things is death and corruption,
and you asked whether there was any way to prevent it. But as
I could propose no remedy, I wept involuntarily to think that every
soul that places his foot on the temporary palace of this life must
drink from the hand of destiny and pass away into the other world.
Fortunate is the person who spends a few days with ease and cotu



194          TURKIlSH EVENING ENTEtRTAINMENTS.
fort in the great house of this fleeting world; and whose good
deeds are mentioned and his memory spoken of with pleasure after
he is gone."
The great and powerful Alexander praised the philosopher, and
would have given him innumerable presents; but he refused them
all, excusing himself thus, "Were I in the least degree to seek
after worldly goods, I should lose my possession of that divine
knowledge which is a gift from above. Now having accomplished
my duty to Alexander, I have but a word or two more to say."
"Speak," replied Alexander. The philosopher continued, "0  sovereign of the world! you are the master of the persons of all the
dwellers in the habitable quarter of this globe, who have submitted to your rule. Now, do whatever is your will, but be careful
that you are master of their hearts also; for that, you must know,
is the possession in which true royal power and wealth consist."
Alexander, in return for the philosopher's council and advice, made
him sit on a silver throne at his side, strewed him over with pearls,
and made him a thousand excuses for the poorness of the gift.
May the Most High have mercy upon him!
STORY OF THE FAITHLESS KEPEUK KHAN, WvHO WISHED TO DEBASE
RELIGION AND ISLAMISM; AND OF THE VICTORY SUSTAINED BY THE
TRUE FAIT'H.
Kepeuk Khan, of the ill-omened family of Jenghiz, after the
the death of his father Oktay Khan, ascended his throne in
the month of Rebia el Akher and the six hundred and fortythird year of the Flight. Having joined the Isavian*' (Christian)
* Isavian, from Isa (Jesus).




TURKISH EVENING INTERTAINMENTS,            195
religion, he endeavored hard to propagate that abolished rite,* and
Nasarinism  (Christianity) daily strengthened itself in his heart.
The iniquitous Nasarin priests collected around him; and while he
debased the professors of Islamism, he exalted and aggrandized
these blasphemers. One of these priests, who had much influence
over him, constantly labored against the Islamites, and devised
measures to ruin the white nation of the Prophet, which may the
Most High preserve from sorcery and divination. He kept urging Kepeuk Khan utterly to destroy that people. But theKhan
did not adopt his advice; for he knew that they were very numerous. At length he one day came to that accursed Kepeuk Khan
and represented to him that he had devised a new plan. Kepeuk
Khan inquired what it was; and the graceless fellow replied, that
it was to make eunuchs of all the Mussulmans and their sons, so
that they would naturally cease to be a people, and thus the creed
of Isa, on whom be peace, would prevail. Kepeuk Khan approved
of this plan, and for its execution caused a decree to be sent on
the subject throughout the country over which he ruled. That
odious Khan one day assembled a numerous divan (or council).
All the priests who had planned the affair took up the orders
which had been proposed, inquired what they contained, read
them, and, after sealing them with the tamgha (sign manual) of
Kepeuk Khan, left the divan in great joy. The Khan was about to
expedite the persons who had been appointed to convey the said
orders to Iran and Tooran, when divine zeal and a prophetic miracle evinced itself according to the holy verse of the Koran:
"' Their pride upon this earth and their iniquitous firaud,"t and the
tradition of the prophet, on whom be peace: "O God send one
of your dogs upon him."  A dog suddenly rushed upon him,
which first tore up the orders that were in his hands, and then
mutilating him in a shameful manner with his teeth, fled away
over the plains and disappeared from sight.
* It will be remembered that Mohammed abolished all religions but his
OWI1.
t Koran, 35: -41.




196          TUR115-1 EVEN3ING ENTER TAIN.ME'TIS.
Verily he that draws a dagger against another shall receive its
point in his own breast.
TH1E STORY OF MUIMN ZADEH AND TIE MOGUL.
Says Sahibi Tabakat, In the year six hundred and forty-eight
I was travelling on business of a commercial nature, from Khorassan to Hindustan, in company with the master Reshid ed Deen,
and the Haklm  of Belkee, a most learned person. On the way I
asked him to relate to me something strange which he had seen
or heard during his travels; and the Khodjah told the following
story.
" A son of a Mussulman, an inhabitant of Termuz, became a
prisoner in the hands of an infidel Mogul. The boy by reading
the glorious Koran became possessed of a most noble exterior; and
the Mogul, observing his ingenuousness and capacity, spared no
pains in his education.  When  he had  reached the age of
puberty he confided all his affairs to him, giving him  such full
authority that he became the envy of his equals; so much so that
the Mogul's relations and friends spread the seeds of destruction
upon the soil of envy for that tender Mussulman plant. They waited
patiently for an opportunity of satisfying their evil intentions; until
at length the Mogul died, having ordered in his will that several
of the prettiest girls in his Seray (palace) should be interred with
him  alive.'When  you bury me,' said he,'put them  in my
grave with my body, and close up the door.' Up to the time of
the Keuzghun sovereign's being blessed with the true faith, this rite
was performed; but he abolished it. Now thle  logul's envious
relatives, having hidden their vengeance in their breasts for such a
length of time, were all united in the design of interring the youth
in the place of the girls; and he, being helpless, performed the




TURKISH EVENING ENTR'TAINMENTSo.           19'
gl2oosool (rite of ablution) and with great grief was put into the
tomb. Its door was closed up, and his satisfied enemies, leaving
the wretched youth to his lot, departed. The young man rubbed
his face upon the earth, and in deep affliction asked aid of Him
who supplies the wants of all mankind, as it is written in the holy
Book:'Say, who will save you from the darkness of the land and
sea?'
"Aid was sent him from above; for suddenly a light appeared
in one corner of the cave, and two frightful figures with burning
torches in their hands came to the deceased infidel and struck him,
so that the fire from their torches was scattered about the vault. A
spark of the size of a pin's head struck the wretched young man's
face and burnt him; upon which one of the two beings cried out,
There must be a Mussulmian here;' and asked,' Who are you?'
To which the young man replied,' I am an unfortunate Mussulman, who fell a prisoner into the hands of an infidel.' He who
had addressed him struck one corner of the cave with his torch;
and a hole opened, through which it was easy to escape. Then
turning to the youth, he made a sign for him to go out. He did
as he was bid, and found himself in the plain of Termuz, which is
distant from the place of burial three month's march of a caravan
travelling day and night."
The rayah added, " I became acquainted with that young man
at Termuz, and heard this story from him, without the intermediation of any third party; and, in fact, I saw the burnt sear on
his face."




198          TURKISH EVENIqNG ENTERTAINMENTS.
THE STORY OF THE SULJOOK SULTAN MELEE SHAH, AND PIRA ZAL
DAD KHAH.
It is narrated that once when the great and generous Suljookide sultan Jelal ed Deen Melek Shah bin Arslan, was hunting in
the neighborhood of Ispahan, he alighted from his horse at a most
beautiful spot covered with verdure; where amusing himself with
his companions, each one set out in a different direction in search'
of game, until they perceived several unfortunate calves grazing on
the plain. Meeting with a cow, they wounded, flayed, cooked, and
ate her on the spot. Soon afterwards the noble sultan, being in
great good humor, mounted his courser and returning to his royal
residences arrived with all his troops, officers, and attendants at a
bridge, over which he intended to pass. He there beheld an aged
man seated on the bridge, who, as soon as his eyes fell upon the
person of the padishah, arose, crossed the road, and taking his
horse's reins in his hands, commenced crying out aloud, "0  just
sovereign and sultan of good character,. your humble servant has
several young orphan children, for whose nourishment he possessed a cow, which has been hunted down and eaten. A whole
day and night my children have been crying for food; but having
no longer any strength left, I know not what to do for them. If
you, with all your power and glory will be just, defer not what is
my right and due until to-morrow; else when you come to the Serati
iustakin, (a narrow bridge over which the faithful must pass on
the judgment day), I will lay hold of your skirt, overwhelm you with
shame and contrition, and demand justice in the presence of the
Eternal Avenger for the \way in which you have dealt towards
me."  The old man wept as he uttered these words, and his tears
wounded the hearts of all the padishah's troops. The Sultan
Melek Shah dismounted from his horse, and excusing himself, said,
"0 venerable man, I declare that I had no knowledge of the injustice done you." He thlen replaced the old man's cow, with seventy




TURKISH EVENING ENTERTAINMENTSo               199
others, each of which gave milk. Having thus with the hand of
benefit gained the good will of the old man, and received his prayers in his behalf, he remounted his horse and returned to the city.
Some time after this, when Jelal ed Deen Malek Shah departed
from this transitory. world for the palace of eternity, the same old
man came to his tomb, accompanied by his orphan children; and
overwhelmed in tears and grief, they rubbed their faces upon its
earth.  Then raising his head, with fervent heart and weeping
eyes he thus addressed that court where want is never felt:
STROPHE.
"0  God, I swear by thy path, which is the true one; by thy faithful ones who
are now servants in thy court; by the tears of innocent orphans; by
the sighs of the aged and oppressed; by that submission which is obligatory on us; and by thy great bounties, which are not promised in the
Book.
0 King and Most High, and 0 Sovereign who decreases not!
on the day when your servant Melek Shah, fearful of your punishment, had pity upon our condition, and answered our petition for
justice by releasing us fiom  the oppression we had experienced,
he changed our grief into joy. We therefore implore thee, 0 thou
who art the most piteous of the pitiful, that through the incalculable treasury of thy grace he be not excluded from  admission into
Paradise, but with great mercy be pardoned and made happy."
By Divine will, some of the most glorious of the saints afterwards seeing Melek Shah in their dreams, they asked him how he
was in the other world, tland how he stood in the presence of the
All-just; and they say that the happy sultan, thanking and blessing God, replied, "The prayers of that old man have gained me
the blessing and pity of God; for it is written in the holy traditions:,, God shows mercy to those who are merciful; do therefore mercy to




200           TURKISH EVENING,NTrlTERTAINMENTS.
those who are on the earth, that those who are in heaven may be merciful to you."
STORY OF TWO BROTHERS, THE ONE EMINENT FOR HIS JUSTICE AND
LIBERALITY, THE OTHER INFAMOUS FOR HIS OPPRESSION AND EVIL
MINDEDNESS, tWVITH THE RECOMPENSE THEY BOTH RECEIVED.
It is related that in the time of the Benee Israel (Israelites)
there were two brothers of great celebrity. Each one was the
sovereign of a separate country.  One was a paternal and just
governor, possessed of a good disposition and pure faith; whilst
the other was so very tyrannical and oppressive, that thorns sprang
up in place of roses, and his bitter words were as so many snakes.
In the days of these two sovereigns there was a prophet engaged
in inviting mankind to his faith, and in pointing out the true religion. The Most High had also granted to this prophet the knowledge that the just sovereign who followed in the ways of God
had but thirty years longer to live. The good prophet gave information of the divine decree to the subjects of this king. All of
them. were in consequence in great grief: their hearts burned with
sighs and sobs, and they were much afflicted, and felt pity for him.
Whilst those who had the misfortune to be under the rule of the
merciless tyrant wept with the others, and prayed to Allah that
he would not permit them  to suffer thirty years more of his oppression. Finally the subjects of those two kings assembled together, and separated all the sucking infants and other children from
their mothers; so that both parents and children lamented the infliction to which they were exposed, and begged that the life of the
just king might be prolonged, and that of the tyrannical one cut
short. They spent three days.in this manner, praying to the Allmerciful. On the fourth day the great and glorious God made a
revelation to the same prophet, and commanded him to give the




TURtKISH EVENING ENTERTAINMEN~TS.              201
good news to the aggrieved, that, according to his usual mercy
towards his servants, he had accepted their prayers, and had given
thirty years of the tyrannical king's life to the just one; also that
he had given the former three years of time to prepare for death.
At this all the people were rejoiced, and offered up innumerable
prayers and thanks to God for his mercy. Three years afterwards
the soul of the merciless sovereign was called away to Jaehennem,
(hell), and found a place there for his excessive oppressions. The
just kinag lived yet thirty years, which were taken fiom the life of
the former, comporting himself well, and being finally placed in an
exalted position in the other world.  The protection which he
showed to the poor and weak was the cause of his felicity, both in
this world and in the other,
PERSIAN VERSES.
" 0 heart attached to justice strive to execute it; strive to refrain fiom all
falseness and hypocrisy; hang out the banner of justice on the roof of
the palace of accomplishment; lead thy steps into happy lands and ways.
The learned, so as to bind the fate of nations, taught this to Alexander
(the Great), namely to acquire a knowledge of all scents, that he might be
able to distinguish the false from the true, and thus find out the real
state of every matter."
ANEr4[DOTE
Concerning the submission to the commands of the Lord, the
respect shown to the Law of the Prophet, the regard paid to
the rights of Mussulmans, the zeal for Islamism, the religion, and
the equity of Sultan Selahl ed Deen bin Ayoob.
On the decline of the Fatimite dynasty, the reign of Sultan
Selah ed Deen bin Ayoob, a prince unrivalled for piety and justice, became most eminent in Egypt and Damascus. After the




202          TURKISH EVENING ENTERTAINMENTS.
martyrdom of his paternal uncle, Noor ed Deen, he became an
independent sovereign, and reigned with the above mentioned qualities over Mosul, Haleb, Damascus, Egypt, and Yamin. He was
a strict observer of the Holy Law. In the history entitled Tarikh
er Ravzetail fi Akhbar ed Devletain, it is stated by the chief judge
Shaffay, that a slave belonging to a merchant residing in DiarBekir escaped from his master, and was sold from  one hand
to another until he was brought at last to Egypt, and was disposed
of to the Sultan Selah ed Deen. He was employed in the sultan's
service; and becoming a favorite with the sultan, he attained the
rank of vizir, in which he died. As he had no children, his inheritance fell to his master the sultan. He left a fortune of eighty
thousand pieces of gold.
Some time after his death his former master heard of it. Taking
the proper documents with him from Diar-Bekir, he travelled to
Damascus, where he exhibited his proofs and receipts at the holy
Mehkemeh, (court or tribunal of justice,) and, having had them
properly authenticated, continued on to Egypt. He went to the residence of the chief judge of that period, entered his reclamations,
and exhibited his titles. The judge told him that his claim was a
good one, and returned the documents to him, adding, that though
his adversary was a person of high rank, he was one who devoutly
respected the laws of the Holy Book. "Come to-morrow," said
he, " and present your statement before the council in the castle,
and let us see what will be done." The mall departed; and on
the day following the judge went to the divan, where, while
engaged in conversation with the sultan, he informed the latter
that a legal adversary had just appeared and filed a complaint
against him. The man himself now entering the divan, the judge
arose from the sultan's side, and, after pointing out the individual as his adversary, left him, and seated himself in his own
place. The claimant presented his petition to the sultan, who
read it, and saying to the man, " Let us subject the matter to the
Holy Law," left his seat and repaired with him before the judge.




TURKISH EVENING ENTERTAINMENTS.           203
They both stood. up before him; and after the judge had listened
to the suit, he thus addressed the sovereign: " 0 Molana Sultan,
a slave belonging to this man fled from him. Having subsequently heard of him, he has produced his papers in this court and
proved his claim."  The sultan replied, " The slave acquired all
his goods and wealth while with me. What says the Holy Law on
the subject?"."During all that time," replied the judge, "the
slave was the property of this man;" and he cited the verse of
the Koran which says: "The slave can possess nothing but by his
master." The sultan acquiesced in the holy justness of the sentence, and returning, he seated himself in his own place, where
he ordered that the whole of the property left by the deceased
slave should be delivered to the man.
All those present blessed the sultan. This man possessed two
freehold estates (milk). These the sultan purchased of him for
eight thousand dinars, for the purpose of converting them into
pious foundations (vakoof), and paid the money for them. But he
afterward presented them again to the man, saying, " The public
may possibly say that the property was worth more, and that the
sultan obtained them  at too low a price; and as what occasions
discontent does not suit me, I have returned them."
Behold what a just sovereign, and firm supporter of equity
and religion; and see in this, an instance of the degree of sub-,
mission which is due to the Holy Law.  May the Most High
have mercy on them all!




204           TURKISH ~EVENING ENTERTAINMENTS.
A TALE ABOUT A WEALTHY MAN, AND A DERVISH WHO LIVED IN
HIS NEIGI-IBORHOOD.
It is related that once among the benevolent men there was a
wealthy merchant, who lived in the neighborhood of a patient, selfresigned Dervish. One day a young son of the merchant went
into the Dervish's dwelling at a moment when the latter was
taking a meal with his wife.  The boy, child-like, looked on as
if he expected to be invited to join them; but this not being
done, he returned weeping to his home. The merchant inquiring
of him the cause of his tears, he replied that he had been at the
house of the Dervish whilst he was eating, and wanted some of
their food. The merchant mluch pained arose and went to the
Dervish's house, where he asked whether it was right for him
whilst eating not to ask a child that stood by and saw him, to taste
a morsel of his meal. IHe added, "Had you satisfied his desire,
he would not have wept in the manner he did, nor have given me
pain." The Dervish excused himself, saying' that a secret not
worthy of being told was the cause of his not asking the child to
partake. The merchant, not considering himself fully answered,
asked what the secret was. "Let us know it;" said he. The
Dervish replied, " For the sake of Allah pardon us, and bring not
the veil of our honor to the dust."  But the merchant insisting
the more, the Dervish continued, " Pray be not the cause of exposing our secret;" and recited these verses:
PERSIAN VERSES.
60 thou who mountest a delicate animal, beware lest thou become feeble in that mud and water. Desire not fire from the house of the poor
man; for the smoke- from his windows is the grief of his heart."
The old man was greatly troubled, and replied, "You must certainly let us know it."  The Dervish now desperate, said, " The
food on which we fed is hallcd (legitimate) to me and my wife, but
forbidden to all others; and that is the true reason why I did not




TURKITISH EVENING ENTERTAINMENTS.           205
offer any of it to your son."  The merchant replied, " Subkhan
Allah! Blessed be God! Can a meal then be legitimate to one,
and forbidden to another'" The Dervish answered, "Yes; for
these three days past I have not had sufficient strength to gain
food wherewith to support nature. But going out this morning
with an empty hand, I found on a certain pile of ruins the dead
body of an ass. I cut off and cooked a piece of its fleshi and
whilst I and my wife were eating it, your child came in.  This
is the real cause of our neglect.
PERSIAN VERSE.
6Thou passest the night ill pleasure and joy; but how knowest thou how
OUr nlihts are spent?' 
When the old merchant heard this ftom  the Dervish, he threw
himself at his feet and wept. "Ayvah!" said he, "if the Most
High at the day of judgment and repentance asks after him who
lived under the same shade with me, how shall I answer him?"
He then took the Dervish's hand in his own; and leading him to
his own dwelling, he divided his wealth with him, giving one half
to the Dervish, and keeping the other for himself.
That night the merchant saw the Sultan of prophets, on whom
be peace, in his sleep.  He told him that the intercession made in
his favor by the prayers of the Dervish had been received at the
court of eternity; tlhat his wealth in this world had been blessed
to him; and that in the other he would enjoy half the felicity of
his neighbor the Dervish.
Now the sultans a-tnd exalted halihns, as well as others in
office who have it in their power to do good, are required to inform
themselves of the condition of their subjects and the poor; and,
by attending to their wnlts, to endeavor to lessen and assuage
them  with a sufficiency; so that on the morning when secret
things are made public, in the presence of that Judge who asks
no wht wbat ha:s been done, they be not exposed to the fangs of punishment and torture..10




206           TURKISHI EVENING  ENTERTAINMENTS.
STORY CONCERNING  NOOR ED DEEN SHAHID  OGLOON, AND THE
MELEK SALIH.
It is related of that just prince, the king of Damascus, Melek
Salih, that every night he went about the city in disguise, inquiring into the condition and circumstances of the poor. One very cold
night, when every one was frozen with the snow and rain that fell,
he heard, as he was making his rounds, a voice proceeding from a
convent. On approaching it he perceived a naked Dervish, trembling
with the cold, and crying out, " 0 Allah, the sultans of the world,
and the governors over the sons of Adam, make their innumerable
gifts the source of selfish happiness; and whilst surrounded by
their power, pride, and enjoyment, they seek not to know, but neglect
thy poor and needy servants. If, at the last day, these insolent people should, through thy glory and grandeur, enter Paradise, and
be counted worthy of its tranquillity, I seek not nor do I desire to
set my foot therein."
Melek Salih ed Deen approached this poor Dervish with weeping eyes; and sending for a purse of silver and a dress, he fell at
his feet and conciliated his good will, and said,'"It is certain that
dervishes at the last day (lit. to-morrow) must be sovereigns in
Paradise; therefore let us in our princedom associate with you
to-day in this world. We now come to you in peace; and it is
our hope that to-morrow you also, when in the enjoyment of
your sovereignllty, will not close the door of amity against us, but,
bestowing )-ouL favor upon us, will treat us with peace and affection.
PERSIAN VERSE.
"' I to-day made peace again; you to-morrow do not oppose me.  I am
not one who becomes proud of his numerous attendants. I am also
not one to talrn my face away from the unfortunate. Do not act badly
towards me; for there is trouble even in Paradise."




CHAPTER TWENTY-FIRST.
On the subject of great benevolence, delicacy of character, nobleness,
and pride.
It is related of one gifted with the characteristic of great benevolence, namely, Omar bin Hamnrah, that one day he visited Mansoor, one of the Abbaside caliphs; and whilst conversing with
him, a man came in to complain of his condition. Mansoor said,
1"Men zulnelc, who has oppressed you?"  HIe replied, "Omar
has seized upon a village belonging to me, which he has pillaged
and keeps possession of."  Turning to Omar, the Prince of the
faithful commanded him to rise and stand up with his adversary.
Said Omar, "If the village belongs to him, I have no cause of
altercation with him. If I am in the right, be witness to the fact:
for I now present it to him for nothing; let him therefore go and
take possession of it. I prefer to give up a hundred such villages,
or even resign every present which the Prince of the faithful has
done me the honor to make me, rather than rise up to contend in his
presence."  Barik Allah! God be praised! this is the way to
show the respect due to rank, and the regard that belongs to those
who are in high places.
One day the caliph Seffah was conversing with Ommn Selmeh on
the subject of the delicacy and benevolence of Omar bin iamrah;
when Omm Selmeh asked that he might be sent to her, so as to
give her an opportunity of seeing hinm. " I will give him," said
she, " my jewelled chaplet with fifty thousand dinars. Let us see
whether he will accept it. If he does, he has no delicacy of feeling, and we will ascertain the fact." So Seffah sent Omar to Omm
Selmeh, who, during the interview showed hinm every mark of regard and respect, and asked him whether the chaplet which she




208          TURKISH EVENING ENTERTAINMENTS.
held in her hand would suit him. " If it does," added she, " pray
accept it from me."  She then offered it to Omar, who, from moo
tives of civility, did not decline it: but when he arose to go, he left
it behind him. Omm Selmeb, supposing he had forgotten it, sent it
after him by one of her people, who, having found him, delivered
it to him. Omar took it in his hand, and made a present of it to
the servant who brought it.  Whlen Omm Selmeh learnt this, she
praised Omar's great benevolence, and purchased the chaplet
back again from the servant for five thousand pieces of gold.
It is related that when Abd Allah bin Tahir became governor
(walee) of Egypt, one of the nobles of Egypt sent one night as a
present to the former one hundred maiden slaves, each carrying a
plate filled with gold. Ibin Tahir read the note sent with the
present, and then wrote on the back of it, "A present from you
which can be received at night, can be also received during the
day;" adding also, in Arabic, " What God has given me is better
than your gift; perhaps your gift has occasioned you more pleasure than to me." And thus he refused the offering.
It is said that Ahnef bin Kais was possessed of a most excellent temper.  One day a person asked him, "From  whom did
you receive your disposition?" To which he replied that he learnt
it of Kais bin Asim. " One day," said he, "I was at his house,
as a guest, when dinner was brought in. Kais had a young son
seated by his side. A maiden came in, having in her hand a dish;
in placing which before Kais she by accident let it fall upon the
head of the child, killing it upon the spot. Kais, seeing the fright




TURKISH EVENING ENTERTAINMENTS.           209
displayed on the maiden's countenance, exclaimed, "I free thee in
the name of God, and consider thee blameless." Behold what generosity and benevolence!
The following is related of Jaafer bin Suliman, one of those
persons who were celebrated for their natural kindness and benevolence of disposition. One of his servants purloined a very valuable jewel from him, and sold it. Some time afterwards the jewel
was seen in the hands of a merchant; and on being asked of whom
he had obtained it, he replied that he had bought it of a certain
individual for one thousand dinars. So they apprehended the merchant, and took him and the jewel before Jaafer bin Suliman; to
whom the merchant stated that such a one had sold it to him. It
happened that the person indicated was in the presence of Jaafer
at the time; and suddenly his countenance changed through shame.
Jaafer took the jewel in his hand, and addressing him, said, "At
such a time I made you a present of this jewel; and you sold it,
perhaps, on account of your necessities." Then giving the full
value of the jewel to the merchant, he presented it again to the
man, saying, "Receive it as a souvenir from me; and let them not
cheat you another time when you sell it, but dispose of it at its
just value." At the same time he added several other gifts on his
part.
One of the great sultans, Behram Ghior, was a very brave,
benevolent, and equitable sovereign. One day he mounted his
horse with the intention of going to the chase. On his way a gazelle
was started, which he pursued, chasing it to a considerable distance, until it disappeared from sight. When separated from all
his attendants, his strength failed him; and dismounting from his




21 0         TURTISIH EVENING E'TERTAINMENTS,
horse, he seated himself under the shade of a large tree. Opposite
him he perceived a shepherd, whom he called, and requested to
hold his horse while he went aside for a moment. The shepherd,
finding himself alone and unobserved, took out his knife and began
cutting off the jewelled chains of ]Behram Ghior's bridle. Behram
Ghior happened to see the shepherd; and rather than put him to
the blush, he turned away his head, and walked in another direction.
The shepherd, after cutting off the chain, put it in his bosom; and
Behram Ghior, coming up soon after, mounted his horse and rode
away. When he came to his people he told his equerry that a shepherd having done him some service, he had presented him with
the chain of his bridle. "Do not, therefore, think it is lost," said
he, "or charge any one with having taken it."
It is narrated in the book called Nizam es Selateen, that one
day Nooshirvan the Just (the flowing water, the cream of the Chosroes kings of Persia) assembled all his attendants and people for
the purpose of making a great feast, and numerous varieties of
choice fruits were brought in on golden dishes. After eating and
drinking till they all got drunk, they retired to a corner to converse, and Nooshirvan remained alone with one attendant. Nooshirvan also being drunk, he half closed his eyes in a doze, with a golden
plate before him that weighed one thousand miscals. The attendant,
deeming this a proper object of acquisition, was putting it in his
bosom just as the eyes of Nooshirvan opened and met those of the
thief. The attendant put his finger to his mouth, and saying,
"F'ash mackun, let it not be known," concealed the vessel. When
the officer charged with keeping the plate came to collect the vessels, and missed Nooshirvan's dish, he exclaimed, " Stir not from
your places; I will search you all, until I find who has taken the
dish." Nooshirvan, hearing this, became angry with the officer, and




TURKISH EVENING ENTERTAINTMENTS.           211
ordeied him not to talk foolishly, " The person," said, " Who has
the dish will never return it; and he who saw him take it would
rather be reprimanded than expose him, since he would not wish
to be considered an informer."  He added, "I do not wish you
to seek for him; let the meeting be broken up, and every one depart in peace." So the meeting dispersed; the Nadim (attendant)
also returning to his dwelling. He melted the gold, and made
out of it a most elegant khondjar. He also bought him a fine suit
of clothes, and in all their newness returned again before Nooshirvan. The latter, on beholding his attendant, called him to his side,
and in a low voice asked him whether all his new and elegant apparel was out of that dish.  The attendant replied, " It is from
my sovereign's favor, may it be everlasting; and may his life and
empire endure to eternity."  Nooshirvan was greatly pleased with
his reply, and bestowed upon him yet more presents and gratifications.
C HAPTtER  TWENTY-SECOND.
On remarkable coincidences, strange things, and wonderful creatures.
The Sheik Abd Allah, author of the work entitled To lfeh el
Elbab, relates as follows. In the year 500 of the Hedjreh, I saw
a man belonging to the tribe of the Ads in the Bulgar country,
whose height was more than twenty-eight cubits. He had a handsome figure and agreeable features, and was very remarkable for
his strength: for instance, he would overtake a horse going at
full speed, seize it with one of his hands as if it were an apple,




212           T UR KISH EVENINW O   rNTi:rTA1m',N'Pr'S.
snatch it up under his arm, and return it to the ground again. He
could pluck up a palm  or an oak tree by its roots, and with one
blow  could break a sword in pieces. This mlan had a sister remarkable for her beauty, whom he gave to a man in marriage; but
the first time they embraced each other she squeezed him so tightly as to break his back, and caused his death. After which event
every one was afraid to release her firom her widowhood. This
author adds, "I saw both of these individuals; and there was no other
like them in all the country of Bulgar. They were both unrivalled
for their beauty; but there was not a bath in their country into
which they could enter. They were, indeed, wonderful creatures;
but Allah is omnipotent!"
The Imam  Shafaee, may Allah sanctify  his tomb, says:
Once, as I was journeying to a country in the vicinity of Yamin,
I met a man who from  his waist upwards had two bodies, each
with two arms, whilst the remainder of his members were perfect.
From his waist downwards he was like other men, and he ate and
drank like any other person. These two individuals would at times
offend each other, quarrel, and become friends again. Somle years
afterwards I happened to have occasion to visit that same place,
where I found that one of these men had died; that they had tied
very tightly the ligament which confined the two bodies together
at the waist; but that when they had divided this part so as to separate the living one friom the dead, the former also fell ill and died.
In the history of Kazveenee it is related as follows: I was once
in a vessel bound on a voyage; but meeting with a great storm,




TURKISH EVENING EN TERTAINMENTT.            213
we were cast away on an island, where we had to remain several
days.  During our stay there, one moonlight night we heard
laughter and playing like that of men, but were unable to understand the language. Some of the sailors ran in the direction from
which the sounds proceeded, and caught two of the persons who
made them. They were so beautiful, that one never could be satisfled with looking at them. They were mermaids. Each of them
had black hair hanging down to their ankles; and great Allah!
but such beauty as theirs was never seen before. One of the
sailors kept one of them  for three or four days, and then let her
go; but another kept his four or five years, living in fiee intimacy
with her. She bore him three sons, each as fair and beautiful
as the Perees.
Four or five years afterwards, this sailor, having occasion to make
another voyage in the same direction, took his wife with him. One
day when the vessel was sailing very fast, she threw herself into
the sea; and her husband would have followed her had his comrades not prevented him. Some time after this occurred, as they
were returning by the same place, they beheld the mermaid in the
sea, approaching the vessel, and holding in her hand a box. Having delivered it to her husband, she, by signs, commended her children to his care, and then, after swimming for some time by the
side of the ship, disappeared in the sea. The sailor on opening the
box found, besides several jewels, two royal pearls of great size.
These, on arriving inll port, he sold for a large sum; which made a
considerable capital for him, so that he became a wealthy merchant. There are other instances besides this in which fishermen
in those parts have caught mermaids, and found them most affectionate and grateful.
In the time of Nasir ed Dowlet some presents were sent him
10*




214           TURKISH EVENNING ENTERTAINMEN TS,
on the part of the Armenian patriarch, among which was a young
lad who had all the members of two persons united to a single
body. Nasir ed Dowlet sent him to his physicians, to see whether
they could separate him. These persons replied that if both usually
ate at one mouth it would be impracticable; and in fact, on questioning the lad, it turned out as had been surmised. He lived to a
good old age.
It is related in the history of Ibin Zulak that once a man was
voyaging among the islands of Andalusia, when he fell in with a
woman at the Isles of the Sea, whose beauty is described by those
who saw her as being that of an angel come upon earth. She lived
with this man some seven or eight years, and bore him three or
four children, all very handsome.
One day whilst making a voyage at sea, accompanied by her,
she took up a child wihich she was yet suckling, and approaching
the waist of the vessel, seemed greatly agitated; she finally threw
herself into the sea, and dived to the bottom. Soon afterwards she
re-appeared, having a large box in her hand; approaching the
vessel, she delivered it to her husband, and then again dived down
into the sea. The box was found to be filled to the brim with
pearls, by the sale of which the man became very rich. Blessed
Allah! there is no end to his power; I put faith in him, and am
preserved by him.
In the work called " Tariki Guzideh," by Jelal ed Deen Turk,
is the following narrative of what occurred in the time of Aboo Said~




TURKISH EVENNING ENTEatTAINlS{ENTS.         215
i saw a calf with four eyes and two feet; also a mall with a beard
like that of an ordinary person, but his reins were hairy like those
of a bear, and his language could not be understood, although he
comprehended all that was said to him. He was kept constantly
confined by a chain.
It is related by the author of the same history that once a
woman appeared in the city of Gazveen, whose head was like that
of any other woman; but her reins were hairy, like those of a
bear, her hands and feet were precisely like the paws of a bear, and
she had no teeth. The inhabitants of that place said that a bear
having carried off her mother, this monster was the fruit of their
union.
CHAPTER TWENTY-THIRD.
Of those who are skilled and perfected in the sciences of astrology and
soothsaying.
bin Kethir in his history, quoting Ibin Sekit, relates and tells
that, among the sages of Arabia and the poets and masters of
politeness, Ommieh ibin Abi es Salat was celebrated throughout
the world. Once, when the excellent and most noble Prophet, may
God be propitious to him and bless him, was in the company of
some of his worthy friends, they asked him, saying, 1" Would you




21 6          TURKISH EVENINIG ENTERTAINMEiNTS.
like to hear some of the poetry of Ommieh ibin Abi es Sailat?" He
replying, "Yes," they read some poems. He cried, "Encore,"
asking for more; and as he stood and swayed his body to and fro
with delight, his cloak fell from his blessed shoulders. His friends
around him seized it, and tearing it into pieces divided it amongst
them as relics. He was the poet of poets among the Arabs,
but, though often in the company of the Prophet, did not embrace
the blessed religion of Islam. His death was a cur'ious one.
One day he took a cup in his hand; and as he was about to
drink its contents, he heard the voice of a crow proceeding from
a corner of the room in which he was withl some friends. He
replied to the crow, " Vafeek et turab, to the earth with you."
Again the crow spoke; and again he answered as before. Those
present now asked him, "O0 learned soothsayer, what have you
understood  from the voice of the crow?"  "It said," replied
Ommiehl, "Know that in the same hour in which you drink of the
cup in your hand, you will die;" to which I answered, "To the
earth with you."  The second time it said, "If you want proofs
of what I say, I will fly from  here and perch upon the dunghill
opposite us, feed there on something, and die of a bone sticking in
my throat; you will then drink of the cup in your hand, and die
immediately."
As he said this, the crow flew and lit on the dunlghill; where,
after scratching two or three times, it fell down and expired.
Ommieh now exclaimed, "Behold the crow's words leave been verified; I will therefore also drink of the cup in nmy hand, and see
what will ensue."  The moment he drank it le fell down and
delivered up his soul.
What sagacity and wonderful knowledge!




TURKISH EVENINCG ENTERTAINMiENTS,         2 l
In the nine hundred and ninetieth year of the Iedljreh, and
during the reign of Sultan Murad bin Selim Khan, Molana Taki
ed Deen, of Damascus, the inventor of the astronomical tables,
had a brother who attained to the government of a Sandjak, in
the province of Diar-Beliir. HIe had the rank of a Meeri Liva, and
was even more perfect in astronomical tables than his brother.
One day being unwell, all his friends called to inquire after his
health. In the course of conversation the Meer directed one of
his attendants to bring him his astrolabe. Taking it in his hand,
he examined it attentively; then addressing his friends, he said,
" To-morrow I shall bid you all farewell; do not forget me in your
prayers. My life is about to close, and I have but two days more to
live." He then freed all his slaves, made his will, and commenced
reading the great Koran. He made his peace with every one, divided his property among his children; and after repentance and
asking divine pardon, on the second day he expired, and delivered
up the precious jewel of his soul to the house of fatality.
It is related in the medical history called Kitab el Embafee, that
Mahmood bin Salih, vizir of the sultan of Aleppo, excited the
sultan against Mutezee, by telling him that the latter deserved to be
put to death, and that moreover it was demanded by the laws. So
the sultan ordered his people to bind Mutezee; and no less than
thirty or forty persons set out for that purpose. These individuals
put up at a house which happened to be that of Mutezee; and
the latter, mistaking them for ordinary guests, was getting ready
a dinner for them, when his brother informed him that they had
come to make him a prisoner.  "What," continued he, "is to be
done? if we let them take you, it will be a disgrace to us, and
yet we have not sufficient force to oppose them. Let me know
your opinion on the subject." Mutezee replied, 6" Be not troubled 




218          TURKISH EVENING BN.TTE'RAINMKEN'TIS
let them repose to night, and we will see what will turn up on the
morrow."  So he arose at midnight, and said his prayers; and his
brother coming in, he said to him, "Tell my pupil Salamee to
come to me."  Salamee came; and Mutezee directed him to go out
and observe the position of the planet Mars; for though Mutezee was
one of the most distinguished men of his time, he was blind. Salad
mee went out as he was bid, and informed Mutezee of the place
of the planet. Mutezee bade him next take a balance, bind it
with a cord, and tie one end' of the latter tightly to his foot. Salan
mee did as he was bid; and Mutezee commenced repeating to
himself the Azaim, or those verses of the Koran which serve as a
charm, among which were the following:
0' O Eternal of speedy diseases, 0 Maker of all creation, 0 Constructor of
all constructions, give me thy glory which ceases not, and thine asylum
whose meats thy guests can never consume."
He added a few more words. to the preceding, and then cut
the cord bound to his foot. Suddenly an alarming noise was
heard. Some people entered hastily from without, and announced
that the house in which the guests were had fallen down and
crushing all those who were under it.
Morning came, and an hour or two afterwards a messenger
arrived from Aleppo, with strict orders to do no harm to Mutezee,
and not even to remove him; for the vizir Mahmood bin Salih,
who had wished to do the venerable man harm, having gone into
a bath, it had caved in upon him, and killed him on the spot. His
son, the successor to the vizir, being one of his (Mutezee's) best
friends, sent to salute him and beg his good prayers in his behalf,
-In the reign of the deceased and pardoned conqueror, the Sultan Selim  Khan, there was a famous soothsayer named Remmal




TURKISH 3EVENING'TrERTAINMENTS.        219
iHyder (the lion soothsayer). For discovering the occult things of
the world, and exposing all that was hidden and secret, he was
unique, and the wonder of that period. Sultan Selim, who was
constantly endeavoring to make him  commit errors, one day
mounted his horse and paid a visit to the mosk of Ayoob Ensaree
(may the Creator sanctify his tomb!) attended by Remmal. On the
way the sultan, addressing Hyder, inquired, "What gate shall we
go out at? Test your geomancy, and tell us. See what it shows
you." Hyder drew some magical signs upon a paper, and wrote,
"By an unusual and strong passage, which will be broken open
for that purpose." And then folding up the paper, he handed it
to the colonel whose duty it was to accompany the sultafi. The
latter, after proceeding a little further, turned his horse's head
directly against the wall of the tower, and ordered an opening to
be made there. Immediately a passage was made with picks and
spades, and through the aperture the sultan chose to pass.
Immediately afterwards, the sultan calling the colonel near him,
asked for the paper written by Hyder, and to his astonishment
read, " By an unusual and strong passage, which will be broken
open for that purpose." The sultan was much pleased, and praised
Hyder's talent, and bestowed upon him several costly gifts.
People yet pass through the opening made at the tower. It
lies on the way to Ayoob, and is called Egri Capoo, or the
Crooked Gate.
Naiim bin Abd Allah narrates this as coming from  Ziad bin
Mesood. He says, A learned man (ulema) told me as follows:
"I and an intelligent merchant, a resident of Alexandria, once set
out together on a pilgrimage to Mecca. I, being somewhat acqainted with geomancy, was desirous of perfecting myself in that
science. One day, accompanied by the merchant, I went into the




220          TURnSKn EVENING ENTERTAtNIVENTS,
Holy Caaba of Mecca. We performed our ablutions at the well of
Zemzem; and, after making a few genuflections, seated ourselves,
and commenced a conversation. Now my comrade had five hundred pieces of gold about him in a roll; these he took out of his
pocket, and placed under the border of his robe. After a little time had elapsed we arose and, forgetting the roll, left the
Caaba. Soon afterwards, the gold coming to his recollection, we
returned in search of it, but found no traces of it. As we were
talking about it, an inhabitant of Mecca, an intelligent person, addressing me, said, " There is a man here well skilled in the art of
geomancy, who, if you have recourse to him, will doubtless find
out what you have lost, and perhaps even procure it for you."
Having a considerable knowledge of the science myself, and a
great passion for it, I accompanied the merchant to the geomancer. I found the plan (niet); and giving -the instrument (ikura)
into his hands, he looked at it, and said to me, "Is not this
project yours?" To which I replied, "' Yes; I made it for another." The soothsayer then observed it again attentively, and
said, " You have lost a roll of gold; but be not grieved, it can be
found." Then addressing me, he continued, "The money has
fallen into the hands of your son."  I answered, " I am a stranger, and have certainly no one here related to me." The soothb
sayer became angry with me, and said, " My art has never belied
any one; do you speak the truth? The individual who has taken
the money came from the east. It is strange; but he must have
some relationship with you. What place are you from?" I re-plied, " I am from Bagdad, and it is now thirty years since I left
that city."  "Have you no son there?" he asked. I answered,
"s When I departed I left a wife in the family way, from whom I
have never been able to obtain any news whatever, nor do I know
whether she yet lives."  " Go," said the soothsayer; " the person
who has found the money must assuredly be your son. Cry out,
and he will appear; and you will have the happiness of seeing
your own child in him."




TURKISH EVENI1NG ENTERTAIN.ENM TS.         221
Full of astonishment as we were, I went with the merchant to
the court of the Caaba, where I cried out aloud, " Has any Mussulman found a roll of money? if so, let it be returned to its owner,
and a reward will be given to the finder." Suddenly a handsome
young man approached us and said, " I found one on this spot;"
and forthwith drawing out the roll, he placed it before us. I asked
him fiom  what country he was; and he replied, that he was
from Bagdad. I asked him from  what quarter and house, and
found that he was from my own house. I next asked him what
was his father's name.  He answered, " I know his name, but
am ignorant of his appearance; for whilst I was yet in my mother's
womb he went on a journey, since which nearly thirty years have
elapsed." He also gave me news of his mother, and I was assured that he was my own son. I emnbraced and kissed him, and
he acknowledged me as his father.
My companion the merchant was greatly rejoiced with nme at
the discovery of my son; and taking out of the roll one hundred
pieces of gold, he presented them  to him, and gave mre also fifty
pieces. I returned with the merchant to the soothsayer, to whom
he also gave several pieces of gold. The soothsayer was much
gratified with the proof which the affair furnished of the truth of
his art, and thanked God. I, being a zealous devotee of the same
science, begged that the soothsayer would allow me to enter his
service; which favor he glanting me, I remained three or four
years with him, perfecting myself in it.




CHAPTER TWENTY-FOURTH.
It is surprisingly strange, how, by following in the path of the Divine will,
destiny will lead you, without any intention or design on your part, to the
proper and suitable place.
The Emir Azz ed Deen says: It is related by Daood Ezdee
that the Melek et Takir, one of the Tcherkes sultans, had a strong
desire for the acquirement of knowledge. He sought for such persons as, like himself, held the belles-lettres in respect, and showed
countenance and protection to their followers. He also was acquainted with the science of moral philosophy. During his reign
his confidential secretary was one Ahmed bin Saidee, an Aleppine, whom he took with him to Egypt.
One day when the sultan was engaged in conversation with
the chief judge, Ahmed bin Saidee entered to kiss his hand and
ask his orders; after which the sultan thoughtfully recited at
random the two following verses:
"6 Ahmed bin el Hassan el Hazee gave mne much information about travellers; we have since then heard of his verses with our own ears."
Cadi Tadj ed Deen, on hearing the verses, exclaimed, "Batik
Allah! whose are they? do you know?"  The sultan replied, "I
do not know whose they are; they only happened to come to my
recollection." The cadi exclaimed, "They are the verses of your
secretary, Ahmed bin Saidee, who just now kissed your hand."
What was remarkable in the circumstance was, that the writer
should happen to be present at the moment.




TURKISH EVENING ENTERTAINMENTS.             223
The Cadi Shems ed Deen ibin Helkam relates the following:
Several literary men of that period, travelling together, arrived at
a village near Bagdad called Sermenray, where they saw the
palace of the Shereef Radee, then going to ruin, its beauby vanished,
and its foundations alone remaining. One of them, on beholding
the wreck of so goodly an edifice, expressed his astonishment
by reciting the following verses:
"We stood ol the place of their ruins, where nothing remained but the foundations of their walls. I wept until blood fell from my eyes; where so many
men once dwelt, now you find but the end. My eyes since then are ruined;
for the sight of such faded grandeur has made a waste of my heart."
Whilst repeating them, one of the company inquired whose they
were; to which he replied that he did not know.  The inquirer
exclaimed, to the astonishment of all present, "They are the verses
of the owner of the palace, Shereef Radee."
A REMAtRKABLE COINCIDENCE.
The author of the work entitled Durret el Ghawas, " the Pearl
of the Diver," relates, that Abeed el Jerhemee was three hundred
years old when he became ennobled by the true faith of Islam.
One day being in the company of Muavieh in Bagdad, the caliph,
in the course of conversation, said to him, "Pray Sheik, tell us
what is the most curious thing you have met with in the course of
your long life."  The Sheik replied, " Once, in the beginning of
my travels, I met with a tribe of people of which a handsome
individual had just died, and his friends were conveying his remains
to the tomb. Being afraid of their numbers, I joined the procession, and they began to bury the deceased. I was astonished on
observing that some of those present laughed while others wept,
when the following verses came to my recollection:




224           TURKISH EVENING ENTER'rAINMENTS.
"' There is ealousy amongst the tribes of men, when one is rich and one is
poor; thle guest however knows not that the former is not inherited, but
obtained by theft."
One of the people  of the place, on hearing them, asked me
whether I knew  who wrote the verses I had cited; and, on my
replying that I did not, he said, to my astonishment, "Then learn
that they were written by the person at whose funeral you are
assisting."  What a remarkable coincidence, that I should happen
to be at his burial!
CHAP'TEJRl TWENTY-FIFTH.
On the misfortune which perfidy brings upon those who are guilty of it; and an
explication of the verse which says, " Whatever you are comes from yourself; good is from good, evil from evil."
In the 160th year of the Hedjreh, Mehdee, one of the Abbaside caliphs appointed Isa bin Moosa to be the heir apparent or
successor to the caliphat; though subsequently he changed his mind
and appointed his own son Hadee, and sent him to govern Khorassan.  On his arrival at that place, he governed it until symptoms of insurrection arose among its inhabitants. Certain perfidious
hypocrites asserted to the caliph that one Ibrahim bin Zekvan was
the cause of the troubles. The caliph, being enraged against him,
sent several individuals to Hadee, whom he ordered to deliver Ibrahim up to them, that they might bring him before him. Hadee
made a pretext for not sending him, and wrote a reply to the caliph's
demand; which however proved ineffectual, for he persisted in having him sent.  So, seeing the pertinacity of the caliph, he finally
sent him.




TURKISH EVENING ENTERTAINMIENTS.           225
When Ibrahim went into the presence of the caliph, the latter
made some inquiries of him, and then ordered his execution. Ibrahim, innocent and helpless, on arriving at the place of execution,
begged permission of the executioner to renew his ablutions and
say a prayer of two rcleats. In the meantime Mehdee withdrew
into his palace; and suddenly a great noise proceeded from the
Seray, as if the whole world was in affliction. Whilst all present
were waiting to know what had occurred, the Aga of the harem
appeared and gave news of the sudden death of Mehdee; the cause
of which was, that one of the female slaves of the harem, being
jealous of another, put an emerald into his drink, and gave it to him.
The emerald was poisonous, and immediately caused the death of
M[ehdee, to the grief of all present, and the deliverance of the
innocent Ibrahim.
Herthmah bin Ayin, a distinguished  individual among the
Emirs of the Benee Abbas relates this storyy:
Once a man came to me on the part of the caliph of the time,
IIadee bin Mehdee, to say that he wished to see me. I arose and
went to him. It was night; and as soon as he saw me he exclaimed,
" I have called you, and desire that you show no opposition to any
thing which I order you to do, but perform it." I replied, " O
Emnir of the faithful, how many heads have I that I should dare to
disobey you?"  So he continued, "My wish is this. How much
have I suffered from Yahiya bin Halid! he has turned the people
from me, and disposed them in favor of my brother Haroon er
Rasheed. Go, therefore, without delay, to the prison in which
Yahiya and his sons are confined; cut off their heads, as also
those of all the descendants of Abi Talib whom you may find, and
bring them to me. Take some soldiers with you; go to Cufah;
and take out of it all the descendants of Abi Talib, and reduce
the town to ashes."




226           TURKISH EVENING ENTERTAINMENTS.
Herthmah adds  When I heard this, I' really expired with
emotion. I begged him, saying, " 0 Emir el Moomeneen, this is an
affair of great importance, which I am unable to accomplish; and
by the souls of your ancestors I beg you to release me from it."
I bowed my face to the earth to implore his forbearance; but becoming greatly angered, he exclaimed, " I swear, by the souls of
my forefathers, that if you neglect to do what I have commanded
you, I will inflict upon you the severest punishment, dishonor you,
and cut you in pieces as small as your ears."  He then in a great
rage arose and entered his harem. I thought, that in his fury
against me, he might order my own execution; and in my heart I
formed the vow, that if I should escape from this abyss I would
collect all my property and go to some other clime, where no one
would know my history.
Whilst I was thus reflecting, a servant came and said the caliph
wanted me. Believing that I should soon be a corpse, I repeated
the creed of faith and went towards the harem, uwvhence I heard
a female voice exclaiming, " Come, O Herthmah! I am Hyzran;
arise, come, and see what a misfortune has overtaken me." I entered the house, and found Iyzran concealed behind the curtain.
Addressing me he said, " Hadee, who was inclined to violence and
oppression, has now been visited by dark misfortune, and conveyed'to the valley of corruption. The Preserver from all evils has
delivered him  from his own evil designs."  He added, "Behold
his present condition;" and raising the curtain, I beheld Hadee
added to the list of the departed. Hyzran afterwards said, " When
Hadee returned from without, I threw myself at his feet, embraced
them, and begged of him to give me one drop of Haroon's blood.
He shook me off, trembled, and in a great passion asked for water,
which he had scarcely drunk, when he expired. God decrees all
things. Now hasten to the prison, release Yahiya, take him witi
you, and tell him what has just occurred; so that the public ma)
be disposed to elect Haroon to succeed him."
I departed  in haste, and released Yahiya. I then went t(




TURKISH EVENING ENTERTAINMENTS.           227
Haroon and saluted him. Astonished at beholding me, he exclaimed, "0  Herthmah what is the cause of your visit?" So I
related it to him from beginning to end.
He returned thankful praises to God, and at the same moment
learnt that there had been a blessed and lucky birth in his harem.
In consideration of the fortunate circumstance under which the
boy was born, he was greatly rejoiced, and forthwith called him
Mamoon. The Arabs call that night Lailah Hashmieh, or the night
in which one Hashemite caliph mounted the saddle of the hearse
and rode to the clime of non-existence; another ascended the caliphite throne; and a third, appearing from behind the veil of nothingness, entered the palace of the world. The page of existence
is like unto the painter's canvass, from which objects can be effaced
and others drawn on it at pleasure.
STROPHE.
" It still remains, no time removes the stain,
Whatever the canvass has received remains;
All that God has traced upon the page of this earth
Can be seen in an instant of time."
During the reign of Valeed bin Abd el Melek, one of the
Ommiade sultans, Tarik bin Ziad, a very brave man, was appointed to the chief command of the army, and sent to conquer the
coasts of Andalusia in the county of the west.  This general, accompanied by his valorous troops, subdued Andalusia, and became
possessed of so much wealth that it was more than Nisab.  They
obtained as much wealth as was collected in the time of the prophet Suliman.  In one place were found one hundred and
seventy khosrevan (royal) crowns, set with rubies, diamonds,
emeralds, and other precious stones, until it is said that each
crown was worth  as much as the tribute (heracadi of Room.




228           TURKISH EVENING ENTERTAINMENTS.
They entered a wonderfully wrought palace, fifty cubits in height;
from bottom to top it was incrusted with silver, and its furniture
was so richly embellished that man is incapable of describing it.
They found also the dining-table of Suliman, son of David, on
whom be peace. It was made of a green emerald, and its vessels
of pure gold; its feet were of white jasper, and it was set with
false pearls. They also found a bool;, in which all kinds of stones,
and plants, and metals were explained; in it also the sciences of
chemistry and magic, that relating to preservation from fire, and
the science of astronomy, were profoundly treated. The same
book discussed the subject of rubies and jewels, and also the rules
of poisons and antidotes. lt contained likewise drawings of the
earth's form, and of its seas, islands, and mountains. Among other
useful things which they found, there was an elixir so powerful
that were a single drachm  of pure gold adulterated so as to
form several thousands, it would render the whole pure again.
They also found a mirror which showed the world, made for
the  Prophet Suliman, of different medicinal compounds, in
which you could see, at one moment, all -the climes of the universe.  In the vestibule of the edifice was an apartment where
they found, on one of its sofas, a camel-load of rubies of Behreman, and other jewels; all of which the general-in-chief, Tarik
bin Ziad collected together, and sent to the caliph of that period,
Veleed bin Abd el Melek, who, his historians unite in saying, became so wealthy that no sovereign has ever equalled him.
A CONFERENCE BETWEEN HASHAMAND  AN AGED MAN, HIS
GUEST —A STRANGE OCCURRElNCE.
It is written in the history of Ektemi Cufah, that Hasham lain
Abd el Melek was fainous among the Benee Ommieh for his Xvilta




TURKISH EVENING ENTERTAINMENTS.            229
nous aspect, and the disagreeableness of his conduct. It happened
one day that his attention was attracted to a great cloud of dust which
made its appearance on the high road. He turned his steps in that
direction, accompanied by one of his attendants named Refia, and
remarked a caravan on its way from Damascus to Cufah. Hashalm's
eye falling upon an aged person in the caravan; he inquired of him
whence he came, fiom what tribe he was, and whither lie was
going. The old man replied, " I am from Cufah; but whrlt does
it interest you to know to what tribe I belong? " Hasham  e t'eplid,
"The reason is this; you are from an intelligent tribe." The old
man answered, " I am from the tribe of Hakkem, and am related
to the tribe of Dakeh." Hasham exclaimed, ".El hamndu lillah!
praise be to God! one should be thankful not to be connected with
that bad tribe." The old man replied, "As you know whether a
tribe is good or bad, pray tell us what is your own family." Hasham
answered, "Our origin is the Koraish."  The old man replied,
"The tribe of the Koraish are innumerable; among its people
are high and low, wise and ignorant. From which portion of its
people, pray, are you?" Hasham answered, "' I am from the celebrated Benee Ommieh." The old man, now smiling, ironically
exclaimed, " Merhaba! Merhaba! well met, well met! O brother
Ommiade; it is well that you let us know your tribe. Greatness of origin and noleness of descent are united in your person;
the blueness of your eyes, the unequalled features of your physiognomy, the eloquence of your tongue, and the gentleness of your
expressions, render you more than man." Then changing his tone,
he added, "We have a right to rebuke you, who are the most
abased of creation; you belong to that tribe of which it is stated,
in the book of the all-knowing Sovereign, that you are descended
from the accursed tree pointed out in the verse.'The wicked
became pious, not the faithful.'  Your males are wicked and
sinful, your females sare of evil condition and of unchaste propensities.  One of your great men, Ufihn, raised the standard
of oppositiorn against the P'rophet of God, on whom be peace and.




230           TURnKISHI TVENING ENTERT.AINMENTh.
blessings. You pride yourselves on Sohar ibin Harb. In the days
of his ignorance he was but a farrier; and on turning Mussulman, he became a hypocrite, tyrant, and deceiver.  Akbeh bin
Abi Mueed was refused by' the faithful news-giver' (Mohammed)
the claim of belonging to the Koraish, whilst you give him that
descent. His filthy, drunken, and evil-minded son Valeed, when
performing the morning namaz, made four rilats (instead of
three); and  in his drunkenness asked whether he should not
make some more.  You have made a filthy fellow like him governor over the faithful Hakkem ibin el As; and although his son
Mervan was repulsed by the Prophet, you took him up and showed
him respect and regard. Is not one of the chaste females of your
tribe, Hammalet ul Ha tab placed on the same footing with Aboo
Laheb?* Another too, named Hind, gave rich objects to Vahshee
for his sinful deeds, to induce him to murder the chief of martyrs,
Hamza, on whom be peace;'  and after he was killed she tore him
in pieces with her teeth.
VE R SE.'Have you not heard the story of the son of Hind, what she did to the relation of the Prophet; to whose family she showed much evil, and sucked
the life-blood of the Prophet's uncle?'
What more, fellow, shall I teach you?" exclaimed the good old
man, and then continued on his way.
Hasham remained silent, and finally turning to his page, said,
" Have you seen what this old man has done to us?" " His teme-rity," answered the page, " and my own astonishment have driven
everything he said out of my mind."  " It is well for you,"
exclaimed Hasham; "but if any thing has remained, keep it to
yourself, or I will kill you."
When Hasham had returned to his people, he sent messengers
* See chapter of the Koran, called Aboo Laleb.
t Uncle of the Prophet. See Oclley's History of the Saracens, p. 37.




TURKISH EVENING ENTERTAINMENTS~             231
in every direction to find the old man; but the latter was lost like
a spirit, or like a Jinn. No trace of him remained behind-in short
he had fled from the abyss of danger to the skirts of safety.
AN ANECDOTE.
It is notorious that Abdul Melik bin Mervan, of the Ommiades,
dreamed that he made water four times on the Holy Caaba. Having told this dream the next morning to Said bin Meseeb, (on whom
be the mercy of Allah!) the latter interpreted it as follows: "Four
individuals from your tribe will hereafter govern that very respected and holy place." And, in fact, Valeed, and Suliman, and Yezid,
and Hasham, who are at the head of the list of the tyrannical,
became the administrators and governors of the affairs of the
Islamites, and continued in iniquity.  It is not astonishing' that
their government soiled the purity which should pervade offices.
CHAPTER TWENTY-SIXTH.
On the subject of great eaters.
It is related by Veheb bin Jezzir, that there was once a celebrated
glutton named Meiseret el Abresh. One of his friends asked him
if he ever astonished any one by his great eating. Meiseret replied,
" One day I arose at daylight, and there was no food prepared
in the market. It was the season of fresh dates; so I ate a hunI




232          TURKISII EVENING ENTERTAINMENTS.
dred loaves of bread with a mnekook of these dates."  The mekookl
is a Syrian measure equivalent to twelve Stambool kilehs or bushels. "And did it not hurt you?" I asked. "It only swelled my
belly," replied he.
One day Meiseret el Abresh mounted a large ass which he
owned, and journeying onward he came to an Arab village on the
road. Its inhabitants on seeing him went out to meet him, and
invited him to a feast. Dismounting from his ass, and tying it up,
he entered their tent. At night they killed his ass, cooked it, and
served it up before him. He ate the whole of it alone, and went
to sleep. On rising next morning he asked for his ass; and they
told him he had eaten it the night previous for his supper. They
then presented him  with a camel, on which he mounted and
departed.
It is related by Mutamir bin Suliman, that one Hellal Maznee
was a famous glutton. Some one once addressing him, said, " People say you are a great eater; now, pray tell us the truth." Maznee replied, " Vallah! yesterday I had a goodly fat young camel of
four years old, which I killed for food. They stuffed its liver with
spices, and made it into a hash. My wife and self sat down to
this and ate the whole of it. At night as we sat together I attempted
to kiss her, but found I could not make our lips meet. Whereupon which she laughed and exclaimed,' Do not forget, 0 husband,
that a camel lies between us.'"




TURKISH EVENING ENTERTAINMENTS.              233
ANECDOTE.
Suliman bin Abd el Melik, one of the Ommiade caliphs, was a very
great eater. Esmaee,* the quintessence of the excellent, relates:
One day the caliph and Omar bin Abd el Aziz went together to
the town of Taifeh,t to pay a visit to a farm owned there by Omri
bin Asim. After riding about for some time, we dismounted from
our horses; and the caliph, addressing the cook of the farm, asked
him, "0 Shemerdil, have you any thing ready for our dinner?"
Shemerdil replied, "My Sovereign, I have a fat goat, fifteen geese,
and twenty fowls each fatter than a goose; and they are all
ready." He forthwith ordered them to be brought in; so the table
was prepared, and they commenced eating. The caliph invited
Omar bin Abdul Aziz to join him, but the latter declined on the
plea of fasting; so he ate all himself. The meats being removed,
the dessert was served, consisting of one hundred pomegranates,
four hundred figs, and much other fruit; all of which he ate.
Then after a little conversation, he walked about, and approached
the kitchen, where, meeting with the head cook, be inquired of
him what he had to eat. This person replied, s" There are thirtythree pots boiling."  Opening each, he took out three ladlefulls,
and swallowed them; after which he walked away. At the table
set for the attendants he ate again.
Historians relate much relative to this sultan's gormandizing
characteristics; but the most remarkable of all is, that he daily ate
to the amount of one hundred Damascus ruttels, a ruttel being
equivalent to seven hundred dirhems. He at length died of a
* Esmaee, the Author of the Arabic novel of Antar, was a Nadim, or boon
companion, of the Caliph Haroon er Rasheed.-A. T.
t Taifeh is a small town near Mecca; from which place, my teacher tells
me, the finest grapes of Constantinople, called tchavash, were originally
brought.-A. T.




234          TURKISH EVENING ENTERTAINMENTS.
surfeit caused by eating too much fruit. May God have mercy
upon him!
It is related that among the greatest eaters known was an acquaintance of a monk. Once passing by the convent he was invited
in by the monk, who asked him if he would not take something to
eat. The monk told him there were boiled lentils in the kitchen,
and said, " Will you eat some if they are brought in l" " Bring some,"
was his reply. So the monk placed before him ten loaves of bread,
and then went to the kitchen to bring him a vessel of soup. Perceiving on his return that the bread was consumed, he put down
the soup, saying that he would go now for bread, and brought him
ten loaves more. On returning he observed that the soup was
done; so putting down the bread, he took up the empty dish,
and refilled it from the kitchen; but by the time he got back,
the bread was gone. In this manner the monk brought in ten
loaves of bread at ten different times, and, finding the soup
consumed, returned for more; until finally the glutton was satisfied. After a little conversation, the man mounted his ass, and
bade the monk adieu. When the monk inquired of him where
he was going, he replied, "I am going to the opposite village to
consult a physician much praised for his skill." "What do you
want with a physician 3" asked the monk. The fellow answered,
"6 My stomach has been out of order for some days past, and my
appetite much weakened in consequence. I purpose asking him
for a restorative."  The monk answered, "Pray grant me a favor."
"What is it 1." asked the man. "It is," said he, " that after you
have corrected your stomach, you will not pass this way again."




CHAPTER  TWENTY-SEVENTH.
On the subject of those who are censured for their great avarice.
Of all the caliphs Mansoor Devankee was most. celebrated for
avarice. One of his own servants, named Rebia, relates as follows:
We once set out on a pilgrimage to Mecca; and when on our way,
the famous Selem Hadee, following after the caliph's taht revan
(palankeen), began in a loud voice to recite some verses. The
caliph much pleased, struck the bottom of the taht revaln with
his foot and called to me. I approached; and when I asked for his
orders, he exclaimed. " The sultan is much pleased with Selem
Hadee, and gives him half a dirhem; let him continue reciting."
At the same time he directed his accountant to register the sum
in the book of expenses. When Selem Hadee saw the half dirhem, he exclaimed, "O glory of the family of Abbas, O Emir
el Mumaneen, when I went on a pilgrimage with HiCsham of the
Benee Ommieh, I recited some verses near his mah/felz (litter), and
he bestowed upon me thirty thousand dirhems." To this Mansoor
remarked, " O Rebia, Hasham wronged the treasury of his people; it would therefore be but right for me to take from Selem
what was given him, and restore it to the treasury." It was not
till after an hour's dispute with Selem that I prevailed upon
Mansoor to abandon the idea of compelling him to return the
money he had received from Hasham; and then only on condition
that every day and night during the pilgrimage he should recite
verses in front of Mansoor's mahfeh.
Mansoor was a most pious and just man; but parsimony is
most censurable in sovereigns. They require to be always gracious and benevolent to the world, and ever keep open the door
of liberality and generosity.




23G6         TURnlIsri  rivNING EN'lERTAINMl  iTsh.'T'H  STORY OF ABOOL CASIM TAMBIOOREE.
It is related that there once resided in Bagdad a very wealthy
man named Abool Casim, who was noted for his avarice and parsimony. So strong was his ruling passion, that he could not even
be prevailed upon to throw away his old shoes; but whenever it
became urgently necessary, he would have them stitched at a cobbler's stall, and continue to wear them for four or five years.  At
length they became so heavy and large, that it was proverbial in
that city to say that a thing was "as clumsy as Abool Casim's
shoes."
One day as this man was walking in the bazaars of Bagdad, a
friend of his, a broker, informed him that a merchant from Aleppo
was just arrived, and had brought some bottles for sale. " Come,"
added he, " I will get them for you at a low price; and after keeping them a month oi so, you can sell them  again for three times
as much as you gave, and so make a handsome profit."  The matter was soon arranged between them. Abool Casim bought the
bottles for sixty dinars; and after employing several porters to
carry them to his house, he passed on. He had also another friend,
an auctioneer, whom he likewise happened to meet, and who told
him that a merchant from the town of Yezd had some rose-water
for sale. "Come," said he, "I will get it for you now at a low
rate, and dispose of it for you at some other time for double the
amount."  So Abool Casim was prevailed upon to buy the rosewater also; and on reaching home he filled his bottles with the
water, and placed them on a shelf in one of his apartments.
The day following Abool Casim went to the bath. As he was
undressing himself, one of his friends going out saw his old shoes,
and jokingly said, " 0 Casim, do let me change your shoes; for
these have become very clumsy."  Abool Casim merely replied,
" Inshallah, if God wishes;" and continuing to undress himself, he
went into the bath. Just then the cadi, or judge of the city, came
to the bath, and undressed himself near to Abool Casim. Some




TURKISH EVENINGC ENTERTAINME NTSo         237
time afterwards Abool Casinm came out of the inner room of the
bath, and, when he had dressed himself, looked for his shoes. Not
finding them, but seeing a new pair in their place, he thought his
friend had made the change that he desired; so putting them on,
he returned to his house. When the cadi came out of the bath,
and had put on his clothes, he asked for his shoes; but lo! they
could no where be found. Seeing, close by, the old ones of Abool
Casim, he naturally concluded that that person had purloined his.
So the cadi was greatly incensed; and ordering Abool Casim to
be brought before him, he accused him  of stealing shoes out of
baths, imprisoned him two or three days, and fined him.
Abool Casim, on his release, said to himself, "These shoes have
dishonored me, and I have been severely punished for their sake."
So with revengeful feelings he threw them into the Tigris. Two
days afterwards some fishermen, on drawing their seines in the
river, found a pair of old shoes in them, which the'y immediately
recognized as those of Abool Casim. One of them remarked that
perhaps he had fallen into the river. He took the shoes in his hand
and carried them to Abool Casim's house; but finding its door
closed, he threw them in at a window which was open. Unfortunately the shoes fell on the shelf where the bottles of rose-water
were ranged; so that it was thrown down, the bottles broken, and
all the rose-water spilt.
When Casim returned to his house he opened the door and
beheld the loss he had sustained. He tore his hair and beard with
grief, wept aloud, and charged the shoes with being his ruin. "To
be free from further misfortune from them, I will bury them " said
he "in a corner of my house, and then all will end." So the same
night he arose and commenced digging a hole in a corner of his
dwelling. His neighbors, hearing the noise, thought he was undermining their house; and rising in affright, they complained to the
governor of the city, who sent and apprehended  Casim  and
threw him into prison; from which he was released only on the
payment of a fine.
%11*#




238          TURlISH EVENING'ENTTERTAINML NT3
After this Casim  returned to his house, overwhelmed with
grief; and taking his old shoes, he threw them into the sluice of a
neighboring caravansary. In the course of a few days, the sluice
being stopped, it overran its banks; and workmen having been
called to clean it out, lo! Casim's shoes were found to be the
cause of the inconvenience. So the governor again threw him into
prison, and fined him to a large amount.
Abool Casim, now perfectly in despair, took his old shoes, and
after washing them clean laid them on the terrace of his house,
with the intention, after they were well dried, of burning them,
and so putting an, end to all shame and misfortune on their account.
But it happened that while the shoes were drying a neighbor's
dog passing over the terrace saw them, and, mistaking them for
dried meat, took one in his mouth, sprang from one terrace to the
other, and in doing so let it fall. The neighbor's wife was enceinte; and as she happened to be sitting at the foot of the wall
the shoe fell upon her, and in her alarm  she was prematurely
brought to bed. Her husband, in great anger, complained to the
governor; and Abool Casim was once more thrown into prison, and
made to pay a fine.
Abool Casimr  now tore his hair and beard with grief; and accusing the shoes of being the cause of all his misfortunes, he took
them in his band, and going before the Cadi of Bagdad, related to
him all that had befallen him. "I beg you," added he, " to receive my declaration; and I hope all these Mussulmans will bear
witness that, I now  break off all further connexion between me
and these shoes, and have no longer any thing to do with them. I
also ask a certificate showing that I am free from them, and they
from me; so that if, henceforth, there are any punishments or
fines to be incurred, questions to be asked, or answers to be given,
they may take them  all upon themselves."  The cadi, much
amused with what he heard, gave the desired certificate, and added a present to Abool Casim.
Behold in this tale to what misfortunes the avaricious subject
themselves!




CHAPTER TWENTY-EIGHTH.
Concerning those who fall in love and are captivated by the tender passion.
The following is told by the sultan of traditioners, Abool Fe-;
redj ibin el Joozee.
I heard my master, the Sheik Abool Hassan, relate, that a
person of his acquaintance, a learned man, became enamored of a
beautiful Nazarene (Christian) woman, and fell a captive to the
chains of love. His affection for the object of his passion impaired 
his strength, and the pain of love rendered him ill. This love-sicl;
man possessed a true friend and constant companion, who endeavored to procure a relief for his disorder. As he was become
very weak, his friend mounted him on an ass, and conducted him
to an infirmary, where he left him in charge of the physician. But
the poor man's illness only increasing, he called his true friend
to his bed-side, and informed him of the cause of his complaint,
saying, " It is now some time since I fell a captive to the lovelocks of such a Christian woman; and since then I have been unable to obtain an interview with her. The hour of my edjid (fatal
moment) is now near, and the interview cannot take place except
at the great day. It has not been our destiny to be happy together in this world; my grief and affection have increased, and
we can only be united in the other."  He then closed his eyes and
expired, and his friend prepared his body for interment. " Some
days after the funeral," says he, "I went to the Christian woman,
to tell her what had happened. I found her very ill and afflicted;
and when I informed her of her lover's death, the excellent creature sighed, and wept, and exclaimed,' It was not our lot to come
together in this world, and our union is deferred until it can take
place in the other.  Be witness that I now forsake this futile religion, and accept that of Mohammed, on whom be peace.' She
then recited the kelami shehadit, or confession of faith, embraced




240           TURKISH EVENING ENTERTAINMENTS.
the Islam religion, and immediately expired in a state of fidelity."
The relater adds, " Never in my life have I met with a stranger
thing than this." 
NARRATIVE OF FAITHFUL AND LOVING PERSONS WHO HA'V
FALLEN BY THE SWORD-POINT OF LOVE.
It is narrated in the history of Aina, that once in a social
assembly of persons of education, the conversation turned upon
the subject of love, and each one related a story. Among those
who listened to the different tales was an aged man, who, being
requested by those present to tell what he had seen and heard,
related as follows:
I once had a daughter unequalled for her beauty. Moreover
there resided in our quarter of the city a merchant's son, in whose
society she had grown up, and to whose love-locks she fell a captive. She concealed her passion within her heart, and hid it
from us. Our neighbor, the merchant's son, was also deeply enamored of a very worthy youth, the slave of a person residing
near us.
STROPHE.
" Although a slave, he' was fairer than his master."
Now this last mentioned youth made love to my daughter, and
was'a captive to the chains of her ringlets. One day there was a
large assembly in which I and the youth who made love to my
daughter happened to be, as well as the merchant's son who was
in love with the lover of my daughter.  Suddenly the youtlh
repeated to himself in a low voice the following verses:
* It is no doubt from such religious belief as this that, in the interior of
Asia Minor, Christians frequently are compelled, as it were, to marry Mussulmans. Some adopt the Islam faith, whilst others do not,




TURKISH EVENING R NTERT'AINMfEINTS         241
ARABIC  COUPLET.
"6 The sign of those who are tormented by love's passion, is tears; above
all, of that lover who finds none to sympathize with him."
When the merchant's son heard these words, he exclaimed, "'Ahseno
tu yca saidee! I admire you, O my lord! do you give me permission
to die in the path of love?" The youth replied, "Yes, if you are
true to your love, and your condition is confdrmable to your
words." Scarcely had he ended saying this, when the merchant's
son fell backwards exclaiming, " Ya M[ahboob el ashikeen! 0 thou
Friend of true lovers!" and expired. All those present were shocked,
and rising, they took their leave. I did so likewise, and went to my
own house, when I related the occurrence to my wife. My daughl
ter, unknown to us, was listening to my words, and we observed
that her complexion changed. She asked her mother whether the
son of such a one was really dead; and being replied to in the
affirmative, she shrieked out and expired. " What shall we do?
All knowledge is with Allah," we said; and having prepared her
for interment, we were on our way to the cemetery when we met
the funeral procession of the young man who had been beloved of
my daughter, and had expired first. We carried them together to
their graves. Now the youth who had recited the verses, and was
in love with my daughter, on hearing the news of her decease,
shrieked out and expired.' His master prepared the body for interment, and we witnessed its burial also. All three were interred
side by side. Thus were these two lovers and a mistress, in the
same day, both in life and in their tombs. May God have mercy
on them all!




CHAPTER TWENTY-NINTH.
Some stories of an amusing nature.
It is related that once an Arab named Moosa, whilst travelling,
came to a chapel in which the people were assembled for prayers.
The Arab, who had a purse of money in his pocket, followed them
in and took a place behind the Imam. Prayers commencing, the
Imam exclaimed, reciting the verse of the Koran, " And he asked what is in thy right hand, O Moses (Moosa)?"
The Arab, pulling the purse from his bosom, exclaimed, "You
are a sorcerer-there can be no doubt of it;" and fled.
It is related that an Arab of the desert had once stolen the
saddle-cover (ghashieh) of another person, and put it in his bosom.
It being prayer-time the people assembled in a chapel, whither the
Arab also went. The Imam accidentally commenced reciting the
chapter of the Koran, entitled El Gashieh (the day which envelopes): "i Hath the news of the all-enveloping (El Gashieh) day of
judgment reached thee?"  The Imam then continuing, had just
added, "The faces of some on that day shall be cast down;"*
when the Arab drew out the saddle-cover, and begged him to talke
it and let his face alone.
It is related that an Arab named Moosa, one day entering a
* Koran, chapter 88.




TUftKISH EVENING ENTERTAINMENqTSo             243
chapel, heard the Imam recite the verses, "0 Moses, verily the
magistrates are deliberating concerning thee, to put thee to death.
Depart therefore; I certainly -advise thee well."* The Arab hastily
finished his prayer, and as he left the chapel heard the Imam's
voice continuing, "What is in thy right hand, 0 Moses 1"." Ho!
Imam, this stick is mine. Come after me, and know that with it I
will dig your grave at the chapel door."
CHAPTER THIRTIETH.
On the subject of placing our confidence in God, who has said, " Put thy faith
in that life which dies not; and when thou art in want, ask of Him; if
thou need aid, ask it also of Him. Know that all people, if united, could
do thee nothing, nor benefit thee at all, except in as much as He has
written it; and that should all people unite to do thee wrong, they can
not harm thee, except when God has written it." Thus has the Prophet
stated.
It is related that in the time of Haroon er Rasheed there was
a great famine and dearness of provisions. Many persons died of
hunger.  Haroon er Rasheed and all the people repented of their
evil acts, implored divine pardon, and refrained from the use of
forbidden things.  He had all the instruments of sin broken, and
forbade all kinds of plays and amusements.
One day during this period, observing an Arab dancing and
clapping his hands, he ordered him to be brought before him and
said, "How is it, that whilst the people are in so much distress
and affliction, you dance and play?"  The Arab replied, "Elham-' Koran, chapter 28.




244          TURKISH EVE-NINY G ENl'TRTAINMR NT1'.
du lillah! God be praised! My lord has a magazine filled with
grain; he leaves no one hungry or in want, but provides for my
support; and in my delight I'dance."  The caliph wept and replied, "Put confidence in your own Lord, and be not grieved;
for he is the Creator of his people, and it is He who provides for
them out of his endless bounties when unable to help themselves.
He is security for the necessities of his people;-never will he
leave them hungry or in need of others. This famine is, no doubt,
caused by our want of confidence." So saying, he returned to
the path of reliance on God's mercies.
It is related that once there was a great famine in Bagdad; so
that most of the inhabitants left the city, and went every one
to a different place. Among them was a poor but learned man,
the neighbor of a wealthy person, named Ibin Abdallah. This
man, with the hope of doing something for his family, wished
also to depart. But his wife said to him, "If you leave us here
alone at such a time, what will be our lot? who will look after us,
or provide for us?"  The man replied, "I have a bond against
Ibin Abdallah for money lent him; after I am gone, present it,
and he will every day give you provisions." He wrote these
lines on a paper, and gave it to his wife: "My wife said to me,'When I am left in this place, who will aid me?' I replied,'Allah and Abdallahi;'" after which he departed.  His wife and
children took the paper and presented it to Ibin Abdallah, who
read it, and appointed a man to supply them  with food daily;
and, until the husband returned, he continued to bestow his generosity upon them.




TURKISI- EVENING ENTERT'AINMENTS.        245
THE STORY OF THE PIOUS AND UPRIGHTm HATIM ASAM.
It is related in the history called "Mirat ez Zeman," that
Hatim  Asam  was once reduced to extreme poverty.  He was,
however, a pious and zealous servant of God. One day one of
his friends set out on a pilgrimage to Mecca. This inspired
Hatim Asam with the desire of doing the same.  So returning to
his wife and children, he said to them, "Will you give your father
permission to go to Mecca this year, that he may acquit himself
of that divine ordinance, and offer up prayers for you!" His
eldest son replied, "You have not a farthing, and are not acquainted with any one who will defray your expenses; neither
have you any thing to leave to your family."  But he also had a
young daughter, who, addressing her mother, said, " God will
provide for us: our father is also an humble servant of Him; why
should you therefore object to his goingSl Leave him alone; let
him depart to accomplish his wishes, and pray for us."  All the
other children exclaimed, "True! it is just; let him go."  So
early in the morning Hatim  Asam bade them farewell, and set
out on foot for Mecca.
That day all the neighbors collected around Hatim Asam's
house. They asked, "Why did you let him go, and leave you
all in this needy condition, without any one to aid you."  Hatim's
oldest son replied, "I endeavored to prevent him; but this little
girl was the cause of his going."  They all blamed the girl; and
she, turning her face towards the Judge of all wants, prayed:
"'0 God, thou hast promised to my people to bestow thy excellence on them. Thou will not harm them, nor place them in danger; do not now, therefore, make me ashamed among them;"
and she rubbed her face against the earth in humble devotion.
Now it happened that, at the same hour, the Emir of the
faithful went forth to the chase. The day was very hot; and the
heat making him excessively thirsty, he cried out, "Let us hasten
back to the city, where I can procure a drop of water." Just




246           TURKISH EVENING ENTERTAINMENT4o
then they came to Hatim Asam's door; and, on knocking at it,
this same little girl approached, and, inquiring who knocked,
heard the reply, "Help, help! open the door. The Emir of the
faithful is here, and asks a cup of water from you."  Hatim's
wife, turning her face towards heaven, exclaimed, "Thanks be to
God! Last night Hatim's poor children went to bed hungry;
to-day the Emir el Mumaneen comes to his door to crave a cup
of water."  The little girl handed the caliph a draught of water
in a clean cup, which he drank; and receiving fresh vigor from
it, he inquired whose house it was. His vizir replied, "It belongs
to a pious man named Hatim Asam. I have heard that he has
put on the ibranrz,* and gone on the holy pilgrimage, and that
his wife and children last night went supperless to bed."  The
caliph replied, "We have also come to be an addition to the
number of his family, having been a burden to them, and
having drunk of their water. It is not generous to leave them
unrequited."  So, unbuckling a golden belt from his waist, he
threw it on the sill of Hatim's door; at the same time exclaiming,
"Let those who love me show regard to Hatim's family." All
his followers immediately unfastened their belts, threw them on
the door-sill, and departed. The vizir told the family that it was
the caliph's bounty.  "Wait an hour," said he, "and I will bring
you the value of the belts." In fact, soon afterwards he returned
and redeemed them with a hundred thousand pieces of gold, which
he put into a bag and presented to Hatim's wife. When Hatim's
little girl saw the splendid sight, she wept; and on being asked the
cause of her tears, she replied, "Because last night I lay down a
hungered; and to-day, the look of an humble being like ourselves
has conferred upon us so much wealth. Now, therefore never let
those who are under the favorable regard of the King of kings
beg of any other. Our poverty is from the smallness of our
patience; and my confidence in him is the cause that he has
bestowed so much bounty on Hatirn's family."
* Penitential cloaks, in which pilgrims dress during their visit to Mecca.




TURKISH EVENI'NG ENTERTAINMIENTSo        247
But let us return to Hatim, who, having journeyed one station
with the caravan, stopped at a konak (hotel), where the Emil el
Hadj (the chief of the pilgrim caravan) fell ill of a complaint for
which no remedy could be found. The Emir ordered those about
him to make search in the caravan for some pious person to pray
for him, and have him brought before him; saying, that he would
ask, in person, his assistance for his recovery. Some one replied,
that Hatim.Asam  was in the caravan among the pilgrims.
"Hasten," replied he, "and look for him." So, search being made
for the pious man, he was brought before the Emir, at whose feet
he knelt and saluted him with good wishes (prayers); and in the
same hour that he did so the Emir recovered. He had a tent
pitched for Hatim beside his own; and collecting all the poor
around him, he, the same night was about recommencing his journey, when the reflection entered the mind of Hatim, "O God
and the Prophet! Hatim has received your favor-what may be
the condition of his wife and children?" Whereupon he heard a
voice crying out, "0O Hatim, whoever arranges his affairs peaceably with us will be treated peaceably by us;" which assured
him that his wife and children had received divine favor. Hatim
returned grateful thanks; and with heartfelt joy and contentment
he performed his pilgrimage. On returning home, his wife and
children came out to meet him.  Hatim  kissed his youngest
daughter and wept. He exclaimed, "Know that God regards
not your great men,-but he views with favor those who know
the most; therefore what is most needful to you is knowledge.
Whoever confides in God will find mercy from him."
The Sheik Jemal ed Deen bin Abdallah, of Damascus, relates
the following:




248          TURKISH EVElNING ENTERTAI'NMENTS.
Once, in company with a number of choice friends, I made a
visit to Mount Lebanon; and, as it was much fiequented by holy
and devout persons, we hoped to fall in with some of them.
We ascended the mountain; where, after walking about a great
deal, I became fatigued. Coming to a stream, I seated myself
beside it, and told my companions that I would wait for them
there. So they continued on; and I, after going through my
ablution, performed several riekats (genuflections in prayer). I then
arose; and whilst wandering about, I heard a voice. On proceeding in the direction from which it came, I entered a cave, in
which I walked for a considerable time. At the end of it I perceived an old man of a frightful figure, engaged in reading the
Koran. He was however blind of both eyes. I saluted the
alarming, though holy person. I asked him whether he was a
human being or a jinn, adding that I myself was a man. He was
greatly surprised, and replied, "It is now more than thirty years
since I have seen any of my brethren of humanity." I approached
him, kissed his hand, and seating myself beside him, saw three
tombs near him. After reposing myself a little, I arose, made
my noon-day prayers, and then occupied myself with my own
affairs whilst the holy man was engaged in his devotions. When
the ikindee (the third hour of daily prayer) was come, he performed his namaz. Raising his hand he commenced his prayers,
saying, "O God have mercy upon the people of Mohammed;
rejoice the people of Mohammed!"  He remarked to me,
"Every one who day and night repeats this prayer will receive
the degree of an abdal (Santon), and be of Him who taught me,
as it is written,'He (God) who taught man what he did not
know.' Go, look into the cell opposite you; and whatever you
find there, eat."  I went into the cell, and saw lying on a black
stone several clusters of fresh grapes, fresh figs, and other fruits;
and being surprised, I asked how they came there. "Have a
little patience," was his reply, "and you will soon see." Shortly
afterwards I saw a beautiful bird, with white wings, a green breast,




TURKISH EVENING ENTERTAINMENTS.             249
and a yellow neck, and altogether adorned with plumage of various colors. It held in its mouth a cluster of grapes, and in its two
claws it brought two figs.  It entered the cell, where it put the
fruit down.  In this manner it returned twice, each time bringing
in fruit, and departed.  The Sheik said to me, "Do you now see,
0 Abdallahl."  I replied, "Yes."  He continued, "It is now
more than fifty years since I first entered the cave.  This bird, by
divine command, serves me in the manner you have witnessed; and
I with a pure heart put confidence in the Creator of all things: for
it is written,'He who fears God will receive from him the supply of all his wants, when he least expects it.' Up to the present time this bird has come to me ten times a day; but now, in
honor of you, it will come twenty times,-for which God be
praised!"
This holy man had on a caftan (cloak) quite new, and so
transparent that I never, in my life, had seen anything like it. I
inquired of him, "Where did you obtain this cloak; does it never
wear old "  The holy man replied, "This bird, every Ramazan,
brings me tell pieces from the back of a tree; out of which I make
a cloak, and wrap the remainder round my head." Near the holy
man was a stone, on which the bird would pour a little water;
this the Sheik rubbed over his head, and the bird would take
every hair out of his head, cleaner than if cut with a razor.
One morning, as I was conversing with the Sheik, seven persons entered from without; their eyes were divided lengthwise, and
their feet were formed like the hoofs of a goat. The Sheik said
to me, "These persons are Islam jinns; every day they come to
me and take a lesson."  Approaching him, they read the chapter
T. H.,*' which the Sheik commented on; and after saluting him,
they departed. He now asked me how I found the cave, and who
showed it to me. I told him how I had left Damascus with
my companions; and how, they having separated from me, I was
* The 20th chapter of the Koran.




2 0 TURKISH EVENING ENTERTAINMENTS.
left alone, and, whilst wandering about, by Divine providence fell
upon the entrance to the cave, on coming into which I had the
honor to meet him. " God be thanked!" said the Sheik; "were
it not for your companions, I would keep you all night; but they
must be troubled by your absence, so now go and deliver them
from anxiety." Kissing his hand I arose, and the Sheik accompanied me to the entrance of the cave, where an enormous and frighto
ful lion met us. The Sheik spoke a few words to it, and then
bade me mount its back. "Fear not," said he; "he will carry
you to your residence, and save you from all trouble." I kissed
his hand again, and invoked his good prayers in my behalf.
Whereupon he said, "If, hereafter, you should make the holy
pilgrimage, do not neglect to look at the side of the Zemzem gate
for a man of such and such an appearance. Kiss his hand, and
you will obtain all your desires; for he is a holy man, whose
prayers are acceptable. Give him my salaams; and should he
inquire whose they are, tell him they are from Ibraheem Kermanee."  On ending these words he left me.
I mounted on the lion, which carried me into Damascus and
then returned. I there entered the mosk of the Benee Ommieh,
where when my friends saw me, they were greatly rejoiced. I
related to them all that had happened to me, and returned with
them to the mountain; but, notwithstanding all our researches,
we were unable to find the entrance to the cave. My friend observed to me that it was a divine gift, which would not be found
when sought after. Finally we entered Damascus.
Each year I went to Mecca; but it was only at the eighteenth
pilgrimage that I found the holy man, when I kissed his hand, and
informed him that Ibraheem Kermanee saluted him. "Peace be on
you and on him!" he exclaimed, " when did you see the Sheik?"
So I related to him the circumstances, and invoked his good prayers
for me. He informed me that what had occurred to me was a divine favor, or I never could have seen the Sheik; for when he
entered the cave and took up his secret abode there, he prayed,




TURKIS  EVENING ENTTERTAINMENTS.          251
"O God conceal me from thy servants, and only permit me to
meet with any one by thy holy will;" and his prayers were accepted. "I have recently buried him," continued he. On my asking,
"How did you know of his decease?" he replied, "A voice went
from the East to the West, saying,' 0 faithful one! 0 man of
God! be ready to assist at the funeral of Ibraheem Kermanee.' All
the men of God assembled there, prepared the body for interment,
and buried it beside those tombs which you saw."
It is related that there was once a holy man, a man of great
piety, who, by Divine favor was, wherever he went, accompanied by a small cloud of Paradise*; and his prayers were always
accepted by God. By Divine providence, a weakness coming upon
him, his limbs became shortened, and the cloud which usually
accompanied him left him. The holy man (hermit) was much
grieved. He arose at midnight and wept; and whilst praying to
God, he heard a voice, saying, " The acceptance of your prayers
and the success of your hopes are dependent on the prayers of the
sovereign of such a country." The hermit departed to the king
of the country mentioned, and sought an interview with his doorkeepers, so as to make known his circumstances to the king. The
door-keepers gave him this reply, "Our sovereign holds a divan
once a week, and no one once sees his face at any other time." So
the hermit passed a week in offering up devotions in the corner of
a chapel; and when the king held his divan, he represented his
condition to him. The king directed his people to have the hermit
brought to him in his palace. After this he arose and entered his
palace, where he sent for his vizir.
The hermit relates, " We went into an immense and splendidly
furnished palace; and through it passed into a miserable apart* In Arabic zilli zaleel, shadow of Paradise,-one of the attractions held
out by Mohammed to the sun-burnt Arabs of the desert.




252          TURKISH EVENING ENTERTAINMENTS.
ment, whose four walls were about to crumble down. Here we
saw the same person who had held the divan; he had laid aside
his silk robes, put on an old monk's frock, and was seated on nothing bat an old mat. Near him was a moon-faced female slave,
who was his wife; and a little boy passed in and out to them.
When he saw me, he showed me very great regard and honor;
and I knew that he was of the true sovereignty, one of the sultans of this world and of eternity. Addressing his wife (khatooz)
he asked, "Do you know who' this great man is?" She replied, "Yes; he is the master of the cloud." From this I saw
that his wife was also one of God's people. The king, turning
round, said, "God knows that I have no enjoyment from my sovereignty. My forefathers came and departed just as you see me;
and now my time has come. I did not wish to accept the throne,
and requested the people to choose for their king whomsoever they
wished, it being my intention to withdraw  into retirement; but I
reflected that such and such things might happen,-that a tyrant
might be placed over a division of God's people, and an injury
be done to their laws, for which I would have to answer in the
other world.  So, in fine, I concluded that I would, once a week,
hold a divan in person, to devote myself to the welfare of God's
people, and spend the other days in prayer to the Creator. My
chief vizir oversees the affairs of the Mussulmnans with justice; for
which God be thanked! though no other vizir or public servant knows anything about my conduct. This poor creature is my
uncle's daughter and my wife; she is always with me, and is faithful
to me at all times. You to-night are our guest; and to-morrow,
God willing, you may depart rejoicing."  He then took two
baskets of palm-leaf, and gave -them to a boy who attended
upon him, directing him to go and dispose of them, and bring
him some beans, sweet cake (halwa), and bread. The boy went and
brought the things which were asked for, and we ate and slept.
At midnight they arose, and remained praying until the morning.
After finishing the morning prayer they lifted up their hellds e:ld




TURKISH EVENING ENTERTAINMENTS.           253
prayed,'0 Allah, thy servant begs thee to return him his cloud
-that one which thou gavest to him as e/guide; return it, O God.'
The wife responded,'Amen;' and I saw the cloud descend again
from heaven. He rubbed his hand against it, and exclaimed,' God
be praised! Your prayer has been accepted; joy to you!' So I
arose; and embracing him, I kissed his hand, took leave of him, and
returned to my own country. I always mention them in my five
daily prayers; and whatever I pray for, or ask, is accorded to me.
For which God be praised!"
Sehil bin Abd Allah Testeree, one of the most pious of men,
relates the following:
" When I was three years old, my uncle, the Sheik Mohammed
bin Suvar, used to arise and pray in the night; and I would also
arise with him. My uncle states that I was born in the holy month
of Ramazan. The Almighty would generally send a sleep upon
me during the days of that month, and I would continue sleeping
and nursing from  my mother's breast until the sunset call to
prayer. One of God's acts of grace to me was this: Once when I
was passing through a desert field, I looked for water to perform
the ablutions of the noon-day prayer, and finding none, my heart
was grieved. Suddenly I perceived a bear bringing a basin of
water, which it put before me. I refrained from using it for my
ablutions; and whilst wondering whether it was pure or not, the
bear spoke and said,'0 Sehil, we are a tribe cut off from the
people, and rely upon love.' Suddenly I heard a voice from an
unknown direction saying,'Sehil asked water for his ablutions,
but found none.' They then gave me this jar saying,'Take it
and depart.'  When the jar was put before me I saw two angels
pouring water into it, and I could hear their voices very well.
Whilst yet astonished, and reflecting on what I had seen, I observ12




TUR KISH ]EVENING ENTERTAINMENTS~
ed that the jLr remained, but those who brought it had disappeared. I was greatly grie(ed, and conversed for some time with the
bear. I performed nly ablutions with the water, but when I was
about to dinlk, a voice came to me fr3om my  atif (guardian angel),
saying, that it was not time to drink of that water. So I set the
jar down; whereupon it moved, and continuing to —roll, it disappeared from my signht."
The Alhmighty gave Se'hil. power over the wild beasts and
birds. They would. come and go at his call. He would buy meat
in the market, and feed them one or two days at a time in his
house; when the people would go to gaze at him and them. IVlay
God bless his secrets, and bless us with his bounty!
Aboo Hamza Soofee, the most eminent of the great Sheiks,
relates: In the commencement of ny travels, and in the times of
religious wars and abstinence, I travelled every year one thousand
furlongs.  One year, as I made the holy pilgrimage, I fell into a
well in the desert, so deep that a rope of one hundred fathoms
(kolac)jj would not reach its bottom.  Whilst there, I saw two
persons come to close up the mouth of the well; for which purpose they brought some trees, and commenced filling it. I wished to cry out from the well; but a voice came from my hatif,
comnmending me to put up a prayer of confidence and to ask
aid of others. I therefore remained silent, and the two persons
fastened the mouth of the well and wvent away. I continued there
all night. The next day I. observed that something had thrust its
feet through into the well and was making a sign to me. I climbed up to the feet, and catchiing bold of them, was drawn above
ground; when I beheld in my deliverer an enormlus and fiightful animal, such as I never had seen before.  Avoice at that
moment canme t,;o nme, sayig,'"   boo Ha mza, we have delivered




TURRIS1K   EVENING ENTERTAINMENT'S,           2 55
thee from ruin by means of thine associate."  I prostrated myself
to the ground, and praised God for his: mercies. The servant of
God, who puts firm trust in H-lim, will always be sure to receive
aid from Him.
Sehil bin Allah relates: In the beginning of my travels I
went to the abode of the tribe of Ad, and entered a large town
of sculptured stones, where I saw a Sheik of extraordinary size
engaged in prayer, with his face directed towards the Caaba. I
remarked a jebbeh, or. cloak, on the Sheik's back, the purity and
cleanliness of which surpassed all I Ihad seen in my life. When I
saluted him, he returned my salutation, and said, "IEnow, 0
Sehil, that this cloak is tainted with the odor of old sins, and that
it is one remaining from  the time of Jesus. I once saw Mohammed Mustapha'* with it on, was honored with his regard and believed
in him." I asked him, "Pray wllat do men call you?" To which
he replied, " The Surat which says,'It hath been revealed unto me,
that a company of Jinns attentively heard,' &c.f[ was sent down
from heaven on my account!"
The most eminent of the great sheiks, Acbd Allah bin ~Mohammned el Balkhee, relates: I once lived among the ruins of the illustrious city of Mecca. No one knew by -what means I supported
myself. One day, early in the morning, Twhilst seated "in the holy
temple in the place of Ibraheern, on whom be peace, the Sheik
Mohammed bin Abd Allah el Basree came in, followed by four
persons. After making a turn round the temple, they went off in
* The Prophet.
t The seventy-second Surat of the IKoran, entitled " The Jinlso"




2536         TURKISH EVENING ENTERTAINMENTS.
the direction of the gate called Lab Benee Sheibeh. I, thinking it
was a propitious time, followed after them. One of them turned
and ordered me away; but the Sheik Mohammed, addressing him, said, "Do not offend him."  So, that, counting myself,
we were six persons; and the Sheik Mohammed addressing us
said, "6 Follow each other in my steps, so as to make but the tracks
of one person; and do not leave me." The Sheik preceded us,
and we walked on as he had just commenced. The ground under
our feet seemed to fold up like paper; and we continued on in this
way until we arrived at the Seddi Yajooj, where we recited the
evening prayer, and then proceeded.
As we went along we met a venerable and holy man, whom
the Sheik embraced, and then held a friendly conversation with.
The Sheik, with very glreat civility and calmness went towards him,
and bade him sit down; and whilst they were amicably conversing
together I beheld some men like birds fly towards and assemble
around the venerable man. They talked about moral philosophy,
and made some of those persons tremble like the shaking of an
earthquake, whilst others cried out Allah with so much vehemence that I thought the earth and sky would crumble together.
Some persons came up as quick as lightning and passed away.
This continued until morning, when they performed the matin
prayer, always following the venerable person. They then separated, and we went a short way on, until we reached the other
side of mount Caf, where is a fine country, whose earth is whiter
than snow, and with very many lights, but not resembling those of
this world. Whilst going over this ground we met with wonderful and curious creatures. Their forms were like those of man;
but their faces can be compared to nothing, and were more shining than the sun. Our eyes were dazzled, and our Sheik seemed
like a drunken camel; he threw his head from right to left, until
his thoughts left him.
We went on until the matin prayer, when we arrived at a
place where there was a large town. All its walls were of gold




TURKISH EVENING-  ENTERTAINIMENTS.         25'7
and silver, and it was surrounded by trees interlaced in each other's
branches. On every side rivers ran like torrents. We ate fruits
of the most delicious kind, and drank water like that of the
4Abi Zellal. I never tasted any thing so exquisite as that fruit, and
its-flavor remains in my mouth to this day. It had the appearance of an apple; and the Sheik directed us to take one or two
apiece. We each pulled off three. A person who had told me
to go away could not reach his hand to the fruit; and it was
remarked, that this was the result of his incivility, and the prohibition which he wished to put upon me. The Sheik now told him
to put forth his hand; whereupon it reached the fruit, and he toolk
one. Then, turning round, the Sheik inquired, " Do you know this
city?" To which, they having replied in the negative, he added,
" It is called the City of the Saints, into which none other than they
can enter." After remaining a little longer we set out and con~tinued on our way; and reaching Mecca at noon, we repeated the
prayers of that hour. The Sheik then turned to me, and said,
"Promise me never, during my life, to divulge our adventure to
any one."  As he departed, he added that he would again return
to meet me. May Allah profit us with their blessings!
ANE CDOTE.
The sultan of learned doctors, Yafee, says that one of the
most devout and pure of men related to him as follows: I was
seated in the mausoleum of the Prophet, when I observed three
pious men enter by the portal called the Bab es Salam, who prayed over the head of the tomb and departed. A benevolent individual near me informed me that these persons were " men of God."
"Arise," said he, "lose not the opportunity, but follow after
them."  So I did as he recommended, and was following them,




258         S'TURKISH EVENING ENTER-tTAINME.NTS.
when one turned round and looked closely into my face.  This
alarmed me so that I was near fainting; nevertheless I continued in
their footsteps. They left the chapel, and I did the same. One
of them, now turning round, again looked in my face and said,
"Depart and go after thy gains; thou canst not accompany us."
The chief of them  added, "It is proper that the Most High
should leave his exalted place for one still higher."
They again continuing on, I followed.  I distinctly saw the
earth and mountains folding up under our feet like a carpet; and
I heard a voice coming up from under the earth with a roaring
sound. The treasures of the earth, one by one, were exposed to
my view, and then again disappeared. We reached a valley in
which they recited their prayers under its trees, and where we
met with seventy glorious and pious individuals. Arisigg the next
morning, and proceeding on our way, we came to a city, which
had a castle whiter than snow, built of stone. From each of its
walls flowed a stream  of great size, the source of which was
within the city. They ran out by openings latticed with pure
gold. We entered by these same openings, and beheld several
banks, and balconies, and palaces, all covered with arches of gold
resting on columns of silver. The gravel beneath the water consisted of the most precious jewels; the ground was covered with
many kinds of flowers, and different fruits; and on the trees, birds
of many species were singing. The fruits were so delicious that a
man would not be satisfied with eating a whole rzttel (a pound of
twenty ounces).
We remained forty days in that city, enjoying the pleasures
of devotion, and then departing by the way through which we
had entered, that is, by the water-passage. We had not proceeded
far, when my companions asked me where they should take me to.
I replied, that I hoped they would conduct mre to Mecca. The
chief of them then told me, that the city which we had just
visited was the "City of the Saints," that the Most High had
appropriated it especially to them, and that no one else could enter




TURKISH EVENING  NTERTAIbITiAMENjTS.         259
it. "SIt is not always found in the same place,' added. he; "it is
alternately in Yemin, in Sham, in Room, and in Adjem; for it
makes the circuit of the four quarters of the globe.  None but
those who have reached the degree of holiness of the forty, can
enter it."
After going a little further we saw another city, which he told
me was the city of Yemin.  Soon afterwards, reaching the city
of Mecca, we entered the Holy House (Caaba), where they took
leave of me and departed.  I had put a few of the apples of that
city in my bosom; and on them I subsisted four or five months,
eating nothing else.  They are, when compared with the power
of the Lord of the two worlds, but as a drop of water taken
from  the sea.
ANECDOTE.
Abd er Rahman el Bestany relates, that it is said by one of
the learned and miraculous persons with whoml he met, "The surface of the earth contains one thousand cities, which I have visited;
the smallest and most insignificant of them is' Zatal Imnad made a
garden unequalled in the universe.'  W When Abd Allah entered
the city called'Medineti Nidjash,' he found in the road to it
the tomb of Gush bin Shedad bin Ad; and near its head he saw
a table made of yellow wood, supported on four legs of cypress.
On the sides of the table was written,'A  thousand kings eat
off the table which you have seen, and made merry, all of whom
were blind of their right eye; and among them, God only knows
how many were perfect.'
PERSIAN VERSES.'Jem drank his cup, and many thousand Rustems have passed over us. The
same social system remains,-the world is still the same.''K [oran.




260          TURIKISHI EVENING ENTERTAINMERNT.S
If my heart was not oppressed with grief, I would have
added many more things here.
STRANGE O CCURRENCE.
It is related, that once in'Bagdad, "the place of Paradise,"
the Sheik Abdallah Andalusee (of Andalusia, in Spain), who was
one of the greatest of Sheiks and the most pious of men, as well
as a very upright person every way worthy of confidence, determined to spend a year in travel. For this purpose he left that
city, followed by no less than ten thousand disciples, among
whom were Jeneed Bagdadee and Sheik Shebly. By the permission of the Sheik they all returned except the Sheik Shebly
and forty other persons, who remained in his service.
On their way they came to one of the infidel towns; where the
Sheik having asked for water for his ablutions, no sign of any
could be seen. At one end of the town they perceived a church,
which was well built and furnished with bells, and where numerous priests, deacons, and monks, all assembled together for the
purpose of making their devotions according to their religion. In
front of this church was a large well, from which a number of
women were drawing water; among whom was a most beautiful
girl, dressed in silk, with many valuable and jewelled crosses
suspended around her nleck. Those who beheld this fair creature
exclaimed, " What a beautiful woman!" When the Sheik Abdallah
saw her, he became a prey to the snare of love, and asked whose
daughter she was. He was told that she was the daughter of
the king of the country; on which he inquired, why she was
then engaged as he saw her. They told him, that her father had
placed her there for the purpose of being educated in abstinence,
so that when she was given in marriage she might know her hus



TURKISH EVENING ENTERTAINMENTS.            261
band's worth and be respectful towards him. In fine, the beauty
of this girl made such an impression on the Sheik, that he became
quite beside himself, and remained three days in that place
without once speaking to any one.
Sheik Sumballee states that he went to him and said, "My
sultan, your disciples and all your fakirs are in despair at your
affliction; and it is now three days since you have eaten or drunk
any thing, or spoken a word to any one."  To this the Sheik replied
with a sigh; but at length arising, he called his disciples around him,
and said, "I am indeed in a bad state, and have no power over myself; that beautiful creature has imprisoned my heart in such a way,
that none but the All-Just can free me. I am wholly unable to
separate myself one step from this place. What was to come upon
me has come. Forget me not in your prayers, and depart in
peace."  All his fakirs (disciples devoted to meditation and
austerity) lamented and wailed over him; and Shebly speaking,
said, "0 Sheik, do not dishonor us in the nmidst of these infidels.
Your orders are obeyed from the east to the west, and all look to
you for protection; how can we leave you among the infidels?"
To which he answered, "I knew all this; but thus has the pen of
fate decreed.  I have fallen into the sea of nothingness; the knot
of command is loosened, and my ability to direct is rolled up."
Then falling down upon his face, he wept so violently, that even
the infidels, the trees, and the stones wept with him. Afterwards
he arose, and again commanded all his friends to depart and leave
him to himself.  "Destiny and fate have reached me," said he;
"therefore forget me not in your prayers."  We all in tears exclaimed, "0O Lord of the two worlds, be kind to him!" and then
left him. On our return to Bagdad, more than forty thousand
persons, composed of the magistrates and the people, came out to
meet us. On expressing their surprise at not -seeing the Sheik,
we explained what had occurred to him; when such a sound
of grief came from the crowd, that it seemed a signal of the judgment-day.  Many individuals were nearly killed with  sorrow,
12*




262           TUERKISH EVEzNaINcG ENTERTAINMENTS.
and raising their hands in prayer, exclaimed, "0 O thou Guider of
the erring, we ask of thee the Sheik who is confided to thee."
Then turning round they departed.
Sheik Shebly relates: Grief deprived me of strength, and one
year afterwards, desirous of learning what had become of the
Sheik, I started from Bagdad for the town where we had left him,
On inquiring of the people of the place about him, they answered,
that he was herding swine at the foot of the opposite mountain.
I asked the cause of his being there; and they replied, "He asked
for the king's daughter, and it was agreed that he should tend the
king's swine one year in place of a dowry (mzihr)." Shebly adds,
that on hearing this, a torrent of tears fell from his eyes; and
approaching the mountain, he saw the Sheik clothed in the dress
of a mnonk., with a hat on his head and a cord round his waist, and
leaning upon a sta-ff. On seeing me lie inclined his head, and tears
of blood fell from his eyes upon the ground.  I saluted him; and
when he had replied, I said to him, "What a condition you have
got into, 0 Sheik! —is it just that an Imam  of your celebrity, the
author of so many commentaries and traditions, should change his
honors to so great debasement."  Turning round he answered,
"0 brother, I have no lonoger any command over myself, and am
become as a slave who obeys whatever his master orders him to
do; from being the most famed of all, I am become so dependent
upon others, that.if my master pitilessly debases me and rejects
me, he alone has the power to command. O friend, flee from such
injurious things! "  Then turning his face towards heaven, he
added, "AMy God, iny lord (Mohallmmed), my master, I did not
think this of thee."  At the same time weeping, he said, "0
Shebly, pray  for me."  Whereupon I commenced  praying,
0 Allah, thoau art He to whom we look for help; Thou art the
Helper, we confide in thee; free us from this sorrow, for none
canl do it bt t thee."  Ol ending this prayer, the Sheik added,
"'Amen,"  and then rubbed his face upon the earth, weeping
and wailing in the most piteous manner.  Alarmed at his cries,




TURIISH EVENING ENTERT'AINMENTSo.              63
the swine made a sudden strange noise like that of the last
day; then collecting around him, they also rubbed their faces on
the earth.  So speaking to the Sheik, I begged him to occupy his
mind in thinking of commentaries and traditions,-of something of
special selection. But he replied, "I have forgotten them  all;
nothing now remains in my memory but two Ayats (verses) of the
Koran: one is,' And whomsoever God shall render despicable, there
shall be none to honor;' e and the other,' H1e that hath exchanged
faith for infidelity hath already erred fi'om the straight way.' t The
tradition is as follows,'Put to death him who changes his religion.'T  This is all that has remained within me."  "Blessed be
God," exclaimed I; "this is what is needed."  At the same time
I asked him whether he would not accompany us to Bagdad. He
replied, "From being the shepherd of the hearts of so many pure
and pious men, I have become a keeper of swine; how then can I
go there?" He added however, "Go, collect my friends together,
and wait for me at such a place; for the world is again my own."
So I returned to Bagdad, and gave the joyful news to all his
friends. Three days afterwards we set out from that city; and as
we were looking out for the Sheik at the appointed place, we saw
him repeating with a frightfully loud voice, the Kelimehi Tevhid,
or profession of God's unity, along the banks of a large river.
The sight of him  gave us all infinite pleasure. He approached
us, and crying out to me, said, " O Shebly, give me one of your
garments."  I did so; and whel,  we had dressed him  in it he
renewed his ablution, recited his Namaz (prayers), and returned
thanks and praises to God. We also all exclaimed, "We thank
thee, 0 God, that he is returned to us, and. that thou hast restored us to him."  On our inquiring after his health, and what had
K Kooran 22: 19.         ti Koran 2: 102.
$ This tradition has been violated by the present Sultan Abdul Mejid,
who forbade in 1843 the execution of such as return to Christianity from
Islamism.-A. T.




264          TtURTKISH EVENING ENTERTAINMENTS.
happened to him after our departure, he said, "After you left me
I rubbed my forehead upon the ground in humility, and prayed to
God to pardon the sins of his servant, and the All-merciful God
-as good to me." We now continued on to Bagdad; and on the
day of our arrival there all the pious persons of the city, males,
females, and children, came out to meet us. Seventy different
communities came out to receive and greet him; and they conducted the Sheik to his own dwelling. That same day some one
or two hundred infidels embraced the faith.
A month afterwards I was seated one day with the Sheik in a
private cabinet, when some one knocked at the door. On opening it, we beheld a woman dressed wholly in black, who replied
to our interrogations, by saying, that she was the handmaid of
the She ik who had visited the Nazarene village. On bringing her
to the Sheik, his countenance changed color, and he trembled
like the leaves of autumn; he wept and asked who had sent her.
She replied as follows. "After your departure I had no rest or
comfort, but lay overwhelmed in grief and tears. In my sleep
I heard the terrible voice of some one saying,' If you leave this
infidelity and idolatry, and embrace the true faith, I will cause
you to reach the side of the Sheik, and all your desires to be
attained.' On my consenting, he recited the Kelimai Shahadet or
profession of faith, and bade me wink my eyes. I did so; and on
opening them again I found myself in the outskirts of a city.
Then placing himself at my side he brought me into the city, to a
door at which he knocked, saying,'Pray give my compliments to
the Sheik, and tell him that his brother Hadee sends him many
salams."' "Welcome!" exclaimed. the Sheik, on hearing this; and
receiving the maiden into his house, he rendered her so devout, so
assiduous in her fasts, and so prayerful, that she became the object of the reverence and demands for prayers of all the most celebrated and pious women of that country.
Some time after this she fell ill, and asked for the Sheik. We
found her reduced to a spider's web by her austerity and devo



TURKISH EVENING ENTERTAINMENTS.           265
tional exercises. The Sheik inquired how she was, and wept.
Whereupon she exclaimed, "Weep not, 0 Sheik; for we will soon
be resuscitated together. I will be your companion in the abode
of the All-gracious in Eden."  On uttering these words she gave
up her soul, and we buried her with marks of respect and regard.
One night I saw the Sheik ill a dream; he was seated on an elevated throne, ornamented with jewels, with that pure girl by his
side. Seventy Hoorees waited upon them; and she and the Sheik
walked hand in hand in the inner court of the exalted place, rocking to and fro as they went,  May God have mercy on them all!
CHAPTER  THIRTY-ONE.
On the subject of those kings who have possessed fortunate ways, gracious
manners, and a harmonious deportment.
Ibraheem bin Mehdee, one of the descendants of the caliphs,
was a youth of noble attainments. He was the Nadim, or boon
companion, of one or two caliphs. He says: Jaafer Beramikee,
the vizir of Haroon er Rasheed, was one day sitting in his private
apartments with his own Nadims, and invited me to be of their
company. Then calling his door-keeper, he ordered him to let no
one enter, not even Abd el Melik bin Salek (the caliph's uncle)
himself. A bountiful repast was then spread before us, and we
ate and drank to our great delight. The door-keeper however neglected to inforce the orders which he had received; and lo! we
saw the uncle of the caliph, Abd el Melik bin Salek, enter the
apartment in which we sat. Jaafer was much confused, and we
all immediately jumped up to show the respect due to the visiter;




266           TURKISH  EVENING ENTERTAINMENTS,
who, observing the confusion of Jaafer went directly to a seat and
sat down. He inquired afLer J'aafer's health, and begged that his
enltrance might not put a stop to the amusements in hand. He
then laid aside his turban and cloak, and took part in the repast.
Salek was, however, a very abstemious man, and never even sat Cdown
with the caliph during the meals of the latter. At length every
one became again at his ease and we renewed our mirthb  When
the cup came round to the old gentleman, he drank it off without
hesitation, begging us to excuse him for the act. Jaafer smiled,
then took his hand and kissed it, and inquired what he could do
for him. Abd el Melik replied that he would call upon him some
other time to talk about his business. But Jaafer persisted in asking what he desired, and declared that he would not eat another
mouthful until he was informed.  Abd el Melik then answered,
that he asked for three things; one of which was, that, as the
caliph was displeased with him, h.e desired to be restored to his
favor. Jaafer replied that the caliph not only was pleased with
him, but felt greatly obliged to him. " Moreover," said the caliph's
uncle, "I owe ten thousand pieces of gold, and ask it to be paid
for me;" to which Jaafer answered that the caliph had ordered a
debt of his amounting to that sum to be paid out of his treasury,
and added, "I beg you also to a'ccept of another similar amount
from me for your own expenses." Abd el MIelik next said, that
he wished his sonl to be united in mnarriage, on terms of equality,
to the daughllter of the caliph; and Jaafer replied that the caliph
had commanded his daughter to be united in wedlock to his son,
adding also the government of Eg'ypt as a gift to the latter.
Abd el Melik now took his leave, and on his way thought that
Jaafer had promised these things whilst under the excitement of
wine. "Let us see," said he, "to-morrow, what hle will do."  In
the mean time Jaafer continued his amusement with his Nadims,
who were surprised at his conduct towards the uncle of the caliph;
"For," thotlght they, "5 though he mcay give away offices and
money, how can he, without permission, give away the caliph's




TURKISH EVENING ENTERTAINMENTS.              6 7
daughter in marriage? True, never were such favors given before
to any vizir; but to-morrow will show the result."
The meeting broke up, and on the following morning Jaafer
waited upon the caliph, who asked him whether it was just for him
to make merry in private without him. Jaafer replied that he had
thought himself perfectly private; but though he had directed no
one to be admitted, lo! Abd el Melik appeared and saluted him
with "Peace be upon you." 1"I was so confused," added he,
"6that I answered him,'Allah be on you!' then arising, I showed
him the proper evidences of respect."  "Is this true 2" asked the
caliph, "or do you not make a mistake?" "It is the truth,"
answered Jaafer, "and he acted towards me in the most generous
and affable manner possible."  ".How?" exclaimed the caliph;
"pray tell me what he did."  "Seeing our confusion and disorder," replied Jaafer, ""he forthwith threw off his cloak and turban,
took a seat amongst us, and drank off a cup of wine, asking me at
the same time to pardon the act. I kissed his hand, and inquired
what were his orders.'No,' said he,'I will conme to-niorrow
and talk with you about that.' But I insisting, he added,'In
the first place the Commander of the faithful is displeased with
me;' but I assured him that you were not offended with him,.'I ove,' continued he,'ten thousand dinars, which I desire the
caliph to pay for me.' I then told him that you had commanded
ten thousand dinars to be paid -for him out of your own treasury,
begging him, at the same time, to accept of the same sum firom me.'Next,' said he,'I have to beg that my son be married to the
caliph's daughter;' to which  I replied  by telling  him  that
you had not only determined to give your daughter to his son,
but would give him also the government of Eg'ypt with her." The
caliph exclaimed, "Good! I accept all you have done, and confirm
your promises."
Jaafer now threw himself at the feet of the caliph, and proceeded on. to his bureau of affairs, where, in the presence of all
the nobles and chief men of the court, he sent twenty thousand




268           TURKISH EVENING ENTERTAINMEgNTSo
dinars to Abd el Melik, and invited him to come to see him at
his divan. Abd el Melik consequently presented himself with his
son, and found there a large concourse of people assembled, and
the caliph on his throne surrounded by all his court. On his saluting the caliph, the latter arose to his feet, and made his uncle
sit down on the edge of the throne along side of him. He next
ordered the marriage of his daughter to be registered, and bestowed several dresses of honor in succession upon him and his
son. He also commanded the latter to be girded with (the sword
of) the government of Egypt. All the officers of the caliph accompanied Abd el Melik to his dwelling, and each asked of the
other which of these three benevolent persons was the most gracious. Ibraheem Mehdee adds, that all allotted the title of superiority to Abd el Melik, who was of a very austere and pious
character; some thought that J aafer's temerity and benevolence
was greatest; and others praised the caliph's great goodness
and amtiableness of character.
This occurrence shows the degree of authority which the caliph
bestowed upon Jaafer Beramikee, and the favor which he displayed
towards him; and yet subsequently he cut off his head, and showed
his anger even against his servants and followers, verifying the Persian adage, which says, "Near the sovereign the fire burns hotest."
AN. ANECDOTE.
It is related in some histories, that a wealthy and influential.
man of the Benee Ommieh was once calumniated, out of envy, to
the Abbaside Caliph, Haroon er Rasheed, by the Governor of
Damascus. It was said that he lived with great pomp and luxury;
and that, as a measure of precaution, his removal would benefit
the country. The caliph, a most intelligent and wise sovereign,




T[URKISH EVENING ENTERTAINMENTiTSo         269
had a confidential person in his service, named Menar, likewise very
wealthy; him he called,'and ordered to set out immediately for
Sham (Damascus), to inquire into the circumstances of the case,
and bring the man bound before him. He also commanded him
to report whatever the individual might say to him.
Menar mounted his camel, and in eight days reached Damascus; having found the house, he dismounted at it, and learned that
the person for whom he searched was in his bath. The latter,
however, sent his sons and servants out to meet Menar, and conducted him into the dining-room of the house. Then, after performing his nacmaz, he came out to see his guest. A repast was
brought in, and a bounteous meal was spread before them. After
its conclusion, he returned thanks to his Creator, and prayed for
the caliph; he next renewed his expressions of welcome to his
guest, and asked what was his business.
Menar relates: "I gave him the order which I had received respecting him. He kissed it and put it upon his head, (as a mark of
respect,) and, after opening it, read its contents. Then, calling
together all his people, in the course of a few minutes nearly one
thousand men were assembled, which made me suspect that he
intended to offer resistance. Turning to these, he said,'May my
bread be lawful to all of you, and may you be freed from all
duty towards me, if you act contrary to my orders.'' God forbid,' exclaimed they, all at once;'we are submissive to your
commands.''Then, let every one occupy himself, each with his
own business; bring me quickly a nelifeh (litter).' This being
done, he said to them and his sons,'I am going to the caliph;
attend all of you, as usual, to your own concerns until I return.'
Then, entering the melifeh, he left Damascus and proceeded
towards Bagdad. On the way he came along side of me, and, at
the sight of every village that we entered, he would exclaim,'Menar, this is mine; this vineyard is mine, it produces me so
much revenue.' The greater part of the country round about
Damascus belonged to him, and people were envious of his wealth.




270          TURKISII EVENTI GS ENTERITAIeMENTS
After continuing on for somle distance, he said to Ume,' Menuar,
where is your note-book?' This I handed to him, and he fastened
it to his belt. Soon after coming near a large town,' This also is
mine,' said he; on which I exclaimed,' My good friend, we are
getting far away from your flamily, you journey in fetters, and who
knows what may befall you; why, therefore, do you tell me so
much about your property?' Turning towards me, he replied,' C Menar, I have made a mlistake; I thought tlat, being iln the
service of the caliph, you were a man of wisdomll and intelligence,
whilst you are an ignorant fellow. You tell me that we do not
know what may happen to me, or how my affairs may turn out.
The lot of you, of me, of the Emlir of the faithful, and of all men,
is in the hands of the Most High; he commands and directs all
things, and nothing occurs but by his destination.  Should the
world and all it contains be brought together, and be given over
to you, it and they would not be able to do the smallest thing of
themselves, or without the destiny of God. Be it good, or be it,
evil, it will happen; put your confldence in Allah, 0 Menar. I
have committed no fault against the caliph which I should guard
against. The caliph is a just and mild prince, who does nothing
against the Holy Law; but, were he the cruel and tyrannical man
that you say, your reflections might become verified. God be
praised that he is free from the traits of character which you seem
to apprehend. He will certainly investigate the charge against me,
and separate the-truth from the false; in which case I have no
cause for grief; in fine-but I will say nothing more to you on the
subject.'
"With the concluxsion of these words he commenced reading the
great Koran, and continued doing so until we reached Bagdad. I
there preceded him into the presence of the caliph, and related to
him all the conversation which we had held fiom  Damascus to
Bagdad. The caliph lent an attentive ear to mny words, and said,'This man must be a person of fidelity, and his conduct has been
upright. I believe that what has been represented against him is




TURKI~ISH EVENING ENTERTAINAIENTS.          2 I.
false. Go, produce him, and be careful not to bring him in chains.'
On entering the apartment he kissed the caliph's hand, who showed him much favoir and regard, saying to him,'I have given you
tmuch trouble in tihis matter.' He then bestowed several cloaks of
honor upon him. He answered the caliph, saying, that'It had
been no trouble, bat an honor to hirm; and his commands had been
a distinction of which he was proud, for which God be praised.'
The caliph, in reply, said to the man,' Henceforward I shall expect to hear from you about that country; I have full confidence
in you, let me see you exert yourself.' Then putting a royal
firman into his hands, he commanded him in all cases to use it.
Turning to me, he said,'Menar, go, accompany our friend back to
his residence, where let him meet his family again.' He also presented him  with several horses and mules. On our arrival at
Damascus it was like a festival; for all the people of the city
came out to meet him, offering up prayers and blessings on the
caliph."
What a religious caliph, and just sovereign, who attends to
the investigation of his affairs, and acts conformably to the Holy
Law!
AN A NEcDOTE.
It is narrated by that quintessence of historians, Hokl~, that
there was once a benevolent merchant who owned a slave whom
he had reared from his earliest youth, and in whose hands he confided all his property and wealth. He was likewise the keeper of
his goods, and received all the proceeds of the sale of his merchandise. This merchant had a son who had scarcely attained the age of puberty. By divine wisdom the merchant left this
perishable world; and the son, and the slave aforesaid, fell into a
dispute about the inheritance. They carried their quarrel before




272         nTUIKISH-I EVEN ING EITLTEt'AINMEIN TS
the cadi, and each stood up in court against the other. The dispute increased, and the cadi was unable to decide it. Now the
governor (h/akimn) of that country, who was a most intelligent and
equitable person, whenever the cadi was unable to judge a case,
had it referred to himself. So the suit of these two youths was made
known to him; and he held a divan, in which they appeared to
state their difference. The elder of the two invited the other
to point out his father's tomb, if he knew it; to which he answered, "I was a guest at such a place when my father died; and on
hearing it I came to his grave, which was pointed out to me."
The governor then asked the youth who disputed the other's legitimacy, whether he knew where his father's tomb was, when the
same replied that he did; "for," said he, "I interred him there
myself." " Go then," added the governor, "and bring me a decayed bone of your father." The lad departed, found the grave, and
returned with a bone for the Hakim, who sent for a phlebotomist
to take blood from  the youth who had been the slave of the
deceased. The blood was allowed to flow over the bone, and it
spirted to the right and left of it, without one drop remaining on
it. Afterwards blood was taken from the son who had really
been the fruit of the reins of the deceased, and the whole of it
was absorbed by the bone. The governor now exclaimed, "See,
this is the real and true son of the deceased merchant, and he has a
right to the inheritance."  So he decided that all the property
should be delivered up to him; which was done, and the slave
was punished. Behold what intelligence!
AN ANECDOTE ABOUT A WOMAN WHO SPOICKE BY THE KORAN.
Abd Allah bin Mebarik, a well instructed and talented person,
relates the following:
I once set out on a pilgrimage to visit the Beit Ullah (or




TURKISH EVENING ENTERTAINMENTSo            273
Caaba) at Mecca, and one day lagged behind the caravan to perform nay devotions. After saying my nacnaz I remounted my
camel; and on the way I fell in with a woman travelling on foot,
wearing a black shawl on her shoulders, with another like a cap over
her head. From her slow walking, I knew that she had been left
by her animal; and approaching her, I said, "Es salamz alaikum,
O woman  of Allah."  She answered, " Ve alaika salarn, 0
Abdallah, for peace is spoken by the God of mercy." "God
have mercy on you; why, pray, are you walking here on the high
road all alone?' She answered,* "None can show the straight
way to him. whom he misleads." From this I knew that she had
lost her way, and therefore inquired of her whence she came and
whither she was going.  She replied, "God be praised, who
makes his servants walk in the night time, from the Mesjed el
Harame (Canba) to the Mesjed el Akza (Temple of Jerusalem)."
From which answer I understood that she was on her way from
Mecca to Jerusalem. I next asked her how long she had been in
that place. "'Three consecutive nights," said she. "Have you
no provisions?" I asked. She replied, "He who gives me to eat
and drink."  "With what do you make your ablutions in this
place?" I inquired. She answered, " Whenever you can find no
water, use good clean earth."  I said, "W,'ill you not eat something from my stock of provisions?" Upon which she immediately exclaimed, "Wait until the night."  I remarked to her that
the month in which we then were, was not one of fasting. " God
recompenses hi-im w-ho performs a good deed for his sake." I mentioned then that no one is compelled'to fast on a journey; and she
replied, "' But if you prefer it, it is good." Much surprised at her
answers, I asked her why she did not reply in the manner that I
did (and not from  the Koran); when she said, "Nothing is ever
spoken which He does not know." I next asked her from which
tribe she was; and she'answered; "Ask it not; God alone, who
hears and sees all things, and knows what is in the hearts of his
All this woman's replies are passages from the Koran.-A. T.




274          TURKISH 1EVENING ENTERTAINMEIi.o
people, can make such inquiries."  "[Pardon me," said 1; "fore
give my faults."  She exclaimed, "' Be it so; but God alone can
pardon." "cCan I not put you on my camel and conduct you to
your cafileh (caravan)?" I asked. She answered, "WhTlatever you
do with a good design He knows." So putting her on my camel,
which I made to kneel down for that purpose, I said, "Pray, be
comfortable." To which she replied. "Tell the faithful to turn
away their eyes." I looked aside, begoing  her to take a seat; but
at the moment when she was about to do so, the animal rose, and.
ler dress catching on the saddle, it was torn. She immediately
exclaimed; "INo harm comes upon you but what comes of your
own hands." "Wait," said I; "let me put the noose on the camel." As I did so, she observed, "And we have explained that to
Suliman," and mounted the animal. She then added, "Praise be
to Him who has made them (the camels) submissise to us, who conquered them for us; and we will return to him." I now took the
animal's noose in my hand, and pulled it quickly after me, animating it with my voice; when she exclaimed, " Walk slowly and
lower your voice." I walked on slowly, humming some verses that
came to my recollection; but displeased at this she said, " Read
on as much of the IKoran as you know." " God be thanked," added
I, "for the good I have heard from you;" to which she answered,
"The wise only utter useful things."
After proceeding in this manner for some time, I inquired of
her whether she had a husband in the caravan, and she answered,
"Oh, those who believe ask not after those things which you
change for the worse." I said nothing more until we had reached
the cafileh, when I inquired whom she had in the latter, and she
answered, " Goods and sons are the ornament of the life of this
world."  From this I perceived that she had sons there, and asked her about them; when she said, "They incline towards the
signs of the stars," which words taught me that they were leaders of the escort. So on approaching the tents, I remarked to
her that we had reached the same, and asked whom I should call




TURKISHI EVENING ENTERTAINMENTS.           275
for. She replied, "6 God called Ibahim his friend, spake with
Aloses, and (said to) John, this book is with power." I therefore
imnmediately called out for Ibrahimm, Moses and John; when three
young and handsome men came forward to meet her, and. take her
ofTf the camel. Addressing them, she said, "Send one of you
witlh a note to the city, and let him see what food is best to be
bouguht here."  So one of them  departed, and returned with a
dish of food. Thley conducted me to their tent, placed it before
me, and the mother remarked, " Eat and drink, and much good
may it do you for what you have done in times past."*
13ut I told the sons that I would not partake of their food until I learnt something about their mother; when they answered,
"' t is now forty years since she has spoken either with us or any
others, words of a worldly nature; and as if she feared to say
something wrong, her whole conversation with us is firom the
Book of God."  "Blessed be He, who is the author of all good
and excellence," exclaimed I; " her prayers do a benefit in either
world (this and the other)."
May the Most High have mercy on all and every one of the
faithful of both sexes!
AN ANECDOTE.
Hind binti Numan was one of the most eloquent of women.
She was also the envy of the world for the great perfection of her
beauty and intelligence; and was descended from the most noble
of the Arab tribes.  One day she was mentioned in the presence
of Hedjadj: her beauty, eloquence and superior intelligence were
praised; and it was remarked, that she was the mlost eminently
fair and best mannered woman of the age.  Hedjadj became
Koran, 69: 24.




276          TURKISH EVENING ENTERTAINMENTSo
deeply enamored of her from these commendations, and asked her
of her father in marriage, sending several persons to him for that
purpose.  He went to an immense expense for her; and besides
the established dowry, he acknowledged (as a promise) that he
owed her also two hundred thousand dirhems. After espousing
her, he remained some time with Numan; and, on his being appointed Valee or Governor of Bagdad, carried her there with him.
Some time after this, he one day entered his harem (private
female apartments), and heard the voice of Numan in the yard.
Walking slowly and softly to where she was, he saw Hind with a
mirror in her hand, in which she gazed upon her own beauteous
face and recited the following verse:,6 What is Hind but an Arab's filly?
6 She is a horse's foal with a mule for her partner.
c' If my colt takes after me, it will be a horse;' But if after him, it will prove a mule."
Hedjadj listened, then turned back, and, without letting Hind
know what he had done, determined to divorce her. He sent for
Abdallah bin Tahir, and ordered him to act as his proxy, to inform
Hind in the proper terms of his determination.  He also sent her
the two hundred thousand dirhems which he had imposed on
himself. Abdallah departed and performed his errand&; when
Hind, arising from her seat, exclaimed, "Well met, O  Ibin
Tahir. I swear that we praised God, but never associated with
that person." She ordered Abdallah to keep the two hundred
thousand dirhems in return for the good news which he had
brought her; "for," added she, "you have freed me from that
unclean dog." From that moment she became separated from him.
Some time after this the matter was spoken of before the Omnmiade caliph Abd el Melik bill Murvan, and the story of Hedjadj's
separation fiom Hind binti Numan was narrated; whereupon some
one remarked, that really so beautiful a creature as she ought
not to have been united to that sanguinary man.




TURKISH EVENING EINTERTAINMENTS.             277
The caliph became enamored of her from what he heard, and
despatched one of the higher officers of his court to ask her in marriage.  He sent her numerous splendid presents, and wrote her a
letter, in which he made his request.  The caliph's proxy went to
Damascus, where he offered Hind the letter and the presents of
the caliph.  On reading the. former, she raised it to her head
(in respect); then taking a pen in her hand, she addressed the
caliph a letter, saying, "May the life and honor of the Caliph of
the faithful be everlasting! The reply of your handmaiden  l;-id is,
that the once pure vase, which you consider worthy of your service,
has been defiled by the use made of it by that unclean dog's
mouth; nevertheless -she awaits your majesty's commands."  The
caliph, on the receipt of this letter, read its contents and was much
amused. He praised Hind's delicacy and elegance, and wrote on
the margin of the letter the following maxim: "When a dog
laps from your cup or dish, wash it out seven times, then rub it
with earth, and you may use it;" and returned it to her.
Hind was much pleased and accepted his offer, with this condition  however, that Hedjadj should accompany her from  the
place of Numan's (her father's) residence, to the caliph's palace in
Damascus, and hold the bridle of the camel which carried the
sahfeh in which she rode; and that on the day of her entrance into
the city he should dismount from his horse, and with head and
feet bare conduct her camel to the palace of the caliph.  The
latter on reading the condition laughed with great mirth, and was
very anxious to have an interview with her.  He sent orders to
Hedjadj to do as she might command, and bring her to him with
as much speed as practicable.  On the receipt of the caliph's
orders,  Hedjadj got every thing ready and set out from Irak for
Damascus; and on his arival at Maareh (where Numan resided)
he dismounted from his horse and took the reins of Hind's camel
in his hand. All the principal people of the city (Damascus) went
out to meet hlea.  She oot into a richly ornamented hevdec'j, the
camel of which was quite enveloped  in costly paraphernalia.
13




278           TURKISH EVENING ENTERTAINMENTS,
Hind thus rode along, surrounded by her maidens, and led by
I-edjadj.  She ordered one of her women to raise the fringe of
the cover of her hevdedj: which being done, Hedjadj was greatly
ashamed and pained; whilst she and her maidens amused themselves and were very mirthful. Passing from Maareh they entered Damascus; and that same day Hedjadj led her camel with
bared head and feet. On the way Hind took a piece of gold
out of her purse and let it fall; on which calling to one of her
attendants, "Tell that hammnal (porter)," said she, "that a dirhem has been dropped, and let him find it." Hedjadj sought for the
piece of gold, and finding it, handed it to the woman, saying,
"It is not a dirhem, but a dinar;" whereupon Hind exclaimed,
"We lost a dirhem (copper piece), and in its place have found,
thanks be to God, a piece of gold."  Hedjadj, hearing this
remark, was greatly ashamed; and in this way they continued
on to the palace of the Commander of the faithful, who showed
Hind marks of great regard, and went in person to meet her.
When the camel knelt down, he himself lifted her out of the
hevdedj, and accompanied her into the harem, where he was
much pleased with her society, and conceived a warm affection
for her.  He always treated her with respect, and for some
time enjoyed her society.
ANECDOTE.
It is narrated that the noble and high born Kereem el Melik
was one of the most pious and eloquent of men of his age. One
day, whilst passing through a garden, he observed a fair creature,
as beauteous as the forehead of Venus, amusing herself in gazing
from a balcony. Falling excessively in love with her, he sent her
a souvenir of sonme elegant alrticles, through the hands of her confi



TURKISH EVENING ENTERTAINMENTS.              279
dential handmaiden; at the same time he wrote her a missive in
verse and prose, begging her acceptance of them, and soliciting
an interview.  The lady was a very knowing and sensible person.
She accepted of the present; to which she replied by means of
symbols, that is by sending hiln a pastille of ambergris containing
a piece of red gold. Kereem el Melik received the present, but
did not understand what it meant, and was consequently greatly
troubled.  He had, however, a son, unequalled for his comprehension and sharpness of intellect, who, seeing his father's trouble, inquired the cause of it.  The father then showed him the
pastille with its contents, at which the son laughed heartily. His
father asked him  why he laughed; and the cunning bn~r replied
by saying, that her object in sending the things was v,:  - evident,
reciting at the same time the following lines:
ARABIC VERSES.
"I present you with the amber, pure gold from the mine concealed in its
centre, hiding the reins.
"'The meaning of the gold and the amber together, is that the former is
hidden in darkness."
Kereem el Melik praised very much the delicacy, intelligence,
and purity of the beautiful female, and was greatly pleased with
the brightness and wit of his son.
ANECDOTE.
It is related, that in the reign of Bibers, Sultan of Egypt,
there was at Cairo (Misri Calireh) a woman remarkable for her
beauty and for her thefts; in short, so much was she superior in personal attractions and in the intelligence of her mind, that no man




280     TTURKJISH EVENING ENTERTAINMENTS.
had ever seen her equal, and no woman had brought forth such
another.  She was also most expert as an intriguant, and cunning in the science of' judging others.  She could pass a thread
through her evil eye; and, as if she possessed the power of a magi
net, could attract others, as smoothly as a hair passes through oilo
One day this beautiful creature attired herself in the most
costly gold-embroidered garment, and attended by seven or eight
female slaves went to a vapour bathl (halnmam). Towards —evening
she sent her slaves home, whbie she herself remained in a corner
of the bath until the hour for retiring to rest.  After that time
the goV r-ceor of the clty saw a woman at the head of the street,
and inqluired who she was.  The woman answered, that she was
tne witle,-: one of the principal men of the place; that her
di el:ld,; i  in the outskirts of the city; that a friend had invited
her I        i-,'iJe bath, and having obtained leave of her husband, she went
there; -l{hat after leaving the bath, she felt inclined to make a
short-turn in the bazaars, and having sent her servants away, she
had walked about for some time, until her strength gave out.
Unable even to reach the dwelling of any one, she feared her
husband, and begged the governor to place her under the care
of some trusty person, until, in the course of a night's time, she
would be able to satisfy her husband.
Now the chief judge (cadi) resided near the spot; and the
governor of the city, on his way to the woman's house, knocked
at his door, and, after relating all about the female whom he had
fallen in with, asked him to receive her under his roof for the
night.  The cadi consenting, he had her placed in his own private
cabinet, where all tle public effects were deposited for safe
keeping.  He showed the woman evidences of respect, had her
bed prepared for her, and then left her alone.  After seeking
repose for a short time, the woman arose, opened the boxes contained in the room wvhere she was, and took out as much of their
contents as she could carry away, amounting in value to some
twenty thousand pieces of gold.  She next took her own drawers




TURKISH EVENING ENTERTAINMENTS.           281
and chemise, and a cloak which was embroidered with gold and
pearls; and digging a hole in the cadi's yard, she put them into it.
Early in the morning, whilst every body yet slept, she opened
the door, and departed. Afterwards when all had arisen, they
sought for the woman; but in her place there was nothing but the
wind blowing by. Entering the cabinet, they perceived that all
the boxes had been opened, and that the articles confided by the
Musulmans to tohe care of the judge were gone. The cadi tore his
beard and hair, and sent immediately for the governor of the city,
whom he accused of having introduced an accursed woman, a thief,
into his house, by means of a ruse; and said that, using her for
the purpose, he had stolen goods belonging to the M1ussulmans of
the city and to himself, to the amount of twenty thousand pieces
of gold. "Either find that woman," exclaimed the cadi, "and
bring her to me, or go with me before the sultan, and be tried for
the crime which you have committed."  The head of the police
threw himself at the cadi's feet, and begged that he would grant
him a few days' time in which to make search for her;'" after
which," said he, "if I have been unsuccessful, I will refund the
value of the stolen goods."
He then went through the whole city, corner after corner.
One day, having heard the voice of a woman proceeding from the
cupola of a house, he looked ill to see whose it might be; when a
female slave calling to-him  said, her mistress wished to see him.
The governor immediately got off his horse; and on opening the
cupola, he observed a large quantity of valuable objects. After
conversing for some time with the lady, she told him not to be
grieved; for, having shown her so much generosity and goodness,
it was not just for her to afflict him. " I have no need of wealth,"
added she; and opening the boxes about her, she showed him that
they were filled with purses of money.  "See," said she, "' this
treasure. Promise to arrange this matter with me; and if, after
that,'you will marry me, all this wealth and these rich clothes
shall be yours, which enjoy to your perfect conltentment,-for I




282          TURKISH EVENING ENTERTAINMENTS.
truly wish this-I swear it." The beautiful creature added, " Go
immediately to the cadi's house, tell him that I have sought him
every where; and if he is alive I will find him, and his own house
shall certainly be also examined."  The man, overcome by the
wealth thus shown him, did as he was bid; and having reported
the woman's words to the cadi, the latter exclaimed, " Ah! infidel,
so you give me the appearance of a thief! Perhaps you will next
endeavor to deprive me of life; but my character will not allow
of this. Come, however, and search." Now the woman had also
told the man where she had hidden her clothes. They went there;
and after looking in several places, they finally dug near the sink
and brought forth a pair of drawers, a chemise soiled with blood,
and a cloak wrought with pearls and jewels. On this the man
exclaimed to the cadi, "So, wretch! you are both murderer and
false accuser; but I will bring you to trial in'the presence of the
sultan." The cadi was amazed, and exclaiming "There is no power
but what comes from  God," threw himself at the feet of the
governor. "I did it," cried he; "nothing now remains but my
character: do not therefore, I implore you let it be ruined."  In
fine, his entreaties overcame the governor. They kissed and made
firiends, and declared that neither had any right to prosecute the
other. The governor of the city was greatly rejoiced. "Let the
past be past," said he, "and what has happened be forgotten; but
come, let us find out how this beautiful female has been able to
acquire so much riches and costly objects. I will marry her, and
for a few days enjoy the gifts of heaven."
So they went to the place where she resided and knocked at
her door. No one answered. One of the neighbors put his head
out of a window, and cried out that the house was empty, and
that no one dwelt there. "Do not, therefore," said he, "be knocking there uselessly." The governor answered,."On such a day
persons did occupy it; for I saw them." To this the fellow replied,
"You are right. The house had been a long while empty; but four
or five'days ago a female came and occupied it for a short time.




TURKISH EVENING ENTEETAI NMENTS.            283
Since then, however, she has removed again, and I do not know
where she has gone. None of us know what kind of a person she
was; and it is now three days since she left hekre. See, this is: the
key which she asked us to deliver to the owner of the  house."
The governor opened the door, and did not find in it as much even
as an old straw nmat; so he turned back like a dog who has been
hit in the reins, and stood filled with astonishment.
Besides the roguery of this woman, she must, like the Prophet
Suliman, have possessed command over the air, to be able, in so
short a time, to remove so large a quantity of effects; for none
other than that proplhet could do such things. The cunning rogue
appeared for a moment to exculpate the governor, and that in a
dishonest way; after which she disappeared, and never was heard
of again.
C HAPTER THIRTY-TWO.
On the laws of beneficence and bounty.
God the Most High has said, "If you are thankful, I will
increase my gifts; but if you are ungrateful, my punishments are
great." (Koran.) Wise men have remarked, that " respect for benefits bestowed by benefactors, is an obligation upon the sons of
Adam; and that it is the most important of all duties."
PERSIAN VERSE.
" Never forget the benefits which others have bestowed upon you,-bear
them always in mind."




28 4'TUPKISHi EVENING INTiERTAINMENTS.
There are those who, wvhiilst all mankind are confused and astonished, at the day of judglment will hear a voice crying out, "0 ye
praisers, arise, and assemble in the shadow of the standard of the
celestial Paradise." The select will ask of the best of prophets,
on whom be blessings from the Lord of the universe and on all
other prophets, and learn that praisers are those individuals who
are sensible of the obligfations conferred on them by the bounties
of the All-Just, and act accordingly."
Sefian Thooree, on whom be peace, one day as he went along
the high road saw a youth who had caught and held captive a
poor nightingale in a cage. The unhappy bird, from the extent of
its grief, threw itself from side to side, until it was near death. Its
cries reached the ear of Sefian Thooree, who jocosely addressed the
youth, saying, "If you release this poor bird from the confinement of its cage, you will receive.great benefits in this world, and
calso attain those of eternity." The youth released the bird; and
as long as Sefian Thooree lived, the bird offered up prayers for
his welfare. At length death came upon him, and he expired.
That nightingale went and lit upon his coffin, where it wept and
lamented him. On his interment it remained amongst those who
were around his tomb, and would not leave it.  Some time later
it also expired, and was buried at his feet.
See the gratitude even of a bird, which never forgot the benefits bestowed on it! Man could not do better.
It is related that in the country of Babel there was once a just
and talented sovereign, of benevolent sentiments, who had a handsome son, scarcely arrived at the age of puberty. In the course
of divine providence, that sovereign died; and when on his deathbed, he summoned the vizirs, ministers, and other chief nmen of
his kingdom into his presence, and made known to them his last




TURKISH EVENING ENTERTAINMENTS.           285
will. It was, that his brother, the uncle of his son, should carry
ion the affairs of the state until the latter became of age; after
which he was to take possession of the government, and no one
was to interfere with him. "All of you be obedient to him,"
said he. Then turning to his brother, he continued, "And do
you conform to this arrangement: and should Satan tempt you,
or you be led to the commission of any improper act, resist and
refrain from it; and do not neglect the command (from the Koran),
6 Certainly God has commanded thee to execute what has been
confided to thee by its owner."'
Now when the sovereign had expired, his brother, according to
his last testament, directed the government until the prince came
of age, when the chief men of the state were determined that the
will of their deceased lord should take immediate effect. They
therefore made this demand of the uncle; but his throat having
tasted of power, he was averse to leaving it, and spent his days
and nights in imagining some device by which to rid himself of
his nephew.
One day he and his courtiers mounted their horses and set out
on a hunting expedition. The prince also was with them; and
riding near his uncle, they proceeded on together. Finding a
moment when they were separated from the rest of the court, the
uncle, with his own hands, tore out his nephew's eyes, placed him
near an oak-tree, and left him there. The mutilated prince sought
about in the forest for a place of retreat and safety. IHe came to
a tree; and having  by great effort succeeded in climbing into it,
he sat down on one of its branches. Now through the overrulings of divine Providence, the shade of that tree was the place
of abode of the king of the Perees (Anglice Fairies). Every night
they all usually assembled there, and spent the time in amusement. When they met in the evening, they, as was their wont,
talked over the events of the day. One of them said, "I have
a most strange piece of news to tell." "VWh -at is it?" said the
others. He added, "To-day the brother of the sovereign of
13*




286           TURKISH EVENING ENTERTAINMENTS.
Babel has inflicted a great cruelty upon the prince of that country: he has plucked out his eyes, and rendered him completely blind. The prince is now seated on a branch of this tree." The
king of the Perees, observed, "'If the prince only knew the qualities of that tree, he would attain the object of his desires.'
"What are its qualities?" inquired the other Perees.  The king
replied, "If he pulls off two of its leaves, and rubs them over his
eyes, their sight will be perfectly restored, so that he will be able
to see even better than before."
The unhappy prince heard these wdrds, and thanked the
Author of all good; then breaking off two of the leaves of the
tree, he rubbed them over his eyes, when they immediately opened, and he once more looked upon the world. He next plucked
a quantity of the leaves and put them in his bosom, and then
prepared to descend from the tree. When about to do so,
the king of the Perees, exclaimed, " There is a snake in the tree
opposite to us, whose fate is the same as that of the brother of
the (deceased) sovereign of Babel; both are made upon the same
grade and move upon the sanme point: so that if the snake is killed, the uncle of the prince will at the same moment expire." The
prince listened to this conversation, and returned thanks to God.
I e next found the snake and killed it; whereupon his uncle immediately fell down dead.
The unfortunate prince now proceeded directly to the city;
and the inhabitants, filled with joy, went out to meet him. With
a heart full of happiness, he took possession of his throne, where
he ruled with much felicity.  The uncle, who had disregarded
the rights of benevolence, lost the throne on which he might yet
have sat happily, and entered the earth of shame (fell ignominiously).
PERSIAN VERSE.
C "Every one is recompensed according to his deeds: he receives good for good,
and evil for evil."




TURKISH EVENING ENTERTAINMENTS.            287
AN  ANECDOTE.
Sheik Abd ul Muta relates, that once a venerable man was
observed at the Haram (sacred Caaba) of Mecca, repeating, "0
Thou who drawest me towards tlse," and then walking about to and
fro. When asked what these words meant, he replied, One night
I was occupied near the holy Mosk of Mecca in making the prescribed turns around it, when something struck my foot. Looking
down I observed that it was a purse, which, on examination, proved
to contain a thousand dinars. M3y evil nature tempted me to do
what wvas wrong, and my covetousness told me that it was a
handsome and lucky windfal, and that I ought to keep it to nmy
self, and assuage my wants by its means. The principles of
Holy Law, however, coming to the aid of equity, I determined to
render its possession legal.
VERSE IN PERSIAN,
"Eat what is lawful, such as game from the market; and do not, like the
vulture, prey on carrion."' t is not just," said I to myself, " for me to keep the property of
a Mussulman; what answer could I give about it, to-morrow,
in the other world'" So I waited awhile to see if the owner
would make his appearance, when I would restore him his property. The cafileh of the pilgrims suddenly coming by, I ended
my turns round the Caaba, and left with it.
The next year, however, I heard a cryer proclaim, "Whoever
has found my purse, I will give him thirty sherifs " (a gold coin).
Considering the blessing of that much legitimate money as better
than the holy House itself, I gave him the purse, and received in
return the thirty sherifs. Then going to a slave-merchant's shop,
I purchased a little Arab boy, whose figure was somewhat that of
a human being. I nourished him as if he were my own child,
until the arrival of the Habeshees (Ethiopians), with whom the boy




288          TURIIEIH EV ENING  T'rET'EIAINM E<'NTS,
conversed in their own tongue. They remained a few days and
then departed, when I asked the boy what they had desired with
him. He answered, "I am the son of the sultan of the West
(Magreb, from which is derived Morocco). The king of Habesh
made war with my father; who being defeated, they took me a
prisoner.  These people have come on my father's part to procure
me; he gave them a thousand pieces of gold with which to purchase
me, and sent them off in search of his son. I have experienced
kindness from you, and therefore disclose this secret to you; do
not give me for less than that sum,."
On the following day, they again returing, I sold the boy to them
for fifty thousand dinars; with which sum I purchased stuffs of Ii ak,
and set out with the cafileh for Bagdad.  Shortly after my arrival
there, a broker one day came and informed me that a hapless
mlerchant had died, leaving a very handsome daughter. "' Come,"
said he: "I will get her for you."  So I asked for the maiden,
and was united to her. I was surprised to observe that the jehaz
(or dowry which she brought withl her) was composed of nine
purses of gold money, placed on nine dishes; and that on eight
of them, one thousand was written, whilst on the ninth there was
only nine hundred and seventy dinars written.  I asked why there
was this difference of thirty pieces between the last purse and the
others.  The maiden replied, " My father once lost this purse
of money in Mecca; and the subsequent year, having gone there
again on a pilgrimage, he caused a crier to proclaim that he would
give thirty pieces of gold to whoever had found it. A good man
came and put the purse into his hands, just as when he lost it;
whereupon my father presented him with thirty gold pieces out
of it; and this is the cause of the contents being less than those
of the others."  " Holy Allah!" I exclaimed; "all these goods
of mine are the fruits blessed to me of the thirty dinars which I
accepted as a legal gift.  May God have mercy upon your father!
the pious feeling which caused me to abstain from what is forbidden has drawn upon me this grace."




TURKISH EVENING ENTERTAINMENTS.           289
PERSIAN VERSE.
6To act with uprightness, is to conform to the will of God.
" I have never seen ally one who did evil, and whose path was straight."
BLESSINGS WHICH HAVE ATTENDED JUSTICE IN SULTANS,
EMIRS, AND HAKIMS.
A N E  D DO TE.
The Prophet, on whom be peace, has said: " The sultan is the
shadow of God upon the earth, and the oppressed seek refuge
under it."
PEtSIAN  VERSE.
"Justice brings perfection upon the country:
" Equity ever does good by its deeds."
It is related that once Behram Ghior mounted his horse with
the intention of going to the chase; and that when he arrived at
the place where game was known to exist, a heavy rain began to
fall.  Like the eye of the weeping lover, the world became submerged with water;* each individual sought a place of shelter, and
even Behram, foregoing his chase, went directly to the hut of a
villager, and demanded his hospitality. The person not knowing
who his visiter was, and also being unable to show that respect
and attention which is due to sovereigns, Behram. Ghior was displeased, but yet did not show it.
At eventide the peasant's cattle returned from their pasture
towards his cottage, when the shepherds remarked that they had
not obtained as much milk from  the cows this day as on other
days, nor as much as they had anticipated. "' The pasture," said
they, "is the same as formerly; what then can possibly be the
cause?"




290           TURKISHI EVENING ENTERTAINMENTS.
Now the peasant had a pretty and very intelligent daughter,
who said to her father, "The ulema (learned) have written,
that the cause of such occurrences as that now observed by us, is,
the sovereign's having changed the good intentions he entertained
towards his people. The displeasure and ill-will of kings has an
effect upon fallow fields and the dugs of milch animals; from which
circumstance it has been said:
PERSIAN VERSE.
Sorrow in the minds of sovereigns
Brings ruin on the hearts of the world.' 
The father replied, "You are  right, my daughter; it is necessary for us to leave this country and seek a home in some other
place."  The daughter to this answered, " It is extremely difficult
to do that; it therefore seems to me better for us to serve well
our guest, who is a man of authority, and be careful not to neglect
any token of respect and consideration towards him.  The result
will depend upon the commands of God."  So the peasant, early in
the morning, brought out food and drink worthy of the sultan, and
placed them before Behram; who ate and drank, and, becoming
good humored, called the peasant before him.
PERSIAN VERSE.
"' Come let us sit down and enjoy ourselves;
"' Let me, at least for one day, be a Kaikobad."
After a moment's conversation with the peasant, Behram lost all
sense of shame, and addressing him, asked, " Have you no prettyfaced daughter, whose beauty I can contemplate and chase away
my melancholy l" The peasant on hearing this arose, and going
into his harem, he led his daughter, fair and modest, into the presence
of Behram; who, on seeing the handsome girl, immediately became
enamored and love-bound by the band of her ringlets, and was
soon quite beside himself. Yet in the presence of the father he
behaved with decency towards her, and immediately conceived the




TURKISH,EVENING ENTERTAINMENTS.           291
idea of being generous to the girl's parent, of marrying her in
the presence of the chief men of the country, and compensating
the father for the loss of the girl's services. They ate and drank
together, and early the next morning the peasant's shepherds said
to their master, " God be praised! the cows have given a greater
quantity of milk than they have ever done before." The peasant
was greatly astonished at this, and his daughter told him that it
was the blessing resulting from the chaste conduct of their guest.
Behram. overheard this remark; and on the following day, when
he had ascended his throne, he assembled all the ministers and
chief officers of his court, and in their presence appointed the
peasant, whose hospitality he had enjoyed, to be chief over all the
country where he resided.  He also espoused his daughter, and
had her conducted to his seray (palace), where he afterwards spent
many years with her most happily.  She bore him several handsome children, and they lived together in perfect unity.
Now, from this tale it is seen how the justice and uprightness
of kings and governors, and their pure intentions, are the occasion
of life, blessing, and prosperity to their subjects; and that, on the
other hand, the happiness and contentment of the subjects is the
cause of the prolonged life and reign, as well as the increase of the
glory and majesty of kings.
AN  ANECDOTE.
Once upon a time an Arab of eloquence, a poet whose writings
are esteemed, was travelling alone over a desert, when an enemy
who had long fruitlessly sought an opportunity to effect his pitiless designs, fell in with him; and the poet, knowing the impossibility of escaping with his life, addressed his enemy by name, and
said to him: "I know that you seek my life; but I request that you
will go to my house, knock at the door, and say to my daughters,




292           TURKISHI EVENING ENTERTAINMENTS.'Keep watch, 0 daughters of the tribe; for surely your father —'" 
The enemy was an igAorant fellow; and after replying, "6 On my
head be it," he put the poet, without mercy, to death, and then went
directly to his house.  On his knocking at the door, the poet's
daughters presented themselves,.and he exclaimed as above.
Immediately the girls seized hold of the Arab's garments, and,
crying out to the Mussulmans that the man was the murderer of
their father, had him  conducted before the governor; when the
latter asking the daughters how they knew he was the murderer,
they replied, "Our father by telling this man to go to his daughters and say,'Keep watch, 0 daughters of the tribe; for surely
your father-' meant that they were to supply the following words,'is killed.  Seize on him who repeats these lines.' "*  As soon as
the governor had struck the Arab a few times, he acknowledged his
crime, and he was forthwith put to death in obedience to the law
of talion.
ARABIC VERSE.
"6 Put -faith in the merciful God in all his commands; none ever found harm
who confided inl him. Confide in God, and be patient under his judgments;
and thus attain to what you desire of Him."
It is related that when Abd Allah bin Amir was appointed
governor of Irak he had two old Faithful friends, one of whom was
an Ansaree, and the other a Thekefee. One day the latter remarked
to the former, "Pray join me in a visit to our fiiend Abd Allah bin
Amir, I am confident we will be greatly the better of his bounty."
The former replied, "The Lord of the universe gives or refuses
all things.  He that gave Abd Allah the place which he occupies
is merciful and gracious; and He who gives us hope in the favor
e From the celebrated Arabian poet Mutan'ebee.-A. T




T'URKISHI EVENING ENTERtAINMENTS.         293
of the governor is able to assist us. He is also able to send to us
here the gifts which we may hope to obtain by visiting Abd Allah.
I will therefore place my faith in Him who made you, and me, and
Abd Allah out of nothing."
So the Thekefee joined a caravan and set out alone for Abd
Allah bin Amir, who on seeing him showed him much regard and
attention. When he inquired after the Ansaree, the Thekefee replied, "Of a truth he was afraid of the trouble of a journey, and
offered reasons as an excuse for not accompanying me; he however prays for your prosperity." So Abd Allah bin Amir presented
the Thekefee with ten thousand dirhems and a female slave, and
kept him a few days with him; after which, he having asked permission to return to his wife and children, Bin Amir added four
thousand dinars more.  At the same time he gave him eight
thousand dinars and some clothes, and begged him to present them
to his friend the Ansaree. He also wrote the latter a letter begging him not to forget him in his prayers at the holy hours of supplication, and assuring him of his sincere friendship for him. The
prayers of the Ansaree and the faith which he placed in God were
of more use to him than the trouble which the Thekefee took to
make the journey tto Abd Allah, and brought him one or two
thousand dinars more than his friend obtained.
Be not therefore doubtful of the value of faith in God, who provides for all, and whose gifts are bestowed upon all his creatures
without distinction.
It is narrated that the Prophet Suliman, on whom be peace!
once addressing an owl, asked it why it kept aloof from man, who
is the most noble of all creatures. The bird replied, " 0 prophet,
I would have lived with man; but I have observed a certain degree
of untruth in him which prevents me, and has caused me to believe




294          TURKISH EVENING ENTERTAINMENTS.
that it is better for me to keep apart from- him, and reside alone."
"Pray," continued Sulinan, "tell me what you observed?"  To
which the owl replied:
" There was once a pious person-a man of truth —who had a
wife as pious as himlself. These two were always together, and
used to offer up their prayers to the All-Just at one time. There
was a tree growing near that pious man's dwelling in which I had
taken up my abode; and I was continually envious of the affection
and good will that these two individuals evinced towards each
other. One day during their conversation, the woman said to the
pious man,' Should I be called upon to die before you, would you
forget me?'  To this the good man replied,' We have our refuge
in Allah! Should such a sad occurrence take place, I would bury
you under that tree, and, retiring within our house, never again
cross its threshold.' The woman also promised that should he die
first, she would never again look in the face of any human being,
but inter him under the same tree, and watch over his grave until
death released her.
" By divine will it happened that the man died first; and the
woman, according to her promise, buried him under the tree, put
on mourning, and spent her time in devotional exercises. One day
some one knocked at her door, and she demanded who it was.'Open, for God's sake,' was the reply;'I only crave a drink
of water.' The woman handed the person what he asked; and the
fellow, who was one of the city guards, drank it, and then said to
the woman,'I am surprised, O woman, at your grief; pray what
is the cause of it 1'' My faithful friend,' she replied,' has expired;
and I am mourning for his loss.'  The guard, on hearing this,
wept and sighed, and said,' We are just alike; for my wife died
only a week or two ago. What can we hope for in this life, with
any certainty of obtaining it, but death; and if we weep a thousand times, what will it profit us? See, we are two persons afflicted
by the command of God. Come, let us live together and pass our
days in remembrance of those who are departed.' By this lan



TURRISH EVENING ENTERTAIINMENTS.          295
guage the fellow brought the woman over to him; and he married
her. She dressed herself and girded herself up, and, quite forgetting her late husband, made merry with the new one.
"c Some days after this the guard entered the house in great
trouble, and told the woman it had become necessary for him to
leave the city.  On her asking after the cause, the guard replied, that the governor of the city had hung a Christian subject, and ordered his body to be left suspended to the gibbet for
forty days.' Whilst I was with you,' continued he,' and in consequence of my negligence, some persons have stolen away the
body; so that should its absence be perceived I shall certainly
be hung up in its stead.'' Is there no remedy?' asked the woman.'There is no other,' replied the guard,' than to put another boldy
in the place of the stolen one.' The woman immediately remembered the remains of her deceased husband; and proposed, as
they were still fresh, to hang them up in place of the body which
had been stolen. The guard having consented, she took a spade
in her hand and dug the body up out of the grave. But on seeing it, the guard exclaimed that it would be known;'for,' said
he,' when we hung the other person we put a hot bowl on his
head, on account of which his hair and head all fell off.' On hearing this, the woman immediately heated a bowl as hot as fire, and
clapped it on the head of the unfortunate pious defunct, which
soon made his hair and head to disappear. Then carrying the
body to the gibbet, they hung it up.
" Some days later, the fellow and his wife had a quarrel, in
which they spoke to each other in most injurious terms. The
guard told her that if she had been capable of fidelity, it would
have been shown to her late husband. After the altercation had
been prolonged for some time the fellow drew a khandjar, with
which he stabbed his wife and killed her. The neighbors came
in, and found the woman dead; so apprehending the fellow, they
bound him closely, and led him before the governor. I was present," added the owl, "at this occurrence, and involuntarily fled




2 96          TIURKISH EVENINxG ENTERTAINMEN TS.
away. This is the reason why I choose rather to remain in solitude."
The prophet Suliman, on whom  be peace! on hearing this
tale, profited by the example which it offered, and was greatly
surprised at it. Indeed it is a strange thing to hope for fidelity
from the female sex. That "women are unfaithful," cannot universally be said: and yet we need not be astonished at the women
of our times; for what says the poet?
t" rThe dog is faithful, but woman not."
A traveller who had journeyed over land and seas, and who
was a person of much knowledge, relates: Once, in the course of
my travels I visited a place in Roomely, a town called Karilly,
where I was the guest of a military man who possessed an estate
in that country.  He treated me with many marks of regard and
consideration; and I remained for some time an inmate of his hospitable house. This person had four or five sons, who were even
more generous than himself, and of very agreeable and pleasant
manners. Their father had both of his ears and his nose cut off;
and one night, whilst we were making merry, I looked up in his
face wondering how so excellent a person as he should have
become so disfigured: perceiving which, he thus addressed me,
"I think, guest, that you are wondering what is the cause of the
condition of my ears and nose."'I answered that I should truly
be greatly obliged to know the cause.  "Pray," said I, "was it
done in some holy war! I presume it was."  "I will tell you,"
replied he: " I once had a cousin, the daughter of my father's
brother, to whom, in my youth, I made love; and, finally, her
father having given her to me, we became very happy together.
We owned a farm near the sea-shore, which was the most delight



TURKISH EVENING ENTERTAINMELN'iS.         297
ful part of the city. We moved thither; and, whilst amusing
ourselves and making merry, infidels attacked our city, and took
me, my wife, and some Mussulmans prisoners, and carried us off
to their own country. An iron was attached to my leg, and my
wife was separated from me without my knowing where they had
taken her. I remained for a whole year at work in irons, at the
expiration of which time they put confidence in me, and took
them  off, and I was permitted to walk about at my ease, I
inquired after my wife, and was informed that the commander of
such a castle having asked for a handsome female slave, they
gave my wife to him, and that she now resided in affluence.
Inspired by warmth of affection for my wife, I wandered about
until I reached the castle which had been indicated as that containing her., entered a vineyard situated immediately opposite
the entrance to a large palace, where I mixed myself up amongst
a number of prisoners at work there, and joined them in their
labors.
" One day there was a great festival, and they commenced
making merry. My wife also made her appearance, and sat down
in the midst of the company. The day ended in this way, and
night set in. The candles were lighted; and all those who did
not reside there took their leave, and the commander was left
alone with his own people. I do not know whether my wife was
informed of my presence, or whether she recognised me; but I
was caught and bound fast to a marble pillar, and they then
recommenced eating and drinking. As I stood thus confined,
the man arisllng fiom his seat approached and caressed her before
my eyes, and asked her if it was true that that person (meaning
me) had been her husband. She owned that I had.' So then,'
said he,'you love him more than me?' She answered to this
in the negative. He said,'If you truly love me more than him,
seize and cut off his ears.' She at once arose, and, without any
pity, cut off my ears with a knife; then resuming her seat, they
continued eating and drinking. Soon afterwards, the commander




298          TURKISH EVENING ENTERTAINMENTS.
again addressing her, said,'If you love me more than that man,
arise and cut off his nose.' So getting up from her seat, she cut
off my nose likewise; and, after continuing for some time longer
eating and drinking, they went to bed together, whilst I remained
tied to the marble column.
" Not long after this, I suddenly felt my arms released by a
woman, who came up behind me for that purpose. Then, leading
me away from that spot into a place of retirement, she put healing
salve upon my wounds. She inquired who had treated me in this
manner; and I told her, with many thanks for her benevolence.
The woman exclaimed,'The person who has so ill-used you is my
husband; but since the arrival here of this woman, he has never
looked upon my face, nor come near me. All his wealth and
money is, however, in my charge; can you not sevve the infidel a
good deed?' Inspired to exertion by her words, I asked her what
I should do.'Had I but some weapon,' I added; whereupon
she arose and led me into the commander's store-room, where she
told me to select whatever sword I might choose. So I picked
out one which would suit my arm, and proceeded to the place
where they lay asleep, drunk and entwined in each other's arms.
With one blow of the sword, I cut them into four pieces. The
woman who had bound my wounds gave me strength by saying,'If you do not put them to death now, he will to-morrow morning leave neither you nor me alive.' To which she added,' Do
now whatever you will, then take me with you into Islam lands.'
" She filled seven or eight boxes of gold out of the money in
the treasury, laid aside rich and costly garments, and then told
me that the garden of the house ran down to the sea-shore, where
there was a galley fastened close by it. She ran and fetched the
key of the prisons, and, opening their doors, let out all the AMussulman captives confined there. She took ten of these latter to
carry valuables firom the treasury to the galley; and, after adding
a small store of provisions, we embarked all the Mussulmans
there on b6ard of it. We ourselves then went on board, weighed




TURKISH EVENING ENTERTAINEMENTS.          299
the anchor, set sail, and that same night left the place of our sorrows. We continued under sail during all the following day; and,
in fine, after sailing four days and four nights, the fifth day we
beheld before us as it were a black bank of cloud, which, by
God's grace, proved to be our own country.
"We landed at my own farm, and all the people of the city
came out to see us; but supposing from our appearance that we
were the infidels who sometimes visited the coast, they began to
fly. However, recognising some of our friends, we called to them
not to fear, for we had returned from captivity. On hearing my
words they came back, and we cast anchor near the shore.' Pray
get us one or two wagons,' said I; and they were forthwith brought
us. Into them I placed the costly effects and the woman whom I
had brought with me. I gave every one of the captives who returned with me money to bear their expenses to their own homes.
I next married the woman after the ordinance of God. She became blessed with the holy faith of Islamism; and these fine
children by whom you perceive me surrounded were borne me
by her.
"Praises be to the God of all benevolence! this is the history
of what occurred to me," added the man. He would not let me
leave him, but kept me as his guest for a long time. This is what
he related of his travels; but the truth of the statements rests
upon the narrator.
In the year 958 of the Hedjreh, a fellow in Cairo picked up
a woman whom he took to his house. He put her inside of it,
closed the door upon her, and, taking the key with him, returned
to the bazaar to make purchases of some articles of which he
stood in need. He then bought a piece of meat; and as he was
about to give it to the keeper of a cooking establishment to have




300          TURKISH EVENING ENTERTAINMENTS.
it roasted, he met with an individual to whom he owed a sum of
money. This person, having apprehended him, had him taken
before a cadi, when, the debt being proved, the latter put the
fellow into prison. The woman thus remained alone in the house.:Now the prisoner had an old friend, who, hearing of his confinement, went to see him. The friend found the man in chains, and,
after saluting him, inquired the cause of his present situation.
"My tale is a curious one," answ.ered the prisoner. "6 This morning I went out to buy some provisions from the market; and,
after purchasing a piece of meat, was about giving it to a cook
to be roasted, when I fell in with a person to whom I am
indebted. He had me carried off to the Mehkemeh for trial;
and threw me, as you see, into prison. I have a favor to ask
of you. Take this key, and go to my house; open the door, and
tell the woman there what has occurred to me. Let her return
to her own home; then close the door again, and bring me back
the key."
The friend promised to execute what had been asked of him.
He took the key, went to the house, and, on opening the door,
beheld his own wife seated alone upon the sofa, arrayed in
elegant attire. The woman. was a cunning person; and, as soon
as. she recognised her husband, she exclaimed, "0 man, you have
found me in this predicament.  If you accept of me, your reputation is good; but if you do not, I gladly release you from all
ties of matrimony." Then, taking her anklets and bracelets off,
she handed them to her husband, adding, " Be these also yours;
and let us separate according to the known requisitions." The
husband accepted of the things offered to him, and put them in
his bosom. He then said to the woman, " Come, let us go before
the cadi, and have a legal decision (hujjet) drawn up for our
divorce; then return you to my house."
The man and his wife closed the door, and set out directly for
the AMehkemeh of the judge. When they arrived there, the man
exclaimed, "   Molana (sir), this woman is my wife. It is now




TURKISITH EVENING ENTERTAINIMENITS.         301
three days since we agreed to be divorced from  each other; let,
therefore, a document be drawn up attesting our separation."
The judge now, turning towards the woman, asked, 1" 0 woman,
what have you to say in this matter?"  She immediately replied,
"' He speaks falsely.  To-day he took me to an improper place,
and then took off my anklets and armlets; which he, at this
moment, has in his bosom. If you do not credit my words, search
him.  And, as he has pronounced my divorce in your presence,
let my dowry and clothes be restored to me."  With thiese words
she began to cry out for justice; and the judge, having searched in
the man's bosom  for the articles, produced them, and handed
them over to the woman. At the same time, he commanded the
man to give her her mihri qruedjil (dowry of divorce).*
The husband was likewise sent to prison; and on entering it
he was asked by his friend, who had been put there before him,
what was the cause of his imprisonment. He replied, by exclaiming, " May your face be black! your ill conduct and bad luck
have brought upon me all this misfortune."  "Why," asked the
fellow, " did you not go to my house? what have you done with
the key?"  "Wretch!" answered the man, "I did go to your
house, as you requested; and on opening the door I found my
own wife there, who, on seeing me, forgot her duty to-wards me,
and, handing me her anklets and armlets, bade me also keep
her dowry and divorce her. So I took them; and, putting them
into my bosom, I went with her to the Mlehkemeh to be divorced
from her in form. When I there asked for a hujjet to be drawn
up, the woman asserted that I h,4d committed violence upon
her, and had beat her and deprived her of her clothes; and she
demanded that, as I had divorced her, I should give her her dowry
* By Islam law, a marriage is made with two dowries, one called
mihri lu&l jil and the other mihri muaddjel. One is given to her in effects,
on the occasion of the wedding; anld the other, always in money, is to be
given her in case of being divorced. The latter often prevents divorces for
trifling canuses.-A. T.
14




302            TURKISH EVENING ENTERTAINMENTS.
of separation. This the cadi having required, he sent me here to
prison until it should be complied with. Here," added the man,
"' is your key; and I have fallen a victim to the contagious ill
luck which accompanies it."
STORY OF THE DISHONEST GOLDSMITH AND THE INGENIOUS
PAINTER.
It is narrated by a person of veracity, that once in the land of
Adjem (Persia), a master goldsmith and a painter of talent for a
time formed an association together, and lived on terms of brotherly intimacy. After this, being disposed to travel, they entered
into a covenant to remain faithful to each other, and not to go
one step beyond their- association,-that one should not act without
the consent of the other, nor in any manner be treacherous to the
other's interests.
Having made this agreement, they set out upon their journey.
Their means being rather limited, on coming to a great convent,
they put up there as guests. The monks of that convent, being
pleased with them, showed them respect and tokens of esteem.
They, particularly the painter, covered the walls of the convent
with curious paintings; and the monlks paid him much attention,
and begged them to renain  awhile with them. Having assented
to this, they spent' some time' in the convent; and the monks placed
so much confidence in them as to disclose to them the places containing the gold and silver idols of the convent. So one day they,collected all these idols, ald at night they made their escape with
lthem. On reachling a city in a country of Islamites, they took up
ftheir abode there; when, according to their agreement, they put:the gold and silver into a box, and spent only as much of it as
their necessities required.




TURKISH EVENING ENTERTAINMENTS.           303
It so happened that the goldsmith married a person's daughter,
and the expenses of the association were thus increased. In the
course of time the wife bore her husband two children; and one
day, when the other was absent, the goldsmith opened the box
containing the treasures, and, stealing away one-half of the gold
and silver, carried it to his own dwelling. On the painter's return he remarked that the box had been opened, and a portion
of the contents taken out. When he questioned the goldsmith about
it, the latter said that he had not touched it, and denied the theft.
Now the painter was a cunning fellow, and he immediately
saw that the matter required good management. In the vicinity
of their residence lived a huntsman, to whom he applied to procure him two bear cubs, for which he promised to pay him
handsomely. The hunter consenting, he was soon furnished with
the cubs, which the painter took and tamed. There was in that
city also a carpenter; and, going to his shop, he bought of him the
figure of a man made out of wood, and returned home. He then
painted the figure, so that it was quite impossible to tell it from
the goldsmith.  This he put in a place by itself; and when the
bear cubs were to be fed, he always had it done from the hand
of the figure, until they became in time so accustomed to the
sight of it as to treat it like their father or mother.
One day the painter invited the goldsmith to his house; and
he accordingly came, bringing his two young sons with him. He
treated them hospitably, and they passed the night there. On the
following day he put the sons of the goldsmith in a secret part of
his house; and when the father asked permission to take his leave
he inquired for his sons. The painter replied, "An occurrence has
happened which may serve as an example to others;-I am really
ashamed to relate it to you." "W' hat is it?" asked the goldsmith
with surprise. The painter added, "Whilst your sons were at
play, and running about, they both became suddenly metamorphosed into the form of two bear cubs; and the affliction which has
befallen these two innocent children must have been sent on account




304          TURKISH EVENING ENTERTAINMENTS.
of some great sin." The goldsmith became excessively grieved.
"What does this mean," exclaimed he; "and why have you done
this to my sons." They quarrelled, and finally both went before
the cadi of the place. The cadi and his associates were greatly
surprised at the strangeness of the case. "What can this mean?"
exclaimed they all. " NevTer has such a thing happened before
since the coming of Mohammed. What are the evidences of this
remarkable occurrence?"   "I am quite as much astonished at it
as yourselves," answered the painter; "but if you will allow me,
I will bring the two metamorphosed children into your presence.
The case will then be clear, and we will see whether or not they
recognise their father."
The cadi and his company at once agreed to have the cubs
brought before them.  "Let us see," said they, " and judge for
ourselves."  The painter had cunningly kept the cubs hungry from
the preceding night; and he now brought them from his house
to the Mehkemeh of the judge, and placed them opposite the
goldsmith. The cubs; as soon as they saw the latter, supposing
him to be the same figure which the painter had made, rushed towards him, licked his feet, and began caressing him. The cadi
and those with him were much affected at the sight, and exclaimed
that if the cubs had not recognised their father in the goldsmith,
they certainly would not act as they did. The goldsmith was bewildered between doubt and conviction; and so taking the two
cubs with him, he returned to the house of the painter, where he
begged pardon for his fault, and avowed it. He also returned the
gold and silver effects which he had stolen from the box, and
placed them all before the painter; at the same time he acknowledged his fault, and repented of what he had done. He likewise
begged that the painter would pray to God to restore his sons to
man's form again. The painter now led away the cubs, and putting
them into the same house in which he had confined the goldsmith's
children; he sat up all the following night apparently engaged in
prayer. Early the next morning he went for the boys, and taking




TURKIStH EVENING ENTERTAINMENTS.          305
them by the hand, brought them to their father, exclaiming, " God
be praised! our prayers have been accepted;" and delivered them
up to their parent. The goldsmith was very much rejoiced, and
offered many thanks to the painter, after which he carried his sons
home.
Now news of this occurrence became spread about in the city,
and it was told how the two sons of the goldsmith, after becoming
metamorphosed, were again restored to human shape. Upon this
the cadi had the painter cited before him, and required him to relate the truth about the matter. The painter informed him that
such and such a compact had been made between himself and the
goldsmith,-that the latter had acted so and so towards him, but
that he was unable to prove the charge. " So I got up a ruse,"
said he, "' to make him acknowledge the theft of the gold and silver, and succeeded by my skill in the art of painting." "C Barik
Allah i" exclaimed all those who heard the recital; " a person's
talents should be such as these." They added also many compliments and praises to the painter, on the ingenuity of his thoughts,
and his success in laying so wise a plan.




CHAPTER THIRTY THREE.
Narratives about those who have been rendered miserable by the permutations
of Time, and those benevolent persons who, when filled with misfortune,
have become the recipients of the divine favor of the Eternal God.
THE TALE OF THE HAMARVIEH AND THE UNFORTUNATE YOUTH.
Hamarvieh, the son of Ahmed bin Tooloon, was sovereign of
Egypt.  During his reign he was in the constant habit, every
Friday and Monday, of getting into his ccrafah (barge) and
paying visits to sacred places.
One day he visited one of these places (a holy man's tomb),
and observed a young man of a handsome countenance seated near
the tomb, weeping.  Hamarvieh, touched by his tears, asked him
from whose oppression he was suffering; and the young man
replied that, oppression aside, his condition was a most unhappy
one. "Do you know to whom this tomb belongs?" asked Hamarvieh. The youth answered, "It is' now forty years since its occupant died."  Hamarvieht hen added, "6 For more than twenty
years I have been a visitant at the tomb, and have never met
you here before; so that you must be agitated by some great
affliction which induces you to come and weep here thus."  The
youth answered, "The occupant of this tomb was my father.  He
left me much wealth and possessions; all of which I have spent,
until there is now nothing left except a handsome young female
slave. Driven to the step by necessity, I have just given her to
a broker to sell for me, and an agent of the sultan bought her.
When I bade her farewell and returned to my home, the grief and
wretchedness occasioned by parting from her nearly caused my
death. The hand of separation tore the collar of my patience, and
my will has taken the reins of direction, and tranquillity fled from




TURKISH EVENING EXNTERTAINMENTSo.         307
my hand. Filled with this grief, I have come to my father's tomb
to weep over my condition."
Hamarvieh was deeply touched at the tale of the young man.
"Be no longer troubled," said he, "for you have attained the
object of your desires.  Behold! I am the sultan; my deputy
bought your female slave for me. He purchased a suitable house,
furnished and got it ready, and presented me with the whole. I
accepted of them, and should have gone to see the girl; but as
it is, may the Most High bless your slave to you. I give you, besides her, the house and all that it contains. So, go immediately,
and this night let your desires be attained; forget me not in your
devotions —and this is all I ask of you."
The unhappy young man, like one who has at last met with
his destiny, set out forthwith for the house presented him by the
sultan. He became perfectly happy in the company of his slave;
and, as long as he lived, never ceased praying for the long life and
prosperity of the noble and generous sultan.
It is related that once a very generous and wealthy man was
reduced by the vicissitudes of the times to great poverty. He had
left him, however, a female slave of incomparable beauty, whom
he loved, and who loved him passionately.  He, one day, addressing this young woman, said, "' I have no hoape of being freed from
my poverty but by death. Yet I have thought that I may secure
your prosperity by disposing of you to some generous individual;
and if you are only happy and comfortable, I will be thankful to
the All-Just for the blessings thus bestowed upon you." The slave
answered, 1" It is better for me to be dead than to be separated
from you; nevertheless, sell me for a good sum, which will deliver
you from your indigence."
The slave was not only very beautiful, but she also possessed a




5 08'iURiISI-I E'VENING- EN'TERlAINMIE IT.S.
talent foi  music. There was, at that time, a very benevolent man,
named Ibin Mamer; and to him the owner of the slave conducted
her. She performed a piece of music in the presence of this person; and, as he was greatly pleased with her talents, he offered to
give three hundred thousand pieces of silver for her.  But her
nlmaster answered that he had spent quite as much as that in having
her taught.  The purchaser said, "' But you have in the mean
time been enjoying the sight of her beauty; here, I will give you
also satin enough for ten drawers, ten head of horses and mules,
besides many other objects."  So the owner consented to let him
have the slave; and having received the sum agreed upon and the
aforementioned articles, he delivered her to the purchaser.
The seller of the slave accompanied her to the dwelling of her
new master; and when she was about to enter the harem of the
latter, she seized hold of the door-post, and began to weep, and
addressing her late master, she bade him be happy in the enjoyment of the money which he had received.  "As for me," added
she, " there is nothing now left but adversity and my own unhappy
thoughts; for, as you are helpless and desperate, you cannot effect
any thing yourself, nor procure any assistance from others.  Nothing but patience is left you; and I therefore recommend it to
you.'  The man, on hearing this, wept, and replied, that as it was
impossible to soften the harshness of faithless Time, nothing but
Death was between them. " Pardon me," said he, " I leave you
with a heart filled with sad thoughts, and will offer up my prayers
in your behalf. I will gay, Salams and praises be unto thee, O
God! I have no hope of ever more beholding this beloved creature; yet may Ibin Mamer, the generous and gracious, reach the
object of his desires."  Uttering these words, the man wept bitterly. At this sight the emir of noble sentiments (Ibin Mamer)
also wept; and taking the slave by the hand, he asked Allah to
bless them  both.  "Expend the amount which I have given
you," said he, " in providing for your support; and when you are
in the enjoyment of this life's pleasures, do not forget me in your
prayers."'




TURKISH EVENING ENTERTAINMENTS~             309
The man thus becoming again the owner of his slave, they both
expressed many thanks to the emir f6r his noble generosity, and
filled with gladness returned to their home, where they afterwards
spent a life of happiness.
TALE OF THE VIZIR AND THE INCOMPARABLY BEAUTIFUL
FEMALE SLAVE.
It is related that there was once a king who was very fond of the
society of females, and possessed one of superior beauty, to whom
he was greatly attached. Now this king had a vizir who always
prevented him from giving himself up to love for women. The
sovereign consequently resigned all converse with his female slaves,
and would constantly pass his nights outside of his palace.
One day, when this sovereign went into his harem amongst its
inmates, the latter surrounded him, exclaiming, "0 our prince,
why have you abandoned us? tell us our fault."  The sovereign
replied, " You have committed no fault; but my vizir prevents me
from enjoying more of your society, and states divers pretences
as his reasons for so doing." One of the female slaves exclaimed,
" I have the favor to ask of my sovereign, that you present me
to that vizir, and some day witness his intercourse with me.7" The
sovereign consenting, he had the vizir called before him, and then
informed him that he presented him with that female slave.
The vizir accepted the gift; and soon becoming violently enamored of the slave, he wished to make her his concubine.*  But the
slave, being cunning, would not allow it; and the passion of the vizir
~ The word signifying female slave, jarieh, is Arabic, and the only one
used among the Turks. All jariels are not concubines, and their condition
does not depend entirely upon the views of the master.-A. T.
14*




810'TURIKISH EVENING ENTERTAINMENTS.
growing stronger, it quite mastered him. In fine, he begged and
entreated her, and she now sent word to the sovereign to come and
be witness of what was going to happen between her and the vizir.
She coquettishly exclaimed to her lover, " If the whole world was
given to me I would not acquiesce in your desires, except you do
what I wish."  " Command me," answered the vizir, " and I will
obey you." So the slave had an ass's saddle and bridle brought,
and told the vizir to put it on his back, and the bridle in his mouth,
and let her ride him; in which case she would consent to his
wishes. The vizir having acceded to her demands, she made him
go down upon his hands and knees, put the saddle on his back, and
the bridle in his mouth; after which she mounted on his back,
and, whilst riding him  about the house, lo! the sovereign suddenly entered.
On seeing his vizir in this position, the sovereign exclaimed,
"How is this? you prevented me from enjoying the society of
women; yet how do I see you employed!" The vizir answered,
"My sovereign, behold what I always feared might be your lot;
and I endeavored to preserve you against it. I have fallen into
the very same misfortune which I dreaded you might meet with."
The sovereign smiled, and was much pleased with the ready
answer of his vizir. He made him numerous presents; and he also
gave to the female slave many tokens of his satisfaction, and
recommended the vizir to show her more favor than to his other
women for his sake.
AN ANECDOTE,
Which shows the truth of the tradition of the Prophet, "He who lives
and conceals his passion, dies a martyr."
The following is related by that very distinguished person
Jahiz. One day the caliph Mutevekkel Billah sent for me to




TURKISH EVENING ENTE'TAINMENTS.              311
instruct his son. When I entered his presence he looked at me
attentively, and was not pleased with my appearance; and so,
after receiving a roll of gold pieces from him, I withdrew. On my
way I met Wvith one of the most celebrated emirs of that time,
named Mohammed Yesar, who called me to him, and took me
-in his company in a boat on the Tigris. The boat was richly furnished; and, whilst passing over the water we partook of the
most delicate viands, and drank of the most delightful wines, —in
fine, we made a very pleasant and merry excursion.
Now the emir owned a beautiful female slave, who sang
sweetly. She was with us, and sat behind a screen.  Taking her
instrument in her hand, she played an air; and then commencing
with her voice, she sang these verses:
" Where is the heart free from love, which has not its tears and sorrows.
O you who are faithful, your love is sufficient for you; as for me, how
shall I conceal my own? I am wretched and forlorn."
The tremulous and plaintive tones of her voice, as she sang,
showed that she was unhappy.  She pulled aside the curtain
which separated her from us; and her appearance struck me with
an effect equal to that made by a bright new moon emerging from
behind the dark clouds of night., Indeed, I never had beheld so
beautiful a woman before in my life. After gazing at us for a
moment, she suddenly threw herself into the Tigris. We all arose
in alarm. Close beside the emir stood a vouth of a handsome
exterior, whose occupation was to fan the former. As soon as
this individual saw the slave throw herself into the water, he let
the fan drop from his hand, and exclaimed, " With what eye shall
I henceforth look upon the world?" and recited this verse:
" Who dies for love, dies in this manner;
6The only happiness of love is to be able thus to die."
So saying, he threw himself into the river after the slave. Filred
with astonishment, we called for aid; and divers immediately
coming to our assistance, they jumped into the Tigris.  Diving




31 2           TURKISH EVENJNG >INTFrtTAINrM.iS,
very deeply, they some time afterwards arose again to the surface;
when we beheld the two individuals of whom they had been in
search, closely embracing each other, and both dead. Mohammed
bin Yesar was much affected at the sight of the sad spectacle
before him; and seeing that his feelings were quite overcoming him, I exclaimed, " 0  emir, be not thus grieved, but be
patient.  If you will permit me, I will tell you a most singular
occurrence, of which this one reminds me, and which may offer
you some consolation."  "Speak, 0 Jahiz," he replied, "relate
the tale, and relieve me of the sad thoughts which now oppress
my mind."
So I said,  "0 emir, one of the Ommiade caliphs, Suliman bin
Abd el Melik,-" once purchased a most beautiful female slave, who
possessed a very sweet voice for music. He soon became warmly
enamored of her, and could not separate himself from her for a moment. Now whilst this slave was yet with her late master, she had
a lover, a handsome youth; and one day when Suliman bin Abd
el Melik was employed in examining the affairs of the Mussulmians,
in a great divan (council), a young man handed him a petition, in
which the caliph read,'O Emir of the faithful, I have a favor to
ask of your justice and generosity-it is that you command your
female slave who sings so well to sing these verses in your presence. I, your humble servant, will then, by hearing them, have
drunk two cups filled with my warmest desires, and will have had
my share of this life.' The caliph, in surprise, asked whose petition
it was, and who was the individual who had brought it. The person was called, and appeared in the form of a youth, who acknowledged that it was his, After some moments spent in reflection,
the caliph told him to come to his palace of Zebr Jedee on the
following day.
"'The youth expr essed many thanlks,t and withdrew,  The next
* The fifth Ommiade caliph.
f It is worthy of remark, that Orientals do not thank the person who
bestows the favor, as is done by Occidentals; but offer a brief prayer to
Allah for the benefit thus done them. The phrase expressing thanks is,
however, always used in the translation.-A. T.




rTU RKISHl ViE NIN   ENG TERTAINMEN rT1TS.     3
day the caliph went with a numerous suite to his palace above
mentioned, situated in an elegant vineyard. I accompanied him.
This palace was an elevated one that resembled that of the Khawrnak (of Bahram  ill Babylonia) in magnificence. Here the caliph
was surrounded by his pages and courtiers; and soon the young
maln who had presented the petition made his appearance, very
richly dressed. Ie was presented to the caliph; and, after kissing hands, stood before him. All the persons present were much
touched at the beauty of the youth. The caliph now ordered the
female slave, with her instrument, to be brought in; and she immediately made her appearance, dressed in rich and costly attire, and
looking very timid and modest. Taking the instrument on which
she usually performed, in her hand, she approached and seated
herself opposite to the place where the youth was standing. A
bottle of boiled wine and two Damascus goblets were now brought
in, and placed before the young man; who, taking one of the cups
in his hand, filled it with wine, and, turning to the slave, asked
her to sing something, —on which she commenced:, He who desires for love, must be generous; like Kab bin Mameh, who
spent his soul. Whoso longs for riches, must not give away as much
as a dove'
On ending these lines, the youth drank off one of the cups, and
asked her to sing something to the cup, when she continued:
Man has ever complained against separation, —those who came before
me, and those who follow, and the dead. But separation, such as has
befallen me, none has ever seen.'
At the close the two spoke together in a confidential tone,
and a servant handed the youth the other cup. Taking it in his
hand, he offered a prayer to the caliph, saying, 0 O Emir of the
faithful, our hopes to-day have done violence to our minds. May
the Most High render you happy both in this world and in the
next.' Then turning to the slave, he exclaimed, I This is our last




314           TURKISH EVENIN G ENTERTAINgMENTS.
pledge; pray sing something suitable to it.' So, tuning her instrument, she sang as follows:
The longest and most insupportable of all days is that which separates lovers.
0 heart, why didst thou lend thyself to that cruel passion? Knowest thou
not that it wrestles violently with lovers?'
On their termination the youth drank off the contents of the
cup which he held in his hand, and after returning thanks arose.
He bade farewell to all those present, and was in the act of withdrawing, when, approaching a window, he threw himself out of it,
and, alighting on his head, was killed immediately.
"The caliph, on seeing this, was greatly distressed, and exclaim.
ed,'Wretched youth! what cruel haste he made to put an end
to his life! Did he think that, after bringing my slave where he
could thus sit and converse freely with her, I could ever take her
back again into my harem? No, I swear by Allah, that my intention was to present her to him. But "we are God's, and to God
we shall return."' He ordered the superintendant of his palace to
seek for some relations of the female slave and deliver her to them.'Supply her,' said he,' with whatever she may desire or need, and
give her in marriage to some one.' The servant did as he was bid,
and taking her by the hand said,' Come let us go.' On reaching
the head of the staircase she withdrew her hand from his, and,
throwing herself down the stairs, fell upon her head and expired.
The caliph, at this new disaster, was filled with amazement; he
ordered the two bodies to be prepared for interment, and consigned them together to the same grave."
Mohammed bin Yesar, on hearing my recital of the foregoing
tale, was a little relieved of the sad feelings which oppressed him.'~ Koran, 2: 151.




TURKISH EVENING ENTERTAINMENTS.             315
FIVE  ANECDOTES.
ANECDOTE.
Fazeel bin Ayaz says, that if the Most High would accept of
a prayer from him, his most humble servant, that prayer would
be offered up in behalf of lovers; "for," adds he, "they are compelled and reduced to despair, and have no power over their own
conduct."
Omar bin Abdul Azeez had a sister, who was a very pure,
religious, and pious woman. One day she met in her house with
Izeh, the celebrated mistress of Ketheer; and addressing the former, she asked the meaning of the verses which Ketheer had
made about her, viz:
6" The debts of all debtors were settled, and the money sufficed for them all.
She promised a kiss, and it has not been paid."
Izeh replied, " I had promised him a kiss, and had not fulfilled
the same. He made allusion to it in these lines."  The pious
woman exclaimed on hearing this, " Cover your promise, and let the
fault be mine."  She immediately freed forty female slaves, as an
atonement for the sin which the other had committed.
ANE CDOTE.
It is related respecting Ketheer, the celebrated lover of Izeb,
that he once sent a slave of his with some goods for sale to
Damascus, who, on the way fell in with the village of his master's sweetheart.  Izeh told a woman to go and purchase some




I 6          TURKISH EVENING ENTERTAINMENTS,
garmenits for her from Ketheer's slave; "but," added she, "be
careful not to tell him who they are for, nor even let him know
that you were sent by me." The woman went, and procured
some materials suitable for clothes for Izeh, as well as some others
for the women of the village, paying for them all. One of the
latter, however, did not pay for the stuffs purchased for her for
some days; and when at length she brought the money, and was
about to give it to Ketheer's slave, the latter cited very appropriately this hemistich:
" She paid all her debts, and also those of the debtors.'"
The woman who had gone on the part of Izeh, being quite surprised, exclaimed, " O fellow, why should I conceal from you, that
all the things which I have taken of you are for Izeh, whose servant
I am? and see, there is her house."  The man replied, "And do
you be witness that I am the slave of Ketheer. The servant and
all he possesses belong to his master.* No money at all is necessary, and I will receive none." In fine, he returned the money to
the woman, and withdrawing from  that place went back to his
master, to whom he related that he had sold all his goods to Izeh,
but had refused payment for them. On which Ketheer exclaimed,
"I call God to witness, that you did well; I free you from this
moment, and shall consider all the rest of the goods as restored
to me."
ANE CDOTE,
It is narrated in the book of Mohammed bin Daood et Tay,
that a youth belonging to the tribe of the Benee Azreh fell in love'~ Mohammedan lavw




TURKISH RVERNING ENITERTAINMEITS.             31 l
with the daughter of some one. When the girl became aware of
his affection, she chose to afflict him by refusing to meet him. The
poor fellow concealed his passion from all others; and he became
weak and thin from  the strength of the love which he bore for
that girl (jarieh).* He took to his bed, and was at the point of
death. At last his relatives becoming acquainted with the cause
of his illness, they pitied him, and carried news of his condition
to the person whom he loved. The girl immediately went to the
dwelling of her lover, whom she found reduced by the violence of
love, and changed like leaves in autumn. On seeing this, she shed
tears; and the unhappy youth opening his eyes also wept, and
recited these lines:
"If she visits my coffin as it passes by, my hand will be stretched forth to
implore her pity. If she visits my tomb and salutes me, my tears will
flow ever in my grave."
His mistress on hearing these words from  her lover was very
much affected, and exclaimed, " I swear by Allah, that I did not
know you were in this condition: my whole heart and soul are devoted to you." To this she added many kind remarks, and pressed her face affectionately against his.  The poor lover opened his
eyes; and after reciting a couplet suitable to his situation, he
sighed once, and delivered up his soul. His mistress, who was a
tender and affectionate girl, repeated the following lines:
6" I no longer possess any means to meet you in life, therefore nothing remains
for me but to die. We have no room even for hope, and God's command
is for me to die."
And having sighed a few moments over his remains, she also
expired. Their bodies were washed and interred in the same grave.
Here this word is found used for a free woman.




318           TURKISH EVENING  ENTERTAINMENTS.
ANECDOTE.
A person in the company of Halid bin Valed once related as
follows: O Emir, there was an individual who had a very beautiful wife, and they were both warmly attached to each other. One
day whilst conversing with his wife, this man looked fixedly in
her face, and then burst into tears. The woman, much surprised,
inquired the cause of his grief; and he replied, "Whilst thus in
the enjoyment of your society, I suddenly reflected that death
might separate us; that you would become the wife of another
man; and that whilst you would be a source of domfort and joy
to him, I would lie in the frightful and solitary tomb 1" " God forbid," replied the woman, "'that I should ever become the wife
of another after you are gone."  The man was rejoiced at this
answer, and thanked his wife for her devotion.
Some time after this the wife's husband died; and faithful to
her promise, she refused to marry again. This woman, however,
had a father, who insisted so much upon her marrying again, that in
the course of time she was, against her will, obliged to consent.
The wedding took place, and during the night the woman saw her
late husband in a dream, who coming to her house, took the ring
of its door in his hand and recited the following verses:
"All in this house are alive- I alone am with the dead. I have been exchanged for another, whom I know. The tomb still holds me. Whilst
you have again become a bride, I remain in the cold tomb with the animals. Where now is that promise made in tears, that when I died you
would; go to no other husband?"
Suddenly she awoke, screamed out, and arose from her bed. She
withdrew into an apartment alone, and told her parents that she
would never sleep again with a man. "I never consented to this
marriage," added she; "you compelled me to it against my will."
In fine, as long as she lived she never would live with the husband her parents had given her to, nor with any other.




TURKISH EVENING ENTERTAINMENTS.             319
ANECDOTE.
There was once an inhabitant of Yamin, named Ibin Jeohery,
a very wealthy man, who went to Bagdad. One day whilst walking along a retired street, his eye happened to light upon a beautiful female. A  mutual affection was immediately conceived between them, and he promised the fair creature to go in search of
her after dark. On entering her dwelling, however, he met with
her father, who apprehended and conducted him before the Emir
of Irak, Khalid bin Abdallah Kashree.  "I caught him  entering
my house," said the father; "and he must be a thief."  Khalid
having questioned the man, he acknowledged that he was a thief;
and the former immediately commanded one of his hands to be
cut off. On hearing what had occurred, the fair creature addressed
the following lines to the emlir:
ARABIC.
"0 Khalid, be not in haste; I am devoted to thee.
He who is bound by love's chains is never a thief.
He has avowed that he did not act with duplicity;
He preferred to lose his arm rather than expose his passion.
His heart and mine are burnt by his act!
Can you remove the passions of all lovers?
Who amongst you could thus devote his hand?
Thus acts the man who is urged by fidelity.
In fine, if you wish to be great, hold divine benevolence and generosity as one."
Khalid, on reading these verses, at once perceived the truth of the
matter; and commanding Ibin Jeohery to be brought before him, he
said, "I now know all about you; why did you acknowledge yourself a thief?" To which Ibin Jeohery replied in these lines:
ARABIC.
" O Khalid, I confess it; I no longer conceal my love.
I wish for nothing but the truth in my death;
If it is not forbidden-I regard it as being so.




320           TURKISH EVENING  ENTERTAINMENTS.
If the world requires our separation, I will never consent.
Our secret is, God knows, that I love her;
For one glimpse I am proclaimed a thief.
If you are generous you will pardon that crime,
And thus do a good deed to one of God's creatures.
The end of all things is mercy;
It comes in fine to the lover and the mistress."
Khalid, much pleased with the conduct of Ibin Jeohery, assured him of his good feelings. He also commanded the father to
give him the young woman in marriage; and as the father did not
dare to refuse, a great wedding was made for them. Ibin Jeohery
became known throughout all Bagdad by the name of Ashik,
(the lover), and was much beloved by all its inhabitants for his
conduct.
ANECDOTE 
It is related that one night during the caliphat of Aboo Bekr
es Sadik,* on whom  be peace, Aboo Bekr was walking in the
streets of Medina, when he suddenly heard a low, plaintive cry,
proceeding from a house close beside him. Approaching the door,
the caliph heard a female weeping and reciting the following lines:
ARABIC VERSES.
"Thou hast made me a captive; I am lost in thy love;
Thy face is like the moon in her fifteenth night."
When he knocked at the door it opened; and the young woman
coming out, Aboo Bekr asked her whether she was a free woman
The first successor of the Prophet Mohammed.




TURKISH EVENING ENTERTAINMENTS.             321
or a slave. " I am the latter, 0 companion of the Prophet of
Allah," she replied. " To whom have you given your heart?" next
inquired the caliph. "By the respect which you bear for the
tomb of the Prophet," said she, " leave me, I implore you, alone
with my sorrow."  But Aboo Bekr exclaimed, "It is quite impossible for me to depart until you have told mne all about yourself."  She immediately replied, by reciting these two lines:
ARABIC VERSES.
6 Separation now disturbes my breast, and
I weep for love of Abool Casim."
From this the caliph at once knew what ailed the young xyoman. So continuing on to the chapel of the Prophet, he sat down,
and sent a man for the owner of the girl. On this person's arrival
he inquired about the young slave; and purchasing her of him at
a handsome price, he sent her to Mohammed bin Casim bin Jaafer
bin Talib, begging him to accept of her for his sake, and retain
her in his service.
The noble generosity of the caliph may be seen in this occurrence. God be merciful to him!
ANECDOTE.
It is related that Siti Sekineh, the fair daughter of the Imam
Husain,* on whom be peace, was unequalled for her learning, and
became proverbial for her graciousness and generosity. One day
a number of persons, distinguished for their talents and information, had assembled in her presence; when she corrected the errors
- One of the sons of the caliph Ali.




322           TURKISH EVENING ENTERTAINMENTS.
of the verses of the poets, and bestowed upon all numerous evidences of her favor. Amongst the poets were Ketheer, Izeh, Jemeel,
Ahvas, Jerir, Nessib, and Ferzdek; all of whom came together to
her residence. Siti Sekineh had prepared them an elegant repast;
and each had some error in his verses, which she prettily corrected. Then turning to Ferzdek, she said, "Who is the chief of
poets to-day?" Ferzdek replied, that he was.. But Siti Sekineh
denied it; she recited a verse and said, " See whose may these
lines be." She then dismissed them. On the day following they
assembled again, when the Siti met them and invited them in,
and they seated themselves. At her side, this time, sat a handsome female slave, holding in her hand a fan, with which she
cooled her mistress. When Ferzdek beheld the slave, affected by
the sight of her shadow, he immediately became enamored of her
(was captivated by the zone of her beauty). The poor fellow
threw himself at the feet of Siti Sekineh, and exclaimed, " Ya seidet
en nisa, 0 princess of women, I have strong claims against you; for
I came expressly fromn Mecca to see and visit you, and have composed two verses explicative of my situation, which I beg leave
to lay before you. You inquired who was the chief of poets; and
when I replied that it was myself, you accused me of falsehood.
Now you may ask for the verses of other individuals; for I am
powerless, and my fear is that I may die before meeting with the
accomplishment of my desires. In the name of the memory of
your ancestors, I beg, that should I die, you may be so good as
to put me in my coffin and inter me in the apartment of the female
slave who is now in your service. This, 0 princess, is the last
prayer of Ferzdek."  So saying, he repeated two verses on the
subject of love. The Siti, quite overcome by his language, laughed
excessively, and exclaimed, "May God kill you for your tricks!"
She then commanded the female slave to collect her wardrobe, and
go and be a faithful servant to Ferzdek; which the woman having
done, they two lived a long time afterwards happily together.




TURKISH EVENING ENTERTAINMENTS.               323
Yahiya bin Maaz Sinan, the author of the book called Mesariel
Ushak (Lovers' Wrestles), relates as follows:
Once I was going from  Mecca to Sena, and whilst still at the
distance of five merhalehs (each eight hours) from  that place,
some of my companions ascended the mountain. " Come with
us," said they to me; " let us all go up together, and make a visit
to the tombs of Arvah and Afran."  So I went with them, and
on reaching the valley we beheld the tombs of this Sena and his
mistress, placed side by side. Beside each grave grew a tree,
which on reaching the height of a man inclined towards the other,
and joined their branches together, as if two sighs (caused by
separation) met and embraced each other. Over these two graves
was a marble slab, on which the following verses were engraved:
ARABIC VERSES.
The two limbs of a tree grew up and entwined together;
But the vicissitudes of time threw them asunder.
These trees sprang up in the desert.
They will once more meet again in the other world;
They will be reunited whom the bowels of the earth have separated.
In life their hope was in union;
It took place in the grave, and will be perpetuated hereafter.
Leila Ahilieh, celebrated among the Arabs for her beauty, had
been the mistress of Tevbet bin' el Hameer. Leila one day mounted
her litter (placed on the bank of a camel); and setting out in company with her husband, they continued on their way, until they
reached the tomb of Tevbet. When they arrived there, her husband remarked, " 0 Leila, here is the grave of the liar whom they
called Tevbet, and who wrote these verses:




32 4           TURKISH EVENINTG ENTERTAINMENTS.
ARABIC.
If Leila Ahilich salutes me,
Be there rocks and stones on my breast,
I will surely in joy return the salutation;
And a voice will proceed from myigrave
Like that of a long absent friend to one who is beloved."
On repeating the lines, the husband added to Leila, "If you
love the Most High, go to Tevbet's tomb and salute him."  But
she begged him to leave her alone, and refused to go. Her husband, however, insisted upon her doing so, adding that the unfortunate man who lay interred there had been made wretched through
his passion for her.  "Now if you have any regard for me," said
he, " go up to his grave and salute him."
Leila, thus compelled, pressed her camel forward, until she
came alongside of Tevbet's tonmb, when she exclaimed, " Salam
alaik, yac Tevbet el Maanee, I salute thee, O Tevbet the Maanyite."
Now a bird had made its nest on the tomb of the deceased; and
startled by Leila's voice, it rose up and flew away, frightening
Leila's camel, so that it sprang aside and let her and the litter in
which she sat fall to the ground, killing lher on the spot. Her
husband prepared her remains for interment and buried them  beside those of Tevbet.  The most remarkable part of this strange
occurrence is that Tevbet should thus have performed, so long
after his death, what he promised in his verses.  It needs to be
added, that this Leila Ahilieh is not she who was the mistress of
Medjnoon, whose name was Leila Amir.*
It is related by Medain, that once Ibin Ziad was travelling with
* The love tale of Leila and Medjnoon is well known amongst the Persilans
and Turks as well as the Arabs. It is the most popular of all oriental tales,
and is equivalent to the Romeo and Juliet of English literature.-A. T.




TURKISH EVENING ENTERTAINMENTS.            325
a number of persons on horseback, when they met a fellow having
a very handsome female for his companion.  Calling after this
man, they approached him: he, suddenly fixing an arrow in his
bow, seemed thinking whether or not he should let fly at them,
whenthe bowstring snapped. At this they rushed upon him, and
took the female from him. In one of her ears she had an ear-ring
made of a most valuable pearl; and whilst they were endeavoring
to get possession of it her master fled away. The womani  now
demanded of those who had seized her, what they saw in her earring which made it such an object of their cupidity.  " If you
could get the large pearls which are in that man's turban," added
she, "they are worth the entire poll-tax of Room, and would be to
you a capital for life."  Immediately letting the woman go, they
all pursued after the man, and called out to him to give up to
them the sums which were in his turban.  Now, there was a bowstring in the man's turban which he had forgotten; and being thus
reminded of it, he immediately took it out, and, fastening it to his
bow, let fly an arrow at his pursuers. Being a skilful archer, he
killed one of them on the spot; and the remainder turned and fled,
leaving the woman once more at liberty. The man thus regained
his slave, whom he wairmly praised for her sagacity and fidelity.
STORY OF YAKOOB BIN DAVID, THE VIZIR OF TIHE CALIPH
MEHDEE BILLAH."*
Yakoob bin David, the generous and excellent vizir of Mehdee,
one of the Abbaside caliphs, tells the following story:
One day the Emir el Mumineen sent for me; and on going to
him I found him making merry, seated in a beautiful garden like
that of Paradise, and surrounded by his courtiers and by every thing
The third caliph of the house of Abbas.A —. T.' 15




3286         TURKISH EVENING ENTERTAINMiENTM  o
of the most costly klind.  He was served by a young female slave
so exquisitely beautiful, that in all my life I never had seen any
human being equal to her.  As soon as he observed me, he exclaimed, "What do you say, O Yakoob bin David, to this jovial
society?"   To which 1, offering him my,compliments, replied,
"May tlhere never be any beauty and perfection like this; may
your enjoyment be everlasting; and may the supporters of your
majesty's greatness be perpetual."  The caliph answered, " I bestow all the gayeties and appurtenances of this meeting, together
with this female slave (jarieh), upon you. I also add to the gift the
sum of a hundred thousand dinars, and command you to spend a
few days in the most perfect gratification and enjoyment possible."
Then turning his face, he added, "I have need of you in a matter
in which you must be very zealous and attentive."  In reply to this
I kissed the caliph's feet, and remarked that I was his majesty's
servant, whose duty it was to hear and obey his commands
with all fidelity-commands which were always a sourde of honor to me.
The caliph now delivered over to me a dignified looking man,
saying, "I wish you to put me at rest frtom all apprehension of
this man's evil machinations; for if he lives, he will some day be a
souce of tro-uble and sorrow to me."  I answered, begging him
to believe that I would endeavor to relieve his mind from all apprehensions, by executinog his orders respecting the man~  The caliph
then bade me swear to carry out the comnmands he had given mle,
-which I did.
I then took the man with me, and returned to my own palace,
where I confined hinm  in one of its apartments.  I became so
much enamored of the beautiful slave which the caliph had given
me, that I had a suite of rooms prepared for her near my own
divan, and was separated from her only by a curtain.  Whenever
I could be free from business I spent my time in her society, enjoying her conversation and intimacy.  I passed a few days in this
manner, and then ordered my prisoner to be brought before me




TURKISH EVENING ENTERTAINMENTS.           32 7
I inquired into his circumstances and history, and found that he
was a most intelligent and well informed person, but had been
calumniated to the Emir of the faithful by his enemies, who had
accused him of having designs upon his majesty's throne. The
caliph had been convinced by their accusations, and had therefore given his prisoner into my charge. The man threw himself
at my feet, exclaiming, " O Yakoob, you are a man known for
your intelligence and independence of opinion: be not a participator
in the shedding of innocent blood; go not into the presence of
God with the blood of a descendant of Alee upon you.  If others
choose to do it, let them."  "I swear, by Allah," I replied, " and by
the respect which I entertain for the Prophet's tomb, that you will
meet with nothing but good from me."  I then gave him some
money for his expenses on the way, presented him with a horse,
and bade him set out immediately, and conceal himself in some
place unknown to me, where he should remain for awhile. The
man did as I bade him, and departed.
Now, the jarieh which the caliph had presented me with, had
heard all that passed between me and this man; and going at
once to the caliph, she related it all to him.  Immediately the
caliph sent men; and, having again apprehended the person
of the dignified figure, he put him once more in prison.  He then
ordered me to call on him; and, on my entering his presence, he
inquired with an appearance of pleasure and gratification, "Well,
Yakoob bin David, how have you performed the service which I
confided to you?"  "Long life to the Prince of the faithful," I
replied, "his work is done." 1" Swear by my head that what you
say is true," said the caliph; and I swore by his head that it was
even so. " Go," said the caliph to those near him, " bring in that
man."  And lo 1 they led in the very person whom  I had just
released.  " Is this the return which you make," exclaimed the
caliph, " for the confidence and reliance which I placed on your
fidelity? Is it right that you should thus treat me with deception
and treialchery?"  I could make no possible reply, but stood for




32 8         TUINISH EVENING ENTERTAINMENTS.
some time in silence, At length the caliph spoke. " Leave me,
Ibin Yakoob," said he to me; and to those around him he added,
"Take him and imprison him in the dark dungeon, called the' Mutbik,' and enter into its registers that he is to be confined
there for ever." Obeying the caliph's commands, they led me
away from his presence, and let me down into a deep well, where
I was provided with food and drink every three days. I was only
informed of the five times a day for prayer, by some one striking
on the trap-door of the well.
Here I remained for some length of time,-how long I did not
know, the impurity of the place having deprived my eyes of their
sight. At length, one day, the mouth of the dungeon opened, a basket
was let down to me, and I heard some one cry out, " 0 Ibin David,
be happy once more." I was then taken out of the prison and conducted to a bath, where, after being cleansed I was clothed and again
led into the presence of the caliph. " Salamr alaik, 0 Emir of the
faithful," said I, s-aluting him. " What Emir of the faithful do you
mean'." asked some one. "The Emir el Mehdee," said I. A voice
from the hall then exclaimed, " God's mercy rest upon El Mehdee;"
from which I knew that he was dead. I was bidden again to salute the caliph; and I said, " Salan alaik, ya Ameer el numineen."
"' What emir do you salute?" was again asked me. I replied, " The
Emir el Hadee."  The same voice once more spoke from the seat
of honor, saying, " God's mercy rest upon El Hadee." So I
again said, " Salams to the Emir el Mumineen Haroon er Rasheed;"
and the same voice immediately responded, "And salams to thee,
O Ibin David; and God's mercy and blessing be with thee." This
person inquired of me how I was, and bade me pardon him for
all I had suffered. I replied by saying that I pardoned El Mehdee,
and thanked Haroon er Rasheed for delivering me from my prison;
adding, "0 Prince of the faithful, my eyes no longer see, nor my
ears hear; and I am become an aged and infirm man."  "Ask
whatever you desire," said the caliph; "for I am grateful to you
for many benefits and services which you rendered me." So




TURKISH EVENING ENTERTAINMENTS.             329
I asked to be permitted to go to Mecca, and spend the remainder
of my days in the neighborhood of that sainted place, in prayers
for the Commander of the faithful. Haroon er Rasheed forthwith
granted my request, and commanded that all my wants should be
provided for. I came, therefore, to Mecca, and am spending the
remainder of my life in the service of all true believers.
The cause of all my misfortunes and sufferings was woman's
deceit, which I did not preserve myself against; but, being blinded
by the passion of love for the female slave given me by the caliph,
did not conceal my secret from her. Becoming possessed of this
latter, she divulged it to my ruin, and thus I was rendered miserable through my own fault. The moral of this story will be understood by persons of experience.
CONCERNING TRAITS OF AFFABILITY AND PIETY OF CHARACTER.
It is related that one of the military commanders of Mamoon,
one of the Abbaside caliphs, Abdallah bin Tahir, was a very dignified and influential man. One day the caliph became enraged
with him, and asked the opinion of the courtiers* around him as
to what should be done to him. All advised his death; so the
caliph ordered his confidential secretary to write a note summoning
Abdallah bin Tahir to his presence, as he had some business
with him.  Now, the confidential clerk of the caliph was a great
friend of Abdallah bin Tahir; wherefore, after writing the note, he
added in a corner the words, " Ya Mioosa! (O Moses!)" and sent
it to the commander. On receiving it, Abdallah read its contents,
and, in obedience to the order which it contained, was about to
* It is to be understood that the Oriental courtiers are not like those of the
west. The term used is nadims, which signifies the private companions of
the prince, who serve him and are dependent on his bounties.-A. T.




3'30        TURKISH EVENING ENTERTAINMENTS.
proceed to the caliph's palace; but, before doing so, he went into
his harem, where he possessed a very beautiful as well as a most
intelligent female slave, who moreover was a poetess. This young
woman, for brightness of mind and for elegance, was quite incomparable. Seeing the note in his hand, she took it from him, read
it; and, on perceiving the words, " Ya Moosa," she screamed out,
" For God's sake, 0 emir, do not go,-refrain from it; for the clerk
who wrote this is your friend, and has given you notice to be upon
your guard. The words,' Ya Aoosa,' are the commencement of
the line,' 0 Moses, the people command thee to be killed.'"
Abdallah thanked God for the female's perspicacity; and having been able to show, in a reply which he wrote, some good
excuses, he escaped the danger which threatened him.
AN ANECDOTE ABOUT BELKEES.
The wife of the Prophet Suliman-on whom be peace-was
Belkees, and her tribe that of the Jan?. Her story is so good an
example to the world, and shows so much of the wisdom of the
Creator of man, that it is deemed worthy of being cited here.
In ancient times the sovereign of the country of Saba was a
person named Yeshrah. He was known as possessing a benevolent and peaceful character, and a mind full of talents and information. He ruled over his subjects in such a manner as rendered them tranquil and easy. One day, when this excellent
prince was travelling, he came to an extensive plain where were
two serpents resembling frightful dragons. One of these was
white, the other black; they were entwined around each other in a
desperate conflict, and the white one had received a wound in a very
vital part of its body.  The black serpent being thus victorious,
the strength of the white one was exhausted; it could move no




TURKISH EVENING ENTERTAINMENTS.            331
more, and the black one wreaked its vengeance upon the helpless
animal. King Yeshrah, touched with pity, went to the assistance
of the white snake, and aided it in its conquered state; lie placed
a diamond-pointed arrow in his bow, and, taking aim at the black
snake, he let fly and instantly killed it. The white snake, now
regaihing its existence, crawled away until it became lost from
the king's sight. King Yeshrah, much pleased, returned to his
throne.
One day while this same king was seated alone, a youth of a
handsome exterior persisted in being allowed to enter the presence of Yeshrah. The king, much surprised at the conduct of
the youth, asked him how he dared be so bold as to approach his
privacy uninvited; to which the youth replied, "Be not displeased
with me, O king; the cause of my conduct is that I, who have
been benefited by your goodness, belong to the filmily of the
Jinns (taifeh jcann), and. received my life from your benevolent hand
on a certain occasion." The king, greatly surprised, bade the youth
explain on what occasion; and the latter said, " I am the white
serpent, which was engaged in a conflict on such a plain, and,
when reduced to the point of destruction, was saved by you.  You
destroyed my enemy; and, to make a return for your kindness, I
am come, according to the saying,' Do good for good done to
you,' to ask leave to enter your service." The ring r eplied, "I have
already many servants, and have no possible use for any more."
"Can I not, then, procure you some precious metals for your
treasury, or jewels of any kind?" asked the youth; but the king
replied, " I already have these in abundance, and care but- little
for such things."  "Let me know, then, what science or knowledge you have a taste for, and I will give you information about
it."  The king replied, " The foot of my throne is the abode of
the learned, and I already possess a portion of all kinds of
science."  After a moment's reflection, the youth observed to the
king, "O, sovereign of the world, I find that none of my offers
have been acceptable to your majesty.  Now I have a sister who




332          TURKISH EVENING ENTERTAINMENTS.
is as beautiful as an angel (lit. a Peree); no eye of the world has
ever witnessed her equal: and if you have a desire to marry her,
it will be my duty to effect it." When the king heard the praises
of the Peree-faced girl, he experienced, in the inmost part of his
heart, a desire for her, and wished greatly to behold her charms.
The youth, much pleased at the evident inclination shown by
the king for his sister, in an instant of time disappeared from
sight, and like a spirit became, invisible. Immediately afterwards
returning, he was accompanied by a Peree-faced girl, as splendid
(as Khorsheed Phoebus) — a revolutioner of past times —a devastator of all human reason —a rosebud of silver lips —a doublechinned rose-form-a slender-shaped beauty gently moved by the
wind, and each wave of whose curls was a snare for hearts. When
this beautiful creature with the musk-scented locks came before
the king's eyes, the reins of his self-control left his hands; he
became greatly enamored of her charms, accepted of her for his
wife, and immediately offered to espouse her. The Venus-like girl
on her part expressed her willingness to be betrothed to the king,
but however on one condition, —and on that would depend her
union with him. "Let me hear what it is," said the king. The
fair creature replied, " Every thing which I do, be it good or evil,
you must consent to, nor must you think of changing it. In this
manner no harm can come upon you from me; if you marry'me,
know that I am a Jinn, that my Junoon is a conquerer,* and I will
vanish immediately from your sight, so that you can never behold me again."
The king, no longer master of himself, consented to her demand, and exclaiming, " On my head and eyes be it," expressed
his compliance. They remained together a long time happily; and
the lovely wife bore him a handsome son, as beautiful as an angel,
much to the king's joy and satisfaction. One daty when they were
* This account of the character of the female is not clearly understood&
Junoon is a being superior to herself, who gives her strength to act-to disappear.-A. T.




TURKISH EVENING ENTERTAINMENTS.             333
enjoying each others society and conversation, a dog approached
him; and his wife suddenly casting the child into its mouth) the
dog fled away, and was lost from sight. The king was excessively
displeased at what she had done, and became filled with sadness
and melancholy; but concealing it, he continued to act up to the
condition which he had agreed to. He renewed his intimacy with
his wife;. they were happy together, and she bore him an angelic
daughter, which for beauty and perfection was splendid as a
Hooree of Paradise. The king was now again greatly rejoiced,
and was consoled by this daughter for the loss of his son. For
some time he was made happy by this child; but once during the
winter season, when the weather was most severe, as he and his
wife were sitting around a brazier, she suddenly seized the child
and cast it into.the fire, where it was soon consumed by the burning coals. The king, not knowing the cause of this conduct, was
excessively afflicted; he arose, and retiring by himself, gave vent
to his grief in a flood of tears. The fire of separation consumed
his liver;* but recovering from his pain, he again resumed a smiling countenance. Some time after this, by divine power, the king
had another daughter born to him. The child possessed a pure
aspect, and was so delicately beautiful, that, on account of its
resembling the Hoorees of Paradise, it merited the name of Belkees. All watchful care was bestowed on its cradle; daily it increased in sweetness and beauty, and was a source of joy and
gladness to the king.
Wondering whether it was his wife's design also to make way
with this child, he begged her not to treat it as she had done the
other two; "for," added he, " my heart is already become embittered with the loss of my offspring; do not, therefore, I beg you,
add new grief to what it has already su-ffered."  " By the compact
which we made," she answered, "I was to admit of no infraction
of its condition,-and you have no right even to ask me this ques* Among all Orientals the liver is supposed to be the seat of the affections.-A.T.
15*




334          TURKISH EVENING ENTERTAINMENTS.
tion. However, I excuse you this time; but know that if it should
ever occur again, our union will be changed to separation, our marriage tie will be loosed, and our joys and delights will be certainly
turned into sorrow." The king on hearing this remained silent,
and thus sought to excuse himself.
About this time a powerful enemy appeared against the king
in person; and as no one else was capable of opposing him, the
king set out to do it himself, taking the angel-faced woman with
him. He entered a fortress, and his enemy surrounded it with his
troops. The war becoming prolonged, the king's provisions began
to diminish until there were but few remaining. He was occupied
constantly with planning some means of relief, and had recourse
to a vizir in whom he at all times placed confidence. The vizir
had, however, joined himself to a party of discontented persons,
and was disposed to deal treacherously towards his sovereign. The
king, supposing him as faithful as formerly, took council with him
as to what they should do on account of the shortness of the provisions. The vizir replied that the troops had not food sufficient for
ten days, and sent a small quantity of biscuit to the king's tent.
The queen was greatly pleased, and at night put the biscuit into the
fire and consumed it. When this came to the knowledge of the
king, it gave him great grief; and having no command over himself he exclaimed, "Ho! woman, are you my enemy that you
should do such an act? or do you wish to be our ruin?" To which
the woman replied, " I am not your enemy; but am, perhaps, your
most faithful friend. Your infidel vizir, from enmity towards you,
has joined with your opponents and poisoned the provisions, with
the view of destroying both you and your soldiers. To prove my
words, I have retained a small portion of the biscuit, with which
you can mnake an experiment." The bread was given to an animal,
which immediately fell down and expired.
The woman now added to the king, " Henceforth I can have
no more intercourse with you; my worldly connexion with you
now must cease. The son which I threw to the dog still lives,




TURKISH EVENING 3ENTERTAINMENTS.            335
and has been brought up by a tender nurse in the form of a dog.
The daughter which I exposed to the fire is also in perfect health;
for the fire is its nurse. I must now bid you an eternal farewellfor our intercourse is at an end. When separated from me, do not
be grieved, for I will send so many Jinn soldiers against your enemies, that the latter will be routed and ruined in a moment. Be
happy, and keep with you my much loved daughter Belkees. She
will succeed you upon the throne,-will become a great and illustrious queen, and receive great benefits. As for myself, I will not
be neglectful of you, and have commended you to Allah."  On
finishing these latter words she disappeared from the king's sight
for ever.
Some days after this, troops of Jinns came to the assistance
of the king's army; and together they, completely routed his
enemy's forces, most of whom were killed. The victorious king
returned as a conquierer to his throne; but he was afflicted by the
loss of his wife. At length the "fatal moment" (edjel) arrived,
and he died; his daughter Belkees succeeded him on the throne,
and her history has been written in a detailed manner.
THREE  ANECDOTES.
It
It is related that once an individual named Baklan having revolted, Berak Khan, who was of- the dynasty of Ektay bin Jengheez, assembled his forces and marched against him towards the
country of Khoten. One of his soldiers on the way shot an arrow
into a swallow's nest, and knocked it down. A pearl dropped out
of this nest, and rolling along, fell into a well. On seeing this these
Moguls followed it into the well, and discovered there a thousand purses of gold.




836          TURKISH EVENING ENTERTAINMENTS.
About the same time, a bey of these loguls pitched his tenat the foot of a large tree, and he and his companions fastened
their horses to its branches. During the night the horses quarrelled and split the tree into two parts; and in the morning the Mogulsfound inside and under the tree six thousand purses of gold.
It is stated in the work called Medjemn  Nevadir, "Collection of'Remarkable Occurrences," tha; during the reign of Sultan
Melik Shah, there was a physician at Herat named Ismaeel Edeeb,
who in knowledge was the unique philosopher of his time. One
day on going into the bazar he saw a butcher devouring the
entrails of each sheep which he killed, whilst yet warm; and not
being pleased with his conduct, he remarked to a grocer in the
neighborhood that the young butcher would soon have a bad illness
come upon him. "' But when he is taken ill," continued he, "come
quickly, and let me know it."
Now, soon after this the young man died suddenly, and his
relatives began to weep and lament his fate. The grocer went and
informed the physician of what had occurred, but said it was too
late to aid him, for he was already dead. The physician, however,
went to see the body; and raising the veil from off his face he
began to apply remedies for the butcher's disease, which was apoplexy. In three days the young man had recovered and greatly
surprised the inhabitants of that place by his restoration to life.
I I I.
It is related in historical worlks that one of the celebrated men
of Egypt had a stroke of apoplexy, and all the physicians of the




TURKISH EVENING ENTERTAINMENTS.            337
place were called in at the death. The relatives and family of the
deceased commenced preparations for the interment of the body.
A physician named Katiyee happened to be present at the time.
He looked upon the face of the corpse, and declared that the man
was not dead. So preparing remedies for his restoration, he
showed that he was a mighty man; for after applying some ten
blows of a whip to the deceased, he felt his pulse and perceived
a slight movement. Those around him declared that no one had
ever known the pulse of a dead man to move. He, however, continued the application of the whip, until the deceased recovered his
senses, arose, and began to ask for food. This person lived many
years afterwards, and his history was a subject of astonishment to
all who heard it.
CHAPTER THIRTY-FOURTH.
Story about the daughter of a powerful vizir, and what occurred to her lover.
In ancient times there was a fortunate sovereign, who in majesty and grandeur resembled Alexander. He had a vizir as wise as
Jupiter (Mashtery), and who for knowledge and mental capacity
was without his equal. The sovereign had a most beautiful daughter, fair as the setting sun; and all the world were her suitors.
The vizir likewise had a daughter of angelic beauty, whose fairness shone like a bright moon in the sky of beauty; and those
two girls rivalled each other in the sweetness of their charms.
They were the ornaments of the world: they seemed to be two
waving cypress-trees in the rose-garden of joy; and the buds of
their eloquence were like two fresh opening roses. The whole




~338         TURKISH EVENING ENTERTAINMENTS.
world was like the fire-fly whirling around the torches of their
sweetness and beauty.
The preference was given by the public to the daughter of
the vizir; which excited the envy of the sovereign's daughter,
until it induced the latter to complain of it to her father. She
declared that either she or the vizir's daughter must rule alone,
for together they could not exist. The sovereign, becoming desperate, sent for his vizir, and commanded him, if he had any regard
for him, to sell his daughter, and, although it might be doing violence to his feelings, to thus remove her from him. The vizir on
his part being helpless, in order to appease the anger of the king,
did as he was bid, and doing violence to his heart, thought to
marry her to some one. " But if I do this," said he to himself,
"the king will be envious; and I shall bring upon myself his
anger." At length he concluded to put his daughter into a box,
close up its mouth, and deliver it to a broker in the bazar, with
orders to sell it for forty thousand alitchas, proclaiming to the
public that it contained a precious jewel, —that the person who
took it would not repent it, and that he who did not take it would
also repent it.
The broker did as he was bid; but every person in the bazar
refused buying the box and its contents, without seeing the latter,
except a poor water-carrier, who, having painted his cups the color
of a cornelian, sold his water "for the love of the Imam Hassan,
and the Imam Husain." He poured out sweet water to the thirsty,
and sold to them "waters of the Nile." "This box," thought the
water-carrier, "has some hidden meaning;" and, as he was a person doing well, and had credit, he went to a merchant and borrowed at interest the sum of forty thousand aktchas: this he paid
over to the broker, and took the box, which he then had placed on
the back of a porter and carried to his house.
On opening the box the water-carrier was greatly surprised
to find that it contained a most beautiful Peree-faced, jasminbreasted maiden; and extremely delighted he helped the fair




TURKISH EVENING ENTERTAINMENTS.            339
creature out of the box, and humbly assured her that he was her
most devoted servant. He next asked to be informed, "of what
garden she was a rose-of what vineyard the cypress."  The girl
was as intelligent as she was beautiful, and thought it best not to
divulge the secret of her parentage; she therefore only replied,
"I was a feeble creature, and they sold me; it fell to your lot to
purchase me. From being a jewel of great value, I have become
a stranger in a strange house; and, as a helpless maiden, I now
throw' myself upon the protection of your skirts, where let me be
as a servant." The water-carrier (Saka) was deeply touched at
her tale; and as the person from whom he borrowed the amount
paid for her was his townsman, then about to depart for his own
country, he placed the maiden as a pledge for the money in his
hands, and sent her to the care of his mother. When the merchant, his townsman, had arrived at his own country, he went
directly to the mother of his friend the water-carrier, and consigned the maiden to her charge, saying that she was sent by her son.
Now thle mother of the water-carrier was so extremely poor
as to need even a morsel of bread; and yet, for her son's sake, she
received the maiden with tokens of respect and regard, and told
her that she should be her daughter quite as much as he was her
son. The maiden on observing the poverty of the woman, took a
jewel out of her bosom, and bade her take it to the person who
had brought her, and say that they needed a purse of money.
The woman did as the girl had said, and returned with a purse of
money, which she expended for provisions and other necessaries.
The woman, who so lately had been in the extreme of poverty,
now clothed herself in dresses of different kinds, and put on cloaks
of rich silk. "Go," said the maiden to her again, "6 and tell the
merchant to send me two more purses of money;" which she did,
and they bought slaves and domestics. The woman now became
like one in Paradise; and the maiden, famous for her beauty,
intelligence, and spirituality, erected a palace-like building, in which
they took up their abode.




340          TURKISH EVENING ENTERTAINMENTS.
Now about this time a gay young man fell in love with her,
and, becoming greatly affected by his passion, asked for a meeting
with her. To bring this about he tried numerous manceuvres, but
all without ever succeeding in inducing the maiden to act improperly. Finally, losing all hopes of effecting a meeting with her,
he went to the city where the water-carrier resided, and addressing him said, " My poor fellow, you remain in this strange
place without any happiness, whilst your female slave amuses herself magnificently, by erecting palaces as large as caravanserays,
and getting up all kinds of amusements and pastimes. You were
formerly known as a pious and religious man, but now you have a
bad name." The water-carrier was a man of an honest character,
and he believed all the falsehoods which the fellow related to him;
so disposing of his water-skin and cup, he purchased a sharp dagger and set out for his native town with the intention of killing the
girl. On reaching the place he found, to his great surprise, that
his house had become an immense palace, in front of which slaves
and guards were in attendance.  When the maiden saw the watercarrier from the balcony, she ordered her attendants to, conduct
her master in; and he, on seeing this, had all his evil suspicions
strengthened. On approaching the jarieh, she came forward to meet
him; and just as she was about to kiss his hand, the water-carrier struck her with the sharp poignard which he had with him for
that purpose and wounded her. As he was about repeating the
blow, she fled away from him, and throwing herself from the roof
of the house, was dashed to pieces by the fall.
Just at this moment a Jew was passing by; and beholding a
most beautiful young woman in this condition, he told her that he
could find remedies for her bruises, and carried her away with him
to his own dwelling. As for the water-carrier, searching throughout the house for the maiden, he went down stairs, but found no
signs of the object of his search. Filled with grief, he sought his
mother, and informed her what had occurred.  The latter was
greatly afflicted, and weeping for the fate of the poor girl, asked




TURKISH EVENING ENTERTAINMENTS.            341
what would be his condition in the other world.  She assured her
son of the maiden's virtue and fidelity; on which he repented of
what he had done, and sought for her in every part of the place.
As for the Jew, on reaching his dwelling he applied healing
salves to the wounds of the sufferer, and did all he could for her
relief. The health of the young woman daily improved; and her
beauty being again restored to her, the Jew became enamored of
her, and asked to be permitted to visit her. The maiden thus
seeing that a Jew, one of an evil religion, dared to approach her,
which, should she permit, would give her a bad reputation both
in this world and the other, she gently repulsed him, saying, " Pray
go first to the bath; and after you have purified yourself, come back
to me."  The Jew, now believing in her sincerity, did as she bade
him; and as soon as he was gone, thinking that death was better
than such a life, she threw herself from the top of the house into
the sea, which was close beside it, and was lost in its waves. Now
near that place were three fishermen, all brothers; and these, on
pulling up their seine, were greatly surprised to find a rose-formed,
Peree-faced maiden in it, quite lifeless. On being hastily drawn
to the shore, she for some time breathed with difficulty, but finally
came to her senses. They dressed her in other clothes, and then
quarrelled about possessing her, each claiming her for himself.
Whilst thus engaged a horseman suddenly rode up before them,
who inquired the cause of their quarrel, and one of the three related
to him what had occurred. " You are all brothers," exclaimed the
horseman; " why should you quarrel for such a matter? I will judge
and decide on it for you."  Then taking three arrows from his
quiver, he shot them off, each in a different direction, saying, that
whoever brought him one of the arrows first, should have the
maiden. All having consented to this arrangement, they ran after
the arrows; but as soon as the horseman thus found himself left
alone with the girl, he caught her up behind him on his horse and
fled away with her, leaving the brothers to gaze after him as he sped.
The horseman on reaching his own village felt as happy as if




342          TURXISH EVENING ENTERTAINMENTS.
he had captured a whole treasury of booty; he observed attentively the -beauty of the fair creature who had thus fallen into his
hands, and immediately became deeply smitten with her.  His
passion overcoming him, he pressed his suit with warmth; and the
girl, to put him off, exclaimed, " Why, 0 young man, are you so
impatient? there is no hurry; let night come, and then all your
wishes will be accomplished." Then, with amorous gestures, she
added, *" Come let me don your armor, set me on your horse, give
me your flag, and see whether it will suit me."  The horseman,
unable to refuse her anything, arrayed her as she had desired, and
put her oil his horse.  After riding twice around him, she galloped
the horse a short distance in several directions; then suddenly
giving him the reins, she started at full speed for the open country,
where she disappeared from the horseman's sight.  She rode on
all that night and the night following; and on the next morning
arrived before a fortress, the gate of which was fastened.  At daybreak the gate was opened; and the keepers of the fortress, finding
the girl there, took her in.
Now the prince of that place had recently died, directing as
his last will, that, as he had left no heir to inherit his throne,
his people should adopt and pay obedience to whomsoever they
might find under the walls of his castle. The persons who had
found the maiden informed her of this; so attiring her in a costume
like that of a king, they led her to the vacant throne, where having
seated her, they all promised obedience to her commands.
Whilst the girl was thus a sovereign, she had a fountain erected
in the gateway of the fortress, on which she had her own portrait
painted; and she placed persons to observe those who came to the
fountain, with directions that whoever should look at the portrait
and sigh, should be conducted before her.  Some time after this,
it happened that the poor water-carrier visited the fountain; and
beholding the portrait painted on it, he manifested much agitation
at the sight.  So he was immediately taken by those placed there
for that purpose; and conducted into the presence of the sovereign;




TURKISH EVENING ENTERTAINMENTS.            343
where, on being questioned as to the cause of his sighing, he related
the history of the maiden-slave from the commencement to the
end. He was then confined in a prison. Soon after came the
fishermen, the three brothers, who on seeing the portrait sighed.
These also were apprehended and conducted before the sovereign;
and when they had told what they knew of the person whose
portrait they had seen, they too were put in confinement. After
them came the horseman and the Jew, who on beholding the portrait, also sighed. These likewise were led before the sovereign,
who commanded the former to be imprisoned, and the latter to
be hung.  The water-carrier and the fishermen were then brought
out, and each received an office. The former was clothed in the
dress of a king; and the maiden, after collecting around her
the nobles and chief men of the place, related all that had occurred to her from beginning to end. She then said, " I am not descended from one of high birth, but from one of the people; this
person is my legal possessor, and I now, of my own will, confide
the kingdom to him. Accept of him, and may he be a blessing to
you all."  So they accepted of the water-carrier, and  chose
h im for their sovereign; they showed him every evidence of respe ct and regard, and he sat on the throne of the kingdom. As for
the pure and virtuous daughter of the vizir, she lived a long while
in happy union with the water-carrier.
Now this tale shows how goodness and uprightness are never
lost; and how those who are sorrowful and afflicted will, by means
of the blessings of patience, become sovereigns. Difficulty terminates with facility; and it is a matter of certainty that all troubles
end through the pity and compassion of God.




344          TURKISH EVENING- ENTERTAINMENTSo
A TALE ABOUT TWO INDIVIDUALS IN THE SERVICE OF HAROON ER
RASHEED, THE DOCTORS HAKIM HINDEE, AND HAKIM JEBRAIL.
It is narrated that during the time of Haroon er Rasheed, the
Hakims Jebrail and Hindee once~met together. Both of them were
unique for their learning and wisdom. It is said that a disease
fell upon Ibraheem, the son of Haroon's paternal uncle Salih. He
became very ill; and Haroon, sending for Jebrail, made inquiries
about his state. The latter replied, "He is in a very bad condition, there is scarcely a breath remaining in his body; and if he
dies at sunset, it will be well for him." The caliph was very much
grieved on learning this, and became very sorrowful. When dinner
was placed before him, he drew back his hand, and began to weep.
The vizir Jaafer Beramikee, on seeing this, sent for the Hakim
Hindee; who, when he arrived and saw the patient, replied that
there was no cause to be afflicted. At sunset a great cry was
heard, on which the caliph sent to see what had happened; and
the reply was, that Ibraheem had improved. Haroon exclaimed,
that this was an evidence of the greater talents of Hindee; but the
latter replied, that he had merited nothing. The caliph and Hindee now went together to Ibraheem, when the caliph discovered
that his breath was stopped, and called the attention of the Hakim
to the circumstance. The latter arose, and, asking for a needle,
stuck it into the great toe of the patient, which caused him to
draw up his leg. The Hakim on this exclaimed, " 0 Mussulmans,
can a dead man feel pain " Then asking for a little incense, he
mixed with it a perfume, and let the smoke ascend into the
patient's face. Ibraheem now sneezed three times, and, rising up
from the bed, sat upright. The caliph inquired of him what had
been his sensations; when the latter replied, "I was in a most
pleasant and agreeable state, when a black dog bit my foot, the
pain of which awoke me."
Ibraheem lived thirty years after this, and the caliph conferred
great honors and distinctions upon the Hakim Hindee.




CHAPTE R THIRTY-FIVE.
On the Science of Enchantment and Sorcery.
The Sheik Abdallah Andalusee (of Andalusia) was one of the
most distinguished men of his time. He was particularly well
versed in the science of conformity, of talismans, of alchemy, and
enchantment, and performed the most remarkable things by their
aid. One of the strangest of them is the following:
Hafiz, one of the Fatimite sultans of Egypt, was a most eager
student of the science of enchantment; and in his time many
persons made their appearance as professors of the science, among
whom was the sheik above mentioned. The sultan begged the
sheik to exercise his art; whereupon he caused a large city to
appear on the summit of Mount Karafa. Around it were vineyards and gardens, with all kinds of fiuits; its inhabitants appeared
engaged in trafficing in the bazars of the city; and the air was
filled with birds, at the novelty of which the people gazed with
admiration. The inhabitants of Egypt beheld these things, which
formed a specimen of Paradise to believers. They were amazed
at the edifices which the city contained; and they all exclaimed,
"Blessed be He who is able to effect whatever He desires."
ANECDOTE.
It is narrated by one of the sheiks of Egypt, that Sheik Abdallah had a banker, a friend of his, of long standing. One day
the sheik sent for the banker, -and asked him  for the loan
of a thousand pieces of gold, of which he stood in great need;




346          TURKISH EVENING ENTERTAINMENTS,
but the unjust banker delayed the delivery of the money, and at
length excused himself from granting the request. The sheik kept
silence, and made no reply.  On the following day, as the banker
was seated in his shop he received from a friend the present of a
large fish, which the banker placed in the hands of his servant,
with orders to carry it to his house, and have it dressed for dinner.
Just at this moment the sheik called on the banker, to whom he
said, "I have come to-day to take you with me to an entertainment which I am going to give in the plain of Karafa." The
banker made objections; but his excuses not being sufficient, he
arose and set out with the sheik.
The relater states what followed in the words of the banker
himself: When we reached Karafa, we went out through the
Gate of the Plain, and passed over the ruins near that place. We
walked on over the sands of the plain, when lo! an immense
palace appeared before us, which greatly surprised me. Whilst
thinking who could have erected it, a great number of people, servants and attendants, issued from the palace, and came forward to
meet the sheik. We entered the garden, which was like that of the
exalted Paradise. On one side, the most pure and delicious waters
flowed into reservoirs, in delig'htful streams, purling and meandering through the pathways, along which grew divers kinds of flowers
and firuit-trees. Around the sides of the reservoirs were spread
sofas of the richest stuffs, on which sat youths of both sexes (gholams and hoorees), served by attendants, the like of whom I had
never seen, except in the service of sovereigns. The sheik made
a sign to those, and forthwith a collation of numerous meats was
served for us, with goblets of delicious sherbets. We here sat
ourselves down; and we ate, drank, and made merry. After that
the sheik made inquiries about the treasury; when the attendants
brought before us some forty or fifty purses of money on their
shoulders, and placed them in the middle of the apartment. The
sheik now turning to me said, " So you thought me destitute'of
money, and refused to loan me a hundred pieces of gold." At




TURKISH  EVENING  ENTERTAINMENTS.          347
this I was greatly ashamed, but the sheik changed the conversation to a subject of aniusement, much to my relief.
After this we remained one or two weeks in the palace, enjoying ourselves. The sheik remarked to me, that he did not bring
me there merely to spend a few days. "1I have," said he, "a
most angelic daughter, to whom  I have given all this wealth
and these servants; so that she is in need of nothing. I now give
her in marriage to you.  I may then see your children and spend
some days in enjoyment." Acquiescing in his request, I replied
that I would be governed by his commands. So he sent for witnesses fromn the Mehkemeh (Islam legal religious magistracy), and
the marriage ceremony was performed; after which he ordered his
daughter to be brought in. On beholding her I imagined that I
saw a moon-like angel rising from beyond the palace, cias fair as
the moon in her fourteenth night. Never in my life ha d I seen so
extremely beautiful a creature. Putting her hand in mine, he bade
me be happy and enjoy myself, after which he returned to his own
residence. I led my bride into our apartments, and we lived for
tihe space of one or two months in the most perfect enjoyment and
happiness.
One night, whilst reposing as usual beside my wife, I awoke,
and beheld her lying' dead, and covered with her own blood. I
cried out with feelings of surprise and distress, which awoke the
sheik, and caused him to come to me. He seemed greatly incensed
against me, and asked if that was the return I made for his generosity towards me, or the manner to treat one who in all his life
had never in any way injured me. " Go," exclaimed he to the
attendants, "bring here the governor of the city." They forthwith
departed. I almost lost my senses, and wondered what would be
the end of all these strange occurrences.  Overcome by my feelings, I fell in a swoon upon the floor.  At length, the sun beating
in upon me, my eyes again opened; and lo! I found myself lying
on the sands of Karafa, and neither palace nor people within my
view.




348          TURKISH EVENING ENTERTAINMENTS
I arose and returned to my own home, where my wife made
no remark on seeing me. At length I related to her the occurrences of the two months; but she replied that I had gone crazy,
-that the fish which I sent from the shop in the morning was still
uncleaned, for it was not yet noon. My amazement, on hearing
this, was increased, and I felt convinced that the past was the
effect of the sheik's science. I went to see him; and on perceiving
me he smiled, and exclaimed, " In the abundance of your mirth and
happiness, you have quite forgotten us."  I kissed his hand; when
he added, " You have witnessed the great power of divine science
-have you not?" and when I begged his forgiveness, he said,
"There is no end to strange things like this."  May Allahll have
mercy upon him!
TALE ABOUT JIFTAN KHAN, YAKOOB SEKAKEE, AND SOME
OTHIER INDIVIDUALS.
It is related that Yakoob, who was one of the most learned
men of his age, and unique for his knowledge of rhetoric and the
art of description, was once praising the former science to the vizir
of the Ameedi. Habesh, Jiftan Khan, and remarked that he was a
perfect adept in the art of sorcery (neiri nedjct), and [had performed numerous strange things by means of it. The Khan
placed much confidence in him; he considered him capable of
aiding him through every difficulty, and in all cases had recourse
to his assistance, so much as that he never deviated from whatever
he was pleased to advise. The Molla performed the most curious
things in the service of the khan, of which the following is the
most remarkable.
One day he was seated outside of his tent, when a flock of




TURKISH EVENING ENTERTAINMENTS.            349
cranes flew over him.  On observing them, the khan asked themolla if he was able to bring down one or two of them. The molla
replied by asking which of them he desired. The khan pointed
out one in front, one in the centre, and another in the rear of the
flock; all of which were immediately brought to the ground. This
circumstance caused great faith to be placed in the powers of the
molla; and the khan ever afterwards knelt in his presence.
Once the caliph's vizir, at Bagdad, injured himself; and for
three days the fire would not come out, and all the endeavors made,
by the caliph proved ineffectual.  Finally a crier proclaimed that
the whole affair was caused by Sekakee, and that it was necessary
for the vizir to kiss the hinder part of a dog, after which Sekakee
would release him.  The vizir, quite desperate, kissed the unclean
animal, and the matter was loosed.  The vizir was deeply offended
at Sekakee, which the latter well knew.  So going to the khan,
he said, "By computations of the stars, it is evident that reverses
of fortune are to happen to vizirs,-may no evil influence come
upon the members of the government therefrom." The khan, having no other resource, dismissed the vizir from his office.  A year
after this he placed Sekakee in the service of the vizir; and the
latter conciliated his good will, though at the same time he
cherished anger against him in his own heart, until an opportunity
should offer to gratify it.
By divine destiny about this time the Ilameh had bewitched a
standard-bearer, and the soldier made his appearance out of the
fire, with his arms in a blaze before the khan's attendants, who
were all assembled at his pavilion. The khan was much disconcerted at this circumstance, and the vizir remarked it. He regarded
this as a favorable opportunity for making an impression upon the
mind of the khan; so he remarked to him, that he (the khan)
was not ignorant of the fact that the molla was ambitious of possessing the kingdom, and that he was able to bewitch not only the
soldier, but all the people on the face of the earth. The khan
on hearing this was greatly alarmed; so that he bound the Ilameh
16




350           TITR,5IRII EVENING  ENTERTAItMENTS.
and threw him into F-ison.  Thus, by divire command, this man's
talent-'s S a so-u-rce of inj-ury to himself; for, after rlemaining in
prison. a yeari', he diedl theree in great grief and sufferiig.
The author of the A-worl  entitled Jami ul Hiikr.yat., says  One,
of my fiiends relates thlat, a number of Yaras once ltail)g assem-led tooetlher for l1the purpose of going to war, we set out for the
country of the eneSny, and on the way fell in with a place shaded
by a grosve o o ocias.  Amonegst the conmpany was a youth, who
remarihed that he hlad a presentiment that a  i1 on iould seize
himb in asIhat gtrove and be the cause of'his death.  " Should this
indleed he myn fate," adde,  " I beg' you to send myT as  and
clotlhes to Imry'' alm y."   Wie were  iuch troubled at what he
said; and it happened that, on our Vay,  c lihn reall  -did spring
out of a thiclkiK up on the young man, threw him  off his ass, and,
5lwhilst the youatl was still repeating the confession of faith, carried him into the deepest part of the grove.'We were all very
much grieved at what we beheld; and, on arriving at our city, so
as to deliver his effects to his wife, we went to her dwelling.  On
knocking at the door, it opened; and the youing mnan, to our very
great atstonrislhment, stood before Lus.  To our questions as to how
he had escaped, he replied, " As soon as the lion carried me off
I heard a loud voice calling out; this friightened the lion so that
it laid me down, anld went away in the direction from nwhich the
voice seemned to come.  }aising up my head, I saw the animal
engaged  in conflict w-ith anot-her more terrible than itself; and
thinking  this a good  opportlunity to effect my escape, I fled
away.  On my way I met with the body of a clead person, half
devoured, with a money-belt girded around his waist.  I found
several pieces of gold in the purse; and talring them  with me I
fled on, until at len.gtha I fell in with several people, and felt safe.




TURKISH EVENING ENTERTAINMENTS.           351
The Cadi Abool Casim Moosa relates the following, in the book
called Ferdjbaad esh Sheddeh: One day, whilst seated in Cufa,
beside Aboo Alee Omar, one of the attendants rushing before us
screamed out that a certain person had been seized by a lion and
carried away into a thicket.  All present were much affected by
the news, and hastened to info-Irm Aboo Alee of the same. {" God
have mercy on us," exclaimed Aboo Alee, s" how strange this is!
for the father of that person was also killed by a lion."  Several
days subsequent to this I went again to Aboo Alee; and whilst
conversing with him, lo! the man who had been carried off by the
lion suddenly appeared and saluted us. Greatly surprised, we
asked him how he had escaped; and he answered, " When the
lion first seized upon me I became insensible, but soon after recovering my senses I found myself alone with all my limbs sound,
and so fled away. Whilst running, my foot struck against a
purse, which I put under my arm, and continued on until I was
safe.  On examining the purse I found in it, sealed with the seal
of my own father, a note in his hand-writing."  Aboo Alee on
seeing the note and its seal was greatly surprised.
CHAPTER THIRTY-SIXTH.
On remalrkable coincidences.
STORY ABOUT THE SON OF THE BERAMIRIDE EAZEL BIN YAHIYA.
Mohammed Damashkee relates as follows: Fazel bin Yahiya,
who was the vizir of the Caliph Maemoon, had a son born to him
during the period of his power. All the poets of the time wrote




352          TURKISH EVENING ENTERTAINMENTS.
and composed kasidehs and ghazals (poems) in compliment to the
child, for which they received presents; but none of them pleased
Fazel. I was then in great poverty; and Fazel kindly directed me
also to compose some lines on the same subject. I replied that
respect for his presence prevented my doing so; but he urged me
to compose something, saying that I must write whatever came
into my head. I composed several lines on the inspiration of the
moment, and presented them to Fazel. Pleased with what I
had written, he presented me with ten thousand pieces of gold.
With these I put my affairs in order, and purchased houses and
land, until I was quite comfortable.
Some time afterithis the sun of the Beramikides began to set;
and when their fortunes had changed, I one day went to a bath,
where a fair featured youth served as tellalk (to kneel and rub him).
The benefits which I had received from the Beramikides recurred
to my recollection, and the verses which I wrote on the son of
Fazel came upon my tongue. On my reciting them, the youth
who attended upon me became quite beside himself, and fell down
upon the floor of the bath. Supposing him affected with epilepsy,
I left the bath, and scolding the keeper, accused him of having
given me a silly fellow for my tellak. But he excused himself by
swearing that the youth had been for some time past employed in
the bath, and nothing like it had happened before, So I returned to
the bath, when the youth coming up to me kissed my hand, and
asked me if I knew who had composed the lines which I had recited. I informed him that I myself had composed them. " On
what occasion did you write them?" he next inquired. I told him
that Fazel having had a son born to him, I wrote them on his birth.
"Where is that child now?" he continued. On my replying that
I did not know, he exclaimed in a tone of affliction, " Behold that
unfortunate youth before you!" On being thus reminded of times.
long past, I was quite overcome.
Mohammed Damashkee adds: On thus learning that the
youth before me was indeed of such high rank, and that it was on




TURKISH EVENING ENTERTAINMENTS,          353
the occasion of his birth that I, as above stated, became possessed
of my wealth and comforts, I exclaimed, "Dear boy! I am now
an old man, and all that I possess has been bestowed upon me
by your generous father. I have no one to leave behind me.
Come therefore with me before a cadi; and I will confer lupon
you all that I am legally worth, which will be making some return
for the benefits your parent bestowed upon me." On hearing this
the eyes of the youth filled with tears; and he exclaimed, " Never,
never will I take back from you one hubbeh (cent) of what my
father gave you." Nor indeed, adds Mohammed Damashkee, was
I ever able to induce him to accept any thing from me.
One of the effects of divine power is related by Mohammed
bin Casim Aniyar. The Emir Sivar was for a time the governor
of the country of Rehba. Bin Casim  says: One day after
leaving the presence of the caliph I went direct to my own palace,
when I entered into the harem of my family,  Being hungry,
some food was laid before me. But I did not like it, and bade the
attendants to remove it; which was done. I was troubled in my
mind, and did not feel disposed to associate with my family; so I
lay down to take a little repose, but could not sleep. I therefore
again arose, and ordering a horse to be saddled for me, I mounted
him, and rode over the bridge of Bagdad, following unwittingly
whatever route I chanced to meet. Whilst riding on one side of
the city, one of my men came up to me and kissed my hand. I
inquired of him whence he came; and he replied that he had been
to dispose of the produce of a certain village, and had received
for it a hundred thousand pieces of silver. " Come along after me,"
said I; and continued on. Soon afterwards I came to a part of
the city where there was a chapel, and alighted from my horse
for the purpose of performing the noon-day namaz in that place.




354          TURKISH EVENING ENTERTAINMENTS.
I performed one or two rikats, and seated myself, when I
observed a blind man coming towards me, holding by the wall
as he groped his way. Inquiring of this blind person what he wished,
he replied, " I smelled an odor about you which caused me to know
that you are a generous and benevolent man, to whom I can
relate my circumstances, when perhaps you may fulfil my hopes."
"Speak," said I; "let me hear what you have to Say." The blind
man added, "The houses which you see opposite this chapel once
belonged to my father; he disposed of them, and we left here for
Khorassan. But not long afterwards my father died, and I became
blind. Being unable to work, I sank into poverty; so once more
setting out, I returned with a caravan to this country. The request
I have to make is, that you will be so good as to aid me in finding
the owner of these houses, whom I will request to conduct me
into the presence of the governor of Rehba, the Emir Sivar, who
was once a sincere friend of my father." I asked the blind man
what was his father's name; and he answered that he was known
by the name of Jeleel Salar. It happened that this person had
once been a warm friend of mine, for whom I had great regard; so
I exclaimed, "Welcome, good sir, welcome! tell me what you need.
Emir Sivar has plenty to eat and drink, blessed be God, who has
conducted you to his feet; for I am the Emir Sivar whom you
seek." Then calling in the servant who had the hundred thousand aktchas, I took that sum from him and presented it to the
blind man. I also bade him come to me early in the morning, at a
certain place; after which I mounted my horse and returned
directly to my own house.
I next went to the Commander of the faithful, to whom I
related the whole incident. The caliph was much pleased, and
ordered me to give out of his own treasury two thousand pieces of
gold to the blind man. He next asked me whether I had any debts;
and I answered, " Yes, O Emir el Mumineen, I owe to such a person
a hundred thousand aktchas." So he immediately commanded me
to be paid that sum, with an additional one of the same amount;




TURKISH EVENING ENTERTAINMENTS.            355
which I took, and returned to my own palace. There I told the
blind man that the Most High had sent him two thousand pieces
of gold, and two hundred thousand aktchas; for which he must
pray for the caliph. I next gave the blind man, from my own
property, a thousand pieces of gold. He remained some days
as our guest, and then returned with the cafileh to Khorassan,,
where his wife and children were. He frequently sent me letters
and presents from that country; and I was then kept constantly
acquainted with his circumstances.
AN ACCOUNT OF TI-IE DIVINE FAVOR SHOWN TO THE IMAM MOOSA
ER RAZEE IN A DREAM, AND WHIICJE  WAS TIiE SOURCE OF
IMMENSE WEAL'TH TO HIM.
To the well informed it is Inown that the Sultan of Khlorassan, Alee bin Moosa er Razee, from being a man of great wealth,
and pure in conduct and character, was, by the changes of time,
reduced to the greatest want. In his extremity he waited upon a
learned old man for advice, who counselled him to prostrate himself
in prayer, and ask aid of the Most High, and then perform whatever commands might be given him.
PERSIAN VERSE.
"Whatever occurred under the shadow of His Majesty,
"Brought shame to no one."
The sultan having rubbed his forehead against that pure garden
(the Prophet's house), spent the night in prayer. he peciforlned
two rikiats, and made supplication to the Giver of all gifts and
the Judge of all wants; and whilst in tears lhe fell asleep. During
the repose of the sultan, hle beheld the "Beautiful of thle beau




356          TURKISH EVENING ENTERTAINMENTS.
teous " (the Prophet), who addressing him said, "' Your condition
is known to me; but just at this time our hands are empty: we
are therefore excusable. Take, however, the tablet which is hung
up in our box, and expend it for your relief until you become the
recipient of divine favor." The unhappy man took the tablet,
broke it up, and, by disposing of it, soon became possessed of much
wealth. The tablet, however, renewing its form, the sultan asked
permission to restore it to the place where it had hung suspended.
He saw the Glory of the universe (the Prophet) in his sleep, who
said to him, "We are the heirs of the house of the Apostle of
God; is it, therefore, proper or becoming in you not to deem right
the favor which we have shown to our guest? We gave it to you
gratis, to supply your innocent wants, and we have no need ourself of such things. We are also thankful for the services which
you have rendered to us." May the Most High bless his secrets,
and bestow upon us the blessings of his person!
AN ACCOUNT OF THE HERO RUSTEM  APPEARING TO THE CEIEBRATED FERDOOSEE IN A DREAM, AND TtIE BENEFITS WHICH
THE LATTER R.ECEIVED FROM HIM.
That mlost celebrated poet, Ferdoosee, was in the service of the
Sultan Mlahmood; and whilst engaged in composing the Shah
Nameh he received so much attention fiom the sultan as to become
the object of the envy of his associates. He took precedence of
all the other poets before the throne of the sultan; and their envy
and jealousy being thus excited, they began to intrigue against him,
until they succeeded in producing a great aversion in the mind of
the Vizir Hassan Maimandee against Ferdoosee.
This ill will on the part of the vizir, which continued for some
months and even years, occasioned much trouble to Ferdoosee;




TURKISH EVENING ENTERTAINMENTS.            357
and after finishing the work of the Shah Nameh, he found himself
without recompense. The story about this matter being generally
so well known, we refrain from reproducing it here. The result of
the affair was, that the other poets prevailed upon the Sultan
Mahmood to command Ferdoosee to compose a poem on the subject of the war between Kiavkeshany and Eskibos, and what
occured to Rustem in the said war; which poem would show the
degree of his talent and eloquence. This the sultan asked Ferdoosee
to do; and the great poet so performed his work on the exploits
of these two warriors, that his eloquence and talents left the other
poets as much astonished as the magicians of Pharaoh were; and
he himself appeared as fair and white as did the Prophet Moses
when illumined by divine interposition. His work thus being
sealed with the acceptance of the other poets, Ferdoosee's standing became higher than ever in the consideration of the sultan.
The pith of the poem is, that Kiavlkeshany sent Eskibos, that
celebrated prince, to the wars of Iran. The latter formed an
agreement with the Imam, and the army stopped in front of the
troops of Toolus, and invited them to fight. Toolus finally put his
troops in battle array, the conflict commenced, and he and Eskibos
joined in single combat.. Eskibos, placing his back against a mountain, gave space for Toolus to march out and fight. The warrior
Rustem, however, prevented him from so doing, saying "You
are the commander of the army and must remain in its centre; but
under your auspices I will soon teach him his bounds," adding:
PERSIAN VERSE.
"As heart of the army, you keep up the line,
"But I will soon teach them their heads to incline."
Rustem, so celebrated for his valor, was on foot, and at once
marched on against Eskibos, who let fly an arrow  at him. Rustem took his buckler, and shot an arrow in return, which knocked
over the horse on which his enemy rode and killed it.  Eskibos
now sped another arrow at Rustem, which passed quite through
16*




358          TURKISH EVENING ENTERTAINMENTS
his buckler and wounded him. Enraged at this, Rustem marched
onwards against him and let fly another arrow, which, striking him
in the breast, at once put an end to his life. This valiant act of
Rustem was described in detail in the Shah Nameh; and on the
sultan seeing a drawing of it, he exclaimed that if Ferdoosee were
to receive for his work the revenues of Iran and Tooran, it would
not be a sufficient recompense.
Now on that night Ferdoosee saw Rustem in a dream. He
was in the market of the town called Yekta Abad, with a gold
helmet on his head, and his cuirass adorned with jewels. Placing
his lance on the ground, and standing on the place of conflict, he
struck his hand forcibly against his breast, and saluted Ferdoosee,
who was preparing to express his request to him with words of
regard and respect. Ferdoosee returned his salutation, saying,
"6 Salan alaik, 0 valiant prince, the champion of the world, and
the joy of those who register the deeds of the brave." Pleased
with these words, the hero of the age smiled like a rose; then
weeping, he said to the Molla (Ferdoosee), "We are unable to
express to you the degree of acknowledgment due to your learning: you are aware of our inefficiency, pray then excuse us. Once
upon a time I fought with a celebrated warrior, and at such a
place cut off his head; and not liking the golden collar which was
around his neck, and which was a sign of heroism, I left it there."
Then letting fly an arrow, Rustem pointed out the place where
the collar was, a huge mound of earth; and he added, "Be it a
gift from me." When Ferdoosee awoke he was greatly surprised, and thought to himself, "If I speak of this the people will
not believe me, but regard it as an idle fancy." Consequently he
kept the dream to himself.
Some time after this Sultan hMahmood went on a hunting excursion to Yakta Abad, and visited the tumulus which Rustem had
pointed out as being the place of the golden collar. Ferdoosee was
with him. The sultan's escort encamped without the city. Ferdoosee's dream came into his mind, and he paid a visit to the tumulus,




TURKiS1I EVENING ENTErITAINMAIJNTS.               8 59
which he perceived to be just where the arrow  had fallen. He
was on friendly terms with the chief Ayaz of the sultan, and to
him he related what had occurred to him. The former told him to
have no doubts of his dream; "for," said he, "it will, Inshallah,
come true."  The Ayaz now  went to the sultan and remarked,
that, as his najesty was in the habit of going frequently to thiat
place to exercise himself in shooting, it seemed to him  that a
proper target ought to be prepared for him.  "Let it be elected,"
replied, the sultan; and the Ayaz, preparing without loss of time
for the labor, set seventy yoke of oxen to work, and soon had the
tumulus removed.  On digging up its foundation, the Ayaz related
Ferdoosee's dream  to the sultan; who replied that if it was not
all a wild delusion, the contents of the tumulus would now soon
testify to its correctness. Just then, and at the moment when the
story was being related, the plough of one of the workmen cauglht
in a link of the collar and could not be moved. The earth around
it was removed, and the collar was brouoght forth and exhibited to
the sultan, who exclaimed that it was justly due to the Molla Ferdoosee, and should be given up to him, which was immediately
done.  But Ferdoosee spolke to the Ayaz, saying, that it was the
recompense of eloquence, and ought to be divided equally am- ongst
all the poets there present. The Ayaz did as he was requested by
the Molla, and the share of the collar that fell to him (Ferdoosee)
was three huldred miskals of gold. Now, as in our days, the brave
are recompensed for their deeds by receiving crowns and belts,
so at that time they had a golden collar thrown around their necks.
The Khodjath Abd ul Alee wrote the following lines:
0' 0 Time, why in our days are great men without generosity? Did not
Rustern say of Henor, that Bo3hram held our stirrup and reins? One
night he said to Ferdoosee,' 0 dear one, our heart is ready to plerform- its
duty to you. rThe silver is collected and hidden in a secret place; with
the labors of our club, our poigunard, and our blows, be prepared, so as to
need no aid from our hand. Great as is the s-halne which our moving
away causes 1us, kniow that there is no glory in life, since the debased
are in more honor than the distinguished.'"




CHAPTER THIRTY-SEVEiNTHI
On miracles which have occurred to persons of distinction.
The author of the work entitled Keshf el Gameh, relates: I
was often in the habit of narrating the strange story of what
occurred, in recentftimes, to Ismaeel Ierleel; and one day whilst
about to do so, one of the persons present rose and said, "I am
the son of that Ismaeel mentioned by you, and my own name is
Shems ed Deen."  I was much pleased at this meeting, and
inquired of him whether he had ever seen the complaint which
existed in his father's thigh. The young man replied, "At that
time I was very small, and could not judge of such matters; but
I remember that after he recovered, hair grew out of that place."
The story is as follows: A sore made its appearance in the
right thigh of Ismaeel Herkeel, which no medicines could cure. At
length he represented the matter to the Kiazroonee Said Razee ed
Deen Taoos, who assembled together all the surgeons of Aleppo,
and asked of them a remedy for the complaint. They all agreed
that there was no help for it but amputation; which was also
extremely dangerous, on account of the sore being in the midst of
the veins of his thigh, so that its excision might cause his death.
About that time Said made a journey to Balgdad, and Ismaeel
accompanied hlin; on which occasion he showed his complaint to
the best surgeons the place contained. These also replied that they
were unable to offer any remedy; whereupon Ismaeel exclaimed,
that since he had no hopes of any cure from the surgeons, he
would turn his face towards the Lord of all doctors, and implore
Him to vouchsafe a remedy for his affliction. Accordingly he
visited all the mabids and mesjeds (places of worship and prayer),
and the tombs of the martyrs (Hassan and Husain), where he
offerd up his supplications night and day.




TURKISH EVENING ENITE'RTAINMENTS.         861
"I passed my time," says he, "in imploring some relief from
my sufferings; until one day, when employed on the banks of the
Tigris in cleansing my clothes, I beheld, on turning round, four
horsemen with their swords buckled to their sides; one of whom was
covered with a cloak. The person on his right made a huge jump
and stood near me; he saluted me, and remaining between me and
his companion asked me,'Do you wish to go to-morrow to your
wife and children?''Yes, my lord,' I replied.'Come near
me then,' added he;'what is your difficulty-let me see it.'
So approaching him, I exhibited my sore to him. He stretched
forth his hand and squeezed it violently, causing me very great
pain. One of the three, who bore a spear, addressing me in
Arabic, exclaimed,' Health to you, 0 Ismaeel! you have attained
your wishes, and are now free from fear.' I was surprised to
find -that he knew my name. Turning to me, he added,' You
have merited the good will of the Imam.' On hearing this last
word, I rushed quickly to his side and embraced his blessed stirrup.
I rubbed his foot against my face, and even followed them a short
distance. At length he bade me return; but I replied, that I
would never leave his service. Again he bade me return;' for in
that is your tranquility,' said he. Still I persisted in remaining;
when the horsemen who bore the spear exclaimed,' Are you not
ashamed to disobey the words of the Imam?' I then, from necessity, stopped; and when they had proceeded a short distance
from me, the face of that blessed person turned again towards me,
and he cried out,'When you return to Bagdad, Mustanser will
ask for you and offer you something, which take good care not
to accept.' On hearing this, my astonishment was increased; and
whilst in this state, the horsemen all disappeared from my sight.
"After this occurrence I visited the tombs of the great martyrs, and made inquiries after the four horsemen whom I had seen.y
No one knew anything about them; all that people could say was,
that perhaps, from the description which I gave of them, I had met
with some holy and pious persons.' No,' said I;'the person of




362          rTUKISH EVENING ENTERTAINi'ENTS.
whom I ask was the Imam himself.'' Was he clothed in a cloakr
or did he bear a spear?'' He was dressed in a cloak,' I answered.'Why did you not show him your sore?' they asked.'II
did so,' said I; and in my trepidation having looked down at
my right thigh, I perceived that there was not the least sign of a
sore. Turning next to my left thigh, I found it also perfectly
sound; and those present becoming aware of what had occurred
to me, they rushed upon me, and tore my clothes in pieces, each
one seizing a fragment as a blessed memento of the miraculous
cure performed upon me. Indeed I suddenly became so much
the object of the people's regard, that I was almost killed with
their attentions; and I was only relieved from them by the friend
with whom I had visited the city, who placed me for security
within the treasury, where I passed the night.
"' On the following day I went to Bagdad. The citizens having
already heard of what had occurred to me, they besieged me in
the same manner; so that I was nea~r being crushed to death by
them. Said Razee ed Deen, on observing this, freed me from
their hands, and conducted me to the vizir of Said Mustanser,
where he related my cure. The Said assembled the physicians
and inquired of them  how long after cutting out my sore it
would require to heal the wound.  They all answered that the
shortest space of time would certainly be two months; it would
also remain white and no hair grow out of it.'Uncover it,' said
he,' and let us see the place.' The physicians present added,'It
was only three days since we saw it and pronounced it incurable.'
At the vizir's command, my thigh was exposed; and all the physicians present cried out and were amazed at the sight. The vizir
now conducted me to the presence of Mustanser, to whom  he
related the story as it had occurred.  MIustanser offered me a
thousand filoorees (golden ducats), which I declined accepting."
The son of this person, Ismaeel Ierkeel, adds, "By the conmmand of the Shah (Mustranser), my father took up his residenrce
in B-agdad; and in the hope of beholding' the blessed person




TURKISH EVENING ENTERTAINMENTS.           363
who had cured him, he passed by the same place some forty times
in the course of a year."
It is related in the work of Ibin el Joozee called Muntazim,
that in the four hundred and fourth year of the Flight of the blessed Prophet, a woman was attacked with leprosy. Portions of
her nose, cheeks, toes, and fingers fell off, and her reins were
affected. H1er husband and children conceived an aversion for her,
and left her outside of the city; whither her son daily carried two
loaves of bread, and threw them to her.  One day she said to him,
" For the love of God, pray bring me a jar of water, that I may
appease my thirst." Her son threw down the jar near his mother
and fled away.  Overcome by thirst, the poor woman made an
attempt to reach a stream near her; but being unable from weakness, she fell prostrate on her face, and lay there covered with
blood and dirt. This helpless being now became the object of
that divine favor which is unending: her senses were restored to
her, and all her members and her body were made whole. Kneeling down on the earth, she offered up prayers of gratitude and
thanks.  When the people of the neighborhood learnt the cure
she had undergone, and heard her story, they asked to be informed
of the manner in which it occurred; and the poor woman related
simply what she knew of it.  "When I asked for water," said she,
"I fell down on the road, quite insensible. Two blessed persons
in the shape of men appeared before the eyes of my heart, and
two females, who resembled angels; they gave me a loaf of bread,
a portion of vegetables, and a cup of water.  I ate the bread, and
drank the water; and never before bad I eaten or drunk of such
bread and water, nor indeed ever beard of the like, so delicious
were they. I prostrated my face in the dust before those per



364            TURKISH EVENING ENTERTAINMENTSo
sons, and inquired who they were. I then learned that these two
excellent people were the Imamns Hassan and Husain; and the
angel-like females were Fatimah the lovely and Hadijah the great,
on whom be peace, and may their intercession be made for us!*
PERSIAN VERSE.
There is one great rite in that congregation,
O'er which they have passed to the highest point.
To love them is an evidence of fidelity and happiness;
To hate them is a sign of blasphemy and wickedness.
To be near them is an elevated distinction;
To despise them is a token of evil and wickedness.'
The blessed Imam Hassan rubbed his hand over my face and my
ears; and the blessed Husain leant his foot against my back, until
I arose. My nose, lips, toes, and fingers were again restored to
me; and I felt my strength return."
Ibin el Joozee adds that the inhabitants around the country
where this miraculous cure occurred flocked in crowds to see the
woman, and ask her good prayers in their behalf. May Allah
have mercy on them all!
* These were the two favorite wives of the Prophet, whose intercession is
thus shown to be desired by Mussulmans.-A. T.




TURKISH EVENING ENTERTAINMENTS.          365
STORY ABOUT JESUS, ON WHOM BE PEACE, AND THE PURE
WOMAN.
Hazreti Isa (the Lord Jesus), on whom be peace, was once
informed, through divine inspiration from  Him who knows all
things, as follows: "There is a pure and pious woman amongst
our worshippers, who on the day after the judgment must be a
companion of thine, O Jesus, in Paradise.  She desires ardently
to see you, and resides in such a ruin.  Go, therefore, and see
her."
Jesus went to the place indicated, and there found a blind
female without hands or feet, engaged in offering up prayers and
thanks to the Almighty. Jesus saluted her by exclaiming " Es
salam aleik;" and she responded, " Ve aleik es salam, 0 thou of
high regard," Jesus said to her, " 0 woman of God, how are you
able to reside in these ruins?" and the female answered, " Thanks
be to Allah, I here enjoy all the benefits bestowed upon sovereigns
and kings."  "How can you thus enjoy yourself, hidden from
all the world and from mankind, and without hands or feet;
what kind of pleasures can you find here?"  The pious woman
replied, " 0 Abd Allah (servant of God), if I had hands and feet,
they might have been engaged in perdition and sin; my eyes
might have been looking on what is forbidden to them; and what
would my condition have been in the day of resurrection?"
Jesus was much surprised at what he heard, and exclaimed, " 0
woman of God, if you have any thing to ask of me, ask it, and I
will serve you." The pious female replied, "My only request is
for the pardon of my sins."  Jesus told her, "Pardon is of God,
and appertains to Him alone. If you have any other request, pray
make it." The woman said, " Then give me your assistance to renew my ablutions, and to turn towards the Kibla " (of Mecca). So
Jesus brought her water and aided her to turn towards the Kibla;
and when she had performed her prayers to God, he commenced
offering up supplications to that place where none ever apply in




366          TURKISH EVENING ENTERTAINMENTS.
vain. At their termination, a great outcry was heard, of which
Jesus inquired the cause from the persons near that place. They
replied, " That poor woman had a son, whom she gave into our
care; we were neglectful of him, and he has been torn in pieces
by a wolf; this caused the noise which you just now heard."
Jesus approached the woman, and informed her of what had happened to her son; whereupon she returned thanks, saying (in
Arabic), " Thanks be to Allah, who has placed him above want,
and relieved him from the difficulties of ablution and interment."
1" Joy to thee, O woman," said Jesus, " whom the Most High has
caused to be in perfect submission and resignation to Him; and
who has blessed and pardoned thee,* and vouchsafed to thee the
happiness of being' imy companion in Paradise."  The pious woman
answered, "You must be Jesus?"  To which he replied, "Yes,
I am Jesus."  "Blessed be God," the pious woman exclaimed,
(for the promises you have made to me;" and immediately she
expired. Jesus washed and interred her, and exclaimed, "Happy
art thou, O woman, who goest before me into Paradise!"
THE STORY OF TI-IE JUSTICE WHICH, AT THE REQUEST OF MOSES,
GOD ALLOWED TO BE BROUGHT ABOUT BY -IIS POWER.
It is related in some works of repute that once, when the Prophet Moses, on whom be peace, was offering up his adorations to
the Almigchty, he said, " 0 God, I becg of thy great mercy to be
allowed to witness an act of justice brought about by thy power."
God's command came to Moses, saying, "Go to such a fountain
in the desert; remain there, and witness the effect of divine
wisdorm."
Moses consequently went, and remained hidden in the place
indicated to him. Soon afterwards he descried a young man




TURKISH EVENING ENTERTAINMENTS.         367
approaching the fountain on a steed swift as the autumn wind.
He dismounted fromn his horse, undressed himself, took from his
pocket a purse of gold, and placed it near the fountain. He next
made his ablutions, performed one or two rikiats of prayer, and
again mounting his horse departed, forgetting the purse of gold.
After him came a fair youth over the plain, who drank of the
water; and perceiving a purse, of which there was no owner present, he tookl it up, tied it around him, and departed.  A little
while later, a blind man came to the fountain, leaning on his staff,
who performed his ablutions and prayers. Scarcely had he ended,
when the young man who had forgotten his purse returned in
search of it, bending to his horse's neck as the latter flew over
the ground. On reaching the edge of the fountain, and not finding the purse where he had left it, he demanded it of the blind
man, who replied that he had not seen it. The oaths of the latter
were however insufficient.  The young man, becoming enraged,
drew his sword and struck the blind man's head from his shoulders;
then searching the body for his purse, he was unable to find it,
and at length departed in disappointment.
The Prophet Moses, grieved at what he had witnessed, prostrated himself to the earth, and implored the Most High to acquaint
him with the wisdom of this occurrence. Suddenly the angel
Jebrail (Gabriel), that faithful bearer of God's commands, descended near him, and exclaimed, "'0 Moses, the wisdom of the occurrence which you have just witnessed is this: The father of the
young man who took the purse filled with gold, after serving the
other young man who owned the purse for several years, under a
promise of so much recompense, was finally refused what was his
due. Injustice was done, and the obligation of the Mussulman
remained upon his debtor. The man died, and the sum due him
became the inheritance of his son. The exact amount of gold in
the purse was precisely the wages due to the father of the orphan,
who has thus obtained his rights. As to the blind man whom you
saw, previous to becoming blind he had murdered the father of the




368            TURKISH EVENING ENTERTAINMENTS.
youth who owned the purse.  The youth was then quite young,
and he is now possessed of much wealth; the blood of the father
has thus been expiated by the performance of the law of talion.
IPERSIAN VERSE.
" He that does evil to another
Will one day have evil done to him.
Do good then, that good may be done to thee;
For surely every thing has its recompense.
I once saw with mine own eyes, in a certain place,
A bird pounce down upon an ant;
And whilst the victim was yet in his bill
Another bird bore the first away in its claws."
The author of the work called, "The Mirror of the Times," Sebet ibin el Joozee, narrates the following, as told by Cadi Husain,
one of the Mosahibs, or companions of pleasure, of the Abbaside
caliph Mutasid Billah.
Once, after amusing ourselves for some time with the caliph, he
at midnight dismissed us, and we all withdrew for the night. I arose
and returned to my own dwelling, where, as it was late, I entered
the harem, undressed myselfi-and went to bed. I scarcely had
got to sleep when some one knocked at my door, and I was awoke
and told that the caliph wished me to come to him. IMuch surprised, and feeling assured that something of moment had occurred
to induce him to send for me, I arose and went in haste to the
palace of the caliph. His Harem Agasee told me that his master
was in his private apartments, and that I was to follow him there.
Accordingly I went after Ihim, in great mental agitation, to the
caliph's bedside.  I found him  sitting up in bed; and when I
saluted him he asked for the chief police officer of the city. Immediately some one went for him, and conducted him to the room
in which we were. The caliph, on seeing this officer, asked him if




TURKISui EVENING ENTERTAINMENTS.          369
there was not an individual in prison named Jemal ed Deen; and
ordered him to be brought immediately, which the officer forthwith
set out to do. We all in the meanwhile remained perfectly silent,
and I was greatly alarmed, being aware that the caliph was a man
of violent passions.
Soon after the officer returned, bringing with him Jemal ed
Deen; of whom the caliph inquired the cause of his imprisonment.
The man replied, "I' had four camels in the charge of such a one
of the caliph's servants, who used them to carry grain from his
village to the city, and this helped to maintain me.  The servant
having once loaded them and set out for the city, robbers, during a dark night, stole one of them with its load; and accusing
me of being the thief, he cast me into prison, where I have now
remained for three years, having no one to interest himself in my
behalf and see justice done me." The caliph on hearing this, sent
for his treasurer, and commanded him to present Jemal ed Deen
with five hundred pieces of gold; he then ordered the chief officer of
the city immediately to take measures to find the four camels, and,
requiring four years' hire of the same from the man who had them
in charge, to deliver them and the amount collected to their owner.
The officer took Jemal ed Deen and departed, leaving us again
standing in silence by the caliph's bedside, until he returned and
announced that the orders of the caliph had been executed.
The caliph next told him that he also had a blacksmith of Damascus-confined in prison, and ordered that the latter should likewise be brought before him. The officer departed, and soon returned, bringing the individual. The caliph inquired of the smith why
he had been imprisoned; and he answered, "I came here from
Damascus; and being a stranger, I apprenticed myself to a smith
in order to procure a livelihood, and served him for a stipulated
amount of wages. As usual, we commenced our labors one morning
very early: and besides myself there was another apprentice, a
young lad.  I worked at the bellows whilst the boy and the master smith worked with the hammers.  Whilst beating the iron, the




370O         TURKISH EVENING ENTERTAINMENTS.
hammer slipped from the boy's hand, which caused the horse-shoe
to fly from the anvil and strike the youth in a tender part of his
body, killing him on the spot. On seeing this, the smith sprang
out of the shop and fled, leaving me alone there with the dead boy.
Just at that time, it so happened that the chief of the police passed
by; and seeing me and the deceased in the shop, he apprehended
me, and threw me into prison. Being a stranger in the country, and
not knowing how to write, I have remained there up to the present time. "  The caliph gave this person also five hundred pieces
of gold, and directed that, after being taken to a bath and dressed
in clean garments, he should be released. After this, covering himself with a quilt, he lay down again to sleep.
As for me, I followed the Harem Agasee (chief eunuch), and
returned to my own dwelling, where I retired to rest. Early the
next morning I arose, and according to my habit went to the
divan of the caliph, whomn I found in good humor conversing with
his companions. I heard nothing of what had occurred during
the previous night, and I circumspectly asked some of the persons
present whether the caliph had spoken to them of the great acts
of benevolence he had performed.  All however remained silent,
and the caliph himself asked what sort of benevolent acts I
alluded to; "for," said he, "I know of none."  Supposing he
was joking, I exclaimed, "0 O Emirh el dMumineen, last night you
commanded the chief of the police to blring out of prison into your
presence Jlemal ed Deen and the smith of Damascus; and after
having their suits decided upon with all justice, you dismissed
them  with a present. This took place in the presence of that
officer, and of all your attendants of the harem; and I also
remained for two whole hours in your presence listening to your
sentences.  "Praise be to Allah," exclaimed the caliph, " who
directed us in the right way! I am thankful for what he does;"
adding, " I swear by the glory of the Lord, and the love which I
bear for the pure soul of the Prophet, I know nothing of what you
have just related.  Nevertheless my respect for yourself and my




TURKISH EVENING ENTERTAINMENTS.           371
confidence in the testimony of the several persons whom you cite,
cause me to believe it."  "Praise to God," I exclaimed, "that the
blessed Prophlet has bestowed upon you the disposition to benefit
the oppressed servants of God in this manner.  It is no doubt a
divine gift."  All the individuals present were greatly surprised,
and offered up thanks to the Almighty.  May he have mercy
upon them all!
M.utasid Billah, one of the Abbaside caliphs, was a prince of
a most benevolent character, and was celebrated for his justice
and the protection which lhe accorded to his subjects.  One right
beirag, untable to sleep, he commannded the head of the police to be
sent to hin early tile following mornilng.  This being done, the
caliph ordered him to proceed immediately to the sea-shore, where
a vessel was then arriving.  "As soon as she is come to anchor,"
said he, " and has lowered her sails, go on board, where you will
find a young person dressed in a blue shirt.  Take that person and
immediately conduct him  to me."  The officer did as he was
directed; he proceeded to the sea-shore, and beheld a vessel
arrive there.  The person whom he was in search of came on shore
from the vessel; and apprehending the man, he conducted him
before the caliph, who, on seeing him, exclaimed to the sailor,
"Wlhere, fellow, are the woman's clothes; what have you done
with them?"  He asked this in anger; and the sailor, surprised
at what he heard, was unable to deny the matter; but at once
achnowledged that he had killed the woman.  "Where then are
her clothes?" asked the caliph again; and the sailor pulled out
from  his breast, an embroidered pocket handkerchief, a gold
bracelet, and armlets worked with pearls.  "When did you kill
her? " next demanded the caliph.  The sailor replied that, tempt



372          TURKISH EVENING ENTERTAINMENTS.
ed by the devil (Shaitan), he had, at a certain place, thrown her
into the sea.
The caliph next ordered the public criers of the city to proclaim that whoever had lost a relative should come and see the
murderer. Now the deceased was the daughter of a poor woman,
who, coming to the caliph, represented that she had legally married
her to the sailor, and that he had taken her away with him. The
caliph delivered the handkerchief and jewels to the woman, and
informed her that the man before her was the murderer of her
daughter, adding, that he should be dealt with as she might demand. The woman having demanded the execution of the law
of talion (viz. death for death), the caliph commanded the sailor
to be hung on the yard-arm of his own vessel. The law was
therefore executed, and the act served as an example to other
evil-minded persons.
Cadi Husain relates: I exclaimed to the caliph, "0 Emir el
Mumineen, here is another miracle. But he replied,'No, it is
no miracle; for -whilst I was asleep I beheld the sultan of all
beings (the Prophet), on whom be peace, who commanded me to
send quickly to a vessel which he pointed out to me, and I then
beheld a person precisely agreeing with the appearance of this
fellow.'Execute justice upon him,' commanded the Prophet,' for he has murdered an innocent woman;' and it was my duty
to perform the injuctions of the Holy Law. I awoke, and forthwith called for the head of the police, who, thanks be to Allah,
has performed his duty."
One day when the Caliph Haroon er Rasheed was seated in
the place of state, he exclaimed hastily, " See which of the pages
are in attendance at the door." Fazel bin Rebia was there, with
one of the servants of the Benee Ommieh, named Hashim bin




TURTIST-H EVENING ENTERTAINMENTS.           3 73
Suliman.  At the caliph's desire the latter only came in. The
caliph spoke kindly to him; and, after some conversation together,
*he took off his costly girdle and presented it to Hashim, who
kissed it respectfully, put it over his head, and began to weep, his
tears falling down upon his beard. The caliph, in surprise, asked
him the cause of his grief; and Hashim replied that if the caliph
would give him  permission, he would tell him  the occurrence
which had made his tears to flow. As the caliph granted the
desired permission, Hashim related as follows:'" One day I went to see Valeed bin Abd el MAelik of the
Ommiades. I found him with two very fiair female slaves (jariek7s)
seated at his side, both as beautiful as angels. They had never
seen me before, and they asked the Melik to allow them to make
sport of the Arab (lit. laugh at his beard).  Valeed also did not
know me; he called me to him, and I approached and sat down by
his side. He handed musical instruments to the two female slaves,
and they commenced playing on them. In performing they made
two or three mistakes, on which I made a remark.' See,' exclaimed the girls,'tie Arab points out our errors!' Valeed looked at
me in great disdain; and I asked his permission to show to the
performers the parts in which they had made the mistakes.'Good,'
said he,' let us see.' So taking an instrument in my hand, I tuned
it, and bade them try it again. Much pleased, they both exclaimed,' Barile Allahc! Hashim has become our master.' Valeed now
asked me if I was not Hashim bin Suliman; and when I replied
in the affirmative, he was much pleased, and presented me with
thirty thousand aktchas.  One of the female slaves also asked
Valeed's permission to offer something to the master Hashim;
and it being accorded her, she took off her necklace and gave
it to me. Tfiey spent that dclay in great joy and merriment,
and afterwards asked for a vessel in which to cross over to the
other side.*  They entered it and were going out, when the
This probably occurred at Bagdad.-A. T.
17




s3A4         TURKISH EVENING ENTERTAINMENTS,
female slave's foot slipping, she fell into the water, and was
drowned.  Valeed was greatly grieved at this occurrence, and
addressing me, exclaimed,' O Hashim, pray dispose of that necklace to me, and let it be a memento of the fair creature whom I have
just lost; to remind me of her.' He gave me in place of it thirty
thousand dirhems;,and I just now, being reminded of the sad
occurrence, could not refrain from tears."
The caliph, at the conclusion of this tale, exclaimed, " El hamndu Lillah, praise be to God, for permitting me to inherit both
the caliphat and his kingdom!"
It is narrated by Alee bin El Jehem, that when the Caliph
Mutavakkel ala Allah succeeded to the caliphat, there was sent to
him, among other choice presents, a beautiful female slave, named
Mahboobeh (the beloved) from Abd Allah bin Tahir, then governor
of Khorassan. This slave, besides being a good singer, could also
compose verses of much merit. The caliph was greatly pleased,
and became warmly attached to his slave; but some time afterwards becoming angry with her, lhe for several days did not go
near her. One evening the caliph had some friends with him, and
I also was present. After making merry for some time, we all
retired to rest. In the course of the night, the caliph awoke, and
calling out to me said,'"O Alee, I have just had a dream, in
which I thought I made friends with Mahboobeh."  I replied,
"Whatever favor you show to your beloved and to your own
slave, is done justly."  Whilst we were talking about this, one of
the female slaves in waiting remarked that a voice had just been
heard proceeding from Mahboobeh's apartment. So we both arose
and began listening; whereupon we distinguished her voice, accompanied by an instrument, singing the following verses:




TURKISH EVENING ENTERTAINMENTS&               375
ARABIC VERSES.
" I wander about the palace, and know none- to whom
I can complain of my grief. He will not address me;
As if I had committed some crime.
Is there none to tell me my fault, so that I may be forgiven;
Is there no one to intercede with the prince?
It seems to me that he has pardoned my fault.
Oh when will morning come;
So that his heart may return to me, and I evermore be his!"
The caliph listened attentively until she had ceased, and then
immediately cried out, "Why have you stopped so soon?" Mahboobeh on this, perceiving that the caliph had heard her sing,
rushed from her apartment, and throwing herself at his feet, " 0
Commander of the faithful," cried she, " I dreamt that I had
been restored to your affection, that you were again pleased with
me. The joy which it gave me, awoke me; I arose, and after composing the lines which you have just heard, was reciting them."
The caliph was astonished at the coincidence, " Billahi el Azim!"
exclaimed he, "I have had precisely the same dream, and, in
amazement at the circumstance, was relating it to Alee." He conferred large presents on his slave, and she again became the object
of his affection.
DARIUS AND ALEXANDER.
Darius, complaining to Alexander of the reverses of fortune
in this world, asked, " When the celestial sphere (felek) turns too
late, and fortune is unpropitious, what can be done to remedy it?"
Alexander replied, "There is but one remedy for such an evil.
Pray order me four nails, each of sixty thousand Iantars of iron."




3 76        TURKISH EVENING ENTERTAINMENTS.
"6 What do you wish to do with them?" asked Darius. Alexander
added, "I will put one of these nails in each of the four corners
of the world, so as to prevent the sphere from ever retrograding;
for I know of no other remedy."
It is related that there was once in Bagdad, that abode of
Paradise, a very wealthy merchant who was extremely penurious:
never in his life had he given an aktcha in alms. In the same
city there was likewise a very poor and pious porter, who, one day,
when pressed by want, left his humble home and wandered about
the city in search of food for his family. God's providence led
him before the door of the rich merchant, where bread was just
then being baked; and the odor of it reaching the porter's nostrils,
he involuntarily knocked at the door, and begged ('a piece of
bread for the sake of Allah." The wife of the merchant, on hearinug the voice, felt pity.for the poor man who was thus compelled
to beg. She had a grown up daughter, to whom she gave a loaf
of bread, directing her to go and give it, in God's name, to the
beggar. The latter received it with gratitude, and, after expressing
his thanks, departed. On his way, by God's providence, he met
the merchant who owned the house where he had received the
bread. The merchant inquired where he had got it; "for," added
he, "there is no house in this city, besides my own, in which
bread like that is made." The porter, preceding him, conducted him
to his own door, saying, on reaching it, "There is the house in
which I received the bread."
The merchant was very much displeased, and said to the porter, " Never let me see you here again;" adding severe censures on
his conduct. Then turning round, he entered his house, where he
demanded of his wife whether she had given the bread to the
beggar. Tile woman answered in the affirmative; but added that




TURKISH EVENING ENTERTAINMENTS.           37 
she had sent it by the hand of her daughter.  The merchant now
blamed his wife severely, and cut off his daughter's right hand as
a punishment for what she had done, thus maiming her for life.
Submissive to the will of God, she remained in this pitiful state.
Not long after this, this same wealthy merchant became so
poor as to want even a supper. All he could gain in a day was
scarcely sufficient for the support of one person, and he was unable
to provide food for his daughter. So he at length had to say to
her, " I am unable to-day to give you any thing; go therefore and
procure food for yourself as best you can." The poor girl had
never before been out any where; and deeply afflicted with her
destitute condition, she set forth on her way.
The place she went to was a market; and she saw that several
persons were assembled for traffic in front of the door of a merchant's shop. Unable to tell her wants, she stood aloof; but the
merchant, happening to observe her, was convinced that she was a
female of good. character.  So addressing her, he inquired if she
was of age.  The girl replied in the affirmative.  " Then you need
neither vassee (executor) nor vklceel (proxy); come, and I will, by
God's command, take you as my lawful wife."  The other merchants who stood by approved of what he did; and he forthwith
conducted the girl to his own dwelling, where the marriage ceremony was performed.  At night food was placed before them;
and after the merchant had eaten a little, he bade the girl also to
partake of the food.  But she hesitated, and thought to herself,
"I have but one hand. If I stretch it forth to partake of the meal,
he will perceive the defect; and as he supposed that I was perfect in
all my limbs, he will immediately divorce me on account of my being thus maimed. I know not how to find my father's house; and
at this hour whither shall I go?" Whilst thus engaged, she heard
a voice, telling her not to be grieved, for He who created her from
nothing was able to restore her hand to her. The girl, on this,
said a Bismillah; and then stretching forth her maimed hand, by
the power of the Most High it was restored precisely as the other.




378         TURKISH EVENING ENTERTAINMENTS.
The merchant, ignorant of this, asked her why it was, that not till
after being pressed three times, she had stretched out her hand
to partake of the food. The girl was now embarrassed; and to
relieve herself, she related the whole of what had happened to her.
The merchant was greatly surprised at what he heard; and
turning to the girl, he asked her if she did not recognise him. On
her replying that she did not, he added, "Behold in me the poor
porter who went to your door to beg for bread. The shop at
which you found me was once your father's; he sold it to me, and
it is now mine. It was for me that your hand was cut. off; the
Most High blessed the loaf of bread which you bestowed upon me,
and, in remembrance of it, has restored your hand. He has also
reduced your father to poverty, and made me rich; and thus
destiny has rendered me prosperous."
Now the moral of this tale is, that you forget not the poor,
but give bread to the hungry; for the advantage which results
from the bestowal of alms is as evident as the sun.
This book, called "Nevadir es Sohailee," (Sketches of Remarkable Occurrences by - Sohailee,) filled with strange tales,
agreeable anecdotes, and sprightly sallies, has, by His assistance,
been printed at the Royal Press, under the superintendance of
Mustapha es Samee,-may Allah abundantly endow him with his
gracious favors,-in the middle of the month of Ramazan the
blessed, and in the year (of the Hedjreh) one thousand two hundred and fifty-six.
E ND.












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INDEX TO G. P. PUTNAM'S PUBLICATIONS.
On those marked thus (*), a special discount to the Trade.
PAGE                                            PAGE'Ancient Monuments of the Mississippi Valley 9   Irving —Life and Voyages of Colunbus and
*American Hist. and Lit. Curiosities,.    A                 his Companions. 3vols. 12mo, 7
Bulwer & Forbes on the Water-Cure. 12no, 18       "     Life and Voyages of Columbus and
Bethune-Essays and Orations,..... 18                    his Companions. 3 vols. 8vo,  7
Book of the Hudson......... 22          "     Life of George Washington,... 9
Borrow-Autobiography of. 12mo,...           Spanish Legends,. 9
*Bosworth-Anglo-Saxon Dictionary,... 26               Sketch Book. 12mo,..... 15
Bremer, Fredrika-Works,....  *"  "                  8vo. Illustrated,. 19
Brown-Turkish Evening Entertainments,. 17        "     Tales of a Traveller.  12mo,... 15
Carlyle —Letters and Speeches of Cromwell, 8      "       "           "    8vo. Illustrated, 19
Chaucer-Selections by Deshler,.. 23 & 27       "     A Tour on the Prairies, &c.,... 5
Chaucer and Spenser,........ 27              Theodore-Conquest of Florida,.. 7
Coe-Drawing Cards,........ 25   *Johnson's Universal Atlas,...                 8
Coleridge-Biographia Literaria. -2 vols.,. B   Keats-Poetical Work...... 23 & 29
Cooper-The Spy......... 16          "    Life and Letters,.....  23 & 29
The Pilot........    16   King of the IHurons; a Romance,.... B
"     The Ways of the Hour,.           16   Kingsbury on Artillery and Infantry,.. 25
Cowper-The Iliad of Homer,                 A   Klipstein-Anglo-Saxon Grammar,... 26
Curzon-Visit to Monasteries in the Levant,  3       "      Anglo-Saxon Gospels,..   26'Dana-Geology of the Exploring Expedition, B        "      Analecta Anglo-Saxonica,...   26'Dana-Mineralogy,.       13& 24   "      Natale Sancti Gregorii,... 25
Downing-Landscape Gardening,.               12     "      Glossary to Analecta,.    26
Dwight-Grecian & Roman Mythology, 22 & 25   Lamb-Dramatic Poets..... 23 & 30
Elliot-Roman Liberty; a History. 2vls. Svo, 7     "    Essays of Elia,...... 23 & 30
Ellett-Family Pictures from the Bible,.. 20   Lanman's Letters fiom the Alleghanies,.. 17
Eothen; or, Traces of Travel in the East.       Layard-Nineveh and its Remains,. i & 20
12mo........... 4'Lays of the Western World,... 22
Evenings with the Old Story Tellers,. 32   Lift for the Lazy,....... 18
Fairfax's Tasso.......... 31'London Books,......   34, 35 & 36
First of the Knickerbockers,.....     B   Lowell-Fable for the Critics..... 30
Fordl-Spaniards and their Country,..    6   Lynch, Miss A. C.-Poe,.... 22 & 30
Fountain of Living Waters,..... 18'Mariotti-Italy, Past, and Present,.            8
Game of Natural History,....... 33   Mavo-Kaloolah,....... 17
Gibbs-Chemical Text Book,. 24   Montagu —Selections from Taylor, &c.,.. 30
Gilman, Caroline-The Sibyl,.  23 & 27  *'Newman —History of the Hebrew Monarchy, 7
Glimpses of the XVonderful,...... 33   Oriental Life Illustrated..... 3 & 22
Goldsmith's Works,.  A'Owen-Hints on Public Architecture,.. 10
"      Vicar of Wakefield,.    27   Parkman's Califoria and Oregon Trail,.. 5
Gray's Botanical Text-Book,.... 14 & 24'Pilgrim's Progress. Illustrated,. 21
*Gray-The Genera of the Plants of the U. S. 14   Richard's Shakspeare Calendar,. A
Green on Bronchitis,........ 23'Roorbach-Bibliotheca Americana,... 31
Hawks-Egypt and its Monuments. 8vo, 2 & 20   Rural Hours; or, Aspects of Nature,... B
The Monuments of Central and           Saint Lever............ B
Western America,.... 7   Scenes andt Thoughts in Europe.  By G. H.
"     Library of American History,.. B           Calvert,.. -........ 6
Headlong Halt and Nightmare Abbey,. 31   Sedgwick, Miss-Clarence...... 16
Hervey-Book of Christmas....  23 & 27          "   "    Redwood,......   16
Hood, Thomas-Prose and Verse,.. 23 & 28           "       "    New England Tale,.. 33
Home Treasury.......... 33               "       "    Morals and Manners,.. 33
IIowitt, Mary-Songs and Ballads,.. 23 & 28        "       "    Facts and Fancies,... 33
Hows, J. W. S.-Practical Elocutionist,.. 24   Spencer-The East. Illustrated,          A. 
Hunt-Imagination and Fancy,... 23 & 28   St. John's Adventures in the Lybian Desert,  4
Italian Poets........ 28   Taylor-Rhymes of Travel,.... 6 & 31
Irving-Astoria........  5 & 15             "    View A-Foot,....... 6
Alhambra,......... 15   Titmarsh-Journey fiom Cornhill to Cairo,  3
Adventures of Capt. Bonneville, 5 & 15'Torrey and Gray's Flora of North America, 14
Bracebridge Hall,... 15   Tschudi's Travels in Peru,...... 4
Crayon Reading Book..... 24   Turnbull-The Genius of Italy,... 6 & 30
Miscellany        -...... 15   Tuthill, Mrs.-The Nursery Book,...32
Conquest of Grenada,..... 15          " "        The Merchant,.             32
Knickerbocker's New-York. 12nmo, 15        "    "    The Mechanic,..... 22
4 " " 8vo,                       Undine ard Sintram. By Fouqu6,.. 23 & 27
Illustrated,........ 19   Walton, Izaac-Lives of Hooker, Donne, &c.
Life of Oliver Goldsmith. 12mo.. 15   Warburton-Tlhe Crescent and the Cross,. 4
8vo.       Willard-Ten Years of American History,. 9
Illustrated,........ 20   Young Naturalist's Rambles,...... 33
"     Life of Mahomet,..... 9 & 15   Young Patroon.......... B. 
4