Book: Supplemental Nights, Volume 1

R >> Richard F. Burton >> Supplemental Nights, Volume 1




[FN#127] Koran vi. 44. Allah is threatening unbelievers, "And
when they had forgotten their warnings We set open to them the
gates of all things, until, when they were gladdened," etc.

[FN#128] Arab. "Ta'dilu," also meaning, "Ye do injustice":
quoted from Koran iv. 134.

[FN#129] Arab. "Al-Kasituna," before explained. Koran lxxii.
15.

[FN#130] Bresl. Edit. vol. vi. pp. 191-343, Nights ccccxxxv-
cccclxxxvii. This is the old Persian Bakhtyar Nameh, i.e., the
Book of Bakhtyar, so called from the prince and hero "Fortune's
Friend." In the tale of Jili'ad and Shimas the number of Wazirs
is seven, as usual in the Sindibad cycle. Here we have the full
tale as advised by the Imam al-Jara'i: "it is meet for a man
before entering upon important undertakings to consult ten
intelligent friends; if he have only five to apply twice to each;
if only one, ten times at different visits, and if none, let him
repair to his wife and consult her; and whatever she advises him
to do let him do the clear contrary" (quoting Omar), or as says
Tommy Moore,

Whene'er you're in doubt, said a sage I once knew,
'Twixt two lines of conduct which course to pursue,
Ask a woman's advice, and whate'er she advise
Do the very reverse, and you're sure to be wise.

The Romance of the Ten Wazirs occurs in dislocated shape in the
"Nouveaux Contes Arabes, ou Supplement aux Mille et une Nuits,"
etc., par M. l'Abbe * * * Paris, 1788. It is the "Story of
Bohetzad (Bakht-zad=Luck-born, v.p.), and his Ten Viziers," in
vol. iii., pp. 2-30 of the "Arabian Tales," etc., published by
Dom Chavis and M. Cazotte, in 1785; a copy of the English
translation by Robert Heron, Edinburgh, 1792, I owe to the
kindness of Mr. Leonard Smithers of Sheffield. It appears also in
vol. viii. of M. C. de Perceval's Edition of The Nights; in
Gauttier's Edition (vol. vi.), and as the "Historia Decem
Vizirorum et filii Regis Azad-bacht," text and translation by
Gustav Knos, of Goettingen (1807). For the Turkish, Malay and
other versions see (p. xxxviii. etc.) "The Bakhtiy r N ma," etc.
Edited (from the Sir William. Ouseley version of 1801) by Mr. W.
A. Clouston and privately printed, London, 1883. The notes are
valuable but their worth is sadly injured by the want of an
index. I am pleased to see that Mr. E. J. W. Gibb is publishing
the "History of the Forty Vezirs; or, the Story of the Forty
Morns and Eves," written in Turkish by "Sheykh-Zadah," evidently
a nom de plume (for Ahmad al-Misri?), and translated from an
Arabic MS. which probably dated about the xvth century.

[FN#131] In Chavis and Cazotte, the "kingdom of Dineroux
(comprehending all Syria and the isles of the Indian Ocean) whose
capital was Issessara." An article in the Edinburgh Review (July,
1886), calls the "Supplement" a "bare-faced forgery"; but
evidently the writer should have "read up" his subject before
writing.

[FN#132] The Persian form; in Arab. Sijistan, the classical
Drangiana or province East of Fars=Persia proper. It is famed in
legend as the feof of hero Rustam.

[FN#133] Arab. Rawi=a professional tale-teller, which Mr. Payne
justly holds to be a clerical error for "Rai, a beholder, one who
seeth."

[FN#134] In Persian the name would be Bahr-i-Jaur="luck" (or
fortune, "bahr") of Jaur- (or Jur-) city.

[FN#135] Supply "and cared naught for his kingdom."

[FN#136] Arab. "Atraf," plur. of "Tarf," a great and liberal
lord.

[FN#137] Lit. "How was," etc. Kayf is a favourite word not only
in the Bresl. Edit., but throughout Egypt and Syria. Classically
we should write "Ma;" vulgarly "Aysh."

[FN#138] Karmania vulg. and fancifully derived from Kirman
Pers.=worms because the silkworm is supposed to have been bred
there; but the name is of far older date as we find the Asiatic
Aethiopians of Herodotus (iii. 93) lying between the Germanii
(Karman) and the Indus. Also Karmania appears in Strabo and Sinus
Carmanicus in other classics.

[FN#139] Arab. "Ka'id"; lit.=one who sits with, a colleague,
hence the Span. Alcayde; in Marocco it is=colonel, and is
prefixed e.g. Ka'id Maclean.

[FN#140] A favourite food; Al-Hariri calls the dates and cream,
which were sold together in bazars, the "Proud Rider on the
desired Steed."

[FN#141] In Bresl. Edit. vi. 198 by misprint "Kutru": Chavis and
Cazotte have "Kassera." In the story of Bihkard we find a P.N.
"Yatru."

[FN#142] i.e. waylaying travellers, a term which has often
occurred.

[FN#143] i.e. the royal favour.

[FN#144] i.e. When the fated hour came down (from Heaven).

[FN#145] As the Nights have proved in many places, the Asl
(origin) of a man is popularly held to influence his conduct
throughout life. So the Jeweller's wife (vol. ix.) was of servile
birth, which accounted for her vile conduct; and reference is
hardly necessary to a host of other instances. We can trace the
same idea in the sayings and folk-lore of the West, e.g. Bon sang
ne peut mentir, etc., etc.

[FN#146] i.e. "What deemest thou he hath done?"

[FN#147] The apodosis wanting "to make thee trust in him?"

[FN#148] In the Braj Bakha dialect of Hindi, we find quoted in
the Akhlak-i-Hindi, "Tale of the old Tiger and the Traveller":--

Jo jako paryo subhao jae na jio-sun;
Nim na mitho hoe sichh gur ghio sun.

Ne'er shall his nature fall a man whate'er that nature be,
The Nim-tree bitter shall remain though drenched with Gur
and Ghi.

The Nim (Melia Azadirachta) is the "Persian lilac" whose leaves,
intensely bitter, are used as a preventive to poison: Gur is the
Anglo-Indian Jaggeri=raw sugar and Ghi clarified butter. Roebuck
gives the same proverb in Hindostani.

[FN#149] In Chavis and Cazotte "Story of Kaskas; or the
Obstinate Man." For ill-luck, see Miss Frere's "Old Deccan Days"
(p. 171), and Giles's "Strange Stories," &c. (p. 430), where the
young lady says to Ma, "You often asked me for money; but on
account of your weak luck I hitherto refrained from giving it."

[FN#150] True to life in the present day, as many a standing
hay-rick has shown.

[FN#151] The "Munajjim" is a recognised authority in Egyptian
townlets, and in the village republics of Southern India the
"Jyoshi" is one of the paid officials.

[FN#152] Arab. "Amin" sub. and adj. In India it means a
Government employe who collects revenue; in Marocco a
commissioner sent by His Sharifian Majesty.

[FN#153] Our older word for divers=Arab "Ghawwasun": a single
pearl (in the text Jauhar=the Port. AIjofar) is called
"habbah"=grain or seed.

[FN#154] The kindly and generous deed of one Moslem to another,
and by no means rare in real life.

[FN#155] "Eunuch," etymologically meaning chamberlain ( +
), a bed-chamber-servant or slave, was presently confined to
castrated men found useful for special purposes, like gelded
horses, hounds, and cockerels turned to capons. Some writers hold
that the creation of the semivir or apocopus began as a
punishment in Egypt and elsewhere; and so under the Romans
amputation of the "peccant part" was frequent: others trace the
Greek "invalid," i.e., impotent man, to marital jealousy, and not
a few to the wife who wished to use the sexless for hard work in
the house without danger to the slave-girls. The origin of the
mutilation is referred by Ammianus Marcellinus (lib. iv. chap.
17), and the Classics generally, to Semiramis, an "ancient queen"
of decidedly doubtful epoch, who thus prevented the propagation
of weaklings. But in Genesis (xxxvii. 36; xxxix. 1, margin) we
find Potiphar termed a "Sarim" (castrato), an "extenuating
circumstance" for Mrs. P. Herodotus (iii. chap. 48) tells us that
Periander, tyrant of Corinth, sent three hundred Corcyrean boys
to Alyattes for castration , and that Panionios of
Chios sold caponised lads for high prices (viii. 105): he notices
(viii. 104 and other places) that eunuchs "of the Sun, of Heaven,
of the hand of God," were looked upon as honourable men amongst
the Persians whom Stephanus and Brissonius charge with having
invented the name (Dabistan i. 171). Ctesias also declares that
the Persian kings were under the influence of eunuchs. In the
debauched ages of Rome the women found a new use for these
effeminates, who had lost only the testes or testiculi=the
witnesses (of generative force): it is noticed by Juvenal (i. 22;
ii. 365-379; vi. 366)

--sunt quos imbelles et mollia semper
Oscula delectant.

So Martial,

--vult futui Gallia, non parere,

And Mirabeau knew (see Kadisah) "qu'ils mordent les femmes et les
liment avec une precieuse continuite." (Compare my vol. ii. 90;
v. 46.) The men also used them as catamites (Horace i. Od.
xxxvii.).

"Contaminato cum grege turpium,
Morbo virorum."

In religion the intestabilis or intestatus was held ill-omened,
and not permitted to become a priest (Seneca Controv. ii. 4), a
practice perpetuated in the various Christian churches. The
manufacture was forbidden, to the satisfaction of Martial, by
Domitian, whose edict Nero confirmed; and was restored by the
Byzantine empire, which advanced eunuchs, like Eutropius and
Narses, to the highest dignities of the realm. The cruel custom
to the eternal disgrace of mediaeval Christianity was revived in
Rome for providing the choirs in the Sistine Chapel and elsewhere
with boys' voices. Isaiah mentions the custom (Ivi. 3-6).
Mohammed, who notices in the Koran (xxiv. 31), "such men as
attend women and have no need of women," i.e., "have no natural
force," expressly forbade (iv. 118), "changing Allah's
creatures," referring, say the commentators, to superstitious
earcropping of cattle, tattooing, teeth-sharpening, sodomy,
tribadism, and slave-gelding. See also the "Hidayah," vol. iv.
121; and the famous divine AI-Siyuti, the last of his school,
wrote a tractate Fi 'I-Tahrimi Khidmati 'I-Khisyan=on the
illegality of using eunuchs. Yet the Harem perpetuated the
practice throughout AI-Islam and African jealousy made a gross
abuse of it. To quote no other instance, the Sultan of Dar-For
had a thousand eunuchs under a Malik or king, and all the chief
offices of the empire, such as Ab (father) and Bab (door), were
monopolised by these neutrals. The centre of supply was the Upper
Nile, where the operation was found dangerous after the age of
fifteen, and when badly performed only one in four survived. For
this reason, during the last century the Coptic monks of Girgah
and Zawy al-Dayr, near Assiout, engaged in this scandalous
traffic, and declared that it was philanthropic to operate
scientifically (Prof. Panuri and many others). Eunuchs are now
made in the Sudan, Nubia, Abyssinia, Kordofan, and Dar-For,
especially the Messalmiyah district: one of those towns was
called "Tawashah" (eunuchry) from the traffic there conducted by
Fukaha or religious teachers. Many are supplied by the district
between Majarah (Majarash?) and the port Masawwah; there are also
depots at Mbadr, near Tajurrah-harbour, where Yusuf Bey, Governor
in 1880, caponised some forty boys, including the brother of a
hostile African chief: here also the well-known Abu Bakr was
scandalously active. It is calculated that not less than eight
thousand of these unfortunates are annually exported to Arabia,
Egypt, and Turkey. Article IV. of the AngIo-Egyptian Convention
punishes the offense with death, and no one would object to
hanging the murderer under whose mutilating razor a boy dies. Yet
this, like most of our modern "improvements" in Egypt, is a mere
brutum fulmen. The crime is committed under our very eyes, but we
will not see it.

The Romans numbered three kinds of eunuchs:--1. Castrati,
clean-shaved, from Gr. ; 2. Spadones, from , when the
testicles are torn out, not from "Spada," town of Persia; and, 3.
Thlibii, from , to press, squeeze, when the testicles are
bruised, &c. In the East also, as I have stated (v. 46), eunuchs
are of three kinds:--1. Sandali, or the clean-shaved, the
classical apocopus. The parts are swept off by a single cut of a
razor, a tube (tin or wooden) is set in the urethra, the wound is
cauterised with boiling oil, and the patient is planted in a
fresh dunghill. His diet is milk; and if under puberty, he often
survives. This is the eunuque aqueduc, who must pass his water
through a tube. 2. The eunuch whose penis is removed: he retains
all the power of copulation and procreation without the
wherewithal; and this, since the discovery of caoutchouc, has
often been supplied. 3. The eunuch, or classical Thlibias and
Semivir, who has been rendered sexless by removing the testicles
(as the priests of Cybele were castrated with a stone knife), or
by bruising (the Greek Thlasias), twisting, searing, or bandaging
them. A more humane process has lately been introduced: a
horsehair is tied round the neck of the scrotum and tightened by
slow degrees till the circulation of the part stops and the bag
drops off without pain. This has been adopted in sundry Indian
regiments of Irregular Cavalry, and it succeeded admirably: the
animals rarely required a day's rest. The practice was known to
the ancients. See notes on Kadisah in Mirabeau. The Eunuchata
virgo was invented by the Lydians, according to their historian
Xanthus. Zachias (Quaest. medico-legal.) declares that the
process was one of infibulation or simple sewing up the vulva;
but modern experience has suggested an operation like the
"spaying" of bitches, or mutilation of the womb, in modern
euphuism "baby-house." Dr. Robert ("Journey from Delhi to Bombay,
Muller's Archiv. 1843") speaks of a eunuch'd woman who after
ovariotomy had no breasts, no pubes, no rotundities, and no
desires. The Australians practice exsection of the ovaries
systematically to make women barren. Miklucho Maclay learned from
the traveller Retsch that about Lake Parapitshurie men's urethras
were split, and the girls were spayed: the latter showing two
scars in the groin. They have flat bosoms, but feminine forms,
and are slightly bearded; they mix with the men, whom they
satisfy mechanically, but without enjoyment (?). MacGillivray, of
the "Rattlesnake," saw near Cape York a woman with these scars:
she was a surdo-mute, and had probably been spayed to prevent
increase. The old Scandinavians, from Norway to Iceland,
systematically gelded "sturdy vagrants" in order that they might
not beget bastards. The Hottentots before marriage used to cut
off the left testicle, meaning by such semi-castration to prevent
the begetting of twins. This curious custom, mentioned by the
Jesuit Tochard, Boeving, and Kolbe, is now apparently obsolete--
at least, the traveller Fritsch did not find it.

[FN#156] Arab. "Haram"="forbidden," sinful.

[FN#157] In Chavis and Cazotte, who out-galland'd Galland in
transmogrifying the Arabic, this is the "Story of Illage
(AI-Hajj) Mahomet and his sons; or, the Imprudent Man." The tale
occurs in many forms and with great modifications. See, for
instance, the Gesta Romanorum "Of the miraculous recall of
sinners and of the consolation which piety offers to the
distressed," the adventures of the knight Placidus, vol. ii. 99.
Charles Swan, London. Rivington, 1824.

[FN#158] i.e. For fear of the "eye"; see vol. i. 123 and passim.
In these days the practice is rare; but, whenever you see at
Cairo an Egyptian dame daintily dressed and leading by the hand a
grimy little boy whose eyes are black with flies and whose dress
is torn and unclean, you see what has taken its place. And if you
would praise the brat you must not say "Oh, what a pretty boy!"
but "Inshallah!"--the Lord doth as he pleaseth.

[FN#159] The adoption of slave lads and lasses was and is still
common among Moslems.

[FN#160] I have elsewhere noted this "pathetic fallacy" which is
a lieu commun of Eastern folk-lore and not less frequently used
in the mediaeval literature of Europe before statistics were
invented.

[FN#161] Arab. "Yaskut min 'Aynayh," lit.=fall from his two
eyes, lose favour.

[FN#162] i.e. killing a man.

[FN#163] i.e. we can slay him whenever we will.

[FN#164] In Chavis and Cazotte "Story of Abosaber the Patient."
"Abu-Sabir" would mean "Father of the Patient (one)."

[FN#165] Arab. "Dihkan," in Persian a villager; but here
something more, a villageelder or chief. AI-Mas'udi (chap.
xxiv.), and other historians apply the term to a class of noble
Persians descended from the ten sons of Wahkert, the
first,"Dihkan," the fourth generation from King Kayomars.

[FN#166] Reminding one not a little of certain anecdotes anent
Quakers, current in England and English-speaking lands.

[FN#167] Arab. "Karyah," a word with a long history. The root
seems to be Karaha, he met; in Chald. Karih and Karia (emphatic
Karita)=a town or city; and in Heb. Kirjath, Kiryathayim, etc. We
find it in Carthage= Karta hadisah, or New Town as opposed to
Utica (Atikah)=Old Town; in Carchemish and in a host of similar
compounds. In Syria and Egypt Kariyah, like Kafr, now means a
hamlet, a village.

[FN#168] i.e. wandering at a venture.

[FN#169] Arab. "Sakhrah," the old French Corvee, and the "Begar"
of India.

[FN#170] Arab. "Matmurah:" see vol. ii. 39, where it was used as
an "underground cell." The word is extensively used in the
Maghrib or Western Africa.

[FN#171] Arab. "Ya Aba Sabir." There are five vocative particles
in Arabic; "Ya," common to the near and far; "Aya" (ho!) and
"Haya" (holla!) addressed to the far, and "Ay" and "A"
(A-'Abda-llahi, O Abdullah), to those near. All govern the
accusative of a noun in construction in the literary language
only; and the vulgar use none but the first named. The
English-speaking races neglect the vocative particle, and I never
heard it except in the Southern States of the AngloAmerican
Union=Oh, Mr. Smith.

[FN#172] He was not honest enough to undeceive them; a neat
Quaker-like touch.

[FN#173] Here the oath is justified; but the reader will have
remarked that the name of Allah is often taken in vain. Moslems,
however, so far from holding this a profanation deem it an
acknowledgment of the Omnipotence and Omnipresence. The Jews from
whom the Christians have borrowed had an interest in concealing
the name of their tribal divinity; and therefore made it
ineffable.

[FN#174] i.e. the grave, the fosse commune of slain men.

[FN#175] A fancy name; "Zawash" in Pers. is = the planet
Jupiter, either borrowed from Greece, or both descended from some
long forgotten ancestor.

[FN#176] In Chavis and Cazotte "Story of Bhazad (!) the
Impatient." The name is Persian, Bih (well, good) Zad (born). In
the adj. bih we recognize a positive lost in English and German
which retain the comparative (bih-tar = better) and superlative
(bih-tarin=best).

[FN#177] i.e. the moiety kept by the bridegroom, a contingent
settlement paid at divorce or on the death of the husband.

[FN#178] Arab. "Rumh"=the horseman's lance not the footman's
spear.

[FN#179] i.e. became a highwayman (a time-honoured and
honourable career) in order to collect money for completing the
dowry.

[FN#180] i.e. to the bride, the wedding-day; not to be
confounded with "going in unto" etc.

[FN#181] Probably meaning that she saw the eyes espying through
the crevice without knowing whose they were.

[FN#182] A fancy name intended to be Persian

[FN#183] i.e. thy Harem, thy women.

[FN#184] i.e. thy life hath been unduly prolonged.

[FN#185] See Chavis and Cazotte, "Story of Ravia (Arwa!) the
Resigned." Dadbin (Persian)=one who looks to justice, a name
hardly deserved in this case.

[FN#186] For this important province and city of Persia, see
Al-Mas'udi, ii. 2; iv. 86, etc. It gave one of the many names to
the Caspian Sea. The adjective is Tabari, whereas Tabarani=native
of Tiberias (Tabariyah).

[FN#187] Zor-khan=Lord Violence, and Kar-dan=Business-knower;
both Persian.

[FN#188] "Arwa" written with a terminal of ya is a woman's P.N.
in Arabic.

[FN#189] i.e. Not look down upon me with eyes of contempt. This
"marrying below one" is still an Eastern idea, very little known
to women in the West.

[FN#190] Chavis and Cazotte call the Dabbus a "dabour" and
explain it as a "sort of scepter used by Eastern Princes, which
serves also as a weapon." For the Dabbus, or mace, see vol. vi.
249.

[FN#191] i.e. Let thy purposes be righteous as thine outward
profession.

[FN#192] See vol. vi. 130. This is another lieu commun amongst
Moslems; and its unfact requires only statement.

[FN#193] Afterwards called his "chamberlain," i.e. guardian of
the Harem-door.

[FN#194] i.e. Chosroes, whom Chavis and Cazotte make "Cyrus."

[FN#195] Arab. "Takiyah," used for the Persian Takhtrawan,
common in The Nights.

[FN#196] Arab. "Kubbah," a dome-shaped tent, as elsewhere.

[FN#197] This can refer only to Abu al-Khayr's having been put
to death on Kardan's charge, although the tale-teller, with
characteristic inconsequence, neglected to mention the event.

[FN#198] Not referring to skull sutures, but to the forehead,
which is poetically compared with a page of paper upon which
Destiny writes her irrevocable decrees.

[FN#199] Said in the grimmest earnest, not jestingly, as in vol.
iv. 264.

[FN#200] i.e. the lex talionis, which is the essence of Moslem,
and indeed, of all criminal jurisprudence. We cannot wonder at
the judgment of Queen Arwa: even Confucius, the mildest and most
humane of lawgivers, would not pardon the man who allowed his
father's murderer to live. The Moslem lex talionis (Koran ii.
173) is identical with that of the Jews (Exod. xxi. 24), and the
latter probably derives from immemorial usage. But many modern
Rabbins explain away the Mosaical command as rather a demand for
a pecuniary mulct than literal retaliation. The well-known Isaac
Aburbanel cites many arguments in proof of this position: he
asks, for instance, supposing the accused have but one eye,
should he lose it for having struck out one of another man's two?
Moreover, he dwells upon the impossibility of inflicting a
punishment the exact equivalent of the injury; like Shylock's
pound of flesh without drawing blood. Moslems, however, know
nothing of these frivolities, and if retaliation be demanded the
judge must grant it. There is a legend in Marocco of an English
merchant who was compelled to forfeit tooth for tooth at the
instance of an old woman, but a profitable concession gilded the
pill.

[FN#201] In Chavis and Cazotte "Story of Bhazmant (!); or the
Confident Man." "Bakht (-i-) Zaman" in Pers. would=Luck of the
Time.

[FN#202] Chavis and Cazotte change the name to "Abadid," which,
like "Khadidan," is nonsignificant.

[FN#203] Arab. "Faris," here a Reiter, or Dugald Dolgetti, as
mostly were the hordes led by the mediaeval Italian Condottieri.

[FN#204] So Napoleon the Great also believed that Providence is
mostly favorable to "gros bataillons."

[FN#205] Pers. and Arab.="Good perfection."

[FN#206] In Chavis and Cazotte "Story of Baharkan." Bihkard (in
Shiraz pronounced "Kyard")="Well he did."

[FN#207] See "Katru" in the Introduction to the Bakhtiyar-namah.

[FN#208] The text has "Jaukalan" for Saulajan, the Persian
"Chaugan"=the crooked bat used in Polo. See vol. 1. 46.

[FN#209] Amongst Moslems, I have noted, circumstantial evidence
is not lawful: the witness must swear to what he has seen. A
curious consideration, how many innocent men have been hanged by
"circumstantial evidence." See vol. v. 97.

[FN#210] In Chavis and Cazotte "Story of Abattamant (!), or the
Prudent Man;" also Aylan Shah becomes Olensa after Italian
fashion.

[FN#211] In Arab. idiom a long hand or arm means power, a phrase
not wholly unused in European languages. Chavis and Cazotte
paraphrase "He who keeps his hands crossed upon his breast, shall
not see them cut off."

[FN#212] Arab. "Jama'a atrafah," lit.=he drew in his
extremities, it being contrary to "etiquette" in the presence of
a superior not to cover hands and feet. In the wild Argentine
Republic the savage Gaucho removes his gigantic spurs when coming
into the presence of his master.

[FN#213] About the equivalent to the Arab. or rather Egypto-
Syrian form "Jiddan," used in the modern slang sense.

[FN#214] i.e. that he become my son-in-law.

[FN#215] For the practice of shampooing often alluded to in The
Nights, see vol. iii. 17. The king "sleeping on the boys' knees"
means that he dropped off whilst his feet were on the laps of the
lads.

[FN#216] Meaning the honour of his Harem.

[FN#217] Pardon, lit.=security; the cry for quarter already
introduced into English

"Or raise the craven cry Aman."

It was Mohammed's express command that this prayer for mercy
should be respected even in the fury of fight. See vol. i. 342.

[FN#218] A saying found in every Eastern language beginning with
Hebrew; Proverbs xxvi. 27, "Whoso diggeth a pit shall fall
therein."

[FN#219] i.e. a domed tomb where prayers and perlections of the
Koran could be made. "Kubbah" in Marocco is still the term for a
small square building with a low medianaranja cupola under which
a Santon lies interred. It is the "little Waly" of our "blind
travellers" in the unholy "Holy Land."

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