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Gaston M. N'Guérékata

Almost Periodic
and Almost
Automorphic
Functions in
Abstract Spaces
Second Edition
Almost Periodic and Almost Automorphic
Functions in Abstract Spaces
Gaston M. N’Guérékata

Almost Periodic and Almost

Automorphic Functions
in Abstract Spaces
Second Edition
Gaston M. N’Guérékata
Department of Mathematics
Morgan State University
Baltimore, MD, USA

ISBN 978-3-030-73717-7 ISBN 978-3-030-73718-4 (eBook)

https://doi.org/10.1007/978-3-030-73718-4

Mathematics Subject Classification: 34G10, 34G20, 34M03, 34K13, 34K30, 35B15, 35D30, 35F10,
35F20, 35F35, 35F50, 37C25, 39A12, 39A21, 39A23, 39A24, 45M15, 46A04, 45D05

1st edition: © Kluwer Academic Publishers 2001

© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature
Switzerland AG 2021
This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether
the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse
of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and
transmission or information storage and retrieval, electronic adaptation, computer software, or by similar
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The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication
does not imply, even in the absence of a specific statement, that such names are exempt from the relevant
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The publisher, the authors, and the editors are safe to assume that the advice and information in this book
are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or
the editors give a warranty, expressed or implied, with respect to the material contained herein or for any
errors or omissions that may have been made. The publisher remains neutral with regard to jurisdictional
claims in published maps and institutional affiliations.

This Springer imprint is published by the registered company Springer Nature Switzerland AG
The registered company address is: Gewerbestrasse 11, 6330 Cham, Switzerland
This book is dedicated to my brother
the late
Maître François N’Guérékata
Preface to the First Edition

The aim of this monograph is to present for the first time a unified and homogeneous
exposition of the theory of almost automorphic functions and its application to the
fast growing field of differential equations in abstract spaces (Banach and Hilbert
spaces).
It is based essentially on the work of M. Zaki, S. Zaidman and the author during
the last three decades.
The concept of almost automorphy is a generalization of almost periodicity. It
has been introduced in the literature by S. Bochner in relation to some aspects
of differential equations [11–13], and [14]. Almost automorphic functions are
characterized by the following property:
Given any sequence of real numbers (sn ), we can extract a subsequence (sn ) such
that

lim lim f (t + sn − sm ) = f (t)

n→∞ m→∞

for each real number t. The convergence is simply pointwise while one requires
uniform convergence for almost periodicity.
In his important publication [67], W.A. Veech has studied almost automorphic
functions on groups. We like to mention the contribution by M. Zaki [70] which
provides a clear presentation of the study of almost automorphic functions with
values in a Banach space. Zaki’s work has been done under the supervision of
Professor S. Zaidman of the University of Montreal, Canada, and has since strongly
stimulated investigations in relation to the following problem:
What is the structure of bounded functions of the differential equation x  =
Ax + f where f is an almost automorphic function?
This equation was originally raised and solved by Bohr and Neugebauer for an
almost periodic function f in a finite dimensional space. The generalization of this
result to the larger class of almost automorphic functions in infinite dimensional
spaces is not a trivial one. Indeed, it sometimes uses sophisticated techniques and
strong tools from functional analysis and operator theory.

vii
viii Preface to the First Edition

In this monograph we present several recent results from authors who contributed
to solve the above problem and consider some nonlinear cases. We deal with
classical solutions as well as the so-called mild solutions.
The concept of weak almost automorphy as presented by M. Zaki [70] is also
discussed (Chap. 2, Sect. 2).
Also, continuous solutions on the non-negative semi-axis that approach almost
automorphic functions at infinity are studied in Sections 5 and 6 of Chap. 2. In
particular semi-groups of linear operators are considered as an independent subject
in section of Chap. 3 and discussed in the context of the so-called Nemytskii and
Stepanov theory of dynamical systems.
A wide range of situations is presented in Chaps. 4 through 6.
In Chap. 3, we present some results of the theory of almost periodic functions
taking values in a locally convex space. We use a definition introduced in the
literature by C. Corduneanu and developed by the author for the first time in [54].
Applications to abstract differential equations are given in Chaps. 7 and 8. At the
end of each chapter, we have included a Notes section that gives some comments
the main references used.
It is our hope that this monograph will constitute a useful reference textbook for
post-graduate students and researchers in analysis, ordinary differential equations,
partial differential equations, and dynamical systems.
May it stimulate new developments of the theory of almost automotrphic and
almost periodic functions and enrich its applications to other fields.
It is a great pleasure to record our very sincere thanks to Professor Jerome
A. Goldstein, a friend and mentor for over two decades and Professor Georges
Anastassiou, who strongly encouraged us to complete this project.
We express my warm gratitude to Professor Constantin Corduneanu and Pro-
fessor Joseph Auslander for their valuable comments and suggestions. Our thanks
to our friend Professor Thomas Seidman who corrected some errors and Stephanie
Smith for her extraordinary skill and patience in setting this text.
We also express our appreciation to the editorial assistance of Kluwer Academic
Publishers, especially from Ana Bozicevic and Chris Curcio.
Finally, we owe a great deal to Professor Samuel Zaidman, who introduced us
to the exciting world of mathematical research. His experience and outstanding
contributions to mathematics have been a great source of inspiration to several
young mathematicians.
Preface to the Second Edition

Since the publication of our book [55] in 2001, there has been a real rebirth of the
theory of almost automorphic functions and applications to evolution equations as
we expected. An incredible number of researchers have been attracted by this topic.
This leads to a fast-growing number of publications.
We have received many helpful comments from colleagues and students, some
pointing out typographical errors, others asking for clarification and improvement
on some materials. In particular, Zheng, Ding, and N’Guérékata were able to
answer the long-time open problem: what is the “amount” of almost automorphic
functions which are not almost periodic in the sense of Bohr? The answer is
that the space of almost periodic functions is a set of first category in the space of
almost automorphic functions (cf. Chap. 1). Many other problems remain open, for
instance the study of almost periodic functions taking values in non-locally convex
spaces (cf. [30]).
Several generalizations were introduced in the literature including the study
of almost automorphic sequences. The interplay between almost automorphy and
almost periodicity is better known.
Researchers in the field overwhelmingly encouraged us to write a second edition
including some of the fresh and most relevant contributions and references.
As in the first edition, we present the materials in a simplified and rigorous way.
Each chapter is concluded with bibliographical notes showing the original sources
of the results and further reading.
We are most grateful to our numerous co-authors and colleagues who made such
great contributions to the theory of almost automorphy. We will not exhibit a list,
which would be any way incomplete, but we hope our friends will be satisfied with
our thanks and gratitude.
Finally, we thank our students Fatemeh Norouzi and Romario Gildas Foko
Tiomela and our friend and colleague Alexander Pankov for their careful proof-
reading and suggestions.

Baltimore, MD, USA Gaston M. N’Guérékata

October 2020

ix
Contents

1 Introduction and Preliminaries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

1 Banach Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
2 Lp Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
3 Linear Operators . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
4 Functions with Values in a Banach Space . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
5 Semigroups of Linear Operators . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
6 Topological Vector Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
7 The Exponential of a Bounded Linear Operator . . . . . . . . . . . . . . . . . . . . . . . 10
8 Non-locally Convex Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
2 Almost Automorphic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
1 Almost Automorphic Functions in a Banach Space. . . . . . . . . . . . . . . . . . . . 17
2 Weak Almost Automorphy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
3 Almost Automorphic Sequences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
3.1 Kadets Theorem . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
4 Asymptotically Almost Automorphic Functions . . . . . . . . . . . . . . . . . . . . . . . 31
3 Almost Automorphy of the Function f (t, x) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
1 The Nemytskii’s Operator . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
4 Differentiation and Integration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
1 Differentiation in AA(X) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
2 Integration in AA(X) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
3 Differentiation in W AA(X) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
4 Integration in AAA(X) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
5 Pseudo Almost Automorphy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
1 Pseudo Almost Automorphic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
2 μ-Pseudo Almost Automorphic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
6 Stepanov-like Almost Automorphic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . 65
1 Definitions and Properties . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65

xi
xii Contents

7 Dynamical Systems and C0 -Semigroups . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

1 Abstract Dynamical Systems . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
2 Complete Trajectories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
8 Almost Periodic Functions with Values in a Locally Convex Space . . . 79
1 Almost Periodic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
2 Weakly Almost Periodic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
3 Almost Periodicity of the Function f (t, x). . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97
4 Equi-Asymptotically Almost Periodic Functions . . . . . . . . . . . . . . . . . . . . . . 97
9 Almost Periodic Functions with Values in a Non-locally
Convex Space. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
1 Definitions and Properties . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
2 Weakly Almost Periodic Functions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
3 Applications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
10 The Equation x’(t)=A(t)x(t)+f(t) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
1 The Equation x’(t)=A(t)x(t)+f(t) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
11 Almost Periodic Solutions of the Differential Equation in
Locally Convex Spaces . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
1 Linear Equations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
1.1 The Homogeneous Equation x  = Ax . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
1.2 The Inhomogeneous Case . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127

Appendix . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Chapter 1
Introduction and Preliminaries

This monograph presents several recent developments on the theory of almost

automorphic and almost periodic functions (in the sense of Bohr) with values in
an abstract space and its application to abstract differential equations. We suppose
that the reader is familiar with the fundamentals of Functional Analysis. However,
to facilitate the understanding of the exposition, we give in the beginning, without
proofs, some facts of the theory of topological vector spaces and operators which
will be used later in the text.

1 Banach Spaces

We denote by R and C the fields of real and complex numbers, respectively. We will
consider a (real or complex) normed space X, that is a vector space over the field
 = R or C (respectively) with norm  · .
Definition 1.1 A sequence of vectors (xn ) in X is said to be a Cauchy sequence if
for every  > 0, there exists a natural number N such that xn − xm  <  for all
n, m > N.
Proposition 1.2 The following are equivalent:
(i) (xn ) is a Cauchy sequence.
(ii) xnk+1 − xnk  → 0 as k → ∞, for every increasing subsequence of positive
integers (nk ).
Proposition 1.3 If (xn ) is a Cauchy sequence in a normed space X, the sequence
of reals (xn ) is convergent.
Definition 1.4 A Banach space X is a complete normed space, that is, a normed
space X in which every Cauchy sequence is convergent to an element of X.

© The Author(s), under exclusive license to Springer Nature Switzerland AG 2021 1

G. M. N’Guérékata, Almost Periodic and Almost Automorphic Functions in Abstract
Spaces, https://doi.org/10.1007/978-3-030-73718-4_1
2 1 Introduction and Preliminaries

Definition 1.5 A Banach space X is said to be uniformly convex if for every α, 0 <
α < 2, there exists a number δ = δ(α) > 0 such that for every x, y ∈ X with
x < 1, y < 1, x − y > α, we have x + y ≤ 2(1 − δ).
Now if x, y ∈ X (not necessarily in the open unit ball), the conditions become
 
x + y 
 
 2  ≤ (1 − δ) · max{x, y}

if

x − y ≥ α · max{x, y}.

We observe that Hilbert spaces are examples of uniformly convex Banach spaces.
Definition 1.6 A subset S of a normed space X is said to be open if for every x ∈ S,
there exists  > 0 such that the open ball

B(x, ) := {y ∈ X : x − y < }

is included in S. S is said to be closed if its complement in X is open.

Proposition 1.7 A subset S of a normed space X is closed if and only if every
sequence of elements of S which converges in X, has its limit in S.
Definition 1.8 The closure of a subset S in a normed space X, denoted S, is the
intersection of all closed sets containing S.
It is easy to verify the following:
Proposition 1.9 Let S be a subset of a normed space X; then

S = {x ∈ X : ∃(xn ) ⊂ S, lim xn = x}.

n→∞

Definition 1.10 A subset S of a normed space X is said to be

(i) Dense in X if S = X;
(ii) Bounded in X if it is either empty or included in a closed ball;
(iii) Relatively compact in X if S is compact. Equivalently S is relatively compact if
and only if every sequence in S contains a convergent sequence. It is observed
that every relatively compact set is bounded.
Definition 1.11 Let X be a Banach space over the field  = R or C. The
(continuous) dual space of X is the normed space of all bounded linear functionals
ϕ : X →  which we denote X∗ .
We can rewrite Definition 1.10 (ii) as follows:
2 Lp Spaces 3

Definition 1.12 A subset S of a Banach space X is said to be bounded if ϕ(S) is

bounded in  for every ϕ ∈ X∗ .
Proposition 1.13 ([54]) Weakly bounded sets are bounded in any Banach space X.
In particular every weakly convergent sequence is bounded in X.
We refer to (X∗ )∗ = X∗∗ , the bidual of X. X can be considered as embedded in
∗∗
X as follows:
For x ∈ X, let

J (x) : X∗ → (= R or C)

be defined by

J (x)[ϕ] = ϕ(x), ϕ ∈ X∗ .

Then J (x) is a linear form. It is continuous since

|J (x)[ϕ]| = |ϕ(x)| ≤ ϕx|, ∀ϕ ∈ X∗ .

Hence J (x) ∈ X∗∗ for all x ∈ X. The map J : X → X∗∗ defined this way is also
linear and isometric. It is called the canonical embedding of X into its bidual X∗∗ .
Definition 1.14 If the canonical embedding J : X → X∗∗ is surjective, i.e. X =
X∗∗ , we say that X is reflexive.
Proposition 1.15 If X is a reflexive Banach space and (xn ) is a bounded sequence,
then we can extract a subsequence (xn ) which will converge weakly to an element
of X.

2 Lp Spaces

Let I be an open interval of R and denote by Cc (I, X) the Banach space of all
continuous functions I → X with compact support.
Definition 1.16 A function f : I → X is said to be measurable if there exists a set
S ⊂ I of measure 0 and a sequence (fn ) ⊂ Cc (I, X) such that fn (t) → f (t) for all
t ∈ I \ S.
It is clear that if f : I → X is measurable, then f  : I → R is measurable too.
Theorem 1.17 Let fn : I → X, n = 1, 2, . . . be a sequence of measurable
functions and suppose that f : I → X and fn (t) → f (t), as n → ∞, for almost
all t ∈ I . Then f is measurable.
Proof We have fn → f on I \ S, where S is a set of measure 0. Let (fn.k ) be a
sequence of functions in Cc (I, X) such that fn.k → f almost everywhere on I as
4 1 Introduction and Preliminaries

k → ∞. By Egorov’s Theorem (cf. [69, p. 16]) applied to the sequence of functions

fn,k −fn , there exists a set Sn ⊂ I of measure less that 21n such that fn,k −f → fn
uniformly on I \ Sn , as k → ∞.
such that fn,k(n)  < n on I \ Sn and Fn := fn,k(n) . Also let
1
Now let k(n) be
B := S ∪ (∩m≥1 n>m Sn ). Then it is clear that B is a subset of I of measure 0.
Take t ∈ I \ B. So we get fn (t) → f (t), as n → ∞. On the other hand if n is large
enough, t ∈ I \ Sn . It follows that Fn − f  < n1 , which means that Fn (t) → f (t),
as n → ∞, and consequently, f is measurable. 

Remark 1.18 It is easy to observe that if φ : I → R and f : I → X are measurable,
then the product φf : I → X is measurable too.
Theorem 1.19 (Pettis Theorem) A function f : I → X is measurable if and only
if the following conditions hold:
(a) f is weakly measurable (i.e. for every x ∗ ∈ X∗ , the dual space of X, the
function x ∗ f : I → X is measurable).
(b) There exists a set S ⊂ I of measure 0 such that f (I \ S) is separable.
Proof See [69, p. 131]. 

We also have the following:
Theorem 1.20 If f : I → X is weakly continuous, then it is measurable.
Theorem 1.21 (Bochner’s Theorem) Assume that f : I → X is measurable.
Then f is integrable if and only if f  is integrable. Moreover, we have
  
 
 f  ≤ f .
 
I I

Proof Let f : I → X be integrable. Then there exists a sequence of functions

fn ∈ Cc (I, X), n = 1, 2, . . . such that I fn (t) − f (t)dt → 0, as n → ∞. Using
the inequality f  ≤ f − fn  + fn , for all n, we see that f  is integrable.
Conversely assume that f  is integrable. Let  Fn ∈ Cc (I, R), n = 1, 2, . . . be
a sequence of continuous functions such that I |Fn − f  | → 0 as n → ∞ and
|Fn | ≤ F almost everywhere for some F : I → R with I |F | < ∞.
Since f is measurable, there exists fn ∈ Cc (I, X), n = 1, 2, . . . such that
fn → f almost everywhere.
We now let
|Fn |
un := , n = 1, 2, . . .
fn  + 1
n

Then it is obvious
 that un ≤ F, n = 1, 2, . . . and un → f almost everywhere on
I . Therefore I un − f  → 0 as n → ∞ and consequently f is integrable.
Using the Lebesgue–Fatou Lemma (cf. [69]), we get
3 Linear Operators 5

    
   
 f  ≤ lim  un  ≤ f .
  n→∞  
I I I

This completes the proof. 


Theorem 1.22 (Lebesgue’s Dominated Convergence Theorem) Let fn : I →
X, n = 1, 2, . . . be a sequence of integrable functions and g : I → R+ be an
integrable function. Let also f : I → X and assume that:
(i) for all n = 1, 2, . . . , fn  ≤ g, almost everywhere on I .
(ii) fn (t) → f (t), as n → ∞ for all t ∈ I .
Then f is integrable on I and
 
f = lim fn .
I n→∞ I

Definition 1.23 Let 1 ≤ p ≤ ∞. We will denote by Lp (I, X) the space of all

classes of equivalence (with respect to the equality on I ) of measurable functions
f : I → X such that f p is integrable. If we equip Lp (I, X) with the norm
 1
p
f p := f (t)p dt , 1≤p<∞
I

and

f ∞ := ess sup f (t), p = ∞,

I

then Lp (I, X) turns out to be a Banach space.

p
We shall denote by Lloc (I, X) the space of all (equivalence classes of) measur-
able functions f : I → X such that the restriction of f to every bounded subinterval
of I is in Lp (I, X).

3 Linear Operators

Let us consider a normed space X and a linear operator A : X → X. We define the

norm of A by

|||A||| := sup Ax.

x=1

Definition 1.24 A linear operator A : X → X is said to be continuous at x ∈ X

if for any sequence (xn ) ⊂ X such that xn → x, we have Axn → Ax, that is,
Axn − Ax → 0 as xn − x → 0.
Other documents randomly have
different content
Consider thou, O man, what these places to thee showed ✿ And be upon thy
guard ere thou travel the same road:
And prepare thee good provision some day may serve thy turn ✿ For each dweller
in the house needs must yede wi’ those who yode
Consider how this people their palaces adorned ✿ And in dust have been pledged
for the seed of acts they sowed:
They built but their building availed them not, and hoards ✿ Nor saved their lives
nor day of Destiny forslowed:
How often did they hope for what things were undecreed. ✿ And passed unto
their tombs before Hope the bounty showed:
And from high and awful state all a-sudden they were sent ✿ To the straitness of
the grave and oh! base is their abode:
Then came to them a Crier after burial and cried, ✿ What booted thrones or
crowns or the gold to you bestowed:
Where now are gone the faces hid by curtain and by veil, ✿ Whose charms were
told in proverbs, those beauties à-la-mode?
The tombs aloud reply to the questioners and cry, ✿ “Death’s canker and decay
those rosy cheeks corrode!”
Long time they ate and drank, but their joyaunce had a term; ✿ And the eater eke
was eaten, and was eaten by the worm.

When the Emir read this, he wept, till he was like to swoon away,
——And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

Now when it was the Five Hundred and

Seventy-fifth Night,
She said, It hath reached me, O auspicious King, that the Emir wept
till he was like to swoon away, and bade write down the verses, after
which he passed on into the inner palace and came to a vast hall, at
each of whose four corners stood a pavilion lofty and spacious,
washed with gold and silver and painted in various colours. In the
heart of the hall was a great jetting-fountain of alabaster,
surmounted by a canopy of brocade, and in each pavilion was a
sitting-place and each place had its richly-wrought fountain and tank
paved with marble and streams flowing in channels along the floor
and meeting in a great and grand cistern of many-coloured marbles.
Quoth the Emir to the Shaykh Abd al-Samad, “Come, let us visit
yonder pavilion!” So they entered the first and found it full of gold
and silver and pearls and jacinths and other precious stones and
metals, besides chests filled with brocades, red and yellow and
white. Then they repaired to the second pavilion, and, opening a
closet there, found it full of arms and armour, such as gilded helmets
and Davidean[140] hauberks and Hindi swords and Arabian spears and
Chorasmian[141] maces and other gear of fight and fray. Thence they
passed to the third pavilion, wherein they saw closets padlocked and
covered with curtains wrought with all manner of embroidery. They
opened one of these and found it full of weapons curiously adorned
with open work and with gold and silver damascene and jewels.
Then they entered the fourth pavilion, and opening one of the
closets there, beheld in it great store of eating and drinking vessels
of gold and silver, with platters of crystal and goblets set with fine
pearls and cups of carnelian and so forth. So they all fell to taking
that which suited their tastes and each of the soldiers carried off
what he could. When they left the pavilions, they saw in the midst of
the palace a door of teak-wood marqueteried with ivory and ebony
and plated with glittering gold, over which hung a silken curtain
purfled with all manner of embroideries; and on this door were locks
of white silver, that opened by artifice without a key. The Shaykh
Abd al-Samad went valiantly up thereto and by the aid of his
knowledge and skill opened the locks, whereupon the door admitted
them into a corridor paved with marble and hung with veil-like[142]
tapestries embroidered with figures of all manner beasts and birds,
whose bodies were of red gold and white silver and their eyes of
pearls and rubies, amazing all who looked upon them. Passing
onwards they came to a saloon builded all of polished marble, inlaid
with jewels, which seemed to the beholder as though the floor were
flowing water[143] and whoso walked thereon slipped. The Emir bade
the Shaykh strew somewhat upon it, that they might walk over it;
which being done, they made shift to fare forwards till they came to
a great domed pavilion of stone, gilded with red gold and crowned
with a cupola of alabaster, about which were set lattice-windows
carved and jewelled with rods of emerald,[144] beyond the
competence of any King. Under this dome was a canopy of brocade,
reposing upon pillars of red gold and wrought with figures of birds
whose feet were of smaragd, and beneath each bird was a network
of fresh-hued pearls. The canopy was spread above a jetting
fountain of ivory and carnelian, plated with glittering gold and
thereby stood a couch set with pearls and rubies and other jewels
and beside the couch a pillar of gold. On the capital of the column
stood a bird fashioned of red rubies and holding in his bill a pearl
which shone like a star; and on the couch lay a damsel, as she were
the lucident sun, eyes never saw a fairer. She wore a tight-fitting
body-robe of fine pearls, with a crown of red gold on her head,
filleted with gems, and on her forehead were two great jewels,
whose light was as the light of the sun. On her breast she wore a
jewelled amulet, filled with musk and ambergris and worth the
empire of the Cæsars; and around her neck hung a collar of rubies
and great pearls, hollowed and filled with odoriferous musk. And it
seemed as if she gazed on them to the right and to the left.——And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

Now when it was the Five Hundred and

Seventy-sixth Night,
She said, It hath reached me, O auspicious King, that the damsel
seemed to be gazing at the folk to the right and to the left. The Emir
Musa marvelled at her exceeding beauty and was confounded at the
blackness of her hair and the redness of her cheeks, which made the
beholder deem her alive and not dead, and said to her, “Peace be
with thee, O damsel!” But Talib ibn Sahl said to him, “Allah preserve
thee, O Emir, verily this damsel is dead and there is no life in her; so
how shall she return thy salam?”; adding, “Indeed, she is but a
corpse embalmed with exceeding art; her eyes were taken out after
her death and quicksilver set under them, after which they were
restored to their sockets. Wherefore they glisten and when the air
moveth the lashes, she seemeth to wink and it appeareth to the
beholder as though she looked at him, for all she is dead.” At this
the Emir marvelled beyond measure and said, “Glory be to God who
subjugateth His creatures to the dominion of Death!” Now the couch
on which the damsel lay, had steps, and thereon stood two statues
of Andalusian copper representing slaves, one white and the other
black. The first held a mace of steel[145] and the second a sword of
watered steel which dazzled the eye; and between them, on one of
the steps of the couch, lay a golden tablet, whereon were written, in
characters of white silver, the following words: “In the name of God,
the Compassionating, the Compassionate! Praise be to Allah, the
Creator of mankind; and He is the Lord of Lords, the Causer of
Causes! In the name of Allah, the Never-beginning, the Everlasting,
the Ordainer of Fate and Fortune! O son of Adam! what hath
befooled thee in this long esperance? What hath unminded thee of
the Death-day’s mischance? Knowest thou not that Death calleth for
thee and hasteneth to seize upon the soul of thee? Be ready,
therefore, for the way and provide thee for thy departure from the
world; for, assuredly, thou shalt leave it without delay. Where is
Adam, first of humanity? Where is Noah with his progeny? Where be
the Kings of Hind and Irak-plain and they who over earth’s widest
regions reign? Where do the Amalekites abide and the giants and
tyrants of olden tide? Indeed, the dwelling-places are void of them
and they have departed from kindred and home. Where be the Kings
of Arab and Ajem? They are dead, all of them, and gone and are
become rotten bones. Where be the lords so high in stead? They are
all done dead. Where are Kora and Haman? Where is Shaddad son
of Ad? Where be Canaan and Zu’l-Autád,[146] Lord of the Stakes? By
Allah, the Reaper of lives hath reaped them and made void the lands
of them. Did they provide them against the Day of Resurrection or
make ready to answer the Lord of men? O thou, if thou know me
not, I will acquaint thee with my name: I am Tadmurah,[147]
daughter of the Kings of the Amalekites, of those who held dominion
over the lands in equity and brought low the necks of humanity. I
possessed that which never King possessed and was righteous in my
rule and did justice among my lieges; yea, I gave gifts and largesse
and freed bondsmen and bondswomen. Thus lived I many years in
all ease and delight of life, till Death knocked at my door and to me
and to my folk befel calamities galore; and it was on this wise. There
betided us seven successive years of drought, wherein no drop of
rain fell on us from the skies and no green thing sprouted for us on
the face of earth.[148] So we ate what was with us of victual, then we
fell upon the cattle and devoured them, until nothing was left.
Thereupon I let bring my treasures and meted them with measures
and sent out trusty men to buy food. They circuited all the lands in
quest thereof and left no city unsought, but found it not to be
bought and returned to us with the treasure after a long absence;
and gave us to know that they could not succeed in bartering fine
pearls for poor wheat, bushel for bushel, weight for weight. So,
when we despaired of succour, we displayed all our riches and things
of price and, shutting the gates of the city and its strong places,
resigned ourselves to the deme of our Lord and committed our case
to our King. Then we all died,[149] as thou seest us, and left what we
had builded and all we had hoarded. This, then, is our story, and
after the substance naught abideth but the trace.” Then they looked
at the foot of the tablet and read these couplets:—
O child of Adam, let not hope make mock and flyte at thee, ✿ From all thy hands
have treasurèd, removèd thou shalt be;
I see thou covetest the world and fleeting worldly charms, ✿ And races past and
gone have done the same as thou I see.
Lawful and lawless wealth they got; but all their hoarded store, ✿ Their term
accomplished, naught delayed of Destiny’s decree.
Armies they led and puissant men and gained them gold galore; ✿ Then left their
wealth and palaces by Fate compelled to flee,
To straitness of the grave-yard and humble bed of dust ✿ Whence, pledged for
every word and deed, they never more win free:
As a company of travellers had unloaded in the night ✿ At house that lacketh food
nor is o’erfain of company:
Whose owner saith, ‘O folk, there be no lodging here for you;’ ✿ So packed they
who had erst unpacked and farèd hurriedly:
Misliking much the march, nor the journey nor the halt ✿ Had aught of pleasant
chances or had aught of goodly gree.
Then prepare thou good provision for to-morrow’s journey stored, ✿ Naught but
righteous honest life shall avail thee with the Lord!

And the Emir Musa wept as he read, “By Allah, the fear of the Lord
is the best of all property, the pillar of certainty and the sole sure
stay. Verily, Death is the truth manifest and the sure behest, and
therein, O thou, is the goal and return-place evident. Take warning,
therefore, by those who to the dust did wend and hastened on the
way of the predestined end. Seest thou not that hoary hairs summon
thee to the tomb and that the whiteness of thy locks maketh moan
of thy doom? Wherefore be thou on the wake ready for thy
departure and thine account to make. O son of Adam, what hath
hardened thy heart in mode abhorred? What hath seduced thee
from the service of thy Lord? Where be the peoples of old time?
They are a warning to whoso will be warned! Where be the Kings of
Al-Sín and the lords of majestic mien? Where is Shaddad bin Ad and
whatso he built and he stablished? Where is Nimrod who revolted
against Allah and defied Him? Where is Pharaoh who rebelled
against God and denied Him? Death followed hard upon the trail of
them all, and laid them low sparing neither great nor small, male nor
female; and the Reaper of Mankind cut them off, yea, by Him who
maketh night to return upon day! Know, O thou who comest to this
place, that she whom thou seest here was not deluded by the world
and its frail delights, for it is faithless, perfidious, a house of ruin,
vain and treacherous; and salutary to the creature is the
remembrance of his sins; wherefore she feared her Lord and made
fair her dealings and provided herself with provaunt against the
appointed marching-day. Whoso cometh to our city and Allah
vouchsafeth him competence to enter it, let him take of the treasure
all he can, but touch not aught that is on my body, for it is the
covering of my shame[150] and the outfit for the last journey;
wherefore let him fear Allah and despoil naught thereof; else will he
destroy his own self. This have I set forth to him for a warning from
me and a solemn trust to be; wherewith, peace be with ye and I
pray Allah to keep you from sickness and calamity.”——And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

Now when it was the Five Hundred and

Seventy-seventh Night,
She said, it hath reached me, O auspicious King, that when the Emir
Musa read this, he wept with exceeding weeping till he swooned
away and presently coming to himself, wrote down all he had seen
and was admonished by all he had witnessed. Then he said to his
men, “Fetch the camels and load them with these treasures and
vases and jewels.” “O Emir,” asked Talib, “shall we leave our damsel
with what is upon her, things which have no equal and whose like is
not to be found and more perfect than aught else thou takest; nor
couldst thou find a goodlier offering wherewithal to propitiate the
favour of the Commander of the Faithful?” But Musa answered, “O
man, heardest thou not what the Lady saith on this tablet? More by
token that she giveth it in trust to us who are no traitors.” “And shall
we,” rejoined the Wazir Talib, “because of these words, leave all
these riches and jewels, seeing that she is dead? What should she
do with these that are the adornments of the world and the
ornament of the worldling, seeing that one garment of cotton would
suffice for her covering? We have more right to them than she.” So
saying he mounted the steps of the couch between the pillars, but
when he came within reach of the two slaves, lo! the mace-bearer
smote him on the back and the other struck him with the sword he
held in his hand and lopped off his head, and he dropped down
dead. Quoth the Emir, “Allah have no mercy on thy resting-place!
Indeed there was enough in these treasures; and greed of gain
assuredly degradeth a man.” Then he bade admit the troops; so they
entered and loaded the camels with those treasures and precious
ores; after which they went forth and the Emir commanded them to
shut the gate as before. They fared on along the sea-shore a whole
month, till they came in sight of a high mountain overlooking the sea
and full of caves, wherein dwelt a tribe of blacks, clad in hides, with
burnooses also of hide and speaking an unknown tongue. When
they saw the troops they were startled like shying steeds and fled
into the caverns, whilst their women and children stood at the cave-
doors, looking on the strangers. “O Shaykh Abd al-Samad,” asked
the Emir, “what are these folk?” and he answered, “They are those
whom we seek for the Commander of the Faithful.” So they
dismounted and setting down their loads, pitched their tents;
whereupon, almost before they had done, down came the King of
the blacks from the mountain and drew near the camp. Now he
understood the Arabic tongue; so, when he came to the Emir he
saluted him with the salam and Musa returned his greeting and
entreated him with honour. Then quoth he to the Emir, “Are ye men
or Jinn?” “Well, we are men,” quoth Musa; “but doubtless ye are
Jinn, to judge by your dwelling apart in this mountain which is cut
off from mankind, and by your inordinate bulk.” “Nay,” rejoined the
black; “we also are children of Adam, of the lineage of Ham, son of
Noah (with whom be peace!), and this sea is known as Al-Karkar.”
Asked Musa, “O King, what is your religion and what worship ye?”;
and he answered, saying, “We worship the God of the heavens and
our religion is that of Mohammed, whom Allah bless and preserve!”
“And how came ye by the knowledge of this,” questioned the Emir,
“seeing that no prophet was inspired to visit this country?” “Know,
Emir,” replied the King, “that there appeared to us whilere from out
the sea a man, from whom issued a light that illumined the horizons
and he cried out, in a voice which was heard of men far and near,
saying:—O children of Ham, reverence to Him who seeth and is not
seen and say ye, There is no god but the God, and Mohammed is
the messenger of God! And he added:—I am Abu al-Abbás al-Khizr.
Before this we were wont to worship one another, but he summoned
us to the service of the Lord of all creatures; and he taught us to
repeat these words, There is no god save the God alone, who hath
for partner none, and His is the kingdom and His is the praise. He
giveth life and death and He over all things is Almighty. Nor do we
draw near unto Allah (be He exalted and extolled!) except with these
words, for we know none other; but every eve before Friday[151] we
see a light upon the face of earth and we hear a voice saying, Holy
and glorious, Lord of the Angels and the Spirit! What He willeth is,
and what He willeth not, is not. Every boon is of His grace and there
is neither Majesty nor is there Might save in Allah, the Glorious, the
Great!” “But ye,” quoth the King, “who and what are ye and what
bringeth you to this land?” Quoth Musa, “We are officers of the
Sovereign of Al-Islam, the Commander of the Faithful, Abd al-Malik
bin Marwan, who hath heard tell of the lord Solomon, son of David
(on whom be peace!) and of that which the Most High bestowed
upon him of supreme dominion; how he held sway over Jinn and
beast and bird and was wont when he was wroth with one of the
Marids, to shut him in a cucurbite of brass and, stopping its mouth
on him with lead, whereon he impressed his seal-ring, to cast him
into the sea of Al-Karkar. Now we have heard tell that this sea is
nigh your land; so the Commander of the Faithful hath sent us
hither, to bring him some of these cucurbites, that he may look
thereon and solace himself with their sight. Such, then, is our case
and what we seek of thee, O King, and we desire that thou further
us in the accomplishment of our errand commanded by the
Commander of the Faithful.” “With love and gladness,” replied the
black King, and carrying them to the guest-house, entreated them
with the utmost honour and furnished them with all they needed,
feeding them upon fish. They abode thus three days, when he bade
his divers fetch from out the sea some of the vessels of Solomon. So
they dived and brought up twelve cucurbites, whereat the Emir and
the Shaykh and all the company rejoiced in the accomplishment of
the Caliph’s need. Then Musa gave the King of the blacks many and
great gifts; and he, in turn, made him a present of the wonders of
the deep, being fishes in human form,[152] saying “Your
entertainment these three days hath been of the meat of these fish.”
Quoth the Emir, “Needs must we carry some of these to the Caliph,
for the sight of them will please him more than the cucurbites of
Solomon.” Then they took leave of the black King and, setting out on
their homeward journey, travelled till they came to Damascus, where
Musa went in to the Commander of the Faithful and told him all that
he had sighted and heard of verses and legends and instances,
together with the manner of the death of Talib bin Sahl; and the
Caliph said, “Would I had been with you, that I might have seen
what you saw!” Then he took the brazen vessels and opened them,
cucurbite after cucurbite, whereupon the devils came forth of them,
saying, “We repent, O Prophet of Allah! Never again will we return to
the like of this thing; no never!” And the Caliph marvelled at this. As
for the daughters of the deep presented to them by the black King,
they made them cisterns of planks, full of water, and laid them
therein; but they died of the great heat. Then the Caliph sent for the
spoils of the Brazen City and divided them among the Faithful,——
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

Now when it was the Five Hundred and

Seventy-eighth Night,
She said, It hath reached me, O auspicious King, that the Caliph
marvelled much at the cucurbites and their contents; then he sent
for the spoils and divided them among the Faithful, saying, “Never
gave Allah unto any the like of that which he bestowed upon
Solomon David-son!” Thereupon the Emir Musa sought leave of him
to appoint his son Governor of the Province in his stead, that he
might betake himself to the Holy City of Jerusalem, there to worship
Allah. So the Commander of the Faithful invested his son Harun with
the government and Musa repaired to the Glorious and Holy City,
where he died. This, then, is all that hath come down to us of the
story of the City of Brass, and God is All-knowing!——Now
(continued Shahrazad) I have another tale to tell anent the

104.
This is a true “City of Brass.” (Nuhás asfar = yellow copper), as we learn in
Night dcclxxii. It is situated in the “Maghrib” (Mauritania), the region of
magic and mystery; and the idea was probably suggested by the grand
Roman ruins which rise abruptly from what has become a sandy waste.
Compare with this tale “The City of Brass” (Night cclxxii). In Egypt Nuhás is
vulg. pronounced Nihás.

105.
The Bresl. Edit. adds that the seal-ring was of stamped stone and iron,
copper and lead. I have borrowed copiously from its vol. vi. pp. 343, et seq.

106.
As this was a well-known pre-Islamitic bard, his appearance here is decidedly
anachronistic, probably by intention.

107. The first Moslem conqueror of Spain whose lieutenant, Tárik, the gallant and
unfortunate, named Gibraltar (Jabal al-Tarik).

108.
The colours of the Banú Umayyah (Ommiade) Caliphs were white; of the
Banú Abbás (Abbasides) black, and of the Fatimites green. Carrying the royal
flag denoted the generalissimo or plenipotentiary.

109.
i.e. Old Cairo, or Fustat: the present Cairo was then a Coptic village founded
on an old Egyptian settlement called Lui-Tkeshroma, to which belonged the
tanks on the hill and the great well, Bir Yusuf, absurdly attributed to Joseph
the Patriarch. Lui is evidently the origin of Levi and means a high priest
(Brugsh ii. 130) and his son’s name was Roma.
110.
I cannot but suspect that this is a clerical error for “Al-Samanhúdi,” a native
of Samanhúd (Wilkinson’s “Semenood”) in the Delta on the Damietta branch,
the old Sebennytus (in Coptic Jem-nuti = Jem the God), a town which has
produced many distinguished men in Moslem times. But there is also a
Samhúd lying a few miles down stream from Denderah and, as its mounds
prove, it is an ancient site.

111.
Egypt had not then been conquered from the Christians.

112.
Arab. “Kízán fukká’a,” i.e. thin and slightly porous earthenware jars used for
Fukká’a, a fermented drink, made of barley or raisins.

113.
I retain this venerable blunder: the right form is Samúm, from Samm, the
poison-wind.

114.
i.e. for worship and to prepare for futurity.

115.
The camel carries the Badawi’s corpse to the cemetery which is often
distant: hence to dream of a camel is an omen of death.

116.
Koran xxiv. 39. The word “Saráb” (mirage) is found in Isaiah (xxxv. 7) where
the passage should be rendered “And the mirage (sharab) shall become a
lake” (not, “and the parched ground shall become a pool”). The Hindus
prettily call it “Mrigatrishná” = the thirst of the deer.

117. A name of Allah.

118.
Arab. “Kintár” = a hundredweight (i.e. 100 lbs.), about 98¾ lbs. avoir. Hence
the French quintal and its congeners (Littré).

119.
i.e. “from Shám” (Syria) to (the land of) Adnan, ancestor of the Naturalized
Arabs that is, to Arabia.
120.
Koran lii. 21. “Every man is given in pledge for that which he shall have
wrought.”

121.
There is a constant clerical confusion in the texts between “Arar” (Juniperus
Oxycedrus used by the Greeks for the images of their gods) and “Marmar”
marble or alabaster, in the Talmud “Marmora” = marble, evidently from
μάρμαρος = brilliant, the brilliant stone.

122.
These Ifritical names are chosen for their bizarrerie. “Al-Dáhish” = the
Amazed; and “Al-A’amash” = one with weak eyes always watering.

123.
The Arabs have no word for million; so Messer Marco Miglione could not
have learned it from them. On the other hand the Hindus have more
quadrillions than modern Europe.

124.
This formula, according to Moslems, would begin with the beginning “There
is no iláh but Allah and Adam is the Apostle (rasúl = one sent, a messenger;
not nabí = prophet) of Allah.” And so on with Noah, Moses, David (not
Solomon as a rule) and Jesus to Mohammed.

125.
This son of Barachia has been noticed before. The text embroiders the
Koranic chapter No. xxvii.

126.
The Bresl. Edit. (vi. 371) reads “Samm-hu” = his poison, prob. a clerical
error for “Sahmhu” = his shaft. It was a duel with the “Shiháb” or falling
stars, the meteors which are popularly supposed, I have said, to be the
arrows shot by the angels against devils and evil spirits when they approach
too near Heaven in order to overhear divine secrets.

127. A fancy sea from the Lat. “Carcer” (?).

128.
Andalusian = Spanish, the Vandal-land, a term accepted by the Moslem
invader.
129.
This fine description will remind the traveller of the old Haurani towns
deserted since the sixth century, which a silly writer miscalled the “Giant
Cities of Bashan.” I have never seen anything weirder than a moonlight night
in one of these strong places whose masonry is perfect as when first built,
the snowy light pouring on the jet-black basalt and the breeze sighing and
the jackal wailing in the desert around.

130.
“Zanj,” I have said, is the Arab. form of the Persian “Zang-bar” (= Black-
land), our Zanzibar. Those who would know more of the etymology will
consult my “Zanzibar,” etc., chapt. i.

131.
Arab. “Tanjah” = Strabo Τίγγις (derivation uncertain), Tingitania, Tangiers.
But why the terminal s?

132.
Or Amidah, by the Turks called “Kara (black) Amid” from the colour of the
stones; and the Arabs “Diyar-bakr” (Diarbekir), a name which they also give
to the whole province—Mesopotamia.

133.
Mayyáfárikín, an episcopal city in Diyar-bakr: the natives are called Fárikí;
hence the abbreviation in the text.

134.
Arab. “Ayát al-Naját,” certain Koranic verses which act as talismans, such as,
“And wherefore should we not put our trust in Allah?” (xiv. 15); “Say thou,
‘Naught shall befal us save what Allah hath decreed for us.’” (ix. 51), and
sundry others.

135.
These were the “Brides of the Treasure,” alluded to in the story of Hasan of
Bassorah and elsewhere.

136.
Arab. “Ishárah,” which may also mean beckoning. Easterns reverse our
process: we wave band or finger towards ourselves; they towards the object;
and our fashion represents to them, Go away!

137. i.e. musing a long time and a longsome.

138.
Arab. “Dihlíz” from the Persian. This is the long dark passage which leads to
the inner or main gate of an Eastern city, and which is built up before a
siege. It is usually furnished with Mastabah-benches of wood and masonry,
and forms a favourite lounge in hot weather. Hence Lot and Moses sat and
stood in the gate, and here man speaks with his enemies.

139.
The names of colours are as loosely used by the Arabs as by the Classics of
Europe; for instance, a light grey is called a “blue or a green horse.” Much
nonsense has been written upon the colours in Homer by men who imagine
that the semi-civilised determine tints as we do. They see them but they do
not name them, having no occasion for the words. As I have noticed,
however, the Arabs have a complete terminology for the varieties of horse-
hues. In our day we have witnessed the birth of colours, named by the
dozen, because required by women’s dress.

140.
For David’s miracles of metallurgy see vol. i. 286.

141.
Arab. “Khwárazm,” the land of the Chorasmioi, who are mentioned by
Herodotus (iii. 93) and a host of classical geographers. They place it in
Sogdiana (hod. Sughd) and it corresponds with the Khiva country.

142.
Arab. “Burka’,” usually applied to a woman’s face-veil and hence to the
covering of the Ka’abah, which is the “Bride of Meccah.”

143.
Alluding to the trick played upon Bilkís by Solomon who had heard that her
legs were hairy like those of an ass: he laid down a pavement of glass over
flowing water in which fish were swimming and thus she raised her skirts as
she approached him and he saw that the report was true. Hence, as I have
said, the depilatory (Koran xxvii.).

144.
I understand the curiously carved windows cut in arabesque-work of marble
(India) or basalt (the Haurán) and provided with small panes of glass set in
emeralds where tinfoil would be used by the vulgar.

145.
Arab. “Bulád” from the Pers. “Pulád.” Hence the name of the famous Druze
family “Jumblat,” a corruption of “Ján-pulád” = Life o’ Steel.
146.
Pharaoh, so called in Koran (xxxviii. 11) because he tortured men by
fastening them to four stakes driven into the ground. Sale translates “the
contriver of the stakes” and adds, “Some understand the word figuratively, of
the firm establishment of Pharaoh’s kingdom, because the Arabs fix their
tents with stakes; but they may possibly intend that prince’s obstinacy and
hardness of heart.” I may note that in “Tasawwuf,” or Moslem Gnosticism,
Pharaoh represents, like Prometheus and Job, the typical creature who
upholds his own dignity and rights in presence and despight of the Creator.
Sáhib the Súfí declares that the secret of man’s soul (i.e. its emanation) was
first revealed when Pharaoh declared himself god; and Al-Ghazálí sees in his
claim the most noble aspiration to the divine, innate in the human spirit
(Dabistan, vol. iii.).

147. In the Calc. Edit. “Tarmuz, son of the daughter,” etc. According to the Arabs,
Tadmur (Palmyra) was built by Queen Tadmurah, daughter of Hassán bin
Uzaynah.

148.
It is only by some such drought that I can account for the survival of those
marvellous Haurani cities in the great valley S. E. of Damascus.

149.
So Moses described his own death and burial.

150.
A man’s “aurat” (shame) extends from the navel (included) to his knees; a
woman’s from the top of the head to the tips of her toes. I have before
noticed the Hindostaní application of the word.

151.
Arab. “Jum’ah” (= the assembly) so called because the General Resurrection
will take place on that day and it witnessed the creation of Adam. Both these
reasons are evidently after-thoughts; as the Jews received a divine order to
keep Saturday, and the Christians, at their own sweet will, transferred the
weekly rest-day to Sunday, wherefore the Moslem preferred Friday.
Sabbatarianism, however, is unknown to Al-Islam and business is
interrupted, by Koranic order (lxii. 9–10), only during congregational prayers
in the Mosque. The most a Mohammedan does is not to work or travel till
after public service. But the Moslem hardly wants a “day of rest;” whereas a
Christian, especially in the desperately dull routine of daily life and toil,
without a gleam of light to break the darkness of his civilised and most
unhappy existence, distinctly requires it.
152.
Mankind, which sees itself everywhere and in everything, must create its
own analogues in all the elements, air (Sylphs), fire (Jinns), water (Mermen
and Mermaids) and earth (Kobolds). These merwomen were of course seals
or manatees, as the wild women of Hanno were gorillas.
 CRAFT AND MALICE OF WOMEN,[153] OR THE
TALE OF THE KING, HIS SON, HIS CONCUBINE
AND THE SEVEN WAZIRS.

There was, in days of yore and in ages and times long gone before,
a puissant King among the Kings of China, the crown of crowned
heads, who ruled over many men of war and vassals with wisdom
and justice, might and majesty; equitable to his Ryots, liberal to his
lieges and dearly beloved by the hearts of his subjects. He was
wealthy as he was powerful, but he had grown old without being
blessed with a son, and this caused him sore affliction. He could only
brood over the cutting off of his seed and the oblivion that would
bury his name and the passing of his realm into the stranger’s
hands. So he secluded himself in his palace, never going in and out
or rising and taking rest till the lieges lost all tidings of him and were
sore perplexed and began to talk about their King. Some said, “He’s
dead”; others said, “No, he’s not but all resolved to find a ruler who
could reign over them and carry out the customs of government.” At
last, utterly despairing of male issue, he sought the intercession of
the Prophet (whom Allah bless and keep!) with the Most High and
implored Him, by the glory of His Prophets and Saints and Martyrs
and others of the Faithful who were acceptable to Heaven that he
would grant him a son, to be the coolth of his eyes and heir to the
kingdom after him. Then he rose forthright and, withdrawing to his
sitting-saloon, sent for his wife who was the daughter of his uncle.
Now this Queen was of surpassing beauty and loveliness, the fairest
of all his wives and the dearest to him as she was the nearest: and
to boot a woman of excellent wit and passing judgement. She found
the King dejected and sorrowful, tearful-eyed and heavy-hearted; so
she kissed ground between his hands and said, “O King, may my life
ransom thy life! may Time never prove thy foe, nor the shifts of
Fortune prevail over thee; may Allah grant thee every joy and ward
off from thee all annoy! How is it I see thee brooding over thy case
and tormented by the displeasures of memory?” He replied, “Thou
wottest well that I am a man now shotten in years, who hath never
been blessed with a son, a sight to cool his eyes; so I know that my
kingdom shall pass away to the stranger in blood and my name and
memory will be blotted out amongst men. ‘Tis this causeth me to
grieve with excessive grief.” “Allah do away with thy sorrows,” quoth
she: “long ere this day a thought struck me; and yearning for issue
arose in my heart even as in thine. One night I dreamed a dream
and a voice said to me:—The King thy husband pineth for progeny: if
a daughter be vouchsafed to him, she will be the ruin of his realm; if
a son, the youth will undergo much trouble and annoy but he will
pass through it without loss of life. Such a son can be conceived by
thee and thee only and the time of thy conception is when the moon
conjoineth with Gemini! I woke from my dream, but after what I
heard that voice declare I refrained from breeding and would not
consent to bear children.” “There is no help for it but that I have a
son, Inshallah,—God willing!” cried the King. Thereupon she soothed
and consoled him till he forgot his sorrows and went forth amongst
the lieges and sat, as of wont, upon his throne of estate. All rejoiced
to see him once more and especially the Lords of his realm. Now
when the conjunction of the moon and Gemini took place, the King
knew his wife carnally and, by order of Allah Almighty she became
pregnant. Presently she announced the glad tidings to her husband
and led her usual life until her nine months of pregnancy were
completed and she bare a male child whose face was as the rondure
of the moon on its fourteenth night. The lieges of the realm
congratulated one another thereanent and the King commanded an
assembly of his Olema and philosophers, astrologers and
horoscopists, whom he thus addressed, “I desire you to forecast the
fortune of my son and to determine his ascendant[154] and whatever
is shown by his nativity.” They replied “‘Tis well, in Allah’s name, let
us do so!” and cast his nativity with all diligence. After ascertaining
his ascendant, they pronounced judgement in these words, “We see
his lot favourable and his life viable and durable; save that a danger
awaiteth his youth.” The father was sorely concerned at this saying,
when they added “But, O King, he shall escape from it nor shall
aught of injury accrue to him!” Hereupon the King cast aside all cark
and care and robed the wizards and dismissed them with splendid
honoraria; and he resigned himself to the will of Heaven and
acknowledged that the decrees of Destiny may not be countervailed.
He committed his boy to wet nurses and dry nurses, handmaids and
eunuchs, leaving him to grow and fill out in the Harim till he reached
the age of seven. Then he addressed letters to his Viceroys and
Governors in every clime and by their means gathered together
Olema and philosophers and doctors of law and religion, from all
countries, to a number of three hundred and three score. He held an
especial assembly for them and, when all were in presence, he bade
them draw near him and be at their ease while he sent for the food-
trays and all ate their sufficiency. And when the banquet ended and
the wizards had taken seats in their several degrees, the King asked
them, “Wot ye wherefore I have gathered ye together?”; whereto all
answered, “We wot not, O King!” He continued, “It is my wish that
you select from amongst you fifty men, and from these fifty ten, and
from these ten one, that he may teach my son omnem rem scibilem;
for whenas I see the youth perfect in all science, I will share my
dignity with the Prince and make him partner with me in my
possessions.” “Know, O King,” they replied, “that among us none is
more learned or more excellent than Al-Sindibad,[155] hight the Sage,
who woneth in thy capital under thy protection. If such be thy
design, summon him and bid him do thy will.” The King acted upon
their advice and the Sage, standing in the presence, expressed his
loyal sentiments with his salutation, whereupon his Sovereign bade
him draw nigh and thus raised his rank, saying, “I would have thee
to know, O Sage, that I summoned this assembly of the learned and
bade them choose me out a man to teach my son all knowledge;
when they selected thee without dissenting thought or voice. If,
then, thou feel capable of what they claimed for thee, come thou to
the task and understand that a man’s son and heir is the very fruit of
his vitals and core of his heart and liver. My desire of thee is thine
instruction of him; and to happy issue Allah guideth!” The King then
sent for his son and committed him to Al-Sindibad conditioning the
Sage to finish his education in three years. He did accordingly but, at
the end of that time, the young Prince had learned nothing, his mind
being wholly occupied with play and disport; and when summoned
and examined by his sire, behold, his knowledge was as nil.
Thereupon the King turned his attention to the learned once more
and bade them elect a tutor for his youth; so they asked, “And what
hath his governor, Al-Sindibad, been doing?” and when the King
answered, “He hath taught my son naught;” the Olema and
philosophers and high officers summoned the instructor and said to
him, “O Sage, what prevented thee from teaching the King’s son
during this length of days?” “O wise men,” he replied, “the Prince’s
mind is wholly occupied with disport and play; yet, an the King will
make with me three conditions and keep to them, I will teach him in
seven months what he would not learn (nor indeed could any other
lesson him) within seven years.” “I hearken to thee,” quoth the King,
“and I submit myself to thy conditions;” and quoth Al-Sindibad,
“Hear from me, Sire, and bear in mind these three sayings, whereof
the first is:—Do not to others what thou wouldest not they do unto
thee;[156] and second:—Do naught hastily without consulting the
experienced; and thirdly:—Where thou hast power show pity.[157] In
teaching this lad I require no more of thee but to accept these three
dictes and adhere thereto.” Cried the King, “Bear ye witness against
me, O all ye here assembled, that I stand firm by these conditions!”;
and caused a procès verbal to be drawn up with his personal
security and the testimony of his courtiers. Thereupon the Sage,
taking the Prince’s hand, led him to his place, and the King sent
them all requisites of provaunt and kitchen-batteries, carpets and
other furniture. Moreover the tutor bade build a house whose walls
he lined with the whitest stucco painted over with ceruse,[158] and,
lastly, he delineated thereon all the objects concerning which he
proposed to lecture his pupil. When the place was duly furnished, he
took the lad’s hand and installed him in the apartment which was
amply furnished with belly-timber; and, after stablishing him therein,
went forth and fastened the door with seven padlocks. Nor did he
visit the Prince save every third day when he lessoned him on the
knowledge to be extracted from the wall-pictures and renewed his
provision of meat and drink, after which he left him again to
solitude. So whenever the youth was straitened in breast by the
tedium and ennui of loneliness, he applied himself diligently to his
object-lessons and mastered all the deductions therefrom. His
governor seeing this turned his mind into other channel and taught
him the inner meanings of the external objects; and in a little time
the pupil mastered every requisite. Then the Sage took him from the
house and taught him cavalarice and Jeríd play and archery. When
the pupil had thoroughly mastered these arts, the tutor sent to the
King informing him that the Prince was perfect and complete in all
things required to figure favourably amongst his peers. Hereat the
King rejoiced; and, summoning his Wazirs and Lords of estate to be
present at the examination, commanded the Sage to send his son
into the presence. Thereupon Al-Sindibad consulted his pupil’s
horoscope and found it barred by an inauspicious conjunction which
would last seven days; so, in sore affright for the youth’s life, he
said, “Look into thy nativity-scheme.” The Prince did so and,
recognising the potent, feared for himself and presently asked the
Sage, saying, “What dost thou bid me do?” “I bid thee,” he
answered, “remain silent and speak not a word during this se’nnight;
even though thy sire slay thee with scourging. An thou pass safely
through this period, thou shalt win to high rank and succeed to thy
sire’s reign; but an things go otherwise then the behest is with Allah
from the beginning to the end thereof.” Quoth the pupil, “Thou art in
fault, O preceptor, and thou hast shown undue haste in sending that
message to the King before looking into my horoscope. Hadst thou
delayed till the week had passed all had been well.” Quoth the tutor,
“O my son, what was to be was; and the sole defaulter therein was
my delight in thy scholarship. But now be firm in thy resolve; rely
upon Allah Almighty and determine not to utter a single word.”
Thereupon the Prince fared for the presence and was met by the
Wazirs who led him to his father. The King accosted him and
addressed him but he answered not; and sought speech of him but
he spake not. Whereupon the courtiers were astounded and the
monarch, sore concerned for his son, summoned Al-Sindibad. But
the tutor so hid himself that none could hit upon his trace nor gain
tidings of him; and folk said, “He was ashamed to appear before the
King’s majesty and the courtiers.” Under these conditions the
Sovereign heard some of those present saying, “Send the lad to the
Serraglio where he will talk with the women and soon set aside this
bashfulness;” and, approving their counsel, gave orders accordingly.
So the Prince was led into the palace, which was compassed about
by a running stream whose banks were planted with all manner of
fruit-trees and sweet-smelling flowers. Moreover, in this palace were
forty chambers and in every chamber ten slave-girls, each skilled in
some instrument of music, so that whenever one of them played,
the palace danced to her melodious strains. Here the Prince passed
one night; but, on the following morning, the King’s favourite
concubine happened to cast eyes upon his beauty and loveliness, his
symmetrical stature, his brilliancy and his perfect grace, and love gat
hold of her heart and she was ravished with his charms.[159] So she
went up to him and threw herself upon him, but he made her no
response; whereupon, being dazed by his beauty, she cried out to
him and required him of himself and importuned him; then she
again threw herself upon him and clasped him to her bosom kissing
him and saying, “O King’s son, grant me thy favours and I will set
thee in thy father’s stead; I will give him to drink of poison, so he
may die and thou shalt enjoy his realm and wealth.” When the
Prince heard these words, he was sore enraged against her and said
to her by signs, “O accursed one, so it please Almighty Allah, I will
assuredly requite thee this thy deed, whenas I can speak; for I will
go forth to my father and will tell him, and he shall kill thee.” So
signing, he arose in rage, and went out from her chamber; whereat
she feared for herself. Thereupon she buffeted her face and rent her
raiment and tare her hair and bared her head, then went in to the
King and cast herself at his feet, weeping and wailing. When he saw
her in this plight, he was sore concerned and asked her, “What aileth
thee, O damsel? How is it with thy lord, my son? Is he not well?”;
and she answered, “O King, this thy son, whom thy courtiers avouch
to be dumb, required me of myself and I repelled him, whereupon
he did with me as thou seest and would have slain me; so I fled
from him, nor will I ever return to him, nor to the palace again, no,
never again!” When the King heard this, he was wroth with
exceeding wrath and, calling his seven Wazirs, bade them put the
Prince to death. However, they said one to other, “If we do the
King’s Commandment, he will surely repent of having ordered his
son’s death, for he is passing dear to him and this child came not to
him save after despair; and he will round upon us and blame us,
saying:—Why did ye not contrive to dissuade me from slaying him?”
So they took counsel together, to turn him from his purpose, and the
chief Wazir said, “I will warrant you from the King’s mischief this
day.” Then he went in to the presence and prostrating himself craved
leave to speak. The King gave him permission, and he said, “O King,
though thou hadst a thousand sons, yet were it no light matter to
thee to put one of them to death, on the report of a woman, be she
true or be she false; and belike this is a lie and a trick of her against
thy son; for indeed, O King, I have heard tell great plenty of stories
of the malice, the craft and perfidy of women.” Quoth the King, “Tell
me somewhat of that which hath come to thy knowledge thereof.”
And the Wazir answered, saying:—Yes, there hath reached me, O
King, a tale entituled
 THE KING AND HIS WAZIR’S WIFE.[160]
There was once a King of the Kings, a potent man and a proud, who
was devoted to the love of women and one day being in the privacy
of his palace, he espied a beautiful woman on the terrace-roof of her
house and could not contain himself from falling consumedly in love
with her.[161] He asked his folk to whom the house and the damsel
belonged and they said, “This is the dwelling of the Wazir such an
one and she is his wife.” So he called the Minister in question and
despatched him on an errand to a distant part of the kingdom,
where he was to collect information and to return; but, as soon as
he obeyed and was gone, the King contrived by a trick to gain
access to his house and his spouse. When the Wazir’s wife saw him,
she knew him and springing up, kissed his hands and feet and
welcomed him. Then she stood afar off, busying herself in his
service, and said to him, “O our lord, what is the cause of thy
gracious coming? Such an honour is not for the like of me.” Quoth
he, “The cause of it is that love of thee and desire thee-wards have
moved me to this.” Whereupon she kissed ground before him a
second time and said, “By Allah, O our lord, indeed I am not worthy
to be the handmaid of one of the King’s servants; whence then have
I the great good fortune to be in such high honour and favour with
thee?” Then the King put out his hand to her intending to enjoy her
person, when she said, “This thing shall not escape us; but take
patience, O my King, and abide with thy handmaid all this day, that
she may make ready for thee somewhat to eat and drink.” So the
King sat down on his Minister’s couch and she went in haste and
brought him a book wherein he might read, whilst she made ready
the food. He took the book and, beginning to read, found therein
moral instances and exhortations, such as restrained him from
adultery and broke his courage to commit sin and crime. After
awhile, she returned and set before him some ninety dishes of
different kinds and colours, and he ate a mouthful of each and found