One Thousand and One Nights

by Richard Burton

  Slaves of either sex are generally treated with kindness; but at first they are usually importuned, and not unfrequently used with much harshness, to induce them to embrace the Mohammadan faith; which almost all of them do. Their services are commonly light: the usual office of the male white slave, who is called “memlook,” is that of a page or a military guard. Eunuchs are employed as guardians of the women, but only in the houses of men of high rank or great wealth. On account of the important and confidential office which they fill, they are generally treated in public with especial consideration. I used to remark, in Cairo, that few persons saluted me with a more dignified and consequential air than these pitiable but self-conceited beings. Most of them are Abyssinians or Negroes. Indeed, the slaves in general take too much advantage of the countenance of their masters, especially when they belong to men in power. The master is bound to afford his slaves proper food and clothing, or to let them work for their own support, or to sell, give away, or liberate them. It is, however, considered disgraceful for him to sell a slave who has been long in his possession; and it seldom happens that a master emancipates a female slave without marrying her to some man able to support her, or otherwise providing for her.

  The Prophet strongly enjoined the duty of kindness to slaves. “Feed your memlooks,” said he, “with food of that which ye eat, and clothe them with such clothing as ye wear; and command them not to do that for which they are unable.”[] These precepts are generally attended to, either entirely or in a great degree. Some other sayings of the Prophet on this subject well deserve to be mentioned — as the following:— “He who beats his slave without fault, or slaps him on the face, his atonement for this is freeing him.”— “A man who behaves ill to his slave will not enter into Paradise.”— “Whoever is the cause of separation between mother and child, by selling or giving, God will separate him from his friends on the day of resurrection.”— “When a slave wishes well to his master, and worships God well, for him are double rewards.”[]

  It is related of ´Othmán, “that he twisted the ear of a memlook belonging to him, on account of disobedience, and afterwards, repenting of it, ordered him to twist his ear in like manner: but he would not. ´Othmán urged him, and the memlook advanced, and began to wring it by little and little. He said to him, ‘Wring it hard; for I cannot endure the punishment of the day of judgment [on account of this act].’ The memlook answered, ‘O my master, the day that thou fearest, I also fear.’”— “It is related also of Zeyn el-´Ábideen, that he had a memlook who seized a sheep, and broke its leg; and he said to him, ‘Why didst thou this?’ He answered, ‘To provoke thee to anger.’ ‘And I,’ said he, ‘will provoke to anger him who taught thee; and he is Iblees: go, and be free, for the sake of God.’”[] — Many similar anecdotes might be added; but the general assertions of travellers in the East are more satisfactory evidence in favour of the humane conduct of most Muslims to their slaves.

  It sometimes happens, though rarely, that free girls are sold as slaves.[] A remarkable instance is related in the Mir-át ez-Zemán.[] — Fátimeh, surnamed Ghareeb, a slave of the Khaleefeh El-Moạtaṣim, the son of Hároon, was a poetess, accomplished in singing and calligraphy, and extremely beautiful. Her mother was an orphan; and Jaạfar, the famous Wezeer of Hároon Er-Rasheed, took her as his wife; but his father, Yaḥyà, reproached him for marrying a woman whose father and mother were unknown, and he therefore removed her from his own residence to a neighbouring house, where he frequently visited her; and she bore him a daughter, the above-mentioned Ghareeb, and died. Jaạfar committed her infant to the care of a Christian woman to nurse; and, on the overthrow of his family, this woman sold her young charge as a slave. El-Emeen, the successor of Er-Rasheed, bought her of a man named Sumbul, but never paid her price; and when he was killed, she returned to her former master; but on the arrival of El-Ma-moon at Baghdád, she was described to him, and he compelled Sumbul to sell her to him. This Sumbul loved her so passionately that he died of grief at her loss. On the death of El-Ma-moon, his successor, El-Moạtaṣim, bought her for a hundred thousand dirhems, and emancipated her. The historian adds that she composed several well-known airs and verses.

  CHAPTER XI.

  CEREMONIES OF DEATH.

  The ceremonies attendant upon death and burial are nearly the same in the cases of men and women. The face or the head of the dying person is turned towards the direction of Mekkeh. When the spirit is departing, the eyes are closed; and then, or immediately after, the women of the house commence a loud lamentation, in which many of the females of the neighbourhood generally come to join. Hired female mourners are also usually employed, each of whom accompanies her exclamations of “Alas for him!” etc. by beating a tambourine. If possible, the corpse is buried on the day of the death;[] but when this cannot be done, the lamentation of the women is continued during the ensuing night; and a recitation of several chapters, or of the whole, of the Ḳur-án is performed by one or more men hired for the purpose.

  The washing consists, first, in the performance of the ordinary ablution that is preparatory to prayer, with the exception of the cleansing of the mouth and nose, and secondly, in an ablution of the whole body with warm water and soap, or with water in which some leaves of the lote-tree have been boiled. The jaw is bound up, the eyes are closed, and the nostrils, etc., are stuffed with cotton; and the corpse is sprinkled with a mixture of water, pounded camphor, dried and pounded leaves of the lote-tree, and sometimes other dried and pulverized leaves, and with rose-water. The ankles are bound together;[] and the hands placed upon the breast.

  The grave-clothing of a poor man consists of a piece or two of cotton, or a kind of bag; but the corpse of a man of wealth is generally wrapped first in muslin, then in cotton cloth of a thicker texture, next in a piece of striped stuff of silk and cotton intermixed, or in a ḳafṭán (a long vest) of similar stuff merely stitched together, and over these is wrapped a Kashmeer shawl.[] The colours most approved for the grave-clothes are white and green. The body thus shrouded is placed in a bier, which is usually covered with a Kashmeer shawl, and borne on the shoulders of three or four men, generally friends of the deceased.

  There are some slight differences in the funeral ceremonies observed in different Arab countries; but a sufficient notion of them will be conveyed by briefly describing those which prevail in Cairo. The procession to the tomb is generally headed by a number of poor men, mostly blind, who, walking two and two, or three and three together, chant, in a melancholy tone, the profession (or two professions) of the faith, “There is no deity but God” and “Moḥammad is God’s apostle,” or sometimes other words. They are usually followed by some male relations and friends of the deceased; and these, by a group of schoolboys, chanting in a higher tone, and one of them bearing a copy of the Ḳur-án, or of one of its thirty sections, placed upon a kind of desk formed of palm-sticks, and covered with an embroidered kerchief. Then follows the bier, borne head-foremost. Friends of the deceased relieve one another in the office of carrying it; and casual passengers often take part in this service, which is esteemed highly meritorious. Behind the bier walk the female mourners, composing a numerous group, often more than a dozen; or, if of a wealthy family, they ride. Each of those who belong to the family of the deceased has a strip of cotton stuff or muslin, generally blue, bound round her head, over the head-veil, and carries a handkerchief, usually dyed blue (the colour of mourning), which she sometimes holds over her shoulders, and at other times twirls with both hands over her head or before her face, while she cries and shrieks almost incessantly; and the hired female mourners, accompanying the group, often celebrate the praises of the deceased, though this was forbidden by the Prophet. The funeral procession of a man of wealth is sometimes preceded by several camels, bearing bread and water to give to the poor at the tomb; and closed by the led horses of some of the attendants, and by a buffalo or other animal to be sacrificed at the tomb, where its flesh is distributed to the poor, to atone for some of
the minor sins of the deceased.[]

  The bier used for conveying the corpse of a boy or a female has a cover of wood, over which a shawl is spread; and at the head is an upright piece of wood: upon the upper part of this, in the case of a boy, is fixed a turban, with several ornaments of female head-dress; and in the case of a female, it is similarly decked, but without the turban.

  A short prayer is recited over the dead, either in a mosque or in a place particularly dedicated to this service in or adjacent to the burial-ground. The body is then conveyed, in the same manner as before, to the tomb. This is a hollow, oblong vault, one side of which faces the direction of Mekkeh, generally large enough to contain four or more bodies, and having an oblong monument of stone or brick constructed over it, with a stela at the head and foot. Upon the former of these two stelae (which is often inscribed with a text from the Ḳur-án, and the name of the deceased, with the date of his death), a turban, cap, or other head-dress, is sometimes carved, showing the rank or class of the person or persons buried beneath; and in many cases, a cupola supported by four walls, or by columns, is constructed over the smaller monument. The body is laid on its right side, or inclined by means of a few crude bricks, so that the face is turned towards Mekkeh; and a person is generally employed to dictate to the deceased the answers which he should give when he is examined by the two angels Munkar and Nekeer. If the funeral be that of a person of rank or wealth, the bread and water before mentioned are then distributed to the poor.[]

  Towards the eve of the first Friday after the funeral, and often early in the morning of the Thursday, the women of the family of the deceased repeat their wailing in the house accompanied by some of their female friends: male friends of the deceased also visit the house shortly before or after sunset; and three or four persons are hired to perform a recitation of the whole of the Ḳur-án. On the following morning, some or all of the members of the deceased’s family, but chiefly the women, visit the tomb; they or their servants carrying palm-branches, and sometimes sweet basil, to lay upon it, and often the visitors take with them some kind of food, as bread, pancakes, sweet cakes of different kinds, or dates, to distribute to the poor on this occasion. They recite portions of the Ḳur-án or employ people to recite it, as has been already mentioned.[] These ceremonies are repeated on the same days of the next two weeks; and again on the eve and morning of the Friday which completes, or next follows, the first period of forty days after the funeral; whence this Friday is called El-Arba´een, or Jum´at el-Arba´een.

  It is believed that the soul remains with the body until the expiration of the first night after the burial, when it departs to the place appointed for the abode of good souls until the last day, or to the appointed prisons in which wicked souls await their final doom; but with respect to the state of souls in the interval between death and judgment, there are various opinions which Sale thus states.[] As to the souls of the good, he says, “1. Some say they stay near the sepulchres; with liberty, however, of going wherever they please; which they confirm from Moḥammad’s manner of saluting them at their graves, and his affirming that the dead heard those salutations as well as the living, though they could not answer. Whence perhaps proceeded the custom of visiting the tombs of relations, so common among the Mohammadans. 2. Others imagine they are with Adam, in the lowest heaven; and also support their opinion by the authority of their prophet, who gave out that in his return from the upper heavens in his pretended night-journey, he saw there the souls of those who were destined to paradise on the right hand of Adam, and those who were condemned to hell on his left. 3. Others fancy the souls of believers remain in the well Zemzem, and those of infidels in a certain well in the province of Haḍramót, called Barahoot:[] but this opinion is branded as heretical [?]. 4. Others say they stay near the graves for seven days; but that whither they go afterwards is uncertain. 5. Others that they are all in the trumpet, whose sound is to raise the dead. And 6. Others that the souls of the good dwell in the forms of white birds, under the throne of God. As to the condition of the souls of the wicked, the more orthodox held that they are offered by the angels to heaven, from whence being repulsed as stinking and filthy, they are offered to the earth; and, being also refused a place there, are carried down to the seventh earth, and thrown into a dungeon, which they call Sijjeen, under a green rock, or according to a tradition of Moḥammad, under the devil’s jaw, to be there tormented till they are called up to be joined again to their bodies.” But the souls of prophets are believed to be admitted immediately into paradise, and those of martyrs are said to rest in the crops of green birds which eat of the fruits of paradise and drink of its rivers.[]

  Of the opinions above mentioned, with respect to the souls of the faithful, I believe the first to be that which is most prevalent. It is generally said that these souls visit their respective graves every Friday; and according to some they return to their bodies on Friday, after the period of the afternoon prayers, and on Saturday and Monday; or on Thursday, Friday, and Saturday; and remain until sunrise.[] — I believe also, from having heard frequent allusions made to it as a thing not to be doubted, that the opinion respecting the Well of Barahoot commonly prevails in the present day. El-Ḳazweenee says of it, “It is a well near Haḍramót; and the Prophet (God bless and save him!) said, ‘In it are the souls of the infidels and hypocrites.’ It is an ´Adite well [i.e. ancient, as though made by the old tribe of ´Ad], in a dry desert, and a gloomy valley; and it is related of ´Alee (may God be well pleased with him!), that he said, ‘The most hateful of districts unto God (whose name be exalted!) is the Valley of Barahoot, in which is a well whose water is black and fetid, where the souls of the infidels make their abode.’ El-Asma’ee hath related of a man of Haḍramót that he said, ‘We find near Barahoot an extremely disgusting and fetid smell, and then news is brought to us of the death of a great man of the chiefs of the infidels.’ It is related, also, that a man who passed a night in the Valley of Barahoot, said, ‘I heard all the night [exclamations] of O Roomeh! O Roomeh! and I mentioned this to a learned man, and he told me that it was the name of the angel commissioned to keep guard over the souls of the infidels.’”[]

  The Delphi Classics Catalogue

  We are proud to present a listing of our complete catalogue of English titles, with new titles being added every month. Buying direct from our website means you can make great savings and take advantage of our instant Updates service. You can even purchase an entire series (Super Set) at a special discounted price.

  Only from our website can readers purchase the special Parts Edition of our Complete Works titles. When you buy a Parts Edition, you will receive a folder of your chosen author’s works, with each novel, play, poetry collection, non-fiction book and more divided into its own special volume. This allows you to read individual novels etc. and to know precisely where you are in an eBook. For more information, please visit our Parts Edition page.

  Series One

  Anton Chekhov

  Charles Dickens

  D.H. Lawrence

  Dickensiana Volume I

  Edgar Allan Poe

  Elizabeth Gaskell

  Fyodor Dostoyevsky

  George Eliot

  H. G. Wells

  Henry James

  Ivan Turgenev

  Jack London

  James Joyce

  Jane Austen

  Joseph Conrad

  Leo Tolstoy

  Louisa May Alcott

  Mark Twain

  Oscar Wilde

  Robert Louis Stevenson

  Sir Arthur Conan Doyle

  Sir Walter Scott

  The Brontës

  Thomas Hardy

  Virginia Woolf

  Wilkie Collins

  William Makepeace Thackeray

  Series Two

  Alexander Pushkin

  Alexandre Dumas (English)

  Andrew Lang

  Anthony Trollope

  Bram Stoker

  Christopher Marlo
we

  Daniel Defoe

  Edith Wharton

  F. Scott Fitzgerald

  G. K. Chesterton

  Gustave Flaubert (English)

  H. Rider Haggard

  Herman Melville

  Honoré de Balzac (English)

  J. W. von Goethe (English)

  Jules Verne

  L. Frank Baum

  Lewis Carroll

  Marcel Proust (English)

  Nathaniel Hawthorne

  Nikolai Gogol

  O. Henry

  Rudyard Kipling

  Tobias Smollett

  Victor Hugo

  William Shakespeare

  Series Three

  Ambrose Bierce

  Ann Radcliffe

  Ben Jonson

  Charles Lever

  Émile Zola

  Ford Madox Ford

  Geoffrey Chaucer

  George Gissing

  George Orwell

  Guy de Maupassant

  H. P. Lovecraft

  Henrik Ibsen

  Henry David Thoreau

  Henry Fielding

  J. M. Barrie

  James Fenimore Cooper

  John Buchan

  John Galsworthy

  Jonathan Swift

  Kate Chopin

  Katherine Mansfield

  L. M. Montgomery

  Laurence Sterne

  Mary Shelley

  Sheridan Le Fanu

  Washington Irving

  Series Four

  Arnold Bennett

  Arthur Machen

  Beatrix Potter

  Bret Harte

  Captain Frederick Marryat

  Charles Kingsley

  Charles Reade