60 Gothic Classics. Эдгар Аллан По

that contained it were secured in packages of straw.—Gesta Dei, p. 1098. Vathek’s ancestor, the Caliph Mahadi, in the pilgrimage to Mecca, which he undertook from ostentation rather than devotion, loaded upon camels so prodigious a quantity, as was not only sufficient for himself and his attendants amidst the burning sands of Arabia, but also to preserve, in their natural freshness, the various fruits he took with him, and to ice all their drink whilst he stayed at Mecca, the greater part of whose inhabitants had never seen snow till then.—Anecdotes Arabes, p. 326.

51. ... horrible Kaf This mountain, which, in reality, is no other than Caucasus, was supposed to surround the earth, like a ring encompassing a finger. The sun was believed to rise from one of its eminences (as over Œta, by the Latin poets), and to set on the opposite; whence, from Kaf to Kaf, signified, from one extremity of the earth to the other. The fabulous historians of the East affirm, that this mountain was founded upon a stone, called sakhrat, one grain of which, according to Lokman, would enable the possessor to work wonders. This stone is further described as the pivot of the earth, and said to be one vast emerald, from the refraction of whose beams the heavens derive their azure. It is added, that whenever God would excite an earthquake, he commands the stone to move one of its fibres (which supply in it the office of nerves), and, that being moved, the part of the earth connected with it quakes, is convulsed, and sometimes expands. Such is the philosophy of the Koran! The Tarikh Tabari, written in Persian, analogous to the same tradition, relates, that, were it not for this emerald, the earth would be liable to perpetual commotions, and unfit for the abode of mankind. To arrive at the Kaf, a vast region,

      “Far from the sun and summer gale,”

      must be traversed. Over this dark and cheerless desert, the way is inextricable without the direction of supernatural guidance. Here the dives or giants were confined, after their defeat by the first heroes of the human race; and here, also, the peris, or fairies, are supposed in ordinary to reside. Sukrage, the giant, was king of Kaf, and had Rucail, one of the children of Adam, for his prime minister. The giant Argenk, likewise, from the time that Tahamurath made war upon him, reigned here, and reared a superb palace in the city of Aherman, with galleries, on whose walls were painted the creatures that inhabited the world prior to the formation of Adam.—D’Herbelot, p. 230, etc.

52. ... the Simurgh This is that wonderful bird of the East, concerning which so many marvels are told: it was not only endowed with reason, but possessed also the knowledge of every language. Hence it may be concluded to have been a dive in a borrowed form. This creature relates of itself that it had seen the great revolution of seven thousand years twelve times commence and close; and that, in its duration, the world had been seven times void of inhabitants, and as often replenished. The Simurgh is represented as a great friend to the race of Adam, and not less inimical to the dives. Tahamurath and Aherman were apprised by its predictions of all that was destined to befall them, and from it they obtained the promise of assistance in every undertaking. Armed with the buckler of Gian Ben Gian, Tahamurath was borne by it through the air, over the dark desert, to Kaf. From its bosom his helmet was crested with plumes, which the most renowned warriors have ever since worn. In every conflict the Simurgh was invulnerable, and the heroes it favoured never failed of success. Though possessed of power sufficient to exterminate its foes, yet the exertion of that power was supposed to be forbidden. Sadi, a serious author, gives it as an instance of the universality of Providence, that the Simurgh, notwithstanding its immense bulk, is at no loss for sustenance on the mountain of Kaf. Inatulla hath described Getiafrose, queen of the Genii, as seated on a golden chariot, drawn by ten simurghs; whose wings extended wide as the earth-shading bir, and whose talons resembled the proboscis of mighty elephants: but it does not appear from any other writer, that there ever was more than one, which is frequently called the marvellous gryphon, and said to be like that imaginary monster.—D’Herbelot, p. 1017, 810, etc. Tales of Inatulla, vol. ii, pp. 71, 72. As the magic shield of Atlante resembles the buckler of Gian Ben Gian, so his Ippogrif apparently came from the Simurgh, notwithstanding the reference of Ariosto to the veridical Archbishop:

      “Non ho veduto mai, nè letto altrove,

       Fuor che in Turpin, d’un si fatto animale.”

53. ... palampores, etc. These elegant productions, which abound in all parts of the East, were of very remote antiquity. Not only are σινδονας ΕΥΑΝΘΕΙΣ, finely flowered linens, noticed by Strabo; but Herodotus relates, that the nations of Caucasus adorned their garments with figures of various creatures, by means of the sap of certain vegetables; which, when macerated and diluted with water, communicate colours that cannot be washed out, and are no less permanent than the texture itself.—Strabo, l. xv, p. 709. Herodotus, l. i, p. 96. The Arabian Tales repeatedly describe these “fine linens of India, painted in the most lively colours, and representing beasts, trees, flowers, etc.”—Arabian Nights, vol. iv, p. 217, etc.

54. ... afrits These were a kind of Medusæ, or Lamiæ, supposed to be the most terrible and cruel of all the orders of the dives.—D’Herbelot, p. 66.

55. ... tablets fraught with preternatural qualities Mr. Richardson observes, “that in the East men of rank in general carried with them pocket astronomical tables, which they consulted on every affair of moment.” These tablets, however, were of the magical kind, and such as often occur in works of romance. Thus, in Boiardo, Orlando receives, from the father of the youth he had rescued, “a book that would solve all doubts”; and, in Ariosto, Logistilla bestows upon Astolpho a similar directory. The books which Carathis turned over with Morakanabad were imagined to have possessed the like virtues.

56. ... dwarfs Such unfortunate beings as are thus “curtailed of fair proportion,” have been, for ages, an appendage of Eastern grandeur. One part of their office consists in the instruction of the pages; but their principal duty is the amusement of their master. If a dwarf happen to be a mute, he is much esteemed; but if he be also an eunuch, he is regarded as a prodigy, and no pains or expense are spared to obtain him.—Habesci’s State of the Ottoman Empire, p. 164, etc.

57. ... a small spring supplies us with water for the Abdest, and we daily repeat prayers, etc. Amongst the indispensable rules of the Mahometan faith, ablution is one of the chief. This rite is divided into three kinds. The first, performed before prayers, is called Abdest. It begins with washing both hands, and repeating these words: “Praised be Alla, who created clean water, and gave it the virtue to purify: he also hath rendered our faith conspicuous.” This done, water is taken in the right hand thrice, and the mouth being washed, the worshipper subjoins: “I pray thee, O Lord, to let me taste of that water which thou hast given to thy prophet Mahomet in paradise, more fragrant than musk, whiter than milk, sweeter than honey; and which has the power to quench for ever the thirst of him that drinks it.” This petition is accompanied with sniffing a little water into the nose. The face is then three times washed, and behind the ears; after which water is taken with both hands, beginning with the right, and thrown to the elbow. The washing of the crown next follows, and the apertures of the ear with the thumbs; afterward the neck with all the fingers, and, finally, the feet. In this last operation, it is held sufficient to wet the sandal only. At each ceremonial a suitable petition is offered, and the whole concludes with this: “Hold me up firmly, O Lord! and suffer not my foot to slip, that I may not fall from the bridge into hell.” Nothing can be more exemplary than the attention with which these rites are performed. If an involuntary cough or sneeze interrupt them, the whole service is begun anew, and that as often as it happens.—Habesci, p. 91, etc.