Turkish evening entertainments : the wonders of remarkable incidents and the rarities of anecdotes

Front matter

Arrington

Collection of 19th Century Americana

Brigham Young University Library

Preface

In the name of Allah, the merciful, the clement.

O Lord, immerse me in the light of the true path ; bind me with the thread of resignation and contentment ; preserve the true mirror of my heart from the rust of affliction ; and show me thy countenance, O Thou who art my most ardent desire !

If any one attempts to dispose the order of the jewels of thy praises and adulations, or to arrange the strung pearls of thanksgiving and satisfaction, to Thee who sittest enthroned on high, the God of might and grandeur, (the Merciful on the firmament above*), the vast plain of whose kingdom is heaven, — the faculty of speech and the zone of eloquence excuses itself from the task, under the plea of weakness and inability, and acknowledges its want of power, saying :

" O Sultan of the climes of eternity,

Who can express sufficient thanks for all thy benefits !

That He, himself, is above all mundane necessities, is an additional benefit."

In expressing his great glory, the eloquent tongue is a sterile mute ; and in the exposition of his mightiness, the mind of the learned is tongueless and diseased. The most knowing of the erudite are amazed at the commencement of the beams of His beauty ; and the most eminent of the doctors of science and knowledge, are astonished at the sound of the hymns of His grandeur.

The strung pearls of the laws of prayer and devotion, the pure necklace of the gems of praise and exultation ; the praise of the pure grave (of Mohammed) ; the offering of the illuminated garden (the cemetery wherein the Prophet is interred) ; the summary of the degrees of created things ; the royal verse of the poem of beings ; the essence of all creatures, and the quintessence of all possible things in the niches of brilliancy, — Mohammed, — " Allah is the light of heaven ;" he who is seated in the tent

* These exclamations, thrown in the Preface by the Author, are from the Koran. -A.T.

2 PREFACE.

of Thum dena ; the sultan of the canopy known by the name of " It was approached at the distance of two bow-shots or less ;" he who is addressed in thy noble discourse, saying, " We will relate to you the best of narratives ;" he who was thus honored (of Allah), with the sagest of language, and the wisest of words ; Allah adding, " He will tell you concerning the prophets, and strengthen your heart with it," — thus again was he distinguished ; may Allah have peace and satisfaction with him !

The meaning of the Koran ; the sallies of the Psalms of David ; the reflected mirror of the light of God ; the source of the two streams of entity and nonentity ; the union of the two seas of the past and the future; the crown of prophets; the sovereign of apostles; the moon of pure path ; the beloved of Allah ; the great Prophet ; — peace and the best of benedictions be on his excellent person, and on the pure individuals, the blessed bodies and glorious souls of his family, friends, sons, forefathers, and posterity ! because they are the sovereigns of the thrones of the cities of religion, and because they are the commanders of the battle-fields of true knowledge. May the satisfaction of God be upon them all !

On the praise of the sovereign whose armies are as numerous as the hosts of heaven, — may God eternalize his empire, and prolong it !

Allah be praised ! He whose world-adorning beauty ennobles the throne of majesty ; whose imperial accession to the throne of the caliphat, has given thereunto honor and magnificence.

VERSE.

♦' The fortunate prince, who is the heroic Darius of the globt, The world-conquerer, the sultan, the lord of his creatures."

The resplendent sun of the extremity of greatness ; the star of majesty and of splendor ; the sultan of the sultans of the age, Sultan Murad, son of Sultan Ahmed Khan, son of Sultan Mohammed Khan ; may Allah glorify the throne of state with his person, and bless the two worlds with acts of his justice and generosity; may the sound of the report of the equity of the hero resound in the dome of the universe, and the voice of his justice reach the place and inhabitants of the most distant part of the world ! Sivar, he whose royal diploma of majesty (berat or patent of sovereignty) and monogram of good fortune has been honored with his illustrious name and high title, the honorable divan (or council) of the universe has never beheld so glorious a padishah — so intelligent, eo fortunate, so illustrious, so felicitous, and auspicious a sovereign. O Allah,

PREFACE.

protect him within the fold of safety and security, for the sake of him whom thou appointedst a prophet out of the children of Adam. It is our prayer and request of the glorious throne of God's omnipotence, that his person may ever repose on the breast of felicity ; and that prosperity and empire, success and victory, be, day and night, attached to his noble and fortunate stirrup ; that he be yet far nobler than his forefathers ; that wherever he may extend his armies both east and west, he may find success. Amen, in the name of the faithful Prophet !

Lastly, It is evident as the sun in the midst of the heavens, to those who seek for knowledge and information, that history polishes man's nature, and rubs away the rust of his afflictions ; and that the talent of evening narrators is one which enlivens the circle of society, and [is the true source of joy and pleasure. And thus the intelligent know that narrators who are gifted with affability of disposition, quickness of perception, and judgment, are possessed of sciences like strong pearls. "Say, are the ignorant and the knowing equal ?"* Persons of experience and trial have acquired their knowledge from history and biography, and collected whatever was strange and remarkable. But surely this kind of compilation cannot be easy to every one ; and its attainment cannot be perfected without deep study in voluminous books. Therefore, I, the parasite of the the table of the love of my affectionate brethren — that is to say — the humble Ahmed bin Hemdem the Ketkhoda, known by the name of " SoJiailee,''^ (may Allah spread his benefits over him, and pardon him and his parents !) have collected the following pearls from the seas of authentic works, and these sparkling jewels from the mines of celebrated authors, in which are folded and contained the histories of the ancients, with the accounts of the best of the learned and thej philosophers. I have selected its aontents from the most remarkable events and the strangest occurrences, and have spent the capital of my life in acquuing the valuable and choice extracts found in it. I translated them from the Arabic and Persian tongues, wrought them into a new form, and gave them new light and expression in the Turkish idiom ; giving to my book the the , title of " Remarkable Events and Strange Occurrences." In this work I have particularly attached myself to collecting such tales and narratives as are authentic and instructive, and, at the same time, more or less curious ; so that their moral application will be seen by every one.

* From the Koran.

4 PREFACE,

" The following are some of the works from which the extraordinary events and remarkable occurrences have been extracted :

Tareekhi Mohammed bin Ahmed bin Mustevfee. — History by Mohammed bin

Ahmed bin Mustevfee.

Murudj uz Zehb lil Mesoodee. — The Golden Meadows, by Mesoodee. Jami^ut Tevareekh li Khodja Resheed Vazeer. — Collection of Histories by Khodja

Resheed Vazeer.

Mirat uz Zeniani li Subt ibin el Jevzee. — Mirror of the Age, by Subt ibin el Jevzee, Tareekhi Kivam ul Mulk ber Kohee — History of Kivam ul Mulk ber Kohee. Tareekhi Tabaree. — History of Tabaree.

Jamei ul Hikayat. — Collection of Stories.

Tareekhi Billaderee. — History by Biiladeree, Haniee, and others. Muntazam ul Jewzee. — Collection of the Poetry of Jewzee. Tareekhi ul Futuii Tasneefi Ibin Athem Coofee. — History of Conquests, by Ibin

Alhem Coofee.

Keshf ul Gammet Taleefi Alee bin Isa Ardibeelee — Relief of SorrowB, by /.lee

bin Isa Ardibeelee.

Tareekhi Guzziday. — Choice History.

Nuzhet ul Kuloobi Harad Illah Mustevfee. — Joys of the Heart, by Harad Illah

Mustevfee.

Vassayai Khodja Nizam ul Milk Vazeer.— Testaments of Khodja ul Mulk Vazeer. Tareekhi Kivam ul Mulk Tabbaket Nasiree, by MinHadJ bin Seradj Jurjan. Tareekhi Vassaf Abdallah bin Fazel Sheerazee. Tareekhi Fakhi Eddin Daood Benakee.

Tareekhi Jehan Kushai Khodja Ata Melik Jaweenee. Matta uz Saadain Abd ur Rizzak Samarkandee.—Rising of the Fortunate Stars,*

by Abd ur Rizzak of Samarkand.

Ravzat us Saffai, by Mohammed bin Rashavend Shah el Balkh, known by the

name of Mirkhond Shah.

Habeeb us Sier Gias ud Deen Khondimeer. — The Friend of Biographers, by Sier

Gias ud Deen Khondimeer.

Medjales un NefFaisi Meer Alee Sheer. — Meetings of the Select, by Meer Alee Sheer.

From these works I compiled my book, and changed their Arabic and Deri (Persian) dress to robes of Turkish. So that when my brethren of faithful narratives, and the friends of pleasant literature derive delight, by reading the contents, may they remember their humble servant for good, and recite a Fatha for the repose of his soul !

VERSE.

*' If brethren, from good feeling and friendship, Bestow on it one atom of regard, From being a coarse, rough stone, it will

Become a ruby of Bedakshan ; And from a simple atom, it will be a sun of glory."

* In "the East", Jupiter and Venus are fortunate, and Mare and Saturn are unfortotunate.— A. T-

CHAPTER FIRST. Illustrative of Intelligence and Piety

Page*

Anecdote of a Camel Driver, • • 14

Anecdote of Ayas bin Muavieh, . . . . . . • .17

Anecdote of Mutasim Billah, 18

Anecdote of Mutasid Billah, ........ 19

Anecdote of Mutasid Billah on Building, 22

CHAPTER SECOND. Illustrative of Generosity and Benevolence*

Anecdote of the Caliph Mamoon, 23

Anecdote of Mustaeen Billah, . .... ... 24

Anecdote of Maan bin Zaid, ........ 26

Anecdote of Jaafer Radavee, ........ 28

Anecdote of Abdullah bin Abbas, 29

Anecdote of Yazid bin Mehleb, ..... . . SO

Anecdote of Mutamid Billah, 32

Anecdote of Ibin Mehleb and Hedjadj, 31

Anecdote of Muktadir Billah and his Vizir, ..... 33

Anecdote of Abdallah bin Abi Beker, 35

Anecdote of Yazid bin Muavieh, ....... 36

Anecdote of Mutasid Billah and the Gardener, ..... 36

CHAPTER ELEVENTH. Story of the Perfumer, . . 81

Story of the Golden Ring at the Well of Zemzem, ... 83

Story of an mnocent person in the time of Muhtadee Billah, . . 84

Story of the poor man in the time of Muktadir Billah, ... 86

Story of the wife of Firooz, ........ 88

Story of Husain Bekra, 90

Story of a Vizir's son and Guest, . 94

CHAPTER TWELFTH. Tale illustrating the right of Bread and Salt, 97

Anecdote of Ahmed bin Tooloon, Ahmed Yatemee, and Abool Jeesh, 100

Anecdote of Mutasld Billah, 102

Anecdote of a Wolf and a Fox, 104

Anecdote of Abdul Semee Keal, 106

CHAPTER THIRTEENTH.

A Tale about Haroon erRasheed, 109

CHAPTER FOURTEENTH.

Anecdote of Muhtadee Billah, 116

Anecdote of Mutasim Billah's campaign against Ankora, . . 117 Anecdote of Muktafee Billah and Aboo Ainee, . . . . .118

Anecdote of Jaafer Beramikee, ....... 121

Anecdote of the Sultan of Merakash and Kurtubah, .... 127

Anecdote of Haroon er Rasheed's favor to the Imam Aboo Yoosuf , 131

CHAPTER FIFTEENTH.

Some Reflections on the Changes of tlie^'World.

CHAPTER SIXTEENTH.

On tlie subject of the Orthodox Caliphs.

o CONTENTS.

CHAPTER SEVENTEENTH.

Anecdotes about tlie Abbaside Caliplis.

CHAPTER EIGHTEENTH.

On tlie Government of All Booyeli.

Page.

Divers Anecdotes, . 150

Anecdote of Aboo Alee bin Sinna and the young Doctor, . . . 153

CHAPTER NINETEENTH.

On the Censure of Folly and Elvil Q,ualitie8.

Anecdote of the Imaam Esmaee, ....... 156

Story of Shaboor Shah and the Kaisar of Room, .... 157

Anecdote of Naam and Rebeea, 172

CHAPTER TWENTIETH.

On Civility and Gentleness.

Anecdote of Alexander and the Philosopher, . . . . .189

Anecdote of Kepeuk Khan, ........ 194

Anecdote of Mumin Zadeh and the Mogul, . . . • . 196

Anecdote of Melik Shah and Pira Zal, 198

Anecdote of the Two Brothers, 200

Anecdote of Salah ed Deen, . . . . . •. . . 201

Anecdote of the Merchant and the Dervish, 209

Anecdote of Melik Salih, 206

CHAPTER TWENTY-FIRST. On the Subject of JESlevated Q,ualities in Man

Anecdote of Seffah, 206

Anecdote of Abdaliah bin Tahir, ..... . . 208

Anecdote of Ahnef bin Kais, . . . .' . . • . 208

Anecdote of Jaafer bin Suliman, 209

Anecdote of Behram Ghior and the Shepherd, ..... 209

Anecdote of Nooshirvan the Just, 210

CONTENTS. 9 CHAPTER TWENTY-SECOND.

On the Wonders of Creation.

Page .

Anecdote of the Imam Shafaee, .211

Sketch from Kazveenee, 212

Anecdote of two persons with a single Body, 213

Anecdote about the Beauties of the Sea, 214

Anecdotes of Curious Malformation, 215

CHAPTER TWENTY-THIRD. Anecdotes about Astrologers and Soothsayers

Anecdote of Ibin Sekit, , . , 215

Anecdote of Taki ed Deen of Damascus, . . . . . 217 Anecdote of Mutezee and Remmal Hyder, . . . . .217

Anecdote from Ziad bin Mesood, 219

CHAPTER TWENTY-NINTH. Amusing Anecdotes

CHAPTER THIRTIETH.

On tlie Subject of Coniidence in Allali.

Anecdote of Hatim the Deaf, . • 245

Anecdote of the Sheik Jemal ed Deen, 247

Anecdote of a Hermit, ......... 251

Anecdote of Sehil bin Abd Allah Testeree, 253

Anecdote of Abdallah Hamza Soofee, 254

Anecdote of Sehil bin Abdallah, ....... 255

Anecdote of the Sheik Abdallah bin Mohammed el Balkhee, . . 255

Anecdote of the Imam Yafee, ....... 257

Anecdote of Abd er Rahman, ........ 259

Anecdote of the Sheik Abdallah the Andalusian, .... 260

CHAPTER THIRTY-FIRST.

On tiie Subject of Benevolent Q^ualities.

Anecdote of Menar and Haroon er Rasheed, ..... 268

Anecdote of the Merchant and his Slave, ..... 271

Anecdote by Abdallah bin Mebarik, 272

Anecdote of Binti Numan and Hedjadj ez Zalim, . . . 275

Anecdote of the Present sent by Kereem el Melik, .... 278

Story of a Cunning Femal^ 279

CHAPTER THIRTY-SECOND.

On Beneficence and Bounty.

Anecdote of the Sovereign of Babel, ..... 284

CONTENTS. 11

Page.

Anecdote by Abd ul Muta, 287

Anecdote of Behram Ghior, 289

Anecdote of a murdered Poet, . * . . . . . .291

Anecdote of Abdallah bin Amir, 292

Anecdote of Suliman the Prophet, 243

Anecdote of a Man whose Nose and Ears were cut off, . . .296

Anecdote of a Woman and her Lover, ...... 299

Anecdote of the Painter and the Goldsmith, ... . 302

CHAPTER THIRTY-THIRD.

Story of Hamarvieh and the Unfortunate Youth, .... 306

Story of the benevolent Man and his Maiden, 307

Story of the Vizir and his Maiden, 309

Story of Jahiz and Mutavakkil Billah, 310

Five Anecdotes, 315

Anecdote of Aboo Beker, 320

The fair Daughter of the Imam Husain, . ; . . . . 321

Anecdote of Laila Ahilieh, 323

Anecdote of the Faithful Woman, ....... 324

Anecdote of Yakoob bin David, . • 325

Anecdote of a Generous Clerk, 329

Anecdote about Belkees, ........ 330

Three Anecdotes, each on different subjects, ..... 335

CHAPTER THIRTY-FOURTH.

Story of the Vizir's Daughter, and what happened to her Lovers, . 337

Story of the doctors Jebrail and Hindee, . . . . . 344

CHAPTER THIRTY-FIFTH.

Of diclxantinent and Sorcery.

Sheik Abdallah the Egyptian, and the Banker, .... 345

Jiftan Khan and Yakoob Sekakee, ....... 349

Mebshah Zad and the Lion, • . 35Q

Anecdote from the Work called " Ferdjbaad esh Sheddeh," • . 351

CHAPTER THIRTY-SIXTH.

Story of Yahiya bin Beramikee, 35I

12 CONTENTS.

Page.

Story of the Emir Sivar and the CaHph, 353

Story of Imam Moosa er Razee, 355

Anecdote of Mollana Ferdoosee, . . ... . . . 356

CHAPTER THIRTY-SEVENTH.

Of Extraordinary Occurrences and Miracles.

Anecdote of a Female Leper, . . . . . . . . 363

Anecdote of Jesus and the pure Woman, . . . • . 365

Anecdote of Moses, ....... . . 366 %.

Anecdote of Cadi Husain, . . , 368

Anecdote of Mutasid Billah, 371

Anecdote of Haroon er Rasheed , . 372

Anecdote of Abdallah bin Tahir, . 374

Anecdote of Darius and Alexander, ...... 375

Anecdote of a Merchant of Bagdad, 377

«b

TURKISH

EVENING ENTERTAINMENTS.

Chapter First

Relative to those individuals who were gifted with judgment, ingenuity and penetration, and possessed of agreeable and pleasant qualities.

In the books of Commentators and Historians, it is a fact frequently mentioned, and true without doubt, that on a certain day, two men entered the presence of David the Prophet to make a complaint.

They were adversaries; and one of them said, "This man's sheep entered my garden by night, and destroyed all the twigs growing on my vines, so that they, and the branches of the vines, are all destroyed." The Prophet judged the case, and sentenced the owner of the sheep to compensate the owner of the vines, for the loss which he had sustained, by giving him his sheep.

The parties left his presence, and when proceeding on their way met Solomon, the Prophet's son, then only in his twelfth year. Solomon asked them from whence they came, and they forthwith told him what had occured, and how his father David had judged the sheep to the owner of the vines.

Solomon answered that there was a more just and proper sentence. " Come," said he, "into my father's presence, and you will hear what he will order." So they returned with him, and when they were before his father they repeated their complaint. The Prophet then asked his son, "What more just and proper sentence could be pronounced on this case ?" Solomon answered, " This man's sheep entered that man's garden, and so far as they could reach them, cropped off the twigs and sprouts from his vines, but did not injure their roots. These latter being still in the earth, will again in a short time produce. Let, therefore, the milk of this man's sheep be given as a remuneration to the owner of the injured vines, until such time as the sprigs and sprouts, having grown, can benefit the owner ; after which, restore the sheep to their original owner."

The Prophet David praying, *' May God be satisfied with thee and thy father, and be bounteous to them both," observed to his son, " you have judged justly and uprightly." The two complainants were satisfied with the judgment ; and conformably to its injunctions, when the vines had again sprouted, the original owner received his sheep. This circumstance, God makes mention of in his book, the Koran, in the following manner. " When David and Solomon sat in judgment on the plants, and then inquired on the subject of the sheep and the tribe, we (dual) were witnesses to their sentence, and we made them to understand Solomon, and he them."

May God verify their deeds. They (the disputants) departed, praising the knowledge and talent of Solomon, and lauded their (his) divine greatness and goodness.

It is related in the books of historians, and well known to men of letters, that Nezar ben Maad ben Adnaan, one highly gifted, had four sons, to whom he gave the names of Ayaz, Mirzir, Anmaz, and Rebiah, all of whom were men of celebrity. When their much respected father was about to depart this life, he divided all his wealth and possessions between them ; all red domed things, he gave to Mirzir ; the black herbs and other similar things to Rebiah ; the long haired maiden slaves to Ayaz, and the sofas and all white things to Anmaz, and in this manner willed his property. *' If," added he, " when I am gone, any difficulty or dispute should arise between you, go to the celebrated judge of the age, the Ameer Hatti Bahran, make the same known to him, and leave him to judge justly between you.

Now some time after this, these four brothers disputed, and forthwith set out for the residence of the learned judge mentioned in the will of their deceased parent. On their way they passed through a meadow, where a camel had been grazing, though then gone, and no longer in sight.

Mirzir on observing the marks, remarked, that they were those of an one eyed camel ; Rebiah said it was also greedy ; Ayaz, that . it was laden with oil and honey, and ridden by a woman ; Anmaz, that it was a stray camel. The Arabs call a one eyed camel AS,ver, one that has a crooked breast Azvre, and one with no tail Ebter, and a stray, or wandering one, Sherood. Whilst these four brothers were yet talking on the subject of the camel, they met the person to whom it belonged ; who, when he asked them if they had seen his lost camel, Mirzir answered by asking, was it one eyed ? " Yes," said the camel driver. ^' Was it crooked breasted ?" asked Rebiah. "Yes," answered the man. Ayaz asl^ed, " Had it oil on one side, and honey on the other: and had it not a woman on its back?" " Yes," was ao"ain the answer. " Was it not astray?" demanded Anmaz. " Yes, indeed," was the eager reply, " pray give me back my camel." The brothers now said that none of them had even seen his camel. On this they had a long altercation with the driver, and he finally accompanied them to the presence of the celebrated judge, whom the camel driver informed, that these men knew of his camel, for they could describe it. The bi others, however, answered, that they had not seen it ; the owner of the beast insisted that they had, and demanded his camel.

Now the judge spoke to the brothers and asked how they could know the description of a camel which they had never seen. They answered, that on their way they had .passed through a meadow of which they observed the grass on one side was cropped, whilst on the other, it remained untouched, from which, said Mirzir, I understood that the camel was blind of one eye. Rebiah said, that having observed the print of its fore feet, he remarked that one was deep, whilst the other was scarcely perceptible, and he knew the animal was crooked breasted ; and Anmar said, that from observing how the camel in grazing had not passed on the other side, he deemed it must be one eyed. When they had finished, the judge exclaimed in astonishment, " Blessed God ! what sagacity and discernment ! but pray from what did you know that the camel was loaded with honey and oil, and that a woman rode on it V Ayaz answered, I came to that conclusion from the number of flies about our path, which seek for honey, and a quantity of ants on the way-side, which search for oil ; and the rider having had need to dismount from the camel, I remarked the prints of her feet, where she had stepped, making impressions upon the ground handsome as the painted ones of roses.

The judge on hearing this praised their discernment, and sent away the camel driver, saying ; " These are not the men you thought them to be, go and search for your cam^l." Then complimenting the four brothers, he invited them to dine with him, inquiring at the same time the object of their visit. They informed the Ameer of the will of their father, and how he had desired them, in case of any disagreement on the subject of their inheritance, to apply to him for its adjustment. The learned judge replied that it was not proper for any one to interfere between such wise and ingenious persons as they, "But," added he, *'I welcome you, and am happy to see you. A sumptuous repast closed their visit, and the judge and the young men departed with mutual admiration : the former stinick with amazement at the sagacity of the

TURKISH EVENING ENTERTAINMENTS. lY

brethren, and they, in their turn, admiring the adroitness with which the judge had avoided passing upon their father's will.

Ayas ben Monavich bin Kara was a person possessed of great talent and perspicuity, was well versed in the abstruse sciences, and works of history, and narrative, and of quick and correct discernment. Among the examples of his judgment, it is related, that one day a guest came to visit him, and offer a complaint, saying, " I deposited with such a monk a purse of gold, and departed on a pilgrimage to Mecca. Latterly I returned, and when I asked my money of him he denied having ever received it, what shall I do ?" The cadi answered, " Have you spoken of this to any one but myself?" The guest answered in the negative. "Then go," said the cadi, " and some two or three days hence come to me and receive an answer." The cadi then sent to the monk, and invited him to his presence, which invitation he accepted, and received from the cadi marked attentions and regard. Afterwards, turning to the monk, he said, " I am compelled by business to leave this country, and have a few purses of money which I desire to deposit with you. As there can be no person more honorable than yourself, God alone shall be a witness between us. To-morrow I will send them to you, and it is your duty to take good care and guard over them. After this the monk departed, and on the morrow the guest again appeared for his answer. "Go," said the cadi, " demand your deposit, and if he refuses it, tell him that you will complain to the cadi, and let us see what will be the result."

The guest, as directed, went to the monk and demanded his deposit. The monk smiling replied, " My intention the other day was only to test your temper, and not to deny the pledge, see, here it is," and handed him his purse of gold. The guest returned to the cadi, and after overwhelming him with thanks and expressions of gratitude, went to his business.

Some days after this the monk re-visited the cadi, and was received with the grossest reproaches and abuse, the cadi exclaiming, " So, hypocrite, your villainous conduct has let the world know your character for duplicity." The cadi's method for obtaining the guest's purse of money was applauded by every one. May God have mercy on them all.

The Ameer of the faithful, Mutasim Billah, one of the caliphs of the Abassides, was a most just and equitable sovereign, as well as a man of much courage and lion-heartedness. He carried on a continued war against infidels, and for amiabihty of disposition, followed in the footsteps of his upright predecessors. On the decease of this caliph the avaricious unbelievers, thinking it a good moment to make an attack upon the faithful, collected all their forces and took council upon their future operations. " Great divisions," said they, " exist among the Islamites, and as they are each engaged in their own pleasures and amusements, now is a good occasion to attack them."

With this idea they resolved upon hostihties. "Now one of the chiefs of the unbelievers was an aged man of great intelligence and experience, who, from being their elder, directed them in their undertaking. His co-religionests arose and proceeded to the dwelling of this individual, whom, when they asked council, answered them. " Your enterprise is neither just nor worthy, and would be rejected by sensible people; for it has been seen in numerous works that, notwithstanding the people of Islam are apparently divided, when opposed they unite and act together. Therefore you had better attend to your own affairs, and give over this wild undertaking." They followed the old man's good advice, and were governed by his councils.

One of the caliphs of the Abassides, named Mutaasid Billah Yansur bi nour Ullah, was a sovereign of great good judgment and careful justice. He, one day, in company with his attendants, visited a palace situated on the banks of the Tigris, where he observed an expert fisherman throw his net into the river, and, after hauling it out, found only three or four fish in it. The caliph remarking this, commanded the fisherman to throw it into the water again, for his sake, " and let us see," said he, ** what my luck will be." The man did as he was ordered and soon after hauling his net out, felt something weighty among its meshes. In consequence of the increased weight, the attendants of the cahph had to aid him, and when the net was on shore, they found in it a leather bag, tightly bound round the mouth. In this bag they at first perceived a number of tile, and finally at its bottom the hand of a tender and young female, bent and shrivelled. The caliph, on seeing the hand, exclaimed, '' Poor creature, what work is this, that the servants of God (Mussulmans) should be thus cut to pieces and thrown into the river without our knowledge ; we must find the committer of this wicked act." Now, with the caliph was one of his cadies, (judges,) who spoke and said, " Oh ! Ameer of the faithful, give your precious self no trouble about this matter, for. by your favor, we will investigate, and with proper care and circumspection bring it to light."