sembled 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. Herbelot, p. 1017, 810, &c.; 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.

Palampores, &c. These elegant productions, which abound in all parts of the East, were of very remote antiquity; not only

cumference. There is a certain solemnity accompanying those trees, nor do I remember that I was ever under the cover of any of them, but that my mind was at the time impressed with a reverential awe!" Page 460. From the

Pillar'd shade high over-arch'd, and echoing walks between as well as the

Highest woods, impenetrable to star or sun-light

just before mentioned, and the name given to the tree, it is probable that the poet's description was principally founded on the account of Duret, who in the chapter Du Figuier d' Inde of his singular book (entitled, "Histoire admirable des plantes et herbes esmerueillables et miraculeuses en nature," et à Paris, 1605), thus writes; "Sa grosseur est quelquefois telle, que trois hommes ne le sçauroient embrasser; quelquefois vn ou deux de ces figuiers font un bois avez grand, toffu, et ombraguex, dans lequel les rayons du soleil ne peuuent aucunement penetrer, durant les chaleurs d'esté et font ces figuiers infinies tonnes et cabinets si concaues et couuerts de feuilles et de sinuositez [aisles and recesses, so arched over with foliage and embowed ramifications] qu'il s'y forme des echos ou reuerberations de voix et sons, jusques à trois fois; et est telle la moindre d'vn seul ombre de ses arbres, qu'elle peut contenir soubs soy à couuert huict cens ou mil personnes, et la plus grande ombre, trois mil hommes," p. 124. This tree might well be styled the earth-shading.*

Though the early architecture of our island be confessedly of a doubtfal origin, it nevertheless deserves to be noted that the resemblance between the columns of the ruined chancel at Orford and those of Tauk Kesserah on the banks of the Tigris is much too strict to be merely casual; it may be added that the arches of this edifice, and their ornaments, are of the style we call the early Norman.

"The following is an account of the dimensions of a remarkable Banyan tree near Manjee, twenty miles west of Patna in Bengal. Diameter 363 to 375 feet; circumference of its shadow at noon, 1116 feet; circumference of the several stems (in number 50 or 60) 921 feet." Marsden's History of Sumatra, p. 131.

are σivdovas suavesis, 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, 1. xv. p. 709; Herodot. 1. i. p. 96. The Arabian Tales repeatedly describe these "fine linens of India, painted in the most lively colours, and representing beasts, trees, flowers, &c." Arab. Nights, vol. iv. p. 217, &c.

Afrits. These were a kind of Medusa, or Lamia, supposed to be the most terrible and cruel of all the orders of the dives. Herbelot, p. 66.

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.

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 a eunuch he is regarded as a prodigy, and no pains or expense is spared to obtain him. Habesci's State of the Ottoman Empire, p. 164, &c.

P. 52. A cabin of rushes and canes. Huts of this sort are mentioned by Ludeke, in his Expositio brevis Loc. Script. p. 51. Tuguriola seu palis, fruticibus viridibus, vel juncis circumdatis et tectis, amboque quidem facillimè construuntur.

A small spring supplies us with Abdest, and we daily repeat prayers, &c. 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, &c.

Reading the holy Koran. The Mahometans have a book of stops or pauses in reading the Koran, which divides it into seventeen sections, and allows of no more. Herbelot, p. 915.

The bells of a cafila. A cafila, or caravan, according to Pitts, is divided into distinct companies, at the head of which an officer, or person of distinction, is carried in a kind of horse litter, and followed by a sumpter camel loaded with his treasure; this camel hath a bell fastened to either side, the sound of which may be heard at a considerable distance; others have bells on their necks and their legs, to solace them when drooping with heat and fatigue. Inatulla, also, in his tales hath a similar reference: "the bells of the cafila may be rung in the thirsty desert." Vol. ii. p. 15.

Deggial. This word signifies properly a liar and impostor, but is applied by Mahometan writers to their antichrist. He

is described as having but one eye and eyebrow, and on his forehead the radicals of cafer (or infidel) are said to be impressed. According to the traditions of the faithful, his first appearance will be between Irak and Syria, mounted on an ass; seventy thousand Jews from Ispahan are expected to follow him; his continuance on earth is to be forty days; all places are to be destroyed by him and his emissaries, except Mecca or Medina, which will be protected by angels from the general overthrow; at last, however, he will be slain by Jesus, who is to encounter him at the gate of Lud. Herbelot, p. 282; Sale's Prelim. Disc. p. 106.

Dictated by the blessed Intelligence. That is, the angel Gabriel. The Mahometans deny that the Koran was composed by their prophet; it being their general and orthodox belief that it is of divine original, nay even eternal and uncreated, remaining in the very essence of God; that the first transcript has been from everlasting by his throne, written on a table of immense size called the preserved table, on which are also recorded the divine decrees, past and future; that a copy was by the ministry of the angel Gabriel sent down to the lowest heaven, in the month of Ramadan, on the night of power; from whence Gabriel revealed it to Mahomet by parcels, some at Mecca, and some at Medina. Al Koran, ch. ii. &c.; Sale's Prelim. Disc. p. 85.

P. 53. Hath culled with his own hands these melons, &c. The great men of the East have ever been, what Herodotus shrewdly styled them, Awpopayoı, or gift-eaters; for no visitor can approach them with empty hands. In such a climate and situation, what present could be more acceptable to Vathek than this refreshing collation?

To kiss the fringe of thy consecrated robe. was an act of the most profound reverence. vol. iv. p. 236, &c.

This observance Arabian Nights,

Fakreddin's spring residence. It has long been customary for the Arabs to change their habitations with the seasons. Thus Antara: "Thou hast possessed thyself of my heart; thou hast fixed thy abode, and art settled there, as a beloved and cherished inhabitant. Yet how can I visit my fair one whilst her family have their vernal mansion in Oneizatain, and mine

are stationed in Ghailem?" Xenophon relates, in his Ana-
basis, that it was customary for the kings of Persia, Oɛpie nat
EPICE, to pass the summer and spring in Susa and Ecbatana;
and Plutarch observes further that their winters were spent in
Babylon, their summers in Media (that is Ecbatana), and the
pleasantest part of spring in Susa: Καιτοι τεσγε Περσων βασιλέας
εμακαρίζον εν Βαβυλωνι τον χειμωνα διαγοντας" εν δε Μηδιᾳ το θερος"
εν δε Σέσοις, το ἡδιςον το εαρος. De Exil. p. 604. This To
"ndiorov of the vernal season is exquisitely described by Solo-
mon: "Lo the winter is past, the rain is over; it is gone.
The flowers appear on the earth, the season of singing is come,
and the voice of the turtle is heard in our land. The fig-tree
putteth forth her green figs, and the vines with the tender grape
give a good smell. Arise, my love, my fair one, and come away."
An emerald set in lead. As nothing at the opening of
spring can exceed the luxuriant vegetation of these irriguous
valleys, so no term could be chosen more expressive of their
verdure. The prophet Ezekiel, emblematizing Tyre under the
symbol of paradise, hath described by the different gems of
the east the flowers that variegate its surface, and particularly

by the emerald its green: "Thou hast been in Eden, the

-thy carpet was an as כל־אבן יקרה מסכתך :garden of God

semblage of every precious stone, the ruby, topaz, and the
diamond, the chrysolite, the onyx, and the jasper, the sapphire,
the emerald."* Ch. xxviii. 13. It hath not perhaps been
hitherto observed, that the paradise of Ariosto was copied from
hence:

Zaffir, rubini, oro, topazj, e perle,
E diamanti, e chrysoliti, e giacinti
Potriano i fiori assimigliar, che per le
Liete piagge v'avea l'aura dipinti.
Si verdi l'erbe, che potendo averle
Qua giù, ne foran gli smeraldi vinti.

Canto xxxiv. st. 49.

The same kind of imagery abounds in the Oriental poets. Thus Abu Nawas: "Behold the gardens of the earth, and consider the emblems of those things which Divine power hath formed; eyes of silver (daisies) everywhere disclosed, with pupils like molten gold, united to an emerald stalk; these avouch that no one is equal to God." So likewise Sadi: "He hath planted rubies and emeralds on the hard rock; the ruby rose on its emerald stem." And Ebn Rumi, of the violet: "It is not a flower, but an emerald bearing a purple gem."