61. ... 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, etc. Sale’s Preliminary Discourse, p. 85.
62. ... to kiss the fringe of your consecrated robe This observance was an act of the most profound reverence.—Arabian Nights, vol. iv, p. 236, etc.
63. ... and implore you to enter his humble habitation 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 Anabasis, that it was customary for the kings of Persia θεριζειν και εριζειν, 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 τουσγε Περσων βασιλεας εμακαριζον εν βαβυλωνι τον χειμωνα διαγονιας· εν δε Μηδιᾳ το θερος· εν δε Σουσοις, το ἡδιστον του ΕΑΡΟΣ.—De Exil., p. 604.
64. ... red characters The laws of Draco are recorded by Plutarch, in his Life of Solon, to have been written in blood. If more were meant by this expression, than that those laws were of a sanguinary nature, they will furnish the earliest instance of the use of red characters, which were afterwards considered as appropriate to supreme authority, and employed to denounce some requisition or threatening design to strike terror. According to Suidas, this manner of writing was, likewise, practised in magic rites. Hence their application to the instance here mentioned. Trotz, In Herm. Hugonem, pp. 106, 307. Suidas sub voc. Θετταλη γυνη.
65. ... thy body shall be spit upon There was no mark of contempt amongst the Easterns so ignominious as this.—Arabian Nights, vol. i, p. 115.; vol. iv, p. 275. It was the same in the days of Job. Herodotus relates of the Medes, ΠΤΥΕΙΝ αντιον ΑΙΣΧΡΟΝ εστι, and Xenophon relates, ΑΙΣΧΡΟΝ εστι Περσαις το ΑΠΟΠΤΥΕΙΝ. Hence the reason is evident for spitting on our Saviour.
66. ... bats will nestle in thy belly Bats in these countries were very abundant, and, both from their numbers and nature, held in abhorrence. See what is related of them by Thevenot, part i, pp. 132, 133, Egmont and Hayman, vol. ii, p. 87, and other travellers in the East.
67. ... the Bismillah This word (which is prefixed to every chapter of the Koran except the ninth) signifies, “in the name of the most merciful God.” It became not the initiatory formula of prayer till the time of Moez the Fatimite. D’Herbelot, p. 326.
68. ... inscription Inscriptions of this sort are still retained. Thus Ludeke: “Interni non solum Divani pluriumque conclavium parietes, sed etiam frontispicia super portas inscriptiones habent.”—Expositio, p. 54. In the History of Amine, we find an inscription over a gate, in letters of gold, analogous to this of Fakreddin: “Here is the abode of everlasting pleasures and content.”—Arabian Nights, vol. i, p. 193.
69. ... a magnificent tecthtrevan This kind of moving throne, though more common at present than in the days of Vathek, is still confined to persons of the highest rank.
70. ... your ivory limbs The Arabians compare the skin of a beautiful woman to the egg of the ostrich, when preserved unsullied. Thus Amriolkais: “Delicate was her shape; fair her skin; and her body well proportioned: her bosom was as smooth as a mirror,— “Or like the pure egg of an ostrich, of a yellowish tint blended with white.” Also the Koran: “Near them shall lie the virgins of Paradise, refraining their looks from beholding any besides their spouses, having large black eyes, and resembling the eggs of an ostrich, covered with feathers from dust.”—Moallakat, p. 8. Al Koran, ch. 27. But though the Arabian epithet be taken from thence, yet the word ivory is substituted, as more analogous to European ideas, and not foreign from the Eastern. Thus Amru: “And two sweet breasts, smooth and white as vessels of ivory, modestly defended from the hand of those who presume to touch them.”—Moallakat, p. 77.
71. ... baths of rose-water The use of perfumed waters for the purpose of bathing is of an early origin in the East, where every odoriferous plant sheds a richer fragrance than is known to our more humid climates. The rose which yields this lotion is, according to Hasselquist, of a beautiful pale blush colour, double, large as a man’s fist, and more exquisite in scent than any other species. The quantities of this water distilled annually at Fajhum, and carried to distant countries, is immense. The mode of conveying it is in vessels of copper coated with wax.—Voyag., p. 248. Ben Jonson makes Volpone say to Celia:
“Their bath shall be the juyce of gillyflowres,
Spirit of roses, and of violets.”
72. ... lamb à la crême No dish among the Easterns was more generally admired. The caliph Abdolmelek, at a splendid entertainment, to which whoever came was welcome, asked Amrou, the son of Hareth, what kind of meat he preferred to all others. The old man answered, “An ass’s neck, well seasoned and roasted.”—“But what say you,” replied the caliph, “to the leg or shoulder of a LAMB à la crême?” and added:
“How sweetly we live if a shadow would last!”
—MS. Laud. No. 161. S. Ockley’s History of the Saracens, vol. ii, p. 277.
73. ... made the dwarfs dance against their will Ali Chelebi al Moufti, in a treatise on the subject, held that dancing after the example of the dervishes, who made it a part of their devotion, was allowable. But in this opinion he was deemed to be heterodox; for Mahometans, in general, place dancing amongst the things that are forbidden.—D’Herbelot, p. 98.
74. ... durst not refuse the