The two ambassadors paused at the distance of about a hundred cubits from the Khaleefeh, with the interpreter. Having left the presence, they were conducted through the palace, and were shewn splendidly-caparisoned elephants, a giraffe, lynxes, and other beasts. They were then clad with robes of honour, and to each of them was brought fifty thousand dirhems, together with dresses and other presents. It is added, that the ambassadors approached the palace through a street called "the Street of the Menárehs," in which were a thousand menárehs, or menarets. It was at the hour of noon; and as they passed, the muëddins from all these menárehs chanted the call to prayer at the same time, so that the earth almost quaked at the sound, and the ambassadors were struck with fear.[274] The Orientals well understand how to give the most striking effect to the jewels which they display on their dress, &c., on occasions of state. Sir John Malcolm, describing his reception by the late King of Persia, says, "His dress baffled all description. The ground of his robes was white; but he was so covered with jewels of an extraordinary size, and their splendour, from his being seated where the rays of the sun played upon them, was so dazzling, that it was impossible to distinguish the minute parts which combined to give such amazing brilliancy to his whole figure."[275] NOTE 92. As this marriage is described as conducted in an irregular manner, I need say nothing at present of the ceremonies usually practised on such an occasion. NOTE 93. Every person who has visited Eastern cities will bear testimony to the plausibility of this excuse. I have several times been thrown down by the wide load of a camel in the streets of Cairo, and seen loads of firewood scraping the houses on both sides of a street at the same time. NOTE 94. Women suspected of infidelity to their husbands have not unfrequently been thus punished in Egypt in modern times, in violation of the law. NOTE 95. "Saạd" signifies "happiness," or "prosperity," and also "happy," or "prosperous." NOTE 96. Pity is of more important service to the Muslim after death than during life; for the prayers which it inspires increase his happiness in futurity, or diminish his misery. NOTE 97. This allusion to religious faith is peculiarly apt in the mouth of a Muslim; for the chief dogma of his creed is the denial of any partnership in the Divine essence. He calls persons of all other religions "mushriks," or those who attribute partners to God. NOTE 98. In the original, she is here called an 'Efreeteh, which is an improper term. NOTE 99. This salutation and its reply are only to be given by and to Muslims. NOTE 100. It is implied by this ejaculation that the two ladies were admirable beauties, evidences of the perfection of their Creator. [Illustration] [Illustration] [175] See Ḳur-án, ch. ii. v. 96. [176] See Ḳur-án, ch. ii. v. 96.