es. For instance, he takes
advantage of being at Meshed to bring in the passion-play of Hussein, as
annually enacted by the Shiah Mohammedans in the month of Moharrem; of
mentioning Herat to introduce the _bad-i-sad-o-bist-ruz_ or famous 'wind
of 120 days'; of conducting his hero to Kum, to describe the curious
prescription of _bast_ or sanctuary that still adheres to that sacred
spot; and of his arrival at Bagdad, to inflict upon him the familiar
pest of the Bagdad pimple. His description of camp-life among the
Turcomans is only surpassed in fidelity by his corresponding picture of
the vagrant existence of the border Curds; nor is there anywhere to
be found a more dramatic realisation of the incidents of a nomad
encampment, the arrangement and meals and etiquette, the striking of
the tents, and the straggling march of the tribes with their flocks
and herds, than in the narrative of the child-hood of the Curdish slave
Zeenab.

It is to be noted that Morier represents her as a Yezeedi or
devil-worshipper (though it is more than doubtful whether the Yezeedis
could ever with justice be so described), and attributes her origin to
one of the incestuous nocturnal orgies that were said to be practised by
that people, and that gave rise to the epithet Chiragh Sunderun, or Lamp
Extinguishers. It is to be observed, however, that in such a case
Zeenab would have known her parentage on the maternal rather than on
the paternal side; whereas Morier, by a curious error, represents her
as knowing her father, but being in ignorance of the identity of her
mother.

In different chapters of "Hajji Baba" we are further initiated into the
domestic life and habits of the Persians. We learn that it is considered
a mark of respect for a man to keep his hands and feet hidden beneath
the folds of his dress. In two places we have mention of the profoundly
Persian device of conforming with the letter, while trifling with
the spirit of the religious law, by neatly ripping open a seam as a
substitute for rending the fabric of a garment in token of woe. We are
reminded of the prohibition from exacting interest that is imposed
upon the true believer, and of the still common custom of divination by
extracting a _fall_ from the pages of Hafiz or Saadi. We may gain a good
deal of information about the culinary methods of Turcomans, Persians,
and Curds; the operations of the _hammam_ or bath are disclosed to
us, and we are surreptitously introduced along