And he bears the gift at his saddle bow—
How could I deem his courser slow? ii.
Right well my largess shall repay
His welcome speed, and weary way."

The Tartar lighted at the gate,
But scarce upheld his fainting weight! iii.
His swarthy visage spake distress,
But this might be from weariness;

His garb with sanguine spots was dyed,
But these might be from his courser's side;
He drew the token from his vest-
Angel of Death! 'tis Hassan's cloven crest!
His calpac1 rent-his caftan red-
"Lady, a fearful bride thy Son hath wed:
Me, not from mercy, did they spare,
But this empurpled pledge to bear.
Peace to the brave! whose blood is spilt:
Woe to the Giaour! for his the guilt."

A Turban 2 carved in coarsest stone,
A Pillar with rank weeds o'ergrown,

i. And now his courser's pace amends.—[MS. erased.] ii. I could not deem my son was slow.-[MS. erased.] iii. The Tartar sped beneath the gate

And flung to earth his fainting weight.—[MS.]

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1. The calpac is the solid cap or centre part of the head-dress; the shawl is wound round it, and forms the turban.

2. The turban, pillar, and inscriptive verse, decorate the tombs of the Osmanlies, whether in the cemetery or the wilderness. In the mountains you frequently pass similar mementos; and on inquiry you are informed that they record some victim of rebellion, plunder, or revenge.

[The following is a "Koran verse : 99 66 Every one that is upon it (the earth) perisheth; but the person of thy Lord abideth, the possessor of glory and honour" (Sur. lv. 26, 27). (See "Kufic

Whereon can now be scarcely read
The Koran verse that mourns the dead,
Point out the spot where Hassan fell
A victim in that lonely dell.

There sleeps as true an Osmanlie

As e'er at Mecca bent the knee;

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They come their kerchiefs green they wave,2
And welcome with a kiss the brave!
Who falls in battle 'gainst a Giaour
Is worthiest an immortal bower.

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Tombstones in the British Museum," by Professor Wright, Proceedings of the Biblical Archeological Society, 1887, ix. 337, sq.]

I. "Alla Hu!" the concluding words of the Muezzin's call to prayer from the highest gallery on the exterior of the Minaret. On a still evening, when the Muezzin has a fine voice, which is frequently the case, the effect is solemn and beautiful beyond all the bells in Christendom. [Valid, the son of Abdalmalek, was the first who erected a minaret or turret ; and this he placed on the grand mosque at Damascus, for the muezzin or crier to announce from it the hour of prayer. (See D'Herbelot, Bibliothèque Orientale, 1783, vi. 473, art. "Valid." See, too, Childe Harold, Canto II. stanza lix. line 9, Poetical Works, 1899, ii. 136, note 1.)]

2. The following is part of a battle-song of the Turks :-"I see -I see a dark-eyed girl of Paradise, and she waves a handkerchief, a kerchief of green; and cries aloud, 'Come, kiss me, for I love thee," " etc.

But thou, false Infidel! shall writhe
Beneath avenging Monkir's scythe;
And from its torments 'scape alone
To wander round lost Eblis' 2 throne;
And fire unquenched, unquenchable,
Around, within, thy heart shall dwell;
Nor ear can hear nor tongue can tell
The tortures of that inward hell!

But first, on earth as Vampire 3 sent,

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1. Monkir and Nekir are the inquisitors of the dead, before whom the corpse undergoes a slight noviciate and preparatory training for damnation. If the answers are none of the clearest, he is hauled up with a scythe and thumped down with a red-hot mace till properly seasoned, with a variety of subsidiary probations. The office of these angels is no sinecure; there are but two, and the number of orthodox deceased being in a small proportion to the remainder, their hands are always full.-See Relig. Ceremon., v. 290 ; vii. 59, 68, 118, and Sale's Preliminary Discourse to the Koran, p. 101. [Byron is again indebted to S. Henley (see Vathek, 1893, p. 236). According to Pococke (Porta Mosis, 1654, Nota Miscellanea, p. 241), the angels Moncar and Nacir are black, ghastly, and of fearsome aspect. Their function is to hold inquisition on the corpse. If his replies are orthodox (de Mohammede), he is bidden to sleep sweetly and soundly in his tomb, but if his views are lax and unsound, he is cudgelled between the ears with iron rods. Loud are his groans, and audible to the whole wide world, save to those deaf animals, men and genii. Finally, the earth is enjoined to press him tight and keep him close till the crack of doom.]

2. Eblis, the Oriental Prince of Darkness.

3. The Vampire superstition is still general in the Levant. Honest Tournefort [Relation d'un Voyage du Levant, par Joseph Pitton de Tournefort, 1717, i. 131] tells a long story, which Mr. Southey, in the notes on Thalaba [book viii., notes, ed. 1838, iv. 297-300], quotes about these "Vroucolochas" ["Vroucolocasses"], as he calls them. The Romaic term is "Vardoulacha." I recollect a whole family being terrified by the scream of a child, which they imagined must proceed from such a visitation. The Greeks never mention the word without horror. I find that "Broucolokas" is an old legitimate Hellenic appellation—at least is so applied to Arsenius, who, according to the Greeks, was after his death animated by the Devil. The moderns, however, use the word I mention.

[Βουρκόλακας οι βρυκόλακας (= the Bohemian and Slovak Vrholak is modern Greek for a ghost or vampire. George Bentotes, in his Aeğınòv Tplyλwoσov, published in Vienna in 1790 (see Childe Harold,

Thy corse shall from its tomb be rent:
Then ghastly haunt thy native place,
And suck the blood of all thy race;
There from thy daughter, sister, wife,
At midnight drain the stream of life;
Yet loathe the banquet which perforce
Must feed thy livid living corse:
Thy victims ere they yet expire
Shall know the demon for their sire,
As cursing thee, thou cursing them,
Thy flowers are withered on the stem.
But one that for thy crime must fall,
The youngest, most beloved of all,
Shall bless thee with a father's name—
That word shall wrap thy heart in flame!
Yet must thou end thy task, and mark
Her cheek's last tinge, her eye's last spark,

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Canto II. Notes, Papers, etc., No. III., Poetical Works, 1899, ii. 197), renders ẞpovкóλañas “lutin,” and Вpovкoxíaoμévos, “devenu un spectre."

Arsenius, Archbishop of Monembasia (circ. 1530), was famous for his scholarship. He prefaced his Scholia in Septem Euripidis Tragadias (Basileæ, 1544) by a dedicatory epistle in Greek to his friend Pope Paul III. "He submitted to the Church of Rome, which made him so odious to the Greek schismatics that the Patriarch of Constantinople excommunicated him; and the Greeks reported that Arsenius, after his death, was Broukolakas, that is, that the Devil hovered about his corps and re-animated him" (Bayle, Dictionary, 1724, i. 508, art. """Arsenius"). Martinus Crusius, in his Turco-Gracia, lib. ii. (Basileæ, 1584, p. 151), records the death of Arsenius while under sentence of excommunication, and adds that "his miserable corpse turned black, and swelled to the size of a drum, so that all who beheld it were horrorstricken, and trembled exceedingly." Hence, no doubt, the legend which Bayle takes verbatim from Guillet, "Les Grecs disent qu' Arsenius, apres la mort fust Broukolakas," etc. (Lacédémone, Ancienne et Nouvelle, par Le Sieur de la Guilletiére, 1676, ii. 586. See, too, for "Arsenius," Fabricii Script. Gr. Var., 1808, xi. 581, and Gesneri Bibliotheca Univ., ed. 1545, fol. 96.) Byron, no doubt, got his information from Bayle. By "old legitimate Hellenic " he must mean literary as opposed to klephtic Greek.]

And the last glassy glance must view
Which freezes o'er its lifeless blue;
Then with unhallowed hand shalt tear
The tresses of her yellow hair,

Of which in life a lock when shorn
Affection's fondest pledge was worn,
But now is borne away by thee,
Memorial of thine agony !

Wet with thine own best blood shall drip
Thy gnashing tooth and haggard lip;1
Then stalking to thy sullen grave,
Go-and with Gouls and Afrits rave;
Till these in horror shrink away

From Spectre more accursed than they!

2

"How name ye yon lone Caloyer?

His features I have scanned before

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1. The freshness of the face [?" The paleness of the face." MS.] and the wetness of the lip with blood, are the never-failing signs of a Vampire. The stories told in Hungary and Greece of these foul feeders are singular, and some of them most incredibly attested.

[Vampires were the reanimated corpses of persons newly buried, which were supposed to suck the blood and suck out the life of their selected victims. The marks by which a vampire corpse was recognized were the apparent non-putrefaction of the body and effusion of blood from the lips. A suspected vampire was exhumed, and if the marks were perceived or imagined to be present, a stake was driven through the heart, and the body was burned. This, if Southey's authorities (J. B. Boyer, Marquis d'Argens, in Lettres Juives) may be believed, "laid" the vampire, and the community might sleep in peace. (See, too, Dissertations sur les Apparitions, par Augustine Calmet, 1746, p. 395, sq., and Russian Folk-Tales, by W. R. S. Ralston, 1873, pp. 318-324.)]

2. [For "Caloyer," see Childe Harold, Canto II. stanza xlix. line 6, and note 21, Poetical Works, 1899, ii. 130, 181. It is a hard matter to piece together the "fragments" which make up the rest of the poem. Apparently the question, "How name ye?" is put by the fisherman, the narrator of the first part of the Fragment, and answered by a monk of the fraternity, with whom the Giaour has been pleased to “abide" during the past six years, under conditions and after a fashion of which the monk disapproves. Hereupon