A remarkable faculty is displayed by some Arabs for catching the meaning of secret signs employed in written communications to them, such signs being often used in political and other intrigues. The following is a curious instance.--The celebrated poet El-Mutanebbee, having written some verses in dispraise of Káfoor El-Ikhsheedee, the independent Governor of Egypt, was obliged to flee and hide himself in a distant town. Káfoor was informed of his retreat, and desired his secretary to write to him a letter promising him pardon and commanding him to return; but told the writer at the same time that when the poet came he would punish him. The secretary was a friend of the poet, and, being obliged to read the letter to the Prince when he had written it, was perplexed how to convey to El-Mutanebbee some indication of the danger that awaited him. He could only venture to do so in the exterior address; and having written this in the usual form, commencing "In sháa-lláh" (If it be the will of God) "this shall arrive," etc., he put a small mark of reduplication over the "n" in the first word, which he thus converted into "Inna," the final vowel being understood. The poet read the letter and was rejoiced to see a promise of pardon; but on looking a second time at the address was surprised to observe the mark of reduplication over the "n." Knowing the writer to be his friend, he immediately suspected a secret meaning, and rightly conceived that the sign conveyed an allusion to a passage in the Ḳur-án commencing with the word "Inna," and this he divined to be the following:--"Verily the magistrates are deliberating concerning thee, to put thee to death."[144] Accordingly, he fled to another town. Some authors add that he wrote a reply conveying by a similar sign to his friend an allusion to another passage in the Ḳur-án:--"We will never enter the country while they remain therein."[145] It is probable that signs thus employed were used by many persons to convey allusions to certain words; and such may have been the case in the above-mentioned instance: if not, the poet was indeed a wonderful guesser.
It is commonly believed by the Muslims (learned and unlearned) that all kinds of birds and many (if not all) beasts have a language by which they communicate their thoughts to each other; and we are told in the Ḳur-án[146] that Suleymán (Solomon) was taught the language of birds.[147] I thought that I could boast of an accomplishment very rare in Christian countries, in having learned in Egypt somewhat of this language; for instance, that the common cry of the pigeon is "Allah! Allah!" ("God! God!"); that of the ringdove, "Kereem! Towwáb!" ("Bountiful! Propitious!"--an ejaculation addressed to God); that of the common dove, "Waḥḥidoo rabbakumu-llezee khalaḳakum yeghfir-lakum zembakum!" ("Assert the unity of your Lord who created you, that He may forgive you your sin!"): but I afterwards found that several specimens of this language were given by Ez-Zamakhsheree, and had been published in Europe.[148] The cock cries, "Uzkuru-lláha, yá gháfiloon!" ("Commemorate God, O ye negligent!"): the ḳaṭà (a kind of grouse), "Men seket selim!" ("He who is silent is safe!") The latter, however, would do better if it did itself attend to the maxim it utters; for its cry (which to the uninstructed in the language of birds sounds merely "ḳaṭà! ḳaṭà!"--its own name) tells where it is to be found by the sportsman, and thus causes its own destruction.--Hence the proverb, "More veracious than the ḳaṭà."