Chapter M: The Tale of Attaf (14)

[FN#197] This is the nursery version of the Exodus, old as Josephus and St. Jerome, and completely changed by the light of modern learning. The Children of Israel quitted their homes about Memphis (as if a large horde of half-nomadic shepherds would be suffered in the richest and most crowded home of Egypt). They marched by the Wady Músà that debouches upon the Gulf of Suez a short way below the port now temporarily ruined by its own folly and the ill-will of M. de Lesseps; and they made the "Sea of Sedge" (Suez Gulf) through the valley bounded by what is still called Jabal 'Atákah, the Mountain of Deliverance, and its parallel range, Abu Durayj (of small steps). Here the waters were opened and the host passed over to the "Wells of Moses," erstwhile a popular picnic place on the Arabian side; but according to one local legend (for which see my Pilgrimage, i. 294-97) they crossed the sea north of Túr, the spot being still called "Birkat Far'aun"=Pharoah's Pool. Such also is the modern legend amongst the Arabs, who learned their lesson from the Christians (not the Jews) in the days when the Copts and the Greeks (ivth century) invented "Mount Sinai." And the reader will do well to remember that the native annalists of Ancient Egypt, which conscientiously relate all her defeats and subjugations by the Ethiopians, Persians, etc., utterly ignore the very name of Hebrew, Sons of Israel, etc.

I cannot conceal my astonishment at finding a specialist journal like the "Quarterly Statement of the Palestine Exploration Fund" (Oct., 1887) admitting such a paper as that entitled "The Exode," by R. F. Hutchinson, M.D. For this writer the labours of the last half-century are non-existing. Job is still the "oldest book" in the world. The Rev. Charles Forster's absurdity, "Israel in the wilderness," gives valuable assistance. Goshen is Mr. Chester's Tell Fakús (not, however, far wrong in this) instead of the long depression by the Copts still called "Gesem" or "Gesemeh," the frontier-land through which the middle course of the Suez Canal runs. "Succoth," tabernacles, is confounded with the Arab. "Sakf" = a roof. Letopolis, the "key of the Exode," and identified with the site where Babylon (Old Cairo) was afterwards built, is placed on the right instead of the left bank of the Nile. "Bahr Kulzum" is the "Sea of the Swallowing-up," in lieu of The Closing. El-Tíh, "the wandering," is identified with Wady Musa to the west of the Suez Gulf. And so forth. What could the able Editor have been doing?

Students of this still disputed question will consult "The Shrine of Saft el-Henneh and the Land of Goschen," by Edouard Naville, fifth Memoir of the Egypt Exploration Fund. Published by order of the Committee. London, Trübner, 1837.

[FN#198] Eastern fable runs wild upon this subject, and indeed a larger volume could be written upon the birth, life and death of Moses' and Aaron's rods. There is a host of legends concerning the place where the former was cut and whence it descended to the Prophet whose shepherd's staff was the glorification of his pastoral life (the rod being its symbol) and of his future career as a ruler (and flogger) of men. In Exodus (viii. 3-10), when a miracle was required of the brothers, Aaron's rod became a "serpent" (A.V.) or, as some prefer, a "crocodile," an animal worshipped by certain of the Egyptians; and when the King's magicians followed suit it swallowed up all others. Its next exploit was to turn the Nile and other waters of Egypt into blood (Exod. vii. 17). The third wonder was worked by Moses' staff, the dividing of the Red Sea (read the Sea of Sedge or papyrus, which could never have grown in the brine of the Suez Gulf) according to the command, "Lift thou up thy rod and stretch out thine hand over the sea," etc. (Exod. xiv. 15). The fourth adventure was when the rod, wherewith Moses smote the river, struck two blows on the rock in Horeb and caused water to come out of it (Numb. xxi. 8). Lastly the rod (this time again Aaron's) "budded and brought forth buds and bloomed blossoms and yielded almonds" (Numb. xvii. 7); thus becoming a testimony against the rebels: hence it was set in the Holiest of the Tabernacles (Heb. ix. 14) as a lasting memorial. I have described (Pilgrim. i. 301) the mark of Moses' rod at the little Hammam behind the old Phoenician colony of Tur, in the miscalled "Sinaitic" Peninsula: it is large enough to act mainmast for a ship. The end of the rod or rods is unknown: it died when its work was done, and like many other things, holy and unholy, which would be priceless, e.g., the true Cross or Pilate's sword, it remains only as a memory around which a host of grotesque superstitions have grouped themselves.

[FN#199] In this word "Hayy" the Arab. and Heb. have the advantage of our English: it means either serpent or living, alive.

[FN#200] It is nowhere said in Hebrew Holy Writ that "Pharaoh," whoever he may have been, was drowned in the "Red Sea."

[FN#201] Arab. "Kaml." The Koranic legend of the Ant has, I repeat, been charmingly commented upon by Edwin Arnold in "Solomon and the Ant" (p.i., Pearls of the Faith). It seems to be a Talmudic exaggeration of the implied praise in Prov. vi. 6 and xxx. 25, "The ants are a people nto strong, yet they prepare their meat in the summer" which, by the by, proves that the Wise King could be caught tripping in his natural history, and that they did not know everything down in Judee.

[FN#202] Isá, according to the Moslems, was so far like Adam (Koran iii. 52) that he was not begotten in the normal way: in fact his was a miraculous conception. See vol. v. 238.

[FN#203] For Elias, Elijah, or Khizr, a marvellous legendary figure, see vols. iv. 175; v. 334. The worship of Helios (Apollo) is not extinct in mod. Greece where it survives under the name of Elias. So Dionysus has become St. Dionysius; Bacchus the Drunken, St. George; and Artemis, St. Artemides the healer of childhood.

[FN#204] Gesenius interprets it "Soldier of God"; the bye-name given to Jacob presently became the national name of the Twelve Tribes collectively; then it narrowed to the tribe of Judah; afterwards it became = laymen as opposed to Levites, etc., and in these days it is a polite synonym for Jew. When you want anything from any of the (self-) Chosen People you speak of him as an Israelite; when he wants anything of you, you call him a Jew, or a damned Jew, as the case may be.

[FN#205] I am not aware that there is any general history of the bell, beginning with the rattle, the gong and other primitive forms of the article; but the subject seems worthy of a monograph. In Hebrew Writ the bell first appears in Exod. xxviii. 33 as a fringe to the Ephod of the High Priest that its tinkling might save him from intruding unwarned into the bodily presence of the tribal God, Jehovah.

[FN#206] Gennesaret (Chinnereth, Cinneroth), where, according to some Moslems, the Solomon was buried.

[FN#207] I cannot explain this legend.

[FN#208] So the old English rhyme, produced for quite another purpose by Sir John Bull in "Wat Tyler's Rebellion" (Hume, Hist. of Eng., vol. i. chapt. 17):--

"When Adam dolve and Eve span,
Who was then the gentleman?"

A variant occurs in a MS. of the xvth century, Brit. Museum:--

"Now bethink the gentleman,
How Adam dalf and Eve span."

And the German form is:--

"So Adam reutte (reute) and Eva span
Wwer was da ein Eddelman (Edelman)?"

[FN#209] Plur. of "'Usfúr" = a bird, a sparrow. The etymology is characteristically Oriental and Mediaeval, reminding us of Dan Chaucer's meaning of Cecilia "Heaven's lily" (Súsan) or "Way for the blind" (Cæcus) or "Thoughts of Holiness" and lia=lasting industry; or, "Heaven and Leos" (people), so that she might be named the people's heaven (The SEcond Nonne's Tale).

[FN#210] i.e. "Fír is rebellious."

[FN#211] Both of which, I may note, are not things but states, modes or conditions of things. See. vol. ix. 78.

[FN#212] "Salát" = the formal ceremonious prayer. I have noticed (vol. iv. 60) the sundry technical meanings of the term Salát, from Allah=Mercy; from Angel-kind=intercession and pardon, and from mankind=a blessing.

[FN#213] Possibly "A prayer of Moses, the man of God," the title of the highly apocryphal Psalm xc.

[FN#214] Arab. "Libás" = clothes in general.

[FN#215] In text "Zafar" = victory. It may also be "Zifr"=alluding to the horny matter which, according to Moslem tradition, covered the bodies of "our first parents" and of which after the "original sin" nothing remained but the nails of their fingers and toes. It was only when this disappeared that they became conscious of their nudity. So says M. Houdas; but I prefer to consider the word as Zafar=plaited hair.

[FN#216] According to Al-Mas'udi (i. 86, quoting Koran xxi. 52), Abraham had already received of Allah spiritual direction or divine grace ("Rushdu 'llah" or "Al-Hudà") which made him sinless. In this opinoin of the Imamship, says my friend Prof. A. Sprenger, the historian is more fatalistic than most Sunnis.

[FN#217] Modern Moslems are all agreed in making Ishmael and not Issac the hero of this history: see my Pilgrimage (vol. iii. 306). But it was not always so. Al-Mas'udi (vol. ii. 146) quotes the lines of a Persian poet in A.H. 290 (=A.D. 902) which expressly say "Is'háku kána'l-Zabíh" = Isaac was the victim, and the historian refers to this in sundry places. Yet the general idea is that Ishmael succeeded his father (as eldest son) and was succeeded by Isaac; and hence the bitter family feud between the Eastern Jews and the ARab Gentiles.

[FN#218] In text "Tajui"=lit. thou pluckest (the fruit of good deeds). M. Houdas translates Tu recueilles, mot à mot tu citeilles.

[FN#219] See note at the end of this tale.

[FN#220] Amongst the Jews the Temple of Jerusalem was a facsimile of the original built by Jehovah in the lowest heaven or that of the Moon. For the same idea (doubtless a derivation from the Talmud) amongst the Moslems concerning the heavenly Ka'abah called Bayt al-Ma'mur (the Populated House) see my Pilgrimage iii. 186, et seq.

[FN#221] i.e. there is an end of the matter.

[FN#222] In text "Massa-hu'l Fakr"=poverty touched him.

[FN#223] He had sold his father for a horse, etc., and his mother for a fine dress.

[FN#224] This enigma is in the style of Samson's (Judges xiv. 12) of which we complain that the unfortuante Philistines did not possess the sole clue which could lead to the solution; and here anyone with a modicum of common sense would have answered, "Thou art the man!" The riddles with which the Queen of Sheba visited Solomon must have been simply hard questions somewhat like those in the text; and the relator wisely refuses to record them.

[FN#225] We should say "To eclipse the sun."

[FN#226] A very intelligible offer.

[FN#227] Arab. "Bi Asri-hi," lit. "rope and all;" metaphorically used=altogether, entirely: the idea is borrowed from the giving or selling of a beast with its thong, halter, chain, etc.

[FN#228] In the text, "Káhin," a Cohen, a Jewish Priest, a soothsayer: see Al-Kahánah, vol. i. 28. In Heb. Kahana=he ministered (priests' offices or other business) and Cohen=a priest either of the true God or of false gods.

[FN#229] This ending with its résumé of contents is somewhat hors ligne, yet despite its vain repetition I think it advisable to translate it.

[FN#230] "And she called his name Moses, and she said because from the water I drew him" (Exod. ii. 10).

[FN#231] The Pharoah of the Exodus is popularly supposed by Moslems to have treated his leprosy with baths of babes' blood, the babes being of the Banú Isráíl. The word "Pharoah" is not without its etymological difficulties.

[FN#232] Graetz (Geschichte i. note 7) proves that "Aram," in the Hebrew text (Judges iii. 8), should be "Edom."

[FN#233] I give a quadruple increase, at least 25 per centum more than the genealogies warrant.

[FN#234] MS. pp. 505-537. This story is found in the "Turkish Tales" by Petis de la Croix who translated one fourth of the "Forty Wazirs" by an author self-termed "Shaykh Zádeh." It is called the "History of Chec Chahabeddin" (Shaykh Shiháb al-Dín), and it has a religious significance proving that the Apostle did really and personally make the "Mi'raj" (ascent to Heaven) and returned whilst his couch was still warm and his upset gugglet had not run dry. The tale is probably borrowed from Saint Paul, who (2 Cor. xii. 4) was "caught up into Paradise," which in those days was a kind of region that roofed the earth. The Shaykh in question began by showing the Voltairean Sultan of Egypt certain specious miracles, such as a phantom army (in our tale two lions), Cairo reduced to ashes, the Nile in flood and a Garden of Irem, where before lay a desert. He then called for a tub, stripped the King to a zone girding his loins and made him dip his head into the water. Then came the adventures as in the following tale. When after a moment's space these ended, the infuriated Sultan gave orders to behead the Shaykh, who also plunged his head into the tub; but the Wizard divined the ill-intent by "Mukáshafah" (thought-reading); and by "Al-Ghayb 'an al-Absár" (invisibility) levanted to Damascus. The reader will do well to compare the older account with the "First Vizir's Story" (p. 17) in Mr. Gibb's "History of the Forty Vizirs," etc. As this scholar remarks, the Mi'ráj, with all its wealth of wild fable, is simply alluded to in a detached verses of the Koran (xvii. 1) which runs: [I declare] "The glory of Him who transported His servant by night from the Sacred Temple (of Meccah) to the Remote Temple (of Jerusalem), whose precincts we have blessed, that we might show him of our signs." After this comes an allusion to Moses (v. 2); Mr. Gibb observes (p. 22) that this lengthening out of the seconds was a favourite with "Dervishes," as he has shown in "The Story of Jewád ," and suggests that the effect might have been produced by some drug like Hashish. I object to Mr. Gibb's use of the word "Hour)" (ibid. p. 24) without warning the reader that it is an irregular formation, masculine withal for "Huríyah," and that the Pers. "Húri," from which the Turks borrowed their blunder, properly means "One Húr."

[FN#235] For the Dajlah (Tigris) and Furát (Euphrates) see vols. viii. 150- ix. 17. The topothesia is worse than Shakespearean. In Weber's Edit. of the "New Arabian Nights" (Adventures of Simoustapha, etc.), the rivers are called "Ilfara" and "Aggiala."

[FN#236] In text "Alwán," for which see vol. vii. 135.

[FN#237] [The word which is here translated with: "and one had said that he had laboured hard thereat (walawá'yh?) seems scarcely to bear out this meaning. I would read it "wa'l-Aw'iyah" (plur. of wi'á), rendering accordingly: "and the vessels (in which the aforesaid meats were set out) shimmered like unto silver for their cleanliness."--ST.]

[FN#238] In text "Al-Wahwah."

[FN#239] In text, "Mutasa'lik" for "Moutasa'lik" = like a "sa'lúk."

[FN#240] For this "high-spirited Prince and noble-minded lord" see vol. ix. 229.

[FN#241] In text "Bisáta-hum" = their carpets.

[FN#242] In text "Hawánít," plur. of "Hanút" = the shop or vault of a vintner, pop. derived from the Persian Kháneh. In Jer. xxvii. 16, where the A. V. has "When Jeremiah was entered into the dungeon and into the cabins," read "underground vaults," cells or cellars where wine was sold. "Hanút" also means either the vintner or the vintner's shop. The derivation because it ruins man's property and wounds his honour is the jeu d'esprit of a moralising grammarian. Chenery's Al-Hariri, p. 377.

[FN#243] In the Arab. "Jawákín," plur. of Arab. Jaukán for Pers. Chaugán, a crooked stick a club, a bat used for the Persian form of golf played on horseback--Polo.

[FN#244] [The text reads "Liyah," and lower down twice with the article "Al-Liyah" (double Lam). I therefore suspect that "Liyyah," equivalent with "Luwwah," is intended which both mean Aloes-wood as used for fumigation (yutabakhkharu bi-hi). For the next ingredient I would read "Kit'ah humrah," a small quantity of red brickdust, a commodity to which, I do not know with what foundation, wonderful medicinal powers are or were ascribed. This interpretation seems to me the more preferable, as it presently appears that the last-named articles had to go into the phial, the mention of which would otherwise be to no purpose and which I take to have been finally sealed up with the sealing clay. The whole description is exceedingly loose, and evidently sorely corrupted, so I think every attempt at elucidation may be acceptable.--ST.]

[FN#245] "Wa Kíta'h hamrah," which M. Houdas renders un morceau de viande cuite.

[FN#246] This is a specimen of the Islamised Mantra called in Sanskrit Stambhana and intended to procure illicit intercourse. Herklots has printed a variety of formulæ which are popular throughout southern India: even in the Maldive Islands we find such "Fandita" (i.e. Panditya, the learned Science) and Mr. Bell (Journ., Ceylon Br. R. A. S. vii. 109) gives the following specimen, "Write the name of the beloved; pluck a bud of the screw-pine (here a palette de mouton), sharpen a new knife, on one side of the bud write the Surat al-Badr (chapter of Power, No. xxi., thus using the word of Allah for Satan's purpose); on the other side write Vajahata; make an image out of the bud; indite particulars of the horoscope copy from beginning to end the Surat al-Rahmán (the Compassionating, No. xlviii.);, tie the image in five places with coir left-hand-twisted (i.e. widdershins or 'against the sun'); cut the throat of a blood-sucker (lizard); smear its blood on the image; place it in a loft, dry it for three days, then take it and enter the sea. If you go in knee deep the woman will send you a message; if you go in to the waist she will visit you." (The Voyage of Francois Pyrard, etc., p. 179.) I hold all these charms to be mere instruments for concentrating and intensifying the brain action called Will, which is and which presently will be recognised as the chief motor-power. See Suppl. vol. iii.

[FN#247] Probably the name of some Prince of the Jinns.

[FN#248] In text "Kamá zukira fí Dayli-h" = arrange-toi de facon à l'atteindre (Houdas).

[FN#249] Proverbial for its depth: Káshán is the name of sundry cities; here one in the Jibál or Irák 'Ajami--Persian Mesopotamia.

[FN#250] Doubtless meaning Christians.

[FN#251] The Sage had summoned her by the preceding spell which the Princess obeyed involuntarily.

[FN#252] i.e., last night, see vol. iii. 249.

[FN#253] In text "Wuldán" = "Ghilmán": the boys of Paradise; for whom and their feminine counterparts the Húr (Al-Ayn) see vols. i. 90, 211; iii. 233.

[FN#254] Arab. "Dukhn" = Holcus dochna, a well-known grain, a congener of the Zurrah or Durrah = Holcus Sativus, Forsk. cxxiii. The incident is not new. In "Des blaue Licht," a Mecklenburg tale given by Grimm, the King's daughter who is borne through the air to the soldier's room is told by her father to fill her pocket with peas and make a hole therein; but the sole result was that the pigeons had a rare feast. See Suppl. vol. iii. 375.

[FN#255] i.e., a martyr of love. See vols. iii. 211; i-iv. 205.

[FN#256] In the text "Ka'ka'"; hence the higher parts of Meccah, inhabited by the Jurham tribe, was called "Jabal Ka'ka'án," from their clashing arms (Pilgrimage iii. 191).

[FN#257] This was the work of the form of magic popularly known as Símiyá = fascination, for which see vol. i. 305, 332. It is supposed to pass away after a period of three days, and mesmerists will find no difficulty in recognising a common effect upon "Odylic sensitives."

[FN#258] Here supply the MS. with "illá."

[FN#259] In text "tatadakhkhal'alay-h:" see "Dakhíl-ak," vol. i. 61.

[FN#260] Or "he": the verb may also refer to the Sage.

[FN#261] Arab. "Kazafa" = threw up, etc.

[FN#262] This, in the case of the Wazir, was a transformation for the worse: see vol. vii. 294, for the different kinds of metamorphosis.

[FN#263] i.e. my high fortune ending in the lowest.

[FN#264] In text "Bakar" = black cattle, whether bull, ox or cow. For ploughing with bulls.

[FN#265] In text "Mukrif" = lit. born of a slave father and free mother.

[FN#266] In text "Antum fí kháshin wa básh," an error for "khásh-másh" = a miserable condition.

[FN#267] In text "yatbashsh" for "yanbashsha." [Or it may stand for yabtashsh, with transpositions of the "t" of the eighth form, as usual in Egypt. See Spitta-Bey's Grammar, p. 198.-- ST.]

[FN#268] "Janánan," which, says M. Houdas, is the vulgar form of "Jannatan" = the garden (of Paradise). The Wazir thus played a trick upon his hearers. [The word in the text may read "Jinánan," accusative of "Jinán," which is the broken plural of "Jannah," along with the regular plural "Jannát," and, like the latter, used for the gardens of Paradise.--ST.]

[FN#269] For this name of the capital of Eastern Arabia see vols. i. 33, vii. 24.

[FN#270] "To be" is the Anglo-Oriental form of "Thaub" = in Arabia a loose robe like a nightgown. See ii. 206.

[FN#271] The good old Mosaic theory of retribution confined to this life, and the belief that Fate is the fruit of man's action.

[FN#272] Arab. "Sandarúsah" = red juniper gum (Thuja articulata of Barbary), red arsenic realgar, from the Pers. Sandar = amber.

[FN#273] MSS. pp. 718-724. This fable, whose moral is that the biter is often bit, seems unknown to Æsop and the compilation which bore his name during the so-called Dark Ages. It first occurs in the old French metrical Roman de Renart entitled, Si comme Renart prist Chanticler le Coq (ea. Meon, tom. i. 49). It is then found in the collection of fables by Marie, a French poetess whose Lais are still extant; and she declares to have rendered it de l'Anglois en Roman; the original being an Anglo- Saxon version of Æsop by a King whose name is variously written Li reis Alured (Alfred ?), or Aunert (Albert ?), or Henris, or Mires. Although Alfred left no version of Æsop there is in MS. a Latin Æsop containing the same story of an English version by Rex Angliae Affrus. Marie's fable is printed in extenso in the Chaucer of Dr. Morris (i. 247); London, Bell and Sons, 1880; and sundry lines remind us of the Arabic, e.g.:--

Li gupil volt parler en haut,
Et li cocs de sa buche saut,
Sur un haut fust s'est muntez.

And it ends with the excellent moral:--

Ceo funt li fol tut le plusur,
Parolent quant deivent taiser,
Teisent quant il deivent parler.

Lastly the Gentil Cok hight Chanticlere and the Fox, Dan Russel, a more accidented tale, appears in "The Nonne Preestes Tale," by the Grand Traducteur.

[FN#274] "Durà" in MS. (p. 718) for "Zurà," the classical term, or for "Zurrah," pop. pronounced "Durrah"=the Holcus Sativus before noticed, an African as well as Asiatic growth, now being supplanted by maize and rice.

[FN#275] "Sa'alab" or "Tha'lab": vol. iii. 132.

[FN#276] In text "Kikán," plur. of "Kíik" =des corneilles (Houdas).

[FN#277] "Samman" or "Summán," classically "Salwà."

[FN#278] In text "Al-Kawání"=the spears, plur. of "Kanát." ["Al- Kawání" as plural of a singular "Kanát"=spear would be, I think, without analogy amongst the plural formations, and its translation by "punishment" appears somewhat strained. I propose to read "al-Ghawání" and to translate "and whoever lags behind of the singing birds will not be safe" ("lá yaslimu," it will not go well with him). In the mouth of the fox this implies a delicate compliment for the cock, who might feel flattered to be numbered amongst the same tribe with the nightingale and the thrush.--ST.]

[FN#279] In text "yá zayn" =Oh, the beautiful beast!

[FN#280] In text "Abú Sahíh"=(flight to) a sure and safe place.

[FN#281] MS. pp. 725-739.

[FN#282] Arab. "Zábit," from "Zabt"=keeping in subjection, holding tight, tying. Hence "Zabtiyah" = a constable and "Zábit" = a Prefect of Police. See vol. i. 259. The rhyming words are "Rábit" and "Hábit."

[FN#283] In text "Ráhib" = monk or lion.

[FN#284] The lines are wholly corrupt.

[FN#285] The "Bahalul" of D'Herbelot. This worthy was a half-witted Sage (like the Iourodivi of Russia and the Irish Omadhaun), who occupies his own place in contemporary histories flourished under Harun al-Rashid and still is famous in Persian Story. When the Caliph married him perforce and all the ceremonies were duly performed and he was bedded with the bride, he applied his ear to her privities and forthwith ran away with the utmost speed and alarm. They brought him back and questioned him concerning his conduct when he made answer, " If you had only heard what it said to me you would have done likewise." In the text his conduct is selfish and ignoble as that of Honorius

"Who strove to merit heaven by making earth a hell."

And he shows himself heartless and unhuman as the wretched St. Alexius of the Gesta Romanorum (Tale xv.), a warning of the intense selfishness solemnly and logically inculcated by Christianity. See vol. v. 150.

[FN#286] Koran, ch. li. v. 17.

[FN#287] Koran xx. 57: it is the famous "Tá-Há" whose first 14-16 verses are said to have converted the hard-headed Omar. In the text the citation is garbled and imperfect.

[FN#288] In text "Mas'h."

[FN#289] "Hisában tawíl" = a long punishment.

[FN#290] The rod of Moses (see pp. 76-77) is the great prototype in Al-Islam of the staff or walking stick, hence it became a common symbol of dignity and it also served to administer ready chastisement, e.g. in the hands of austere Caliph Omar.

[FN#291] An onomatopy like "Coüic, Coüic." For "Maksah," read "Fa-sáha" = and cried out.

[FN#292] "Zindík" = Atheist, Agnostic: see vols. v. 230; viii. 27.

[FN#293] "Harísah" = meat-pudding. In Al-Hariri (Ass. xix.) where he enumerates the several kinds of dishes with their metonomies it is called the "Mother of Strengthening" (or Restoration) because it contains wheat--"the Strengthener" (as opposed to barley and holcus). So the "Mother of Hospitality" is the Sikbáj, the Persian Sikbá, so entitled because it is the principal dish set before guests and was held to be royal food. (Chenery pp. 218, 457.) For the latter see infra.

[FN#294] This passage in the MS. (p. 733) is apparently corrupt. I have done my best to make sense of it.

[FN#295] In text " Kamburisiyah."

[FN#296] In the Dicts. a plant with acid flavour, dried, pounded and peppered over meat.

[FN#297] In text "Najas" = a pear.

[FN#298] "Tutmajíyah" for "Tutmáj."

[FN#299] "Sikbáj," a marinated stew like "Zirbájah" (vol. iii. 278): Khusrau Parwez, according to the historians, was the first for whom it was cooked and none ate of it without his permission. See retro.

[FN#300] Kishk=ground wheat, oatmeal or barley-flour eaten with soured sheep's milk and often with meat.

[FN#301] So in text: I suspect for "'Ajínniyah" = a dish of dough.

[FN#302] The Golden Calf is alluded to in many Koranic passages, e.g. Súrah ii. (the Cow) 48; vii. (Al-Aaráf) 146; S. Iiv. (Woman) 152; but especially in S. xx. (Tá Há) 90, where Sámiri is expressly mentioned. Most Christian commentators translate this by "Samaritan" and unjustly note it as " a grievous ignorance of history on the part of Mohammed." But the word is mysterious and not explained. R. Jehuda (followed by Geiger) says upon the text (Exod. xxxii. 24), "The calf came forth lowing and the Israelites beheld it"; also that "Samael entered into it and lowed in order to mislead Israel" (Pirke R. Eliezer, 45). Many Moslems identify Samiri with Micha (Judges xvii.), who is said to have assisted in making the calf (Raschi, Sanhedr. cii. 2; Hottinger, Hist. Orient. p. 84). Selden (de Diis Syr. Syn. 1. cap.4) supposes that Samiri is Aaron himself, the Shomeer or keeper of Israel during the absence of Moses. Mr. Rodwell (Koran, 2nd Edit. p. 90) who cleaves to the " Samaritan" theory, writes, " It is probable (?) that the name and its application, in the present instance, is to be traced to the old national feud between the Jews and the Samaritans"--of which Mohammed, living amongst the Jews, would be at least as well informed as any modern European. He quotes De Sacy (Chrest. i. 189) who states that Abu Rayhan Mohammed Birúni represents the Samaritans as being nicknamed (not Al-limsahsit as Mr. Rodwell has it, but) "Lá Mesas" or "Lá Mesásiyah" = the people who say "no touch" (i.e. touch me not, from Súrah xx. 97), and Juynboll, Chron. Sam. p. 113 (Leid. 1848). Josephus (Ant. xii. cap. 1) also mentions a colony of Samaritans settled in Egypt by Ptolemy Lagus, some of whose descendants inhabited Cairo as late as temp. Scaliger (De Emend. Temp. vii. 622). Sale notices a similar survival on one of the islands of the Red Sea. In these days the Samaritans or, as their enemies call them the Cuthim ("men from Cutha," Cushites), in physical semblance typical Jews, are found only at Náblús where the colony has been reduced by intermarriage of cousins and the consequent greater number of male births to about 120 souls. They are, like the Shi'ah Moslems, careful to guard against ceremonial pollution: hence the epithet "Noli me tangere."

[FN#303] Alluding to the "Sayyád," lit. = a fisherman.

[FN#304] In text "Al-Zahr."

[FN#305] "Ajdár."

[FN#306] In text "Al-Maláya."

[FN#307] In text "Sinaubar," which may also mean pistachio-tree.

[FN#308] i.e. 475 to 478 Eng. grains avoir., less than the Ukiyyah or Wukiyyah=ounce = 571.5 to 576 grains. Vol. ix. 216.

[FN#309] Not more absurd than an operatic hero singing while he dies.

[FN#310] MS. pp. 588-627. In Gauttier's edit. vii. (234-256), it appears as Histoire de l'Habitant de Damas. His advertisement in the beginning of vol. vii. tells us that it has been printed in previous edits., but greatly improved in his; however that may be, the performance is below contempt. In Heron it becomes The POWER OF DESTINY, or Story of the Journey of Giafar to Damascus, comprehending the adventures of Chebib and his Family (Vol. i. Pp. 69-175).

[FN#311] Damascus-city (for which see the tale of Núr al-Din Ali and his Son, The Nights, vol. i. 239-240) derives its name from Dimishk who was son of Bátir, i. Málik, i. Arphaxed, i. Shám, i. Nuh (Noah); or son of Nimrod, son of Canaan. Shám = Syria (and its capital) the land on the left, as opposed to Al-Yaman the land on the right of one looking East, is noticed in vol. i. 55. In Mr. Cotheal's MS. Damascus is entitled "Shám" because it is the "Shámat" cheek-mole (beauty-spot) of Allah upon earth. "Jalak" the older name of the "Smile of the Prophet," is also noted: see vol. ii. 109.

[FN#312] Hátim of the Tayy-tribe, proverbial for liberality. See vols. iv. 95, and vii. 350.

[FN#313] In Mr. Cotheal's MS. the Caliph first laughs until he falls backwards, and then after reading further, weeps until his beard in bathed.

[FN#314] Heron inserts into his text, "It proved to be a Giaffer, famous throughout all Arabia," and informs us (?) in a foot-note that it is "Ascribed to a prince of the Barmecide race, an ancestor of the Gran Vizier Giafar." The word "Jafr" is supposed to mean a skin (camel's or dog's), prepared as parchment for writing; and Al-Jafr, the book here in question, is described as a cabalistic prognostication of all that will ever happen to the Moslems. The authorship is attributed to Ali, son-in-law of the Prophet. There are many legendary tales concerning its contents; however, all are mere inventions as the book is supposed to be kept in the Prophet's family, nor will it be fully explained until the Mahdi or Forerunner of Doomsday shall interpret its difficulties. The vulgar Moslems of India are apt to confuse Al-Jafr with Ja'afar bin Tayyár, the Jinni who is often quoted in talismans (see Herklots, pp. 109-257). D'Herbelot gives the sum of what is generally known about the "Jafr" (wa Jámi'a) under the articles "Ali" and "Gefru Giame."

[FN#315] The father (whom Heron calls "Hichia Barmaki") spoke not at random, but guessed that the Caliph had been reading the book Al-Jafr.

[FN#316] Heron calls Ja'afar's wife "Fatmé" from the French.

[FN#317] This is the open grassy space on the left bank of the Baradah River, first sighted by travellers coming from Bayrút. See vol. i. 234, where it is called Al-Hasá = the Plain of Pebbles.

[FN#318] Heron names him Chebib (Habíb) also "Xakem Tai-Chebib" = Hátim Tayy Habíb.

[FN#319] The scene is described at full length in the Cotheal MS. with much poetry sung by a fair slave-girl and others.

[FN#320] Again showing the date of the tale to be modern. See my Terminal Essay, p. 85.

[FN#321] This might serve even in these days to ask a worshipful guest why he came, and what was his business--it is the address of a well-bred man to a stranger of whose rank and station he is ignorant. The vulgar would simply say, "Who art thou, and what is thy native country?"

[FN#322] In Heron the host learns everything by the book Al-Jafr.

[FN#323] In text "Muzawwa" which the Egyptian pronounces "Mugawwaz."

[FN#324] Which would be necessary after car. cop. with his women.

[FN#325] In text "Kabr al-Sitt," wherein the Sitt Zaynab, aunt to Mohammed, is supposed to lie buried. Here the cultivation begins about half a mile's ride from the Báb-al-Shághúr or S. Western gate of the city. It is mentioned by Baedeker (p. 439), and ignored by Murray, whose editor, Mr. Missionary Porter, prefers to administer the usual dainty dish of "hashed Bible."

[FN#326] Arab. "Jámi' al-Amawí": for this Mosque, one of the Wonders of the Moslem World, consult any Guide Book to Damascus. See Suppl. vol. iv. Night cccxlii. In Heron it becomes the "Giamah Illamoue," one of the three most famous mosques in the world.

[FN#327] M. houdas trasnlates "Tarz," "Márkaz" or "Mirkáz" by Un pierrre en forme de dame, instrument qui sert à enfoncer les pavés (= our "beetle"); c'est-à-dire en form de borne.

[FN#328] For this "window-gardening," an ancient practice in the East, see vol. i. 301.

[FN#329] Heron calls her "Negemet-il-Souper" = Najmat al-Sabáh = Constellation of Morn. In the Cotheal MS. she uses very harsh language to the stranger, "O Bull (i.e. O stupid), this be not thy house nor yet the house of thy sire," etc.; "go forth to the curse of God and get thee to Hell," etc.

[FN#330] For "Kayf" = joy, the pleasure of living, see my Pligrimage i. 12-13.

[FN#331] In text, "'Ayyik," or "'Ayyuk" = a hinderer (of disease) from 'Ayk or 'Auk, whence also 'Ayyúk = Capella, a bright star proverbial for its altitude, as in the Turk, saw "to give praise to the 'Ayyúk" = skies.

[FN#332] Auspicious formulæ. The Cotheal MS. calls the physician "Dubdihkán."

[FN#333] In text "Kullu Shayyin lí mu'as'as"; the latter from "'As'as" = to complicate a matter.

[FN#334] A sign that he diagnosed a moral not a bodily disorder. We often find in The Nights, the doctor or the old woman distinguishing a love-fit by the pulse or similar obscure symptoms, as in the case of Seleucus, Stratonice and her step-son Antiochus--which seems to be the arch-type of these anecdotes.

[FN#335] Arab. "Kirsh," before explained; in Harun's day = 3 francs.

[FN#336] In the Cotheal MS. the recipe occupies a whole page of ludicrous items, e.g. Let him take three Miskals of pure "Union-with-the-lover," etc.

[FN#337] In the Cotheal MS. Attaf seeks his paternal uncle and father-in-law with the information that he is going to the Pilgrimage and Visitation.

[FN#338] Called in the old translation or rather adaptation "Scheffander-Hassan" or simply "Scheffander" = Shahbandar Hasan, for which see vol. iv. 29. In the Cotheal MS. (p. 33) he becomes the "Emir Omar, and the Báshá of Damascus" (p. 39).

[FN#339] The passage is exceedingly misspelt. "Ammá min Maylí Binti-ka sháshí Aná Aswadu (for Sháshi M. Houdas reads "Jáshí" = my heart) Wa Taná (read "Thaná," reputation) Binti-ka abyazu min Sháshí."

[FN#340] One of the formulæ of divorce.

[FN#341] In text "Muábalár min Shaani-ka." M. Houdas reads the first word "Muzábal" = zublán, wearied, flaccid, weak.

[FN#342] For "Al-'iddah," in the case of a divorcée three lunar months, for a widow four months and ten days and for a pregnant woman, the interval until her delivery, see vols. iii. 292; vi. 256; and x. 43: also Lane (M.E.) chap. iii.

[FN#343] In text "Alfi (4th form of 'Lafw') Hájatan," the reading is that of M. Houdas; and the meaning would be "what dost thou want (in the way of amusement)? I am at thy disposal."

[FN#344] Heron has here interpolated an adventure with a Bazar-cook and another with a Confectioner: both discover Ja'afar also by a copy of the "Giaffer" (Al-Jafr). These again are followed by an episode with a fisherman who draws in a miraculous draught by pronouncing the letters "Gim. Bi. Ouaow" (wáw = J. B. W.), i.e. Ja'afar, Barmecide, Wazir; and discovers the Minister by a geomantic table. Then three Darvishes meet and discourse anent the virtues of "Chebib" (i.e. Attaf); and lastly come two blind men, the elder named Benphises, whose wife having studied occultism and the Dom-Daniel of Tunis, discovers Ja'afar. All this is to marshal the series of marvels and wonders upon wonders predicted to Ja'afar by his father when commanding him to visit Damascus; and I have neither space nor inclination to notice their enormous absurdities.

[FN#345] This Governor must not be confounded with the virtuous and parsimonious Caliph of the same name the tenth of the series (reign A.D. 692-705) who before ruling studied theology at Al-Medinah and won the sobriquet of "Mosque-pigeon." After his accession he closed the Koran saying, "Here you and I part," and busied himself wholly with mundane matters. The Cotheal MS. mentions only the "Nabob" (Náib = lieutenant) of Syria.

[FN#346] "Kapú" (written and pronounced Kapi in Turk.) is a door, a house or a government office and Kapújí = a porter; Kapújí-báshí = head porter; also a chamberlain in Arab. "Hájíb"; and Kapú Katkhúdási (pron. Kapi-Kyáyasí) = the agent which every Governor is obliged to keep at Constantinople.

[FN#347] In text "Al-buyúrdi," clerical error for "Buyúruldi" (pron. Buyúruldu) = the written order of a Governor.

[FN#348] "Al-Yamaklak" = vivers, provaunt; from the T. "Yamak" = food, a meal.

[FN#349] Meaning that he waived his right to it.

[FN#350] In text "Zawádah" (gen. "Azwád" or "Azwi'dah") = provisions, viaticum.

[FN#351] In text "Takhtrawún"; see vols. ii. 180; v. 175. In the Cotheal MS. it is a "Haudaj" = camel-litter (vol. viii. 235).

[FN#352] "Kubbat al-'Asáfír," now represented by the "Khan al-Asáfír," on the road from Damascus to Palmyra, about four hours' ride from and to the N. East of the Báb Túmá or N. Eastern gate. The name is found in Baedeker (p. 541). IN the C. MS. it becomes the "Thaníyyat al-'Ukáb" = the Vulture's Pass.

[FN#353] Meaning that Attaf had not the heart to see his cousin-wife leave her home.

[FN#354] Written in Turkish fashion with the Jím (j) and three dots instead of one. This Persian letter is still preserved in the Arabic alphabets of Marocco, Algiers, etc.

[FN#355] In Arab. "Jinn" = spirit or energy of a man, which here corresponds with the Heb. "Aub"; so in the Hamasah the poet says, "My Jinn have not fled; my life is not blunted; my birds never drooped for fear," where, say commentators, the Arabs compare an energetic man with a Jinní or Shaytán. So the Prophet declared of Omar, "I never saw such an 'Abkarí amongst men," 'Abkar, in Yamámah, like Yabrín and Wabár near Al-Yaman, being a desolate region, the home of wicked races destroyed by Allah and now haunted by gruesome hosts of non-human nature. Chenery, pp. 478-9.

[FN#356] In the C. MS. it is an Emir of the Emirs.

[FN#357] Arab. "Tábah."

[FN#358] This excellent episode is omitted in the C. MS. where Attaf simply breaks gaol and reaching Aleppo joins a caravan to Baghdad.

[FN#359] In text "Katalú-ní": see vols. v. 5; vi. 171.

[FN#360] In the C. MS. he enters a mosque and finds a Ja'ídí (vagabond) who opens his bag and draws out a loaf, a roast food, lemons, olives, cucumbers and date-cake, which suggest to Attaf, who had not eaten such things for a month, "the table of Isá bin Maryam." For the rest see Mr. Cotheal's version.

[FN#361] The C. MS. gives the short note in full.

[FN#362] In text "al-Towáb," Arab. plur. of the Persian and Turk. "Top." We hardly expected to find ordinance in the age of Harun al-Rashid, although according to Milton they date before the days of Adam.

[FN#363] M. Houdas would read for "Alhy Tys" in the text "Tuhá Tays" a general feast; "Tuhá" = cooked meat and "Tays" = myriads of.

[FN#364] M. Houdas translates les injures devancèrent les compliments, an idiom = he did not succeed in his design.

[FN#365] "Cousin" being more polite than "wife": see vols. vi. 145; ix. 225.

[FN#366] Les vertèbres ont fait bourrelet, says M. Houdas who adds that "Shakbán" is the end of a cloth, gown, or cloak, which is thrown over the shoulders and serves, like the "Jayb" in front, to carry small parcels, herbs, etc.

[FN#367] In the local Min jargon, the language of Fellahs, "Addíki" = I will give thee.

[FN#368] In text "Min al-'Án wa sá'idan;" lit. = from this moment upwards.

[FN#369] "Tarajjum" taking refuge from Satan the Stone (Rajím). See vol. iv. 242.

[FN#370] i.e. a descenant of Al-Háshim, great-grandfather of the Prophet. See ix. 24.

[FN#371] In text "Shobási," for "Sobáshí" which M. Houdas translates prévôt du Palais.

[FN#372] In the C. MS. Attaf's head was to be cut off.

[FN#373] In the C. MS. the anagnorisis is much more detailed. Ja'afar asks Attaf if he knew a Damascus-man Attaf hight and so forth; and lastly an old man comes forward and confesses to have slain the Sharíf or Háshimi.

[FN#374] The drink before the meal, as is still the custom in Syria and Egypt. See vol. vii. 132.

[FN#375] Gauttier (vii. 256), illustrating the sudden rise of low-caste and uneducated men to high degree, quotes a contemporary celebrity, the famous Mirza Mohammed Husayn Khan who, originally a Bakkál or greengrocer, was made premier of Fath Ali Shah's brilliant court, the last bright flash of Iranian splendour and autocracy. But Irán is a land upon which Nature has inscribed "Resurgam"; and despite her present abnormal position between two vast overshadowing empires--British India and Russia in Asia--she has still a part to play in history. And I may again note that Al-Islam is based upon the fundamental idea of a Republic which is, all (free) men are equal, and the lowest may aspire to the highest dignity.

[FN#376] In text "'Aramramí."

[FN#377] "Wa'lláha 'l-Muwaffiku 'l-Mu'in" = God prospereth and directeth, a formula often prefixed or suffixed to a book.

[FN#378] MS. pp. 628-685. Gauttier, vii. 64-90; Histoire du Prince Habib et de la Princesse Dorrat-el-Gawas. The English translation dubs it "Story of Habib and Dorathil-goase, or the Arabian Knight" (vol. iii. 219-89); and thus degrades the high sounding name to a fair echo of Dorothy Goose. The name = Pearl of the Diver: it is also the P.N. of a treatise on desinental syntax by the grammarian-poet Al-Hariri (Chenery, p. 539).

[FN#379] The "Banú Hilál," a famous tribe which formed part of a confederation against the Prophet on his expedition to Honayn. See Tabari, vol. iii. chapt. 32, and Doughty, Arabia Deserta (Index, B. Helal). In the text we have the vulgarism "Baní" for "Banú".

[FN#380] Gauttier (vii. 64) clean omits the former Emir because he has nothing to do with the tale. In Heron it is the same, and the second chief is named "Emir-Ben-Hilac-Salamis"; or for shortness tout bonnement "Salamis"; and his wife becoming Amírala which, if it mean anything, is = Colonel, or Captain R. N.

[FN#381] ie. Moon of the Nobles.

[FN#382] = the Beloved, le bien-aimé.

[FN#383] As has been seen Gauttier reduces the title to "Prince." Amongst Arabs, however, it is not only a name proper but may denote any dignity from a Shaykh to a Sultan rightly so termed.

[FN#384] For the seven handwritings see vol. iv. 196. The old English version says, "He learned the art of writing with pens cut in seven different ways." To give an idea of the style it renders the quatrain:--"Father," said the youth, "you must apply to my master, to give you the information you desire. As for me, I must long be all eye and all ear. I must learn to use my hand, before I begin to exercise my tongue, and to write my letters as pure as pearls from the water." And this is translation!

[FN#385] I need hardly note that "Voices from the other world" are a lieu commun of so-called Spiritualism. See also vol. i. 142 and Suppl. Vol. iii.

[FN#386] This tale and most of those in the MS. affect the Ká1a l-Ráwí (= quoth the reciter) showing the true use of them. See Terminal Essay, vol. x. 144.

[FN#387] The missing apodosis would be, "You would understand the cause of my weeping."

[FN#388] In the text there are only five lines. I have borrowed the sixth from the prose.

[FN#389] "Dáúd" = David: see vols. ii. 286; vi. 113.

[FN#390] For "Samharí" see vol. iv. 258.

[FN#391] From "Rudaynah," either a woman or a place: see vols. ii. 1; vii. 265; and for "Khatt Hajar" vol. ii. 1.

[FN#392] This is the idiomatic meaning of the Arab word "Nizál" = dismounting to fight on foot.

[FN#393] In the text "Akyál," plur. of "Kayl" = Kings of the Himyarite peoples. See vol. vii. 60; here it is = the hero, the heroes.

[FN#394] An intensive word, "on the weight," as the Arabs say of 'Abbás (stern-faced) and meaning "Very stern-faced, austere, grim." In the older translations it becomes "Il Haboul"--utterly meaningless.

[FN#395] The Arab. "Moon of the Time" becomes in the olden versions "Camaulzaman," which means, if anything, "Complete Time," and she is the daughter of a Jinn-King "Illabousatrous (Al-'Atrús?)." He married her to a potent monarch named "Shah-Goase" (Shah Ghawwás=King Diver), in this version "Sábúr" (Shahpur), and by him Kamar Al-Zaman became the mother of Durrat al-Ghawwas.

[FN#396] In text "Sádát wa Ashráf:" for the technical meaning of "Sayyid" and "Sharif" see vols. iv. 170; v. 259.

[FN#397] Gauttier, vii. 71. Les Isles Bellour. see vol. iii. 194.

[FN#398] Heron's "Illabousatrous"(?).

[FN#399] In text "Zayjah," from Pers. "Záycheh" = lit. a horoscope, a table for calculating nativities and so forth. In page 682 of the MS. the word is used = marriage-lines.

[FN#400] In text "Snsál," for "Salsál " = lit. chain.

[FN#401] In Sindbad the Seaman I have shown that riding men as asses is a facetious exaggeration of an African practice, the Minister being generally the beast of burden for the King. It was the same in the Maldive Islands. "As soon as the lord desires to land, one of the rhief Catibes (Arab. Khatíb = a preacher, not Kátib = a writer) comes forward to offer his shoulder (a function much esteemed) and the other gets upon his shoulders; and so, with a leg on each side, he rides him horse fashion to land, and is there set down." See p. 71, "The Voyage of François Pyrard," etc. The volume is unusually well edited by Mr. Albert Gray, formerly of the Ceylon Civil Service, for the Hakluyt Society, MDCCCLXXXVII: it is, however, regretable that he and Mr. Bell, his collaborateur, did not trace out the Maldive words to their "Aryan" origin showing their relationship to vulgar Hindostani as Mas to Machhí (fish) from the Sanskrit Matsya.

[FN#402] In text "Ghayth al-Hátíl = incessant rain of small drops and widely dispread. In Arab. the names for clouds, rain and all such matters important to a pastoral race are well nigh innumerable. Poetry has seized upon the material terms and has converted them into a host of metaphors; for "the genius of the Arabic language, like that of the Hebrew, is to form new ideas by giving a metaphorical signification to material objects (e.g. 'Azud, lit. the upper arm; met. a helper)." Chenery, p. 380.

[FN#403] In the text "To the palace:" the scribe, apparently forgetting that he is describing Badawi life, lapses at times into "decorating the capital" and "adorning the mansion," as if treating of the normal city-life. I have not followed his example.

[FN#404] Heron translates "A massy cuirass of Haoudi."

[FN#405] In text, "Inbasata 'l-Layl al-Asá," which M. Houdas renders et s'étendit la nuit (mère) de la tristesse.

[FN#406] "Rauzah" in Algiers is a royal park; also a prairie, as "Rauz al-Sanájirah," plain of the Sinjars: Ibn Khaldun, ii. 448.

[FN#407] The "Miskál" (for which see vols. i. 126; ix. 262) is the weight of a dinar = 1½ dirham = 71-72 grains avoir. A dose of 142 grains would kill a camel. In 1848, when we were marching up the Indus Valley under Sir Charles Napier to attack Náo Mall of Multan, the Sind Camel Corps was expected to march at the rate of some 50 miles a day, and this was done by making the animals more than half drunk with Bhang or Indian hemp.

[FN#408] In text, "Yakhat," probably clerical error for "Yakhbut," lit. = he was panting in a state of unconsciousness: see Dozy, Suppl. s. v.

[FN#409] In text "Al-Dán, which is I presume a clerical error for "Al-Uzn" = ear. ["Dán," with the dual "Dánayn," and "Wudn," with the plural "Audán," are popular forms for the literary "Uzn."- -ST.]

[FN#410] This name has occurred in MS. p. 655, but it is a mere nonentity until p. 657--the normal incuriousness. Heron dubs him "Rabir."

[FN#411] In the text "Zimmat" = obligation, protection, clientship.

[FN#412] "Sahha 'alakah" (=a something) "fí hazá 'l-Amri." The first word appears de trop being enclosed in brackets in the MS.

[FN#413] "Wa yabkí alaykum Mabálu-h." [For "Mabál" I would read "Wabál," in the sense of crime or punishment, and translate: "lest the guilt of it rest upon you."--ST.)

[FN#414] In the text "Suwaydá" literally "a small and blackish woman"; and "Suwaydá al-Kalb" (the black one of the heart) = original sin, as we should say. [The diminutive of "Sayyid" would be "Suwayyid," as "Kuwayyis" from "Kayyis," and "Juwayyid" from "Jayyid" (comp. supra p. 3). "Suwayd" and "Suwaydá" are diminutives of "Aswad," black, and its fem. "Saudá" respectively, meaning blackish. The former occurs in "Umm al-Suwayd" = anus. "Suwaydá al-Kalb" = the blackish drop of clotted blood in the heart, is synonymous with "Habbat al-Kalb" = the grain in the heart, and corresponds to our core of the heart. Metaphorically both are used for "original sin."--ST.]

[FN#415] "Yákah Thiyábish;" the former word being Turkish (M. Houdas).

[FN#416] Arab. "Kaunayn" = the two entities, this world and the other world, the past and the future, etc. Here it is opposed to "'A'lamína," here Awálim = the (three) worlds, for which see vol. ii. 236.

[FN#417] In text "Changul," again written with a three-dotted Chím.

[FN#418] In text "Al-Mazrab" which M. Houdas translates cet endroit.

[FN#419] In text "Yabahh" = saying "Bah, Bah!"

[FN#420] In text "Bahr al-Azrak" = the Blue Sea, commonly applied to the Mediterranean: the origin of the epithet is readily understood by one who has seen the Atlantic or the Black Sea.

[FN#421] i.e. "The Stubborn," "The Obstinate."

[FN#422] In text "Al-Jawádit," where M. Houdas would read "Al-Hawádith" which he renders by animaux fraîchement tués.

[FN#423] In the text "Kabad" = the liver, the sky-vault, the handle or grasp of a bow.

[FN#424] In the text "Míná" = a port both in old Egyptian and mod. Persian: see "Mitrahinna," vol. ii. 257.

[FN#425] "Al-Nakáír," plur. of "Nakír" = a dinghy, a dug-out.

[FN#426] For this "Pá-andáz," as the Persians call it, see vol. iii. 141.

[FN#427] In text "Kataba Zayjata-há," the word has before been noticed.

[FN#428] Again "Hizà bi-Zayjati-há" = le bonheur de ses aventures.