[FN#412] These are the "Hibas" or thin cords of wool which the Badawi binds round his legs, I believe to keep off cramp. (Pilgrimage iii. 78).

[FN#413] Crying out "La ilaha illa 'llah." (There is no god but the God.); technically called "Tahlil."

[FN#414] i.e. Men, angels and devils, the "Triloka" (triple people) of the Hindus. Alamin (plur.), never Alamayn (dual), is the Triregno denoted by the papal Tiara, the three Christian kingdoms being Heaven, Hell and Purgatory.

[FN#415] Matrahinna or Mit-Rahinah is a well-known village near Memphis, the name being derived from the old Egyptian Minat-ro- hinnu, the port at the mouth of the canal. Let me remark that two of these three words, "Minat" and "Ru," are still common in " Aryan" Persian.

[FN#416] Kiramat, a sign, a prodigy, opposed to Mu'ujizah, a miracle wrought by a prophet. The Sufis explain this thaumaturgy by Allah changing something of Nature's ordinary course in favour of an especial worshipper, and, after a fashion, this is Catholic doctrine (See Dabistan, iii. 173).

[FN#417] Koran, x. 25, "until the earth receive its vesture and be adorned with various plants."

[FN#418] i.e. the young hair sprouting on the boy's cheek.

[FN#419] A fighter for the faith and now a title which follows the name, e.g. Osman Pasha Ghazi, whom the English press dubbed "Ghazi Osman."

[FN#420] That is the King of Constantinople.

[FN#421] Cassia fistularis, a kind of carob: " Shambar" is the Arab. form of the Persian " Chambar."

[FN#422] Koran, ii. 149. Hence the vulgar idea that Martyrs are still alive in the flesh. See my Pilgrimage (ii. 110 and elsewhere) for the romantic and picturesque consequences of that belief. The Commentators (Jalal al-Din, etc.) play tricks with the Koranic words, " they (martyrs) are not dead but living" (iii. 179) by placing the happy souls in the crops of green birds which eat of the fruits and drink of the waters of Paradise; whereas the reprobates and the (very) wicked are deposited in black birds which drain the sanies and the boiling waters of Hell. Amongst the Greeks a body remaining entire long after death suggests Anathema Maranatha: it is the contrary with Catholic Christians (Boccaccio iv. 5, of the Pot of Basil). Concerning this creed see Maundrell, Letter of 1698.

[FN#423] Tor is "Mount Sinai" in the Koran (xcv. 1). I have only to repeat my opinion concerning the present site so called: "It is evident that Jebel Serbal dates only from the early days of Coptic Christianity; that Jebel Musa, its Greek rival, rose after the visions of Helena in the fourth century; whilst the building of the Convent by Justinian belongs to A.D 527. Ras Safsafah, its rival to the north, is an affair of yesterday, and may be called the invention of Robinson; and Jebel Katerina, to the south is the property of Ruppell" (Midian Revisited i., 237). I would therefore call the "Sinaitic" Peninsula, Peninsula of Paran in old days and Peninsula of Tor (from its chief port) in our time. It is still my conviction that the true Mount Sinai will be found in Jabal Araif, or some such unimportant height to the north of the modern Hajj- road from Suez to Akabah. Even about the name (which the Koran writes "Saina" and "Sinin") there is a dispute: It is usually derived from the root "Sanah"=sentis, a bush; but this is not satisfactory. Our eminent Assyriologist, Professor Sayce, would connect it with "Sin," the Assyrian Moon- god as Mount Nebo with the Sun-god and he expects to find there the ruins of a Lunar temple as a Solar fane stands on Ba'al Zapuna (Baal Zephon) or the classical Mount Casius.

[FN#424] Alluding to the miracle of Aaron's rod (the gift of Jethro) as related in the Koran (chapts. vii. 1., xx., etc.), where the Egyptian sorcerers threw down thick ropes which by their magic twisted and coiled like serpents.

[FN#425] Arab. "Ayat" lit. "signs," here "miracles of the truth," 1. c. Koranic versets as opposed to chapters. The ranks of the enemy represent the latter, sword-cuts the former—a very persuasive mode of preaching.

[FN#426] Lane (M. E. chapt.. iii.) shows by a sketch the position of the worshipper during this "Salam" which is addressed, some say, to the guardian angels, others suppose to all brother-believers and angels.

[FN#427] i.e., where the Syrians found him.

[FN#428] i.e., Dedianus Arabised; a name knightly and plebian.

[FN#429] In such tales the Wazir is usually the sharp-witted man, contrasting with the "dummy," or master.

[FN#430] Carrier-pigeons were extensively used at this time. The Caliph Al-Nasir li-Dini 'llah (regn. A.H. 575=1180) was, according to Ibn Khaldun, very fond of them. The moderns of Damascus still affect them. My successor, Mr. Consul Kirby Green, wrote an excellent report on pigeon-fancying at Damascus. The so-called Maundeville or Mandeville in A. D. 1322 speaks of carrier-pigeons in Syria as a well-known mode Of intercourse between lord and lord.

[FN#431] Mohammed who declared "There is no monkery in Al-Islam," and who virtually abolished the priest, had an especial aversion to the shaveling (Ruhban). But the "Gens aeterna in qua nemo nascitur" (Pliny v. 17) managed to appear even in Al-lslam, as Fakirs,, Dervishes, Sufis, etc. Of this more hereafter.

[FN#432] i.e. her holiness would act like a fascinating talisman.

[FN#433] The "smoking out" practice is common amongst the Arabs: hence Marshal Pelissier's so- called " barbarity." The Public is apt to forget that on a campaign the general's first duty is to save his own men by any practice which the laws of fair warfare do not absolutely forbid.

[FN#434] i.e. Mohammed, who promised Heaven and threatened Hell.

[FN#435] Arab. "Ahr" or "ihr," fornication or adultery, i.e., irreligion, infidelity as amongst the Hebrews (Isaiah xxiii.17).

[FN#436] A sign of defeat.

[FN#437] In English "last night": I have already noted that the Moslem day, like the Jewish and the Scandinavian, begins at sundown; and "layl " a night, is often used to denote the twenty- four hours between sunset and sunset, whilst "yaum," a day, would by us be translated in many cases "battle-day."

[FN#438] Iterum the "Himalayan Brothers."

[FN#439] Again, Mohammed who promised Good to the Good, and vice versa.

[FN#440] They are sad doggrel like most of the pieces d'occasion inserted in The Nights.

[FN#441] Here "Kahwah" (coffee) is used in its original sense of strong old wine. The derivation is "Akha"=fastidire fecit, causing disinclination for food, the Matambre (kill- hunger) of the Iberians. In old days the scrupulous called coffee "Kihwah" in order to distinguish it from 'Kakwah," wine.

[FN#442] i.e. Mohammed, a common title.

[FN#443] That is, fatal to the scoffer and the impious.

[FN#444] Equivalent to our "The Devil was sick," etc.

[FN#445] i.e. to the enemy: the North American Indians (so called) use similar forms of "inverted speech"; and the Australian aborigines are in no way behind them.

[FN#446] See Vol. i., p. 154 (Night xvi.).

[FN#447] Arab. "Sauf," a particle denoting a near future whereas "Sa-" points to one which may be very remote.

[FN#448] From the root "Shanh"=having a fascinating eye, terrifying. The Irish call the fascinater "eybitter" and the victim (who is also rhymed to death) "eybitten."

[FN#449] i.e., not like the noble-born, strong in enduring the stress of fight.

[FN#450] i.e., of Abraham. For the Well Zemzem and the Place of Abraham see my Pilgrimage (iii. 171-175, etc.), where I described the water as of salt-bitter taste, like that of Epsom (iii. 203). Sir William Muir (in his excellent life of Mahomet, I. cclviii.) remarks that "the flavour of stale water bottled up for months would not be a criterion of the same water freshly drawn;" but soldered tins-full of water drawn a fortnight before are to be had in Calcutta and elsewhere after Pilgrimage time; and analysis would at once detect the salt.

[FN#451] Racing was and is a favourite pastime with those hippomanists, the Arabs; but it contrasts strongly with our civilised form being a trial of endurance rather than of speed. The Prophet is said to have limited betting in these words, "There shall be no wagering save on the Kuff (camel's foot), the Hafir (hoof of horse, ass, etc.) or the Nasal (arrow-pile or lance head)."

[FN#452] In the Mac. Edit. "Arman"=Armenia, which has before occurred. The author or scribe here understands by "Caesarea" not the old Turris Stratonis, Herod's city called after Augustus, but Caesareia the capital of Cappadocia (Pliny, vi. 3), the royal residence before called Mazaca (Strabo).

[FN#453] An idiom meaning "a very fool."

[FN#454] i.e. Kana (was) ma (that which) was (kana).

[FN#455] A son being "the lamp of a dark house."

[FN#456] When the Israelites refused to receive the Law (the souls of all the Prophets even those unborn being present at the Covenant), Allah tore up the mountain (Sinai which is not mentioned) by the roots and shook it over their heads to terrify them, saying, "Receive the Law which we have given you with a resolution to keep it" (Koran chaps. xlx. 170). Much of this story is from the Talmud (Abodah Sar. 2, 2, Tract Sabbath, etc.) whence Al-Islam borrowed so much of its Judaism, as it took Christianity from the Apocryphal New Testament. This tradition is still held by the Israelites, says Mr. Rodwell (p. 333) who refers it to a misunderstanding of Exod. xix. 17, rightly rendered in the E. version "at the nether part of the mountain."

[FN#457] Arab. "Azghan" = the camel-litters in which women travel.

[FN#458] i.e. to joy foes and dismay friends.

[FN#459] Whose eyes became white (i.e. went blind) with mourning for his son Joseph (Koran, chaps. xii. 84). He recovered his sight when his face was covered with the shirt which Gabriel had given to the youth after his brethren had thrown him into the well.

[FN#460] "Poison King" (Persian); or "Flower-King" (Arabic).

[FN#461] A delicate allusion to the size of her hips and back parts, in which volume is, I have said, greatly admired for the best of reasons.

[FN#462] All Prophets had some manual trade and that of David was making coats of mail, which he invented, for before his day men used plate-armour. So "Allah softened the iron for him" and in his hands it became like wax (Koran xxi. xxxiv., etc.). Hence a good coat of mail is called "Davidean." I have noticed (First Footsteps, p. 33 and elsewhere) the homage paid to the blacksmith on the principle which made Mulciber (Malik Kabir) a god. The myth of David inventing mail possibly arose from his peculiarly fighting career. Moslems venerate Daud on account of his extraordinary devotion, nor has this view of his character ceased : a modern divine preferred him to "all characters in history."

[FN#463] "Travel by night," said the Prophet, "when the plagues of earth (scorpions, serpents, etc.) afflict ye not." Yet the night- march in Arabia is detestable (Pilgrimage iii.).

[FN#464] This form of ceremony is called "Istikbal" (coming forth to greet) and is regulated by the severest laws of etiquette. As a rule the greater the distance (which may be a minimum of one step) the higher the honour. Easterns infinitely despise strangers who ignore these vitals of politeness.

[FN#465] i.e. he will be a desert Nimrod and the game will delight to be killed by him.

[FN#466] This serves to keep the babe's eyes free from inflammation.

[FN#467] i.e. Crown of the Kings of amorous Blandishment.

[FN#468] Lane (i. 531) translates "the grey down." The Arabs use "Akhzar" (prop. "green") in many senses, fresh, gray-hued, etc.

[FN#469] Allusion to the well-known black banners of the house of Abbas. The Persians describe the growth of hair on a fair young face by, "His cheeks went into mourning for the loss of their charms."

[FN#470] Arab. "Kafir" a Koranic word meaning Infidel, the active participle of Kufr= Infidelity i.e. rejecting the mission of Mohammed. It is insulting and in Turkish has been degraded to "Giaour." Here it means black, as Hafiz of Shiraz terms a cheek mole "Hindu" i.e. dark-skinned and idolatrous.

[FN#471] Alluding to the travel of Moses (Koran chaps. xviii.) with Al-Khizr (the "evergreen Prophet") who had drunk of the Fountain of Life and enjoyed flourishing and continual youth. Moses is represented as the external and superficial religionist; the man of outsight; Al-Khizr as the spiritual and illuminated man of insight.

[FM#472] The lynx was used like the lion in Ancient Egypt and the Chita-leopard in India: I have never seen or heard of it in these days.

[FN#473] Arab. "Sukur," whence our "Saker" the falcon, not to be confounded with the old Falco Sacer, the Gr. {Greek letters}. Falconry which, like all arts, began in Egypt, is an extensive subject throughout Moslem lands. I must refer my readers to "Falconry in the Valley of the Indus" (Van Voorst, 1852) and a long note in Pilgrimage iii. 71.

[FN#474] It was not respectful to pitch their camp within dog-bark.

[FN#475] Easterns attach great importance to softness and smoothness of skin and they are right: a harsh rough epidermis spoils sport with the handsomest woman.

[FN#476] Canticles vii. 8: Hosea xiv. 6.

[FN#477] The mesmeric attraction of like to like.

[FN#478] Arab. "Taswif"=saying "Sauf," I will do it soon. It is a beautiful word etymologically.

[FN#479] A very far fetched allusion. The face of the beloved springing from an unbuttoned robe is the moon rising over the camp in the hollow (bat'ha).

[FN#480] Arab. "Kasabat" = "canes," long beads, bugles.

[FN#481] Koran, xcvi. 5.

[FN#482] Both words (masc. and fem.) mean "dear, excellent, highly- prized." The tale is the Arab form of the European "Patient Griselda" and shows a higher conception of womanly devotion, because Azizah, despite her wearisome weeping, is a girl of high intelligence and Aziz is a vicious zany, weak as water and wilful as wind. The phenomenon (not rare in life) is explained by the couplet:—

I love my love with an S Because he is stupid and not intellectual.

This fond affection of clever women for fools can be explained only by the law of unlikeness which mostly governs sexual unions in physical matters; and its appearance in the story gives novelty and point. Aziz can plead only the violence of his passion which distinguished him as a lover among the mob of men who cannot love anything beyond themselves. And none can pity him for losing a member which he so much abused.

[FN#483] Arab. "Shahid," the index, the pointer raised in testimony: the comparison of the Eastern and the Western names is curious.

[FN#484] Musk is one of the perfumes of the Moslem Heaven; and "musky" is much used in verse to signify scented and dark-brown.

[FN#485] Arab. "Mandil": these kerchiefs are mostly oblong, the shore sides being worked with gold and coloured silk, and often fringed, while the two others are plain.

[FN#486] Arab. "Rayhani," of the Ocymum Basilicum or sweet basil: a delicate handwriting, so called from the pen resembling a leaf (?) See vol. i. p. 128. [Volume 1, note 229 & 230]

[FN#487] All idiom meaning "something unusual happened."

[FN#488] An action common in grief and regret: here the lady would show that she sighs for union with her beloved.

[FN#489] Lane (i. 608) has a valuable note on the language of signs, from M. du Vigneau's "Secretaire Turc," etc. (Paris, 1688), Baron von Hammer-Purgstall ("Mines de ['Orient," No. 1, Vienna, 1809) and Marcel's "Comes du Cheykh El-Mohdy" (Paris, 1833). It is practiced in Africa as well as in Asia. At Abeokuta in Yoruba a man will send a symbolical letter in the shape of cowries, palm-nuts and other kernels strung on rice- straw, and sharp wits readily interpret the meaning. A specimen is given in p. 262 of Miss Tucker's "Abbeokuta; or Sunrise within the Tropics."

[FN#490] Mr. Payne (ii. 227) translates "Hawa al-'Urzi" by "the love of the Beni Udhra, an Arabian tribe famous for the passion and devotion with which love was practiced among them." See Night dclxxxiii. I understand it as "excusable love" which, for want of a better term, is here translated "platonic." It is, however, more like the old "bundling" of Wales and Northern England; and allows all the pleasures but one, the toyings which the French call les plaisirs de la petite ode; a term my dear old friend Fred. Hankey derived from la petite voie. The Afghans know it as "Namzad-bazi" or betrothed play (Pilgrimage, ii. 56); the Abyssinians as eye- love; and the Kafirs as Slambuka a Shlabonka, for which see The traveller Delegorgue.

[FN#491] "Turk" in Arabic and Persian poetry means a plunderer, a robber. Thus Hafiz: "Agar an Turk-i-Shirazi ba-dast arad dil-i- mara," If that Shirazi (ah, the Turk!) would deign to take my heart in hand, etc.

[FN#492] Arab. "Nazir," a steward or an eye (a "looker"). The idea is borrowed from Al-Hariri (Assemblies, xiii.), and,—

[FN#493] Arab. "Hajib," a groom of the chambers, a chamberlain; also an eyebrow. See Al-Hariri, ibid. xiii. and xxii.

[FN#494] This gesture speaks for itself: it is that of a dyer staining a cloth. The "Sabbagh's" shop is the usual small recess, open to the street and showing pans of various dyes sunk like "dog- laps" in the floor.

[FN#495] The Arab. "Sabt" (from sabata, he kept Sabt) and the Heb. "Sabbath" both mean Saturn's day, Saturday, transferred by some unknown process throughout Christendom to Sunday. The change is one of the most curious in the history of religions. If there be a single command stronger than all others it is "Keep the Saturday holy." It was so kept by the Founder of Christianity; the order was never abrogated and yet most Christians are not aware that Sabbath, or "Sawbath," means Saturn's day, the "Shiyar" of the older Arabs. And to complete its degradation "Sabbat" in French and German means a criaillerie, a "row," a disorder, an abominable festival of Hexen (witches). This monstrous absurdity can be explained only by aberrations of sectarian zeal, of party spirit in religion.

[FN#496] The men who cry to prayer. The first was Bilal, the Abyssinian slave bought and manumitted by Abu Bakr. His simple cry was "I testify there is no Ilah (god) but Allah (God)! Come ye to prayers!" Caliph Omar, with the Prophet's permission, added, "I testify that Mohammed is the Apostle of Allah." The prayer-cry which is beautiful and human, contrasting pleasantly with the brazen clang of the bell. now is

Allah is Almighty (bis). I declare no god is there but Allah (bis). Hie ye to Rogation (Hayya=halumma). Hie ye to Salvation (Falah=prosperity, Paradise). ("Hie ye to Edification," a Shi'ah adjunct). Prayer is better than sleep (in the morning, also bis). No god is there but Allah

This prayer call is similarly worded and differently pronounced and intoned throughout Al-Islam.

[FN#497] i.e. a graceful youth of Al-Hijaz, the Moslem Holy Land, whose "sons" claim especial privileges.

[FN#498] Arab. "harf'= a letter, as we should say a syllable.

[FN#499] She uses the masculine "fata," in order to make the question more mysterious.

[FN#500] The fountain-bowl is often ornamented by a rude mosaic of black and white marble with enlivenments of red stone or tile in complicated patterns.

[FN#501] Arab. "Kubad" = shaddock (citrus decumana): the huge orange which Captain Shaddock brought from the West Indies; it is the Anglo-Indian pompelmoose, vulg. pummelo. An excellent bitter is made out of the rind steeped in spirits. Citronworts came from India whence they spread throughout the tropics: they were first introduced into Europe by the heroic Joam de Castro and planted in his garden at Cintra where their descendants are still seen.

[FN#502] Arab. "Baklawah," Turk. "Baklava," a kind of pastry with blanched almonds bruised small between layers of dough, baked in the oven and cut into lozenges. It is still common

[FN#503] Her just fear was that the young woman might prove "too clever by half" for her simpleton cousin.

[FN#504] The curse is pregnant with meaning. On Judgment-day the righteous shall arise with their faces shining gloriously: hence the blessing, "Bayyaz' Allaho wajh-ak" (=Allah whiten thy countenance!). But the wicked shall appear with faces scorched black and deformed by horror (Koran xxiv.): hence "God blacken thy brow!" I may observe that Easterns curse, the curse being everywhere the language of excited destructiveness; but only Westerns, and these chiefly English, swear, a practice utterly meaningless. "Damn it" without specifying what the "it" is, sounds like the speech of a naughty child anxious only to use a "wicked word." "Damn you!" is intelligible all the world over. It has given rise to "les goddams" in France, "Godames" in the Brazil and "Gotama" amongst the Somal of Eastern Africa, who learn it in Aden,

[FN#505] Arab. "Zardah," usually rice dressed with saffron and honey, from Pers. "Zard," saffron, yellow. See Night dcxii.

[FN#506] Vulgarly called "knuckle-bone," concerning which I shall have something to say.

[FN#507] A bit of wood used in the children's game called "Tab" which resembles our tip-cat (Lane M. E. chaps. xvii.).

[FN#508] Arab. "Balah," the unripened date, which is considered a laxative and eaten in hot weather.

[FN#509] Lane (i. 611), quoting Al-Kazwini, notes that the date- stone is called "Nawa" (dim. "Nawayah") which also means distance, absence, severance. Thus the lady threatens to cast off her greedy and sleepy lover.

[FN#510] The pad of the carob-bean which changes little after being plucked is an emblem of constancy.

[FN#511] This dirham=48 grains avoir.

[FN#512] The weight would be round: also "Hadid" (=iron) means sharp or piercing (Koran chaps. Vi]. 21). The double "swear" is intended to be very serious. Moreover iron conjures away fiends: when a water-spout or a sand-devil (called Shaytan also in Arabia) approaches, you point the index at the Jinn and say, "Iron, O thou ill-omened one!" Amongst the Ancient Egyptians the metal was ill- omened being the bones of Typhon, 80 here, possibly, we have an instance of early homoeopathy—similia similibus.

[FN#513] Probably fermented to a kind of wine. The insipid fruit (Unnab) which looks like an apple in miniature, is much used in stews, etc. It is the fruit (Nabak classically Nabik) of Rhamnus Nabeca (or Sidrat) also termed Zizyphus Jujuba, seu Spina Christi because fabled to have formed the crown of thorns: in the English market this plum is called Chinese Japonica. I have described it in Pilgrimage ii. 205, and have noticed the infusion of the leaves for washing the dead (ibid. ii. 105): this is especially the use of the "Ber" in India, where the leaves are superstitiously held peculiarly pure. Our dictionaries translate "Sidr" by "Lote-tree"; and no wonder that believers in Homeric writ feel their bile aroused by so poor a realisation of the glorious myth. The Homerids probably alluded to Hashish or Bhang.

[FN#514] Arab. "Azrar": the open collar of the Saub ("Tobe") or long loose dress is symptomatic. The Eastern button is on the same principle as ours (both having taken the place of the classical fibula); but the Moslem affects a loop (like those to which we attach our "frogs") and utterly ignores a button-hole.

[FN#515] Alluding to the ceremonious circumambulation of the Holy House at Meccah: a notable irreverence worthy of Kneph-town (Canopus).

[FN#516] The ear-drop is the penis and the anklet its crown of glory.

[FN#517] Equivalent to our "Alas! Alas!" which, by the by, no one ever says. "Awah," like "Yauh," is now a woman's word although used by Al-Hariri (Assembly of Basrah) and so Al-awwah=one who cries from grief "Awah." A favourite conversational form is "Yehh" with the aspirate exasperated, but it is an expression of astonishment rather than sorrow. It enters into Europe travel-books.

[FN#518] In the text "burst her gall-bladder."

[FN#519] The death of Azizah is told with true Arab pathos and simplicity: it still draws tear. *from the eyes of the Badawi, and I never read it without a "lump in the throat."

[FN#520] Arab. "Inshallah bukra!" a universal saying which is the horror of travellers.

[FN#521] I have explained "Nu'uman's flower" as the anemone which in Grecised Arabic is "Anumiya." Here they are strewed over the tomb; often the flowers are planted in a small bed of mould sunk in the upper surface.

[FN#522] Arab. "Barzakh" lit. a bar, a partition: in the Koran (chapts. xxiii. and xxxv.) the space or the place between death and resurrection where souls are stowed away. It corresponds after a fashion with the classical Hades and the Limbus (Limbo) of Christendom, e.g.. Limbus patrum, infantum, fatuorum. But it must not be confounded with Al-A'araf, The Moslem purgatory.

[FN#523] Arab. "Zukak al-Nakib," the latter word has been explained as a chief, leader, head man.

[FN#524] Moslems never stand up at such times, for a spray of urine would make their clothes ceremonially impure: hence the scrupulous will break up with stick or knife the hard ground in front of them. A certain pilgrim was reported to have made this blunder which is hardly possible in Moslem dress. A high personage once asked me if it was true that he killed a man who caught him in a standing position; and I found to my surprise that the absurd scandal was already twenty years old. After urinating the Moslem wipes the os penis with one to three bits of stone, clay or handfuls of earth, and he must perform Wuzu before he can pray. Tournefort (Voyage au Levant iii. 335) tells a pleasant story of certain Christians at Constantinople who powdered with "Poivre-d'Inde" the stones in a wall where the Moslems were in the habit of rubbing the os penis by way of wiping The same author (ii. 336) strongly recommends a translation of Rabelais' Torcheculative chapter (Lib i., chaps. 13) for the benefit of Mohammedans.

[FN#525] Arab. "Nuhas ahmar," lit. red brass.

[FN#526] The cup is that between the lady's legs.

[FN#527] A play upon "Sak" = calf, or leg, and "Saki," a cup- bearer. The going round (Tawaf) and the running (Sa'i) allude to the circumambulation of the Ka'abah, and the running between Mount Safa and Marwah (Pilgrimage ii. 58, and iii. 343). A religious Moslem would hold the allusion highly irreverent.

[FN#528] Lane (i. 614) never saw a woman wearing such kerchief which is deshabille. It is either spread over the head or twisted turband-wise.

[FN#529] The "Kasabah" was about two fathoms of long measure, and sometimes 12 feet; but the length has been reduced.

[FN#530] "Bat and ball," or hockey on horseback (Polo) is one of the earliest Persian games as shown by every illustrated copy of Firdausi's "Shahnameh." This game was played with a Kurrah or small hand-ball and a long thin bat crooked at the end called in Persian Chaugan and in Arabic Saulajan. Another sense of the word is given in the Burhan-i-Kati translated by Vullers (Lex. Persico-Latinum), a large bandy with bent head to which is hung an iron ball, also called Kaukabah (our "morning-star") and like the umbrella it denotes the grandees of the court. The same Kaukabah particularly distinguished one of the Marquesses of Waterford. This Polo corresponds with the folliculus, the pallone, the baloun-game (moyen age) of Europe, where the horse is not such a companion of man; and whereof the classics sang:—

Folle decet pueros ludere, folle senes.

In these days we should spell otherwise the "folle" of seniors playing at the ball or lawn-tennis.

[FN#531] "Dalil" means a guide; ''Dalilah," a woman who misguides, a bawd. See the Tale of Dalilah the Crafty, Night dcxcviii.

[FN#532] i.e. she was a martyr.

[FN#533] Arab. "Ghashim" a popular and insulting term, our "Johnny Raw." Its use is shown in Pilgrimage i. 110.

[FN#534] Bathers pay on leaving the Hammam; all enter without paying.

[FN#535] i.e. she swore him upon his sword and upon the Koran: a loaf of bread is sometimes added. See Lane (i. 615).

THE END