piety and single-mindedness of Omar ben Khettab.
[FN#51] The descendants of Umeyyeh and kinsmen of the reigning
house.
[FN#52] The second, fifth, sixth and seventh Khalifs of the
Ommiade dynasty.
[FN#53] The mother of Omar ben Abdulaziz was a granddaughter of
Omar ben Khettab.
[FN#54] Brother of Omar's successor, Yezid II.
[FN#55] This passage apparently belongs to the previous account
of Omar's death-bed; but I have left it as it stands in the text,
as it would be a hopeless task to endeavour to restore this chaos
of insipid anecdote and devotional commonplace to anything like
symmetry.
[FN#56] Lit. with (or by) neither book (i.e. Koran) nor Sunneh
(i.e. the Traditions of the Prophet).
[FN#57] Chief of the tribe of Temim and one of the most elegant
orators of the eighth century.
[FN#58] Surnamed Eth Thekefi, Governor of Yemen and Irak: also a
well known orator, but a most cruel and fantastic tyrant.
[FN#59] Tenth Khalif of the Ommiade dynasty (A.D. 723-742).
[FN#60] i.e. slave-girl.
[FN#61] i.e. It was decreed, so it was.
[FN#62] Nuzhet ez Zeman.
[FN#63] Nuzhet ez Zeman.
[FN#64] Zoulmekan.
[FN#65] Nuzhet ez Zeman.
[FN#66] Sedic.
[FN#67] Sidc.
[FN#68] Mohammed Ibn Shihab ez Zuhri, a celebrated Traditionist
and jurisconsult of Medina in the seventh and eighth centuries.
[FN#69] Alexander.
[FN#70] The celebrated fabulist, said to have been a black slave
of the time of David, but supposed by some to be identical with
Aesop.
[FN#71] Koran iii. 185.
[FN#72] One of the Companions of the Prophet.
[FN#73] One of the contemporaries of Mohammed and a noted
Traditionist (or repeater of the sayings of the Prophet) at Cufa
in the seventh century.
[FN#74] A noted Traditionist and expounder Of the Koran in the
first century of the Muslim era. He was a black and a native of
Cufa.
[FN#75] Son of the martyr Hussein and grandson of the Khalif Ali.
[FN#76] A very eminent doctor of the law and Traditionist of the
eighth century. He was a native of Cufa and was regarded as one
of the great exemplars of the true believers.
[FN#77] i.e. those who love and obey the precepts of the Koran.
[FN#78] i.e. Barefoot. A native of Merv and a famous ascetic of
the eighth and ninth centuries.
[FN#79] Necessitating a fresh ablution, before the prayer can be
ended.
[FN#80] Another noted ascetic of the time.
[FN#81] About a penny.
[FN#82] A well-known legist and devotee of the eighth and ninth
centuries at Baghdad, Sounder of one of the four great orthodox
Muslim schools.
[FN#83] A famous theologian and devotee of the eighth century at
Bassora.
[FN#84] A noted preacher and Traditionist of Khorassan in the
ninth, century.
[FN#85] Koran .xvi. 6.
[FN#86] A Traditionist of Medina. who flourished in the eighth
century.
[FN#87] This paragraph is part extract from and part paraphrase
of the Koran xxviii 22-27.
[FN#88] A well-known pietist of the eighth century.
[FN#89] Abou Hatim el Asemm (the Deaf), a famous Balkhi
theologian of the ninth century.
[FN#90] One of two of the most famous theologians of the second
century of the Hegira and the founders of two of the four great
Mohammedan schools.
[FN#91] One of two of the most famous theologians of the second
century of the Hegira and the founders of two of the four great
Mohammedan schools.
[FN#92] Ismail ibn Yehya el Muzeni, a famous Egyptian doctor of
the law pupil of Es Shafi and Imam of the Shafiyite school in the
ninth century.
[FN#93] Koran lxxvii. 35, 36.
[FN#94] Mohammed.
[FN#95] Islam.
[FN#96] "In Hell shall they (the unbelievers) burn, and ill shall
be (their) stead."--Koran, xiv. 34.
[FN#97] Mohammed pretended that his coming had been foretold in
the Gospels and that the Christians had falsified the passage
(John xvi. 7) promising the advent of the Comforter (<Greek>
) by substituting the latter word for
<Greek> , glorious, renowned, praised, i.e. Mohammed.
[FN#98] The second chapter of the Koran, beginning, "This is the
Book, etc."
[FN#99] It appears by what follows that Afridoun, supposing the
victory to be gained, returned to Constantinople immediately
after sending this message and left the command of the army to
King Herdoub.
[FN#100] At Mecca.
[FN#101] i.e. There is no god but God.
[FN#102] Koran, x. 25.
[FN#103] Cassia fistularis, a kind of carob.
[FN#104] "say not of those who are slain in the way (service) of
God that they are dead; nay, they are living." Koran, ii 149.
[FN#105] Apparently Constantinople.
[FN#106] This verse alludes to the garbled version of the miracle
of Aaron's rod given in the Koran, which attributes the act to
Moses and makes the Egyptian sorcerers throw down ropes, to which
by their art they give the appearance of serpents.
[FN#107] i.e., of the Koran.
[FN#108] A certain formula, invoking peace on the Prophet and all
men recurring at the end of the five daily prayers and pronounced
sitting.
[FN#109] ex voto.
[FN#110] i.e. Mohammed.
[FN#111] "What news bringest thou, O saint?"
[FN#112] i.e. Mohammed.
[FN#113] These epithets are often applied by the Arabs, in a
complimentary sense, to anyone who works great havoc among his
enemies by his prowess and cunning.
[FN#114] See Vol. I. p. 135, note. {Vol. 1, FN#45}
[FN#115] i.e. Deal with thee as if thou wert slave-born and
therefore not used to knightly fashions nor able to endure stress
of battle.
[FN#116] A chapel so called in the Temple at Mecca.
[FN#117] Mohammed.
[FN#118] Protector of the women that ride therein.
[FN#119] The Mohammedans have a legend that God gave David
extraordinary skill in working iron and making chain mail, that
he might earn his living without drawing upon the public
treasury. "And we gave David a grace from us and softened for him
iron (saying), 'Make thou coats of mail and adjust the rings duly
and deal rightly, for I look upon what ye do."' --Koran, xxxiv.
10.
[FN#120] This appears to be an allusion to the colours of the
house of Abbas, which were black.
[FN#121] Kafir means "black" as well as "infidel."
[FN#122] One of the Mohammedan legends represents Moses as
seeking the water of life.
[FN#123] The allusion here is to the face of a beloved one, which
is likened to a moon rising out of her dress.
[FN#124] An ornamental hand, said to be so called from the
resemblance of the pen with which it is written to the leaf of
the sweet basil.
[FN#125] lit. "the love of the Beni Udhra," an Arabian tribe,
famous for the passion and devotion with which love was practiced
among them.
[FN#126] Syn. eye (nazir).
[FN#127] Syn. eyebrow (hajib).
[FN#128] i.e. including the two days that had already elapsed.
[FN#129] i.e. a graceful youth of the province in which Mecca is
situate.
[FN#130] A small piece of wood used in a children's out-door game
called tab.
[FN#131] The stone of the beleh or "green" date, not allowed to
ripen.
[FN#132] Or drachm-weight.
[FN#133] An audacious parody of the consecrated expression used
to describe the ceremonious circumambulation of the Kaabeh at
Mecca.
[FN#134] Subaudiantur autem utriusque sexûs pudenda.
[FN#135] Subaudiantur autem utriusque sexûs pudenda.
[FN#136] Subaudiatur vas muliebre.
[FN#137] The word sac (leg), when used in the oblique case, as it
would necessarily be here, makes saki, i.e. cup-bearer. A play
upon the double meaning is evidently intended.
[FN#138] In the East, bathers pay on leaving the bath.
[FN#139] As a styptic.
[FN#140] Dunya.
[FN#141] Semen hominis.
[FN#142] i.e. the rolls of dirt that come off under the bathman's
hands.
[FN#143] Paradise.
[FN#144] The cold room of the bath.
[FN#145] The hot room.
[FN#146] The door-keeper of hell.
[FN#147] The door-keeper of Paradise.
[FN#148] i.e. Crown of Kings.
[FN#149] An obscure star in the Great Bear.
[FN#150] Zibl means "dung" or "sweepings." Can (Khan) means
"chief."
[FN#151] i.e., Him who fights for the Faith.
[FN#152] A town on the Euphrates, on the borders of Syria and
Mesopotamia.
[FN#153] i.e. recognized him as king by naming him in the public
prayers.
[FN#154] i.e. the silky whiskers, which it is common, in poetry,
to call green likening them to newly-sprouted herbage.
[FN#155] i.e. the Day of Judgment.
[FN#156] Ironical.
[FN#157] i.e. Kanmakan.
[FN#158] Meaning, apparently, poisoned.
[FN#159] i.e. with a blow worthy of the members of the family of
Thaalebeb to which (see post, p. 368 {see ...Said he, 'I am Ibad
ben Temin ben Thaalebh, and indeed...}) he belonged.
[FN#160] i.e. his sister.
[FN#161] i.e. benefits.
[FN#162] i.e. new moon.