’l-mari wa kalbi-hi,” which Rodwell translates: Know that God cometh
in between man and his own heart.—ST.]
Footnote 51:
“Yathrib,” the classical name Ἰατρίππα, one of the multifarious titles
of what is called in full “Madínat al-Nabi,” City of the Prophet, and
vulgarly, Al-Madinah, _the_ City. “Tayyibah,” = the good, sweet, or
lawful: “Al Munawwarah” = the enlightened, _i.e._ by the light of The
Faith and the column of (odylic) flame supposed to be based upon the
Prophet’s tomb. For more, see my Pilgrimage, ii. 162. I may note how
ridiculously the story-teller displays ignorance in Al-Hajjaj, who
knew the Moslem’s Holy Land by heart.
Footnote 52:
In text “Taawíl,” = the commentary or explanation of Moslem Holy Writ:
“Tanzíl” = coming down, revelation of the Koran: “Tahrím” = rendering
any action “harám” or unlawful, and “Tahlíl” = the converse, making
word or deed canonically legal. Those are well-known theological
terms.
Footnote 53:
The Banú Ghálib, whose eponymous forefather was Ghálib, son of Fihr,
the well-known ancestor of Mohammed.
Footnote 54:
In text “Hasab wa Nasab.” It is told of Al-Mu’izz bi Díni’llah, first
Fatimite Caliph raised to the throne of Egypt, that he came forward to
the elective assembly and drew his sword half way out of the scabbard
and exclaimed, “Házá Nasabí” (this is my genealogy); and then cast
handfuls of gold amongst the crowd, crying, “Házá Hasabí” (such is my
title to reign.) This is as good as the traditional saying of Napoleon
the Great at his first assuming the iron crown—“God gave her to me:
woe for whoso toucheth her” (the crown).
Footnote 55:
[In MS. “takhsa-u,” a curious word of venerable yet green old age,
used in the active form with both transitive and intransitive meaning:
to drive away (a dog, etc.), and to be driven away. In the Koran
(xxiii. 110) we find the imper. “ikhsaú” = be ye driven away, and in
two other places (ii. 61, vii. 166), the nomen agentis “khási” =
“scouted” occurs, as applied to the apes into which the
Sabbath-breaking Jews were transformed. In the popular language of the
present day it has become equivalent with “khába,” to be disappointed,
and may here be translated: thou wilt fail ignominiously.—ST.]
Footnote 56:
Scott introduces (p. 262), “the tyrant, struck with his magnanimity,
became calm, and commanding the executioner to release the youth,
said, For the present I forbear, and will not kill thee unless thy
answers to my further questions shall deserve it. They then entered on
the following dialogue: Hyjauwje hoping to entrap him in discourse.”
Footnote 57:
See the dialogue on this subject between Al-Hajjaj and Yáhyá ibn Yamar
in Ibn Khallikan, iv. 60.
Footnote 58:
Surah xxxiii. (The Confederates), v. 40, which ends, “And Allah
knoweth all things.”
Footnote 59:
Surah lix. (The Emigration), v. 40: the full quotation would be, “The
spoil, taken from the townsfolk and assigned by Allah to His Apostle,
belongeth to Allah and to the Apostle and to his kindred and to the
orphan and to the poor and to the wayfarer, that naught thereof may
circulate among such only of you as be rich. What the Apostle hath
given you, take. What he hath refused you, refuse. And fear ye Allah,
for Allah is sure in punishing.”
Footnote 60:
The House of Háshim, great grandfather to the Prophet.
Footnote 61:
Ibn Khallikan (vol. i. 354) warns us that “Al-Taî” means belonging to
the Taî which is a famous tribe. This relative adjective is of
irregular formation; analogy would require it to be Táîî; but the
formation of relative adjectives admits some variations; thus from
_dahr_ (_time_) is derived _duhrí_ (_temporal_), and from _sahl_ (_a
plain_), _suhlí_ (plain, level). The author might also have told us
that there is always a reason for such irregularities; thus “_Dahrí_”
(from Dahr) would mean a Mundanist, one who believes in this world and
not in a next or another.
Footnote 62:
The “Banú Thakíf” was a noble tribe sprung from Iyád (Ibn Khallikan i.
358–363); but the ignorant and fanatic scribe uses every means, fair
and foul, to defame Al-Hajjaj. It was a great race and a well known,
living about Táif in the Highlands East of Meccah, where they exist to
the present day. Mr. Doughty (_loc. cit._ ii. 174) mentions a kindred
of the Juhaynah Badawin called El-Thegif (Thakíf) of whom the
Medinites say “Allah ya’alan Thegíf Kuddám takuf” (God damn the Thegíf
ere thou stand still). They are called “Yahúd” (Jews), probably
meaning pre-Islamitic Arabs, and are despised accordingly.
Footnote 63:
In Arab. “Jady” = the Zodiacal sign Capricorn.
Footnote 64:
We find a similar facetia in Mullah Jámí (Garden viii.). When a sheep
leapt out of the stream, her tail happened to be raised, and a
woolcarder said laughing:—“I have seen thy parts genital.” She turned
her head and replied, “O miserable, for many a year I have seen thee
mother-naked yet never laughed I.” This alludes to the practice of
such artisans who on account of the heat in their workshops and the
fibre adhering to their clothes work _in naturalibus_. See p. 178, the
Beharistán (Abode of Spring). _Printed by the Kamashastra Society for
Private Subscribers only._ Benares, 1887.
Footnote 65:
This passage is not Koranic, and, according to Prof. Houdas, the word
“Muhkaman” is never found in the Holy Volume. [The passage is not a
literal quotation, but it evidently alludes to Koran iii. 5:
“Huwa’llazí anzalá ’alayka ’l-kitába min-hu áyátun muhkamátun” = He it
is who sent down to thee the book, some of whose signs (or versets)
are confirmed. The singular “muhkamatun” is applied (xlvii.) to
“Súratun,” a chapter, and in both places the meaning of “confirmed” is
“not abrogated by later revelations.” Hence in the sequel of my first
quotation these portions are called “the mother (_i.e._ groundwork) of
the book,” and the learned Sayyid is not far from the mark after
all.—ST.]
Footnote 66:
Surah ii. (The Cow) v. 56, the verse beginning, “Allah! there be no
God but He; ... His Throne overreacheth the Heavens and the Earth,”
etc.
Footnote 67:
Surah lxxiii. (The Bee) v. 92; ending with, “And he forbiddeth
frowardness and wrong-doing and oppression; and He warneth you that
haply may ye be warned.”
Footnote 68:
Surah (Meccah) xcix. vv. 7 and 8: in text “Mithkála Zarratín,” which
Mr. Rodwell (p. 28) englishes “an atom’s weight of good,” and adds in
a foot-note, “Lit. a single ant.” Prof. Houdas would render it,
_Quiconque aura fait la valeur d’un mitskal de millet en fait de
bien_; but I hardly think that “Zarrah” can mean “Durrah” = millet.
[“Mithkál” in this context is explained by the commentators by “Wazn”=
weight, this being the original meaning of the word which is a _nomen
instrumenti_ of the form “Mif’ál,” denoting “that by which the gravity
of bodies is ascertained.” Later on it became the well-known technical
term for a particular weight. “Zarrah,” according to some glossarists,
is the noun of unity of “Zarr,” the young ones of the ant, an antlet,
which is said to weigh the twelfth part of a “Kitmír” = pedicle of the
date-fruit, or the hundredth part of a grain of barley, or to have no
weight at all. Hence “Mukhkh al-Zarr,” the brains of the antlet, means
a thing that does not exist or is impossible to be found. According to
others “Zarrah” is a particle of al-Habá, _i.e._ of the motes that are
seen dancing in the sunlight, called “Sonnenstäubchen” in German, and
“atomo solare” in Italian. Koran xxi. 48 and xxxi. 15 we find the
expression “Mithkála Habbatin min Khardalin” = of the weight of a
mustard-seed, used in a similar sense with the present quotation.—ST.]
Footnote 69:
Surah lxx. 38, Mr. Rodwell (p. 60) translates, “Is it that every man
of them would fain enter the Garden of Delights?”
Footnote 70:
Surah xxxix. 54: they sinned by becoming apostates from Al-Islam. The
verset ends, “Verily all sins doth Allah forgive: aye, Gracious, and
Merciful is He.”
Footnote 71:
Surah ii. 159; the quotation in the MS. is cut short.
Footnote 72:
Surah ii. 107; the end of the verse is, “Yet both are readers of the
Book. So with like words say they (the pagan Arabs) who have no
knowledge.”
Footnote 73:
Surah li. (The Scattering), v. 56.
Footnote 74:
Surah ii. v. 30.
Footnote 75:
Surah xl. (The Believer), v. 78. In the text it is fragmentary. I do
not see why Mr. Rodwell founds upon this verset a charge against the
Prophet of ignorance concerning Jewish history: Mohammed seems to have
followed the Talmud and tradition rather than the Holy Writ of the
Hebrews.
Footnote 76:
Surah (The Believers) lxiv. 108.
Footnote 77:
Surah xxxv. (The Creator or The Angels), v. 31: the sentence concludes
in v. 32, “Who of His bounty hath placed us in a Mansion that shall
abide for ever, therein no evil shall reach us, and therein no
weariness shall touch us.”
Footnote 78:
Surah (“Sad”) lix. 54; Iblis, like Satan in the Book of Job, is
engaged in dialogue with the Almighty. I may here note that Scott (p.
265) has partially translated these Koranic quotations, but he has
given only one reference.
Footnote 79:
In text “Aná min ahli zálika,” of which the vulgar equivalent would be
“Kizí” (for “Kazálika,” “Kazá”) = so (it is)!
Footnote 80:
_i.e._ On an empty stomach, to “open the spittle” is = to break the
fast. Sir Wm. Gull in his evidence before a Committee of the House of
Commons deposed that after severe labour he found a bunch of raisins
as efficacious a “pick-me-up” as a glass of stimulants. The value of
dried grapes to the Alpinist is well known.
Footnote 81:
Arab. “Al-Kadíd” = jerked (charqui = chaire cuite) meat-flesh smoked,
or (mostly) sun-dried.
Footnote 82:
I have noticed (i. 345) one of the blunders in our last unfortunate
occupation of Egypt where our soldiers died uselessly of dysenteric
disease because they were rationed with heating beef instead of
digestible mutton.
Footnote 83:
Arab. “Al-Marham al-akbar.”
Footnote 84:
[In the text: “Al-Kisrat al-yábisah ’alà ’l-Rík fa-innahá tukhlik
jamí’a má ’alà fum al-mádah min al-balgham,” of which I cannot make
anything but: a slice of dry bread (kisrah = piece of bread) on the
spittle (_i.e._ to break the fast), for it absorbs (_lit._ uses up,
fourth form of “khalik” = to be worn out) all that there may be of
phlegm on the mouth of the stomach. Can it be that the dish
“Khushk-nán” (Pers. = dry-bread) is meant, of which the village clown
in one of Spitta Bey’s tales, when he was treated to it by Harun
al-Rashid thought it must be the “Hammám,” because he had heard his
grandmother say, that the Hammám (bath) is the most delightful thing
in the world?—ST.]
Footnote 85:
The stomach has two mouths, œsophagic above (which is here alluded to)
and pyloric below.
Footnote 86:
Arab. “’Irk al-Unsá” = chordæ testiculorum, in Engl. simply the cord.
Footnote 87:
The “’Ajúz” is a woman who ceases to have her monthly period: the idea
is engrained in the Eastern mind and I cannot but believe in it seeing
the old-young faces of men who have “married their grandmothers” for
money or folly, and what not.
Footnote 88:
Arab. “Al-’Akík,” vol. iii. 179: it is a tradition of the Prophet that
the best of bezels for a signet-ring is the carnelian, and such are
still the theory and the practice of the Moslem East.
Footnote 89:
Arab. “Tuhál;” in text “Tayhál.” Mr. Doughty (Arabia Deserta, i. 547)
writes the word “Tahal” and translates it “ague-cake,” _i.e._ the
throbbing enlarged spleen, left after fevers, especially those of
“Al-Hijáz and Khaybar.” [The form “Tayhál” with a plural “Tawáhil” for
the usual “Tihál” = spleen is quoted by Dozy from the valuable
Vocabulary published by Schiaparelli, 1871, after an old MS. of the
end of the xiii. century. It has the same relation to the verb
“tayhal” = he suffered from the spleen, which “Tihál” bears to the
verb “tuhil,” used passively in the same sense. The name of the
disease is “Tuhál.”—ST.]
Footnote 90:
In text “Kasalah” = a shock of corn, assemblage of sheaves. It may be
a clerical error for “Kasabah” = stalk, haulm, straw.
Footnote 91:
Of course the conversation drifts into matters sexual and intersexual:
in a similar story, “Tawaddud,” the learned slave-girl, “hangs down
her head for shame and confusion” (vol. v. 225); but the young Sayyid
speaks out bravely as becomes a male masculant.
Footnote 92:
[In the text: “Allatí lau nazarat ilà ’l-samá la-a’shab (fourth form
of ’ashab with the affirmative “la”) al-Safá (pl. of Safát), wa lau
nazarat ilà ’l-arz la amtar taghru-há (read thaghru-há) Lúluan lam
yuskab wa ríku-há min al-Zulál a’zab (for a’zab min al-Zulál),” which
I would translate: Who if she look upon the heavens, the very rocks
cover themselves with verdure, and an she look upon the earth, her
lips rain unpierced pearls (words of virgin eloquence) and the dews of
whose mouth are sweeter than the purest water.—ST.]
Footnote 93:
These lines have often occurred before: see index (vol. x. 443) “Wa
lau anunahá li ’l-Mushrikín,” etc. I have therefore borrowed from Mr.
Payne, vol viii. 78, whose version is admirable.
Footnote 94:
For the Jahim-hell, see vol. viii. 111.
Footnote 95:
For the Seven Ages of womankind (on the Irish model) see vol. ix. 175.
Some form of these verses is known throughout the Moslem East to
prince and peasant. They usually begin:—
From the tenth to the twentieth year ✿ To the gaze a charm doth
appear;
and end with:—
From sixty to three score ten ✿ On all befal Allah’s malison.
Footnote 96:
[Here I suppose the word “kál” has been dropped after “bi ’l-shi’r,”
and it should be: He (the youth) replied, that was our common sire,
Adam, etc.—ST.]
Footnote 97:
“Hábíl” and “Kábíl” are the Arab. equivalent of Abel and Cain. Neither
are named in the Koran (Surah v. “The Table,” vv. 30–35), which
borrows a dialogue between the brothers derived from the Targum
(Jeirus. on Gen. iv. 8) and makes the raven show the mode of burial to
Cain, not to Adam as related by the Jews. Rodwell’s Koran, p. 543.
Footnote 98:
Sit venia verbo: I have the less hesitation in making Adam anticipate
the widow Malone from a profound conviction that some Hibernian
antiquary, like Vallancey who found the Irish tongue in the Punic
language of Plautus, shall distinctly prove that our first forefather
spoke Keltic.
Footnote 99:
In text “Ríh,” wind, gust (of temper), pride, rage. Amongst the
Badawín it is the name given to rheumatism (gout being unknown), and
all obscure aching diseases by no means confined to flatulence or
distension. [The MS. has: “ilà an káta-ka ’l-’amal al-rabíh,” which
gives no sense whatever. Sir Richard reads: “kátala-ka ’l-’amal
al-ríh,” and thus arrives at the above translation. I would simply
drop a dot on the first letter of “káta-ka,” reading “fáta-ka,” when
the meaning of the line as it stands, would be: until the work that is
profitable passed away from thee, _i.e._, until thou ceasedst to do
good. The word “rabíh” is not found in Dictionaries, but it is
evidently an intensive of “rábih” (tijárah rábihah = a profitable
traffic) and its root occurs in the Koran, ii. 15: “Fa-má rabihat
Tijáratuhum” = but their traffic has not been gainful.—ST.]
Footnote 100:
Arab. “Badrah”: see vol. iv. 281. [According to the Kámús, “Badrah” is
a purse of one thousand or ten thousand dirhams, or of seven thousand
dínárs. As lower down it is called “Badrat Zahab,” a purse of gold, I
would take it here in the third sense.—ST.]
Footnote 101:
In text “Zardiyá,” for “Zaradiyyah” = a small mail-coat, a light
helmet.
Footnote 102:
Arab. “’Ind ’uzzáti ’s-siníni” = lit. the thorny shrubs of ground bare
of pasture.
Footnote 103:
This is another form of “inverted speech,” meaning the clean contrary:
see vols. ii. 265; vi. 262; and viii. 179.
Footnote 104:
In text “Lam yakthir Khayrak”: this phrase (pronounced “Kattir
Khayrak”) is the Egyptian (and Moslem) equivalent for our “thank you.”
Vols. iv. 6; v. 171. Scott (p. 267) makes Al-Hajjaj end with, “Cursed
is he who doth not requite a sincere adviser, declareth our sacred
Koran.”
Footnote 105:
In the W. M. MS. this tale is followed by the “History of Uns al-Wujúd
and the Wazir’s daughter Rose-in-hood,” for which see vol. v. 32 et
seq. Then comes the long romance “Mázin of Khorásán,” which is a
replica of “Hasan of Bassorah and the King’s daughter of the Jinn”
(vol. viii. 7). I have noted (vol. x. 78) that this story shows us the
process of transition from the Persian original to the Arabic copy.
“Mázin” is also the P. N. of an Arab tribe: De Sacy, Chrest. i. 406.
Footnote 106:
MS. vol. v. pp. 92–94: Scott, vol. vi. 343: Gauttier, vi. 376. The
story is a replica of the Mock Caliph (vol. iv. 130) and the Tale of
the First Lunatic (Suppl. vol. iv.); but I have retained it on account
of the peculiar freshness and naïvete of treatment which distinguishes
it, also as a specimen of how extensively editors and scriveners can
vary the same subject.
Footnote 107:
In text “Natar” (watching) for “Nataf” (indigestion, disgust).
Footnote 108:
Here again we have the formula “Kála ’l-Ráwí” = the reciter saith,
showing the purpose of the MS. See Terminal Essay, p. 163.
Footnote 109:
It were well to remind the reader that “Khalífah” (never written
“Khalíf”) is = a viceregent or vicar, _i.e._ of the Prophet of Allah,
not of Allah himself, a sense which was especially deprecated by the
Caliph Abubakr as “vicar” supposes _l’absence du chef; or Dieu est
présent partout et à tout instant_. Ibn Khal. ii. 496.
Footnote 110:
This tale, founded on popular belief in tribadism has already been
told in vol. vii. 130: in the W. M. MS. it occupies 23 pages (pp.
95–118). Scott (vi. 343) has “Mesroor retired and brought in Ali Ibn
Munsoor Damuskkee, who related to the Caliph a foolish narrative (!)
of two lovers of Bussorah, each of whom was coy when the other wished
to be kind.” The respectable Britisher evidently cared not to “read
between the lines.”
Footnote 111:
In pop. parlance “Let us be off.”
Footnote 112:
Arab. “Al-Áfák” plur. of Ufk, “elegant” (as the grammarians say) for
the world, the universe.
Footnote 113:
[In MS. “Rankah” or “Ranakah,” probably for “Raunakah,” which usually
means “troubled,” speaking of water, but which, according to
Schiaparelli’s Vocabulista, has also the meaning of “Raunak” =
amenitas. As however “Ranakah” taken as fem. of “Ranak,” shares with
Raunakah the signification of “troubled,” it may perhaps also be a
parallel form to the latter in the second sense.—ST.]
Footnote 114:
The text has “Martabat Saltanah” (for Sultániyah) which may mean a
royal Divan. The “Martabah” is a mattress varying in size and
thickness, stuffed with cotton and covered with cloths of various
colours and the latter mostly original and admirable of figuration but
now supplanted by the wretched printed calicoes of civilisation. It is
placed upon the ground and garnished with cushions which are usually
of length equalling the width of the mattress and of a height
measuring about half of that breadth. When the “Martabah” is placed
upon its “Mastabah” (bench of masonry or timber) or upon its “Sarír”
(a framework of “jaríd” or midribs of the palm), it becomes the Díwan
= divan.
Footnote 115:
In text “Bi-izá-humá;” lit. vis-à-vis to the twain.
Footnote 116:
These have occurred vol. i. 176: I quote Mr. Payne (i. 156).
Footnote 117:
In text “Hanná-kumú ’llah:” see “Hanian,” vol. ii. 5.
Footnote 118:
This is usually a sign of grief, a symbolic act which dates from the
days of the Heb. patriarchs (Gen. xxxvii. 29–34); but here it is the
mark of strong excitement. The hand is placed within the collar and a
strong pull tears the light stuff all down the breast. Economical men
do this in a way which makes darning easy.
Footnote 119:
[The MS. is very indistinct in this place, but by supplying “’an”
after “ghibta” and reading “’ayní” for “’anní.” I have no doubt the
words are: Wa in ghibta ’an ’ayní fa-má ghibta ’an kalbi = and if thou
art absent from my eyes, yet thou art not absent from my heart. The
metre is Tawíl and the line has occurred elsewhere in the Nights.—ST.]
Footnote 120:
I have already noted that “Hilál” is the crescent (waxing or waning)
for the first and last two or three nights: during the rest of the
lunar month the lesser light is called “Kamar.”
Footnote 121:
The sense is that of Coleridge:—
To be beloved is all I need;
And whom I love I love indeed.
Footnote 122:
There is here something wrong in the text. I cannot help again drawing
the reader’s attention to the skilful portraiture of the model Moslem
Minister, the unfortunate Ja’afar. He is never described in the third
person; but the simple dialogue always sets him off as a wise,
conciliatory, benevolent, loveable and man-loving character, whose
constant object is to temper the harshness and headstrong errors of a
despotic master as the Caliph is represented to be by way of showing
his kingliness. See vol. i, 102. [The MS. is certainly wrong here, but
perhaps it can be righted a little. It has: “Kad yakún Z R H ahad fí
Mál jazíl wa harab al-Maz’ún,” etc., where Sir Richard reads
“zarra-hu” = he harmed, and Mazghún = the hated one, _i.e._ enemy. I
have a strong suspicion that in the original from which our scribe
copied, the two words were “zamin” and “al-Mazmún.” Zamin in the
Arabic character would be ضامن. The loop for the “m,” if made small,
is easily overlooked; the curve of the “n,” if badly traced, can as
easily be mistaken for “r” and a big dot inside the “n” might appear
like a blotted “h” (ه). Mazmún would become “Maz’ún” by simply
turning the “m” loop upwards instead of downwards, an error the
converse of which is so frequently committed in printed texts.
Curiously enough the same error occurs p. 192 of the MS., where we
shall find “na’’al” with two ’Ayns instead of “na’mal” with ’Ayn and
Mim. If this conjecture is correct the sense would be: Haply he may
have stood security for someone for much money, and the person for
whom security was given, took to flight, etc. For “zamin” with the
acc. see Ibn Jubair ed. by Wright, 77, 2. I may say on this occasion,
that my impression of the Montague MS. is, that it is a blundering
copy of a valuable though perhaps indistinctly written original—ST.]
Footnote 123:
In text “’Aurat” = nakedness: see vol. vi. 30.
Footnote 124:
In Arab. “’Urrah”: see Fatimah the Dung in vol. x. 1.
Footnote 125:
[In the MS. “bi-Wujúh al Fániját al-Miláh.” The translator conjectures
“al-fátihát,” which he refers to “Wujúh.” I read it “al-Ghániját,” in
apposition with al-Miláh, and render: the faces of the coquettish, the
fair. See index under “Ghunj.”—ST.]
Footnote 126:
In text “Ballát,” the name still given to the limestone slabs cut in
the Torah quarries South of Cairo. The word is classical, we find in
Ibn Khaldún (vol. i. p. 21, Fr. Trans.) a chief _surnommé_ el-Balt
(_le pavé_), _à cause de sa fermeté et de sa force de caractère_.
Footnote 127:
In text “Usburú” = be ye patient, the cry addressed to passengers by
the Grandee’s body-guard.
Footnote 128:
The “young person” here begins a tissue of impertinences which are
supposed to show her high degree and her condescension in mating with
the jeweller. This is still “pretty Fanny’s way” amongst Moslems.
Footnote 129:
A “swear” peculiarly feminine, and never to be used by men.
Footnote 130:
In text “’Alà-Aklí:” the whole passage is doubtful.
[I would read, and translate the passage as follows: “Má tastahlí ’alà
hazá illá shay lá tazann-hu allazí (for “allatí,” see Suppl. iv. 253)
kayyamtíní (2nd fem. sing.) min ’alà aklí wa aná zanantu innahu man
yújab la-hu al-kiyám; thumma iltifatat illayya wa kálat hakazá sirtu
aná la-ghazárat al-thiyáb al-wasikhat min al-fakr fa-hal má ghasalta
wajhak?” = Thou deservest not for this but a thing thou doest not
fancy, thou who madest me rise from before my food, while I thought he
was one to whom rising up is due. Then she turned towards me, saying,
“Am I then in this manner (_i.e._ like thyself) a bundle of clothes
all dirty from poverty, and hast thou therefore (“fa” indicating the
effect of a cause) not washed thy face?” Or to put it in more
intelligible English; “Am I then like thyself a heap of rags that thou
shouldst come to me with unwashed face?”—ST.]
Footnote 131: