popular phrase. “Min Hakk” and “min Hakkan,” where in the adverbial
meaning of Hakkan its grammatical form as an accusative is so far
forgotten that it allows itself to be governed by the preposition
“min,” is rendered by Bocthor “tout de bon,” “sérieusement.” “Asl” =
root has here the meaning of foundation in fact. The literal
translation of the passage would therefore be: “Forsooth, is there any
truth in it that a man is here in our house?” “Min Hakk” has occurred
page 235, where the text, quoted in the note, may perhaps be
translated: “Of a truth, is this saying soothfast?”—ST.]
Footnote 351:
[The MS. has: “Yá Gháratí a-Zay má huná Rájil;” “Yá Gháratí” will
recur presently, p. 256, along with “yá Musíbatí” = Oh my calamity! I
take it therefore to be an exclamation of distress from “Ghárat” =
invasion, with its incidents of devastation, rapine and ruin. It would
be the natural outcry of the women left helpless in an unprotected
camp, when invaded by a hostile tribe. In “a-Zay má” the latter
particle is not the negative, but the pronoun, giving to “a-Zay” = “in
what manner,” “how?” the more emphatical sense of “how ever?” In the
same sense we find it again, _infra_, Night 754, “a-Zay má tafút-ní” =
how canst thou quit me? I would therefore render: “Woe me, I am
undone, how ever should there be a man here?” or something to that
purpose—ST.]
Footnote 352:
In Persian he would be called “Parí-stricken,”—smitten by the Fairies.
Footnote 353:
A quarter-staff (vols. i. 234: viii. 186.) opp. to the “Dabbús” or
club-stick of the Badawin, the Caffrés’ “Knob-kerry,” which is also
called by the Arabs. “Kaná,” pron. “Ganá.”
Footnote 354:
Scott’s “Story of the Lady of Cairo and her four Gallants” (vol. vi.
380): Gauttier, _Histoire d’une Dame du Caire et de ses Galans_ (vi.
400). This tale has travelled over the Eastern world. See in my vol.
vi. 172 “The Lady and her Five Suitors,” and the “Story of the
Merchant’s Wife and her Suitors” in Scott’s “Tales, Anecdotes, and
Letters” (Cadell, London, 1800), which is in fact a garbled version of
the former, introduced into the répertoire of “The Seven Wazírs.” I
translate the W. M. version of the tale because it is the most
primitive known to me; and I shall point out the portions where it
lacks finish.
Footnote 355:
This title does not appear till p. 463 (vol. v.) of the MS., and it
re-appears in vol. vi. 8.
Footnote 356:
_i.e._ in her haste: the text has “Kharrat.” The Persians who
rhetorically exaggerate everything say “rising and sinking like the
dust of the road.” [I doubt whether “Kharrat” could have the meaning
given to it in the translation. The word in the MS. has no Tashdíd and
I think the careless scribe meant it for “Kharajat,” she went
out.—ST.]
Footnote 357:
[I read “Nás maimúmín” = assembled men, a crowd of people.—ST.]
Footnote 358:
“Rajul Khwájá:” see vol. vi. 46, etc. For “Sháhbandar” = king of the
port, a harbour-master, whose post I have compared with our “Consul,”
see vol. iv. 29. It is often, however, applied to Government officials
who superintend trade and levy duties at inland marts.
Footnote 359:
Arab. “Khimár,” a veil or rather a covering for the back of the head.
This was the especial whorishness with which Shahrazad taxes the
Goodwife: she had been too prodigal of her charms, for the occiput and
the “back hair” should not be displayed even to the moon.
Footnote 360:
These four become five in the more finished tale—the King, the Wazir,
the Kazi, the Wali or Chief of Police and the Carpenter. Moreover each
one is dressed in different costume, gowns yellow, blue, red and
patched with headgear equally absurd.
Footnote 361:
In text “Turtúr” = the Badawi’s bonnet: vol. ii. 143. Mr. Doughty (i.
160) found at Al-Khuraybah the figure of an ancient Arab wearing a
close tunic to the knee and bearing on poll a coif. At Al-’Ula he was
shown an ancient image of a man’s head cut in sandstone: upon the
crown was a low pointed bonnet. “Long caps” are also noticed in i.
562; and we are told that they were “worn in outlandish guise in
Arabia.”
Footnote 362:
In text “Embárah” (pron. ’Mbárah); pop. for Al-bárihah = the last part
of the preceding day or night, yesterday. The vulgar Egyptian uses it
as if it were a corruption of the Pers. “ín bár” = this time. The Arab
Badawin pronounce it El-beyrih (with their exaggerated “Imálah”) and
use it not only for “yesterday,” but also for the past afternoon.
Footnote 363:
This device is far inferior in comic effect to the carpenter’s press
or cabinet of five compartments, and it lacks the ludicrous
catastrophe in which all the lovers make water upon one another’s
heads.
Footnote 364:
Scott (vi. 386) “The Cauzee’s story:” Gauttier (vi. 406) does not
translate it.
Footnote 365:
In the text the message is delivered verbatim: this iteration is well
fitted for oral work, with its changes of tone and play of face, and
varied “gag”; but it is most annoying for the more critical reader.
Footnote 366:
Arab. “Lukmah” = a balled mouthful: vols. i. 261, vii. 367.
Footnote 367:
The “Miftáh” (prop. “Miftah”) or key used throughout the Moslem East
is a bit of wood, 7–14 inches long, and provided with 4–10 small iron
pins which correspond with an equal number of holes in the “Dabbah” or
wooden bolt. If one of these teeth be withdrawn the lock will not
open. Lane (M. E. Introduction) has a sketch of the “Miftah” and
“Dabbah.”
Footnote 368:
In text “Ayoh” which is here, I hold, a corruption of “Í (or Ayy) hú”
= “yes indeed he.” [I take “aywah” (as I would read the word) to be a
different spelling for “aywa” = yes indeed, which according to Spitta
Bey, Gr. p. 168 is a contraction of “Ay (Í) wa’lláhi,” yes by Allah,
“What? thy lover?” asks the husband, and she emphatically affirms the
fact, to frighten the concealed tailor.—ST.]
Footnote 369:
In the Arab. “Al-Ashkhákh,” plur. of “Shakhkh” and literally “the
stales” meaning either dejection. [I read: “bi ’l-Shakhákh,” the usual
modern word for urine. “’Alayya Shakhákh” is: I want to make water.
See Dozy Suppl. s.v.—ST.]
Footnote 370:
In text “Ahú ma’í”—pure Fellah speech.
Footnote 371:
In the Arab. “laklaka-há”—an onomatopœia.
Footnote 372:
In text “Ilà an yasír Karmu-hu.” The ✓ Karm originally means cutting a
slip of skin from the camel’s nose by way of mark, in lieu of the
normal branding.
Footnote 373:
In text “Yazghaz-há fí shikkati-ha,” the verb being probably a
clerical error for “Yazaghzagh,” from ✓ “Zaghzagha” = he opened a skin
bag.
Footnote 374:
This is the far-famed balcony-scene in “Fanny” (of Ernest Feydeau
translated into English and printed by Vizetelly and Co.) that
phenomenal specimen of morbid and unmasculine French (or rather
Parisian) sentiment, which contrasts so powerfully with the healthy
and manly tone of The Nights. Here also the story conveys a moral
lesson and, contrary to custom, the husband has the best of the
affair. To prove that my judgment is not too severe, let me quote the
following passages from a well-known and popular French novelist,
translated by an English littérateur and published by a respectable
London firm.
In “A Ladies’ Man:” by Guy de Maupassant, we read:—
_Page 62._—And the conversation, descending from elevated theories
concerning love, strayed into the flowery garden of polished
blackguardism. It was the moment of clever double meanings; veils
raised by words, as petticoats are lifted by the wind; tricks of
language, cleverly disguised audacities; sentences which reveal nude
images in covered phrases, which cause the vision of all that may not
be said to flit rapidly before the eyes of the mind, and allow
well-bred people the enjoyment of a kind of subtle and mysterious
love, a species of impure mental contact, due to the simultaneous
evocations of secret, shameful, and longed-for pleasures.
_Page 166._—George and Madeleine amused themselves with watching all
these couples, the woman in summer toilette and the man darkly
outlined beside her. It was a huge flood of lovers flowing towards the
Bois, beneath the starry and heated sky. No sound was heard save the
dull rumble of wheels. They kept passing by, two by two in each
vehicle, leaning back on the seat, clasped one against the other, lost
in dreams of desire, quivering with the anticipation of coming
caresses. The warm shadow seemed full of kisses. A sense of spreading
lust rendered the air heavier and more suffocating. All the couples,
intoxicated with the same idea, the same ardour, shed a fever about
them.
_Page 187._—As soon as she was alone with George, she clasped him in
her arms, exclaiming: “Oh! my darling Pretty-boy, I love you more and
more every day.”
The cab conveying them rocked like a ship.
“It is not so nice as our own room,” said she.
He answered; “Oh, no.” But he was thinking of Madame Waller.
_Page 198._—He kissed her neck, her eyes, her lips with eagerness,
without her being able to avoid his furious caresses, and whilst
repulsing him, whilst shrinking from his mouth, she, despite herself,
returned his kisses. All at once she ceased to struggle, and,
vanquished, resigned, allowed him to undress her. One by one he neatly
and rapidly stripped off the different articles of clothing with the
light fingers of a lady’s maid. She had snatched her bodice from his
hands to hide her face in it, and remained standing amidst the
garments fallen at her feet. He seized her in his arms and bore her
towards the couch. Then she murmured in his ear in a broken voice, “I
swear to you, I swear to you, that I have never had a lover.”
And he thought, “That is all the same to me.”
Footnote 375:
In text “Ant' amilta maskhará (for maskharah) matah (for matà),”
diomatica Fellah-tongue.
Footnote 377:
Scott (Appendix vol. vi. 460) simply entitled this tale “The Syrian.”
In M. Clouston’s “Book of Noodles” (pp. 193–194) we find a man who is
searching for three greater simpletons than his wife, calling himself
“_Saw ye ever my like?_” It is quoted from Campbell’s “Popular Tales
of the West Highlands” (ii. 385–387), but it lacks the canopic wit of
the Arabo-Egyptian. I may note anent the anecdote of the Gabies (p.
201), who proposed, in order to make the tall bride on horseback enter
the low village-gate, either to cut off her head or the legs of her
steed, that precisely the same tale is told by the biting wits of
Damascus concerning the boobies of Halbún. “Halbáún,” as these
villagers call their ancient hamlet, is justly supposed to be the
Helbon whose wine is mentioned by Ezekiel in the traffic of Damascus,
although others less reasonably identify it with Halab = Aleppo.
Footnote 378:
In text “La’bat Shawáribu-hu” = lit. his mustachios played.
Footnote 379:
For the “Wakálah,” or caravanserai, see vol. i. 266.
Footnote 380:
In text “Kabút,” plur. Kabábít:
Oh! who is more brave than a dark Suliote,
In his snowy camise and his shaggy capote? _“Childe Harold,” Canto
II._
And here I cannot but notice the pitiful contrast (on the centenary of
the poet’s nativity, Jan. 22nd, ’88) between the land of his birth and
that of his death. The gallant Greeks honoured his memory with wreaths
and panegyrics and laudatory articles, declaring that they will never
forget the anniversaries of his nativity and his decease. The British
Pharisee and Philistine, true to his miserable creed, ignored all the
“real Lord Byron”—his generosity, his devotion to his friends, his
boundless charity, and his enthusiasm for humanity. They exhaled their
venom by carping at Byron’s poetry (which was and is to Europe a
greater boon than Shakspeare’s), by condemning his morality (in its
dirty sexual sense) and in prophesying for him speedy oblivion. Have
these men no shame in presence of the noble panegyric dedicated by the
Prince of German poets, Goethe, to his brother bard whom he welcomed
as a prophet? Can they not blush before Heine (the great German of the
future), before Flaubert, Alfred de Musset, Lamartine, Leopardi and a
host of Italian, Spanish and Portuguese notables? Whilst England will
not forgive Byron for having separated from his unsympathetic wife,
the Literary society of Moscow celebrated his centenary with all
honour; and Prof. Nicholas Storojenko delivered a speech which has
found an echo
further west
That his sires’ “Islands of the Blest.”
He rightly remarked that Byron’s deadly sin in the eyes of the
Georgian-English people was his Cosmopolitanism: he was the poetical
representative of the _Sturm und Drang_ period of the xixth century.
He reflected, in his life and works, the wrath of noble minds at the
collapse of the cause of freedom and the reactionary tendency of the
century. Even in the distant regions of Monte Video Byron’s hundredth
birthday was not forgotten, and Don Luis Desteffanio’s lecture was
welcomed by literary society.
Footnote 381:
He cried out thinking of the mystical meaning of such name. So γνῶθι
σεαυτόν, would mean in Sufí language—Learn from thyself what is thy
Lord;—corresponding after a manner with the Christian “looking up
through Nature to Nature’s God.”
Footnote 382:
The phrase prob. means so drunk that his circulation had apparently
stopped.
Footnote 383:
This is the article usually worn by the professional buffoon. The cap
of the “Sutarí” or jester of the Arnaut (Albanian) regiments—who is
one of their professional braves—is usually a felt cone garnished with
foxes’ brushes.
Footnote 384:
In Arab. “Sabbal alayhim (for Alayhinna, the usual masc. pro fem.)
Al-Sattár” = lit. the Veiler let down a curtain upon them.
Footnote 385:
The barber being a surgeon and ever ready to bleed a madman.
Footnote 386:
_i.e._ Can play off equally well the soft-brained and the hard-headed.
Footnote 387:
_i.e._ a deputy (governor, etc.); in old days the governor of
Constantinople; in these times a lieutenant-colonel, etc.
Footnote 388:
Which, as has been said, is the cab of Modern Egypt, like the gondola
and the caïque. The heroine of the tale is a Nilotic version of
“Aurora Floyd.”
Footnote 389:
In text “Rafaka” and infrà (p. 11) “Zafaka.”
Footnote 390:
[In text “Misla ’l-Kalám,” which I venture to suggest is another
clerical blunder for: “misla ’l-Kiláb” = as the dogs do.—ST.]
Footnote 391:
_i.e._ My wife. In addition to notes in vols. i. 165, and iv. 9, 126,
I would observe that “Harím” (women) is the broken plur. of “Hurmah;”
from Haram, the honour of the house, _forbidden_ to all save her
spouse. But it is also an infinitive (whose plur. is Harîmát = the
women of a family); and in places it is still used for the women’s
apartment, the gynæceum. The latter by way of distinction I have
mostly denoted by the good old English corruption “Harem.”
Footnote 392:
In text “Misla ’l-khárúf” (for Kharúf) a common phrase for an
“innocent,” a half idiot; so our poets sing of “silly (harmless, Germ.
_Selig_) sheep.”
Footnote 393:
In text this ends the tale.
Footnote 394:
In text “Wa lá huwa ’ashamná min-ka talkash ’alà Harimi-ná.”
“’Ashama,” lit. = he greeded for; and “Lakasha” = he conversed with.
[There is no need to change the “talkas” of the text into “talkash.”
“Lakasa” is one of the words called “Zidd,” _i.e._ with opposite
meanings: it can signify “to incline passionately towards,” or “to
loath with abhorrence.” As the noun “Laks” means “itch” the sentence
might perhaps be translated: “that thou hadst an itching after our
Harím.” What would lead me to prefer the reading of the MS. is that
the verb is construed with the preposition “’alà” = upon, towards,
for, while “lakash,” to converse, is followed by “ma’” = with.—ST.]
Footnote 395:
Such was the bounden duty of a good neighbour.
Footnote 396:
He does not insist upon his dancing because he looks upon the offence
as serious, but he makes him tell his tale—for the sake of the reader.
Footnote 397:
“Sáhib al-Hayát:” this may also = a physiognomist, which, however, is
probably not meant here.
Footnote 398:
In text “Harárah” = heat, but here derived from “Hurr” = freeborn,
noble.
Footnote 399:
In text “Azay má tafút-ní?”
Footnote 400:
In the Arab. “Rajul Khuzari” = a green-meat man. [The reading
“Khuzarí” belongs to Lane, M.E. ii. 16. and to Bocthor. In
Schiaparelli’s Vocabulista and the Muhít the form “Khuzrí” is also
given with the same meaning.—ST.]
Footnote 401:
[In text “Farárijí,” as if the pl. of “Farrúj” = chicken were
“Farárij” instead of “Faráríj.” In modern Egyptian these nouns of
relation from irregular plurals to designate tradespeople not only
drop the vowel of the penultimate but furthermore, shorten that of the
preceding syllable, so that “Farárijí” becomes “Fararjí.” Thus
“Sanádikí,” a maker of boxes, becomes “Sanadkí,” and “Dakhákhiní, a
seller of tobacco brands,” “Dakhakhní.” See Spitta Bey’s Grammar, p.
118.—ST.]
Footnote 402:
In the Arab. “Al-Májúr,” for “Maajúr” = a vessel, an utensil.
Footnote 403:
In text, “shaklaba” here = “shakala” = he weighed out (money, whence
the Heb. Shekel), he had to do with a woman.
Footnote 404:
[The trade of the man is not mentioned here, p. 22 of the 5th vol. of
the MS., probably through negligence of the copyist, but it only
occurs as far lower down as p. 25.—ST.]
Footnote 405:
A certain reviewer proposes “stained her eyes with Kohl,” showing that
he had never seen the Kohl-powder used by Asiatics.
Footnote 406:
[“Bi-Má al-fasíkh ’alà Akrás al-Jullah.” “Má al-Fasíkh” = water of
salt-fish, I would translate by “dirty brine” and “Akrás al-Jullah” by
“dung-cakes,” meaning the tale should be written with a filthy fluid
for ink upon a filthy solid for paper, more expressive than
elegant.—ST.]
Footnote 407:
“Al-Janínáti;” or, as Egyptians would pronounce the word “Al-Ganínátí”
[Other Egyptian names for gardener are “Janáiní,” pronounced
“Ganáiní,” “Bustánjí,” pronounced “Bustangi,” with a Turkish
termination to a Persian noun, and “Bakhshawángí,” for “Baghchawánjí,”
where the same termination is pleonastically added to a Persian word,
which in Persian and Turkish already means “gardener.”—ST.]
Footnote 408:
A Koranic quotation from “Joseph,” chap. xii. 28: Sale has “for verily
your cunning is great,” said by Potiphar to his wife.
Footnote 409:
I have inserted this sentence, the tale being absolutely without
termination. So in the Mediæval Lat. translations the MSS. often omit
“explicit capitulum (primum). Sequitur capitulum secundum,” this
explicit being a sine qua non.
Footnote 410:
In text “Fatáirí” = a maker of “Fatírah” = pancake, or rather a kind
of pastry rolled very thin, folded over like a napkin, saturated with
butter and eaten with sugar or honey poured over it.
Footnote 411:
In Arab. “Nayízátí,” afterwards “Nuwayzátí,” and lastly “Rayhání” (p.
34) = a man who vends sweet and savoury herbs. We have neither the
craft nor the article, so I have rendered him by “Herbalist.”
Footnote 412:
In text a “Mihtár” = a prince, a sweeper, a scavenger; the Pers.
“Mihtar,” still used in Hindostani. [In Quatremère’s Histoire des
Sultans Mamlouks “Mihtár” occurs also in the sense of superintendent,
of head-equerry, and of chief of a military band. See Dozy Supp. s.
v.—ST.]
Footnote 413:
“Ant’aysh” for “man,” decidedly not complimentary, “What (thing) art
thou?”
Footnote 414:
Arab. “Kabsh.” Amongst the wilder tribes of the East ram’s mutton is
preferred because it gives the teeth more to do: on the same principle
an old cock is the choicest guest-gift in the way of poultry.
Footnote 415:
“Naubah,” lit. = a period, keeping guard; and here a band of pipes and
kettledrums playing before the doors of a great man at certain
periods.
Footnote 416:
In text “Al-Mubtalí.”
Footnote 417:
Arab. “Hawwálín”; the passage is apparently corrupt. [“Hawálín” is
clerical error for either “hawálà” = all around, or “Hawálí” =
surroundings, surrounding parts, and “Audán” is pl. of the popular
“Widn” or “Wudn” for the literary “Uzn,” ear.—ST.]
Footnote 418:
The exclamation would be uttered by the scribe or by Shahrazad. I need
hardly remind the reader that “Khizr” is the Green Prophet and here
the Prophet of greens.
Footnote 419:
For “Isráfíl” = Raphael, the Archangel who will blow the last trump,
see vol. ii. 287.
Footnote 420:
Gen. meaning “Look sharp,” here syn. with “Allah! Allah!” = I conjure
thee by God. Vol. i. 346.
Footnote 421:
A Persian would say, “I am a Irání but Walláhi indeed I am not lying.”
Footnote 422:
[This sentence of wholesale extermination passed upon womankind,
reminds me of the Persian lines which I find quoted in ’Abdu
’l-Jalíl’s History of the Barmicides:
Agar nek búdí Zan u Ráy-i-Zan
Zan-rá _Ma-zan_ Nám búdí, na _Zan_
and which I would render Anglicè:
If good there were in Woman and her way,
Her name would signify “_Slay not_,” not “_Slay_.”
“Zan” as noun = woman; as imp. of “zadan” = strike, kill, whose
negative is “ma-zan.”—ST.]
Footnote 423:
In the text the Shaykh, to whom “Amán” was promised, is also gelded,
probably by the neglect of the scribe.
Footnote 424:
This tale is a variant of “The First Constable’s History:” Suppl.
Nights, vol. ii. 6–15.
Footnote 425:
In text “Al-Bawwábah” = a place where door-keepers meet, a
police-station; in modern tongue “Karakol,” for “Karaghol-khánah” =
guard-house.
Footnote 426:
In text “Kází al-’Askar” = the great legal authority of a country:
vol. vi. 131.
Footnote 427:
_Anglo-Indicè_ “Mucuddum”= overseer, etc., vol. iv. 42.
Footnote 428:
_i.e._ is not beyond our reach.
Footnote 429:
In text “Yá Sultán-am” with the Persian or Turkish suffixed
possessional pronoun.
Footnote 430:
In text “mál,” for which see vol. vi. 267. Amongst the Badawin it is
also applied to hidden treasure.
Footnote 431:
I carefully avoid the obnoxious term “intoxication” which properly
means “poisoning,” and should be left to those amiable enthusiasts the
“Teetotallers.”
Footnote 432:
A sign of foul play; the body not having been shrouded and formally
buried.
Footnote 433:
For the title, the office and the date see vol. ix. 289.
Footnote 434:
The names are = Martha and Mary.
Footnote 435:
MS. vi. 57–77, not translated by Scott, who entitles it (vi. 461)
“Mhassun, the Liberal, and Mouseh, the treacherous Friend.” It is a
variant of “The Envier and the Envied:” vol. i. 123.
Footnote 436:
The Arab, “Jarrah”: vol. viii. 177.
Footnote 437:
_i.e._ One who does good, a benefactor.
Footnote 438:
In the text “Músà wa Múzí,” the latter word = vexatious, troublesome.
[I notice that in the MS. the name is distinctly and I believe
purposely spelt with Hamzah above the Wáw and Kasrah beneath the Sín,
reading “Muusí.” It is, therefore a travesty of the name Músà, and the
exact counterpart of “Muhsin,” being the active participle of “asáa,”
4th form of “sáa,” = he did evil, he injured, and nearly equivalent
with the following “Muuzí.” The two names may perhaps be rendered:
Muhsin, the Beneficent, and Muusí, the Malignant, the Malefactor.—ST.]
Footnote 439:
In text “Fatír” for “Fatírah” = a pancake, before described.
Footnote 440:
In text “Bi-khátiri-k” = Thy will be done; the whole dialogue is in
pure Fellah speech.
Footnote 441:
Supposed to be American, but, despite Bartlett, really old English
from Lancashire, the land which has supplied many of the so-called
“American” neologisms. A gouge is a hollow chisel, a scoop; and to
gouge is to poke out the eye: this is done by thrusting the fingers
into the side-hair thus acting as base and by prising out the ball
with the thumb-nail which is purposely grown long.
Footnote 442:
[In the text: “Fa tarak-hu Muusí am’à dáir yaltash fí ’l-Tarík.”
Latash has the meaning of beating, tapping; I therefore think the
passage means: “hereupon Muusí left him, blind as he was, tramping and
groping his way” (feeling it with his hands or stick).—ST.]
Footnote 443:
In text “Biiru milyánah Moyah.” As a rule the Fellah of Egypt says
“Mayyeh,” the Cairene “Mayya,” and the foreigner “Moyah”: the old
Syrian is “Mayá,” the mod. “Moy,” and the classical dim. of “Má” is
“Muwayh,” also written “Muwayy” and “Muwayhah.”
Footnote 444:
“Sabt” = Sabbath, Saturday: vol. ii. 305, and passim.
Footnote 445:
_i.e._ “By Allah,” meaning “Be quick!”
Footnote 446:
For this well-nigh the sole equivalent amongst the Moslems of our
“thank you,” see vol. iv. 6, and v. 171.
Footnote 447: