husband being alive—again a change for the worse.
Footnote 57:
Here “Wayha-k” and before “Wayla-k”: see vols. v. 258; vii. 127 and
iii. 82.
Footnote 58:
The King, after the fashion of Eastern despots, never blames his own
culpable folly and hastiness; this was decreed to him and to his
victim by Destiny.
Footnote 59:
The older version reads “Roc” and informs us that “it is a prodigious
bird, found in the deserts of Africa: it will bear two hundred pounds
weight; and many are of opinion that the idea of this bird is
visionary.” In Weber ii. 63, this is the device of “Zafagnie,” who
accompanies her husband to Egypt.
Footnote 60:
This name appears to be a corruption. The sound, however, bears a
suspicious resemblance to “Dabshalim (a name most proper for such a
Prince, to wit, meaning in their tongue a mighty King),” who appears
in chapt. i. of the “Fables of Pilpay” (Bidpai = Bidyapati = Lord of
Lore?) “Dabshalímat” = the Dabshalíms, was the dynastic title of the
Kings of Somanáth (Somnauth) in Western India.
Footnote 61:
Arab. “Tín” = clay, mud, which would be used with the Tob (adobe,
sun-dried brick) forming the walls of Egypt and Assyria. M. G.
Maspero, in his excellent booklet “L’Archéologie Egyptienne,” (p. 7.
Paris, Quantin, 1887,) illustrates this ancient industry which endures
with all its gear to the present day. The average measured 0^m 22 ×
0^m 11 × 0^m 14; the larger was 0^m 38 × 0^m 18 × 0^m 14, with
intermediate sizes. These formed the cores of temple walls, and, being
revetted with granite, syenite, alabaster and other stones, made a
grand show; but when the outer coat was removed they were presently
weathered to the external semblance of mud-piles. Such was mostly the
condition of the ruins of grand Bubastis (“Pi-Pasht”) hod. Zagázig,
where excavations are still being pushed on.
Footnote 62:
The old version has “Masser, Grand Cairo (in the days of the
Pharaohs!); so called from having been built by Misraim, the son of
Cham.”
Footnote 63:
In Chavis, “Abicam, a Chaldæan astrologer;” in Gauttier “Abimacam.”
Footnote 64:
In Al-Harírí (p. 409) we read, “Hospitality is three days;” and a
Hadís of the Prophet confirms the liberal practice of The
Ignorance:—“The entertainment of a guest is three days, and the
viaticum (“Jáizah”) is a day and a night, and whatso exceedeth is an
alms-gift.” On the first day is shown largeness and courtesy; on the
second and third the stranger is treated after the usual custom of the
household, and then he is provided with rations for a day and a night.
See Lane: A. Nights, i. 486; also The Nights, vol. i. 3.
Footnote 65:
_i.e._ Not standing astraddle, or in other such indecorous attitude.
Footnote 66:
Chavis, “Bilelsanam, the oracle of Bel, the chief God of the
Assyrian:” Gauttier _Une idole Bíl_. Bel (or Ba’al or Belus), the
Phœnician and Canaanite head-god; may here represent Hobal the biggest
idol in the Meccan Pantheon, which used to be borne on raids and
expeditions to give plunder a religious significance. Tabari iii. 17.
Evidently the author holds it to be an idol.
Footnote 67:
The Syro-solar month = April; much celebrated by poets and
fictionists: rain falling at such time into shells becomes pearls and
upon serpents poison.
Footnote 68:
The text has “Baybúnah,” prop. Bábúnaj in Arab., and in Pers. “Bábúk,”
or “Bábúnak” = the white camomile-flower. See vol. iii. 58.
Footnote 69:
“Khabata” = “He (the camel) pawed the ground.” The prim. sig. is to
beat, secondly, it is applied to a purblind camel which beats or
strikes the ground and so stumbles, or to him who bashes a tree for
its leaves; and lastly to him who gets alms by begging. See Chenery’s
Al-Hariri, p. 447.
Footnote 70:
Arab. “Karz” = moneys lent in interest and without fixed term of
payment, as opp. to “Dayn.”
Footnote 71:
In text “Kintár” = a quintal, 98 to 99 lbs. avoir.: in round numbers a
cwt. a hundred weight: see vol. ii. 233. The old version explains it
by “A golden coin, equivalent to three hundred livres French (?).”
About the value of the Kintár of gold, doctors differ. Some value it
at 40 ounces, others make it a leathern bag containing 1,080 to 1,100
dinars, and others 100 rotls (lbs.) of precious metal; while
Al-Makrizi relates that Mohammed the Apostle declared, “The Kintár of
gold is twelve hundred ounces.” Baron de Slane (Ibn Khaldun, i. 210)
computes 100 Kintárs = 1 million of francs.
Footnote 72:
In the text “wa lá ahad tafawwaha fína.”
Footnote 73:
Arab. “Falsafah” = philosophy: see vols. v. 234 and vii. 145.
Footnote 74:
In the text “Fa-yatrahúna,” masc. for fem.
Footnote 75:
The writer probably remembered that the cat was a sacred animal
amongst the Egyptians: see Herod., ii. 66, and Diod. Sic., who tells
us (vol. i. p. 94) of a Roman put to death under Ptolemy Auletes for
accidentally killing one of these holy beasts. The artists of
Bubastis, whose ruins are now for the first time being scientifically
explored, modelled the animal in bronze with an admirable art akin to
nature.
Footnote 76:
M. Houdas explains this miswritten passage, _Quand le soleil fut levé
et qu’il pénétra par ces ouvertures (lis. abkhásh, trou de flûte), il
répandit_ (دَرَ not بَذَرَ) _le sable dans ces cylindres formés
par la lumière du soleil_. It is not very intelligible. I understand
that the Sage went behind the Palace and drove through a mound or heap
of earth a narrow hole bearing east-west, which he partially filled up
with sand; and so when the sun rose the beams fell upon it and made it
resemble a newly made cord of white flax. M. Agoub (in Gauttier, vol.
vi. 344) shirks, as he is wont to do, the whole difficulty. [The idea
seems to me to be, and I believe this is also the meaning of M.
Houdas, that Haykar produced streaks of light in an otherwise dark
room by boring holes in the back wall, and scattered the sand over
them, so that, while passing through the rays of the sun, it assumed
the appearance of ropes. Hence he says mockingly to Pharaoh, “Have
these ropes taken up, and each time you please I will twist thee the
like of them”—reading “Aftilu,” 1st p. aor. instead of “Iftil,” 2nd
imper.—ST.]
Footnote 77:
Gauttier (vi. 347), _Ces présens ne sont pas dignes de lui; mais peu
de chose contenté les rois_.
Footnote 78:
Haykar is a Sage who follows the religion of nature, “Love thy friends
and hate thy foes.” Gauttier (vii. 349) embroiders all this with
Christian and French sentiment—_L’intention secrète de Heycar était de
sauver la vie à l’ingrat qui avait conspiré contre la sienne. Il
voulait pour toute vengeance, le mettre désormais dans l’impossibilité
de nuire et l’abandonner ensuite à ses remords, persuadé que le
remords n’est pas le moindre châtiment du coupable._ True nonsense
this when talking of a character born bad: its only remorse is not to
have done worse than bad.
Footnote 79:
Striking the nape being the Moslem equivalent for “boxing ears.”
Footnote 80:
With this formula compare Chaucer, “The Manciple’s Tale.”
Footnote 81:
In the text “Znnákt-ha,” which is unintelligible, although the sense
be clear.
Footnote 82:
A bird unknown to the dictionaries, apparently a species of hawk.
Footnote 83:
In the text “Júrah Syán” for “Júrah Sayyál.”
Footnote 84:
The tree having furnished the axe-helve.
Footnote 85:
M. Houdas translates _Tu as médit de moi et tu m’as accablé de tes
méchancetés_.
Footnote 86:
In text “Alif, bá, tá, sá,” the latter written with a Sin instead of a
Thá, showing the vulgar use which extends from Alexandria to Meccah.
Footnote 87:
So in French, deriding the difference between written and spoken
English, _Ecrivez Salmonassar, prononcez crocodile_.
Footnote 88:
Because he owes thee more than a debt of life.
Footnote 89:
_i.e._ “Tammat” = She (the tale) is finished.
Footnote 90:
MSS. pp. 217–265. See the “Arabian Tales,” translated by Robert Heron
(Edinburgh M.DCC.XCII.), where it is, “The Robber-Caliph; or
Adventures of Haroun Alraschid, with the Princess of Persia, and the
fair Zutulbé,” vol. i. pp. 2–69. Gauttier, _Histoire du Khalyfe de
Baghdad_, vol. vii. pp. 117–150.
Footnote 91:
In text “Ahádís,” esp. referred to the sayings of Mohammed, and these
are divided into two great sections, the “Ahádís al-Nabawí,” or the
actual words pronounced by the Apostle; and the “Ahádís al-Kudus,” or
the sentences attributed to the Archangel Gabriel.
Footnote 92:
Heron has “the Festival of Haraphat,” adding a power of nonsense. This
is the day of the sermon, when the pilgrims sleep at Muzdalifah
(Pilgrimage iii. 265). Kusayy, an ancestor of the Apostle, was the
first to prepare a public supper at this oratory, and the custom was
kept up by Harun al-Rashid, Zubaydah and Sha’ab, mother of the Caliph
al-Muktadir (Tabari ii. 368). Alms are obligatory on the two great
’I´ds or festivals, al-Fitr which ends the Ramazán fast and al-Kurbán
during the annual Pilgrimage. The dole must consist of at least a
“Sá’” = 7 lbs. in grain, dates, &c.
Footnote 93:
_i.e._ habited themselves in the garments of little people: so to
“enlarge the turband” is to assume the rank of an ’Álim or learned
man. “Jayb,” the breast of a coat is afterwards used in the sense of a
pocket.
Footnote 94:
Either the Caliph was persuaded that the white wrist was a “promise of
better things above and below,” or he proposed marriage as a mere
freak, intelligible enough when divorce costs only two words.
Footnote 95:
In text “Nakdí” = the actual as opposed to the contingent dowry: see
vols. vii. 126; ix. 32.
Footnote 96:
This is said in irony.
Footnote 97:
In text “Bashákhín” plur. of “Bashkhánah:” see Suppl. vols. i. 165;
iii. 121.
Footnote 98:
In Heron he becomes “Kassera-Abocheroan.” Anushirwan (in full
Anúshínrawán = sweet of soul) is popularly supposed to have begun his
rule badly after the fashion of Eastern despots, and presently to have
become the justest of monarchs. Nothing of this, however, is found in
Tabari (ii. 159).
Footnote 99:
He was indignant because twitted with having married a beggar-maid
like good King Cophetua. In Heron he is “moved by so sensible a
reply.”
Footnote 100:
Plur. “Katáif,” a kind of pancake made of flour and sugar (or honey)
and oil or butter.
Footnote 101:
Arab. “Sakká” = a water-carrier, generally a bad lot. Of the “Sakká
Sharbah,” who supplies water to passengers in the streets, there is an
illustration in Lane; M.E. chapt. xiv.
Footnote 102:
In the text “Kahbah” an ugly word = our whore (_i.e._ hired woman): it
is frightfully common in every-day speech. See vol. ii. 70.
Footnote 103:
Arab. “Sibák” usually = a leash (for falconry, etc.).
Footnote 104:
I have emphasised this detail which subsequently becomes a leading
incident.
Footnote 105:
Usual formulæ when a respectable person is seen drinking: the same
politeness was also in use throughout the civilised parts of mediæval
Europe. See the word “Hanian” (vol. ii. 5), which at Meccah and
elsewhere is pronounced also “Haniyyan.”
Footnote 106:
In text “Yá Ta’ís,” a favourite expression in this MS. Page 612 (MS.)
has “Tá’ish,” a clerical error, and in page 97 we have “Yá Ta’ásat-ná”
= O our misery!
Footnote 107:
As might a “picker up of unconsidered trifles.”
Footnote 108:
In text “Akbá’ wa Zarábíl.” I had supposed the first to be the Pers.
Kabá = a short coat or tunic, with the Arab. ’Ayn (the second is the
common corruption for “Zarábín” = slaves’ shoes, slippers: see vol. x.
1), but M. Houdas translates _Ni calottes ni caleçons_, and for the
former word here and in MS. p. 227 he reads “’Arakiyah” = skull-cap:
see vol. i. 215. [“Akbá” is the pl. of “Kub’,” which latter occurs
infra, p. 227 of the Ar. MS., and means, in popular language, any part
of a garment covering the head, as the hood of a Burnus or the
top-piece of a Kalansuwah; also a skull-cap, usually called
“’Araqíyah.”—ST.]
Footnote 109:
Heron dubs him “Hazeb (Hájib) Yamaleddin.” In text “’Alái al-Dín;” and
in not a few places it is familiarly abbreviated to “’Ali” (p. 228,
etc.). For the various forms of writing the name see Suppl. vol. iii.
51. The author might have told us the young Chamberlain’s name
_Arabicè_ earlier in the tale; but it is the Ráwi’s practice to begin
with the vague and to end in specification. I have not, however,
followed his example here or elsewhere.
Footnote 110:
_i.e._ Destiny so willed it. For the Pen and the Preserved Tablet see
vol. v. 322.
Footnote 111:
This was the custom not only with Harun as Mr. Heron thinks, but at
the Courts of the Caliphs generally.
Footnote 112:
In text “Ghiyár,” Arab. = any piece of dress or uniform which
distinguishes a class, as the soldiery: in Pers. = a strip of yellow
cloth worn by the Jews subject to the Shah.
Footnote 113:
Arab. “Zarbúl tákí,” the latter meaning “high-heeled.” Perhaps it may
signify also “fenestrated, or open-worked like a window.” So “poules”
or windows cut in the upper leathers of his shoes. Chaucer, The
Miller’s Tale.
Footnote 114:
“Mayzar,” in Pers. = a turband: in Arab. “Miizar” = a girdle; a
waistcloth.
Footnote 115:
Arab. “Kaus al-Bunduk” (or Bandúk) a pellet-bow, the Italian
arcobugio, the English arquebuse; for which see vol. i. 10. Usually
the “Kís” is the _Giberne_ or pellet-bag; but here it is the
bow-cover. Gauttier notes (vii. 131):—_Bondouk signifie en Arabe
harquebuse, Albondoukani signifie l’arquebusier; c’était comme on le
voit, le mot d’ordre du Khalyfe._ He supposes, then, that firelocks
were known in the days of Harun al-Rashid (A.D. 786–809). Al-Bundukáni
= the cross-bow man, or rather the man of the pellet-bow was,
according to the Ráwí, the name by which the Caliph was known in this
disguise. Al-Zahir Baybars al-Bundukdárí, the fourth Baharite Soldan
(A.D. 1260–77) was so entitled because he had been a slave to a
Bundukdár, an officer who may be called the Grand Master of Artillery.
In Chavis and Cazotte the Caliph arms himself with a spear, takes a
bow and arrow (instead of the pellet-bow that named him), disguises
his complexion, dyes beard and eyebrows, dons a large coarse turband,
a buff waistcoat with a broad leathern belt, a short robe of common
stuff and half-boots of strong coarse leather, and thus “assumes the
garb of an Arab from the desert.” (!)
Footnote 116:
See vol. i. 266.
Footnote 117:
_i.e._ by the Archangel Gabriel.
Footnote 118:
Arab. “Habbah” = a grain (of barley, etc.), an obolus, a mite: it is
also used for a gold bead in the shape of a cube forming part of the
Egyptian woman’s headdress (Lane M.E., Appendix A). As a weight it is
the 48th of a dirham, the third of a kírát (carat) or 127/128 of an
English grain, avoir.
Footnote 119:
In text “Mahmá” = as often as = kullu-má. This is the eleventh
question of the twelve in Al-Hariri, Ass. xxiv., and the sixth of Ass.
xxxvi. The former runs, “What is the noun (kullu-má) which gives no
sense except by the addition thereto of two words, or the shortening
thereof to two letters (_i.e._ má); and in the first case there is
adhesion and in the second compulsion?” (Chenery, pp. 246–253).
Footnote 120:
In Chavis and Cazotte he looks through the key-_hole_ which an Eastern
key does not permit, the holes being in the bolt. See Index, Suppl.
vol. v.
Footnote 121:
In text “Kábal-ki,” which I suspect to be a clerical error for
“Kátal-ki” = Allah strike thee dead. See vol. iv. 264, 265. [One of
the meanings of “Mukábalah,” the third form of “kabila,” is
“requital,” “retaliation.” The words in the text could therefore be
translated: “may God requite thee.”—ST.]
Footnote 122:
In Chavis and Cazotte she swears “by the name of God which is written
on our Great Prophet’s forehead.”
Footnote 123:
Arab. “Yá Luss”; for this word = the Gr. λῃστὴς see Suppl. vol. iv.
index.
Footnote 124:
“Al-Nátúr,” the keeper, esp. of a vineyard, a word naturalized in
Persian. The Caliph asks, Is this a bonâ fide affair and hast thou the
power to settle the matter definitely? M. Houdas translates as _Les
raisins sont-ils à toi, ou bien es-tu seulement la gardienne de la
vigne?_ [The verb záraba, 3rd form, followed by the accusative, means
“to join one in partnership.” The sense of the passage seems therefore
to be: Dost thou own grapes thyself, or art thou (“tuzáribí,” 2 fem.
sing.) in partnership with the vineyard-keeper. The word may be chosen
because it admits of another interpretation, the _double entendre_ of
which might be kept up in English by using the expression “sleeping”
partnership. Perhaps, however, “tuzáribí” means here simply: “Dost
thou play the part of.”—ST.]
Footnote 125:
The innuendo is intelligible and I may draw attention to the humorous
skill with which the mother-in-law’s character is drawn.
Footnote 126:
In text “Aská-hu ’alakah” = gave him a good sound drubbing (’alakah),
as a robber would apply to a Judge had he the power.
Footnote 127:
Lest he happen to meet an unveiled woman on the stairs; the usual
precaution is to cry “Dastúr!”—by your leave (Persian).
Footnote 128:
Arab. “Khayr”—a word of good omen.
Footnote 129:
In Chavis and Cazotte the mother gives her daughter’s name as
_Zutulbé_ (?) and her own _Lelamain_ (?).
Footnote 130:
In text “Waliyah” or “Waliyáh” = and why?
Footnote 131:
The “Wronged” (Al-Mazlúm) refers to the Caliph who was being abused
and to his coming career as a son-in-law. Gauttier, who translates the
tale very perfunctorily, has _Dieu protège les malheureux et les
orphelins_ (vii. 133).
Footnote 132:
This again is intended to show the masterful nature of the Caliph, and
would be as much admired by the average coffee-house audience as it
would stir the bile of the free and independent Briton.
Footnote 133:
The “Street of the Copperas-maker”: the name, as usual, does not
appear till further on in the tale.
Footnote 134:
In text “Rukhám” = marble or alabaster, here used for building
material: so “Murakhkhim” = a marble-cutter, means simply a
stone-mason. I may here note the rediscovery of the porphyry quarries
in Middle Egypt, and the gypsum a little inland of Ras Gharíb to the
West of the Suez Gulf. Both were much used by the old Egyptians, and
we may now fairly expect to rediscover the lost sites, about Tunis and
elsewhere in Northern Africa, whence _Rosso antico_ and other fine
stones were quarried.
Footnote 135:
Arab. “Al-Hásil” also meaning the taxes, the revenue.
Footnote 136:
In text “Ká’ah” = a saloon: see vols. i. 85; i. 292; and vii. 167.
Footnote 137:
In the sing. “Sikálah.”
Footnote 138:
The Jinn here was Curiosity, said to be a familiar of the sex
feminine, but certainly not less intimate with “the opposite.”
Footnote 139:
In text “Kinnab” which M. Houdas translates _étoupe que l’on fixe au
bout d’un roseau pour blanchir les murs_.
Footnote 140:
Impossible here not to see a sly hit at the Caliph and the Caliphate.
Footnote 141:
The writer has omitted this incident which occurs in Chavis and
Cazotte.
Footnote 142:
In the text, “Samd” = carpets and pots and pans.
Footnote 143:
The Katá grouse (_Tetrao alchata seu arenarius_ of Linn.) has often
been noticed by me in Pilg. i. 226, (where my indexer called it “sand
goose”) and in The Nights (vols. i. 131; iv. 111). De Sacy (Chrestom.
Arab. iii. pp. 416, 507–509) offers a good literary account of it: of
course he cannot speak from personal experience. He begins with the
Ajáib al-Makhlúkát by Al-Kazwini (ob. A.H. 674 = A.D. 1274) who tells
us that the bird builds in the desert a very small nest (whence the
Hadís, “Whoso shall build to Allah a mosque, be it only the bigness of
a Katá’s nest, the Lord shall edify for him a palace in Paradise”);
that it abandons its eggs which are sometimes buried in sand, and
presently returns to them (hence the saying, “A better guide than the
Katá”); that it watches at night (?) and that it frequents highways to
reconnoitre travellers (??), an interpretation confirmed by the
Persian translator. Its short and graceful steps gave rise to the
saying, “She hath the gait of a Katá,” and makes De Sacy confound the
bird with the Pers. Káhú or Kabk-i-dari (partridge of the valley)
which is simply the francolin, the Ital. francolino, a perdix. The
latter in Arab. is “Durráj” (Al-Mas’udi, vii. 347): see an affecting
story connected with it in the Suppl. Nights, ii. 59–62. In the
xxiii^d Ass. of Al-Hariri the sagacity of the Katá is alluded to, “I
crossed rocky places, to which the Katá would not find its way.” See
also Ass. viii. But Mr. Chenery repeats a mistake when he says (p.
339) that the bird is “never found save where there is good pasturage
and water:” it haunts the wildest parts of Sind and Arabia, although
it seldom strays further than 60 miles from water which it must drink
every evening. I have never shot the Katá since he saved my party from
a death by thirst on a return-ride from Harar (First Footsteps in E.
Africa, p. 388). The bird is very swift with a skurrying flight like a
frightened pigeon; and it comes to water regularly about dusk when it
is easily “potted.”
Footnote 144:
In text “Samman” for “Sammán”: Dozy gives the form “Summun” (Houdas).
The literary name is “Salwà.”
Footnote 145:
For Wali (at one time a Civil Governor and in other ages a Master of
Police) see vol. i. 259.
Footnote 146:
Prob. a corruption of the Pers. “Názuk,” adj. delicate, nice.
Footnote 147:
In text “Jaftáwát” which is I presume the Arab. plur. of the Turk.
“Chifút” a Jew, a mean fellow. M. Houdas refers to Dozy _s.v._
“Jaftáh.” [The Turkish word referred to by Dozy is “Chifte” from the
Persian “Juft” = a pair, any two things coupled together.
“Mashá’ilíyah jaftáwát wa fánúsín” in the text would therefore be
“(cresset-) bearers of double torches and lanterns,” where the plural
fánúsín is remarkable as a vulgarism, instead of the Dictionary form
“Fawánís.”—ST.]
Footnote 148:
So in Chavis and Cazotte: Gauttier and Heron prefer (vol. i. 38)
“Chamama.” They add, “That dæmon incarnate gave out himself that Satan
was his father and the devil Camos (?) his brother.” The Arab. word is
connected with the ✓ shamma = he smelt and suggests the policeman
smoking plots.
Footnote 149:
_i.e._ concealing the secret sins of the people. This sketch of the
cad policeman will find many an original in the London force, if the
small householder speak the truth.
Footnote 150:
_Qui n’ait un point de contact avec l’une de ces catégories_—(Houdas).
Footnote 151:
In the old translations “The Hazen” (Kházin = treasurer?) which wholly
abolishes the _double entendre_.
Footnote 152:
In text “Darbisí al-báb” from the Persian, “Dar bastan” = to tie up,
to shut.
Footnote 153:
In text “Ghaush” for “Ghaushah” = noise, row.
Footnote 154:
“Akkál bula’hu” _i.e._ commit all manner of abominations. “To eat
skite” is to talk or act foolishly.
Footnote 155:
In the old translations “Ilamir Youmis.”
Footnote 156:
In text “Dabbús bazdaghání,” which I have translated as if from the
Pers. “Bazdagh” = a file. But it may be a clerical error for
“Bardawáni,” the well-known city in Hindostan whose iron was famous.
Footnote 157:
“Nahs” means something more than ill-omened, something nasty, foul,
uncanny: see vol. i. 301.
Footnote 158:
In Chavis, Heron and Co. there are two ladders to scale the garden
wall and descend upon the house-terrace which apparently they do not
understand to be the roof.
Footnote 159:
Arab. “Al-Káfi’ah” = _garde-fou, rebord d’une terrasse_—(Houdas).
Footnote 160:
Our vulgar “Houri”: see vols. i. 90; iii. 233. There are many meanings
of Hawar; one defines it as intense darkness of the black of the eye
and corresponding whiteness; another that it is all which appears of
the eye (as in the gazelle) meaning that the blackness is so large as
to exclude the whiteness; whilst a third defines “Haurá” as a woman
beautiful in the “Mahájir” (parts below and around the eyes which show
when the face is veiled), and a fourth as one whose whiteness of eye
appears in contrast with the black of the Kohl-powder. See Chenery’s
Al-Hariri, pp. 354–55.
Footnote 161:
Arab. “Zalamah” = tyrants, oppressors (police and employés): see vols.
i. 273, and vi. 214.
Footnote 162: