with subsequent embellishments from the Babylonian deluge-legends: the
latter may have been survivals of the days when the waters of the
Persian Gulf extended to the mountains of Eastern Syria. Hence I would
explain the existence of extinct volcanoes within sight of Damascus
(see Unexplored Syria i. p. 159) visited, I believe, for the first
time by my late friend Charles F. Tyrwhitt-Drake and myself in May,
1871.
Footnote 487:
Mansur and Násir are passive and active participles from the same
root, Nasr = victory; the former means triumphant and the latter
triumphing.
Footnote 488:
The normal term of Moslem mourning, which Mohammed greatly reduced
disliking the abuse of it by the Jews who even in the present day are
the strictest in its observance.
Footnote 489:
An euphuistic and euphemistic style of saying, “No, we don’t know.”
Footnote 490:
Arab. “Rahan,” an article placed with him in pawn.
Footnote 491:
A Moslem is bound, not only by honour but by religion, to discharge
the debts of his dead father and mother and so save them from
punishment on Judgment-day. Mohammed who enjoined mercy to debtors
while in the flesh (chapt. ii. 280, etc.) said “Allah covereth all
faults except debt; that is to say, there will be punishment
therefor.” Also “A martyr shall be pardoned every fault but debt.” On
one occasion he refused to pray for a Moslem who died insolvent. Such
harshness is a curious contrast with the leniency which advised the
creditor to remit debts by way of alms. And practically this mild view
of indebtedness renders it highly unadvisable to oblige a Moslem
friend with a loan.
Footnote 492:
_i.e._ he did not press them for payment; and, it must be remembered,
he received no interest upon his monies, this being forbidden in the
Koran.
Footnote 493:
Al-Mas’údi (chap. xvii.) alludes to furs of Sable (Samúr), hermelin
(Al-Farwah) and Bortás (Turkish) furs of black and red foxes. For
Samúr see vol. iv. 57. Sinjáb is Persian for the skin of the grey
squirrel (_Mus lemmus_, the lemming), the meniver, erroneously
miniver, (menu vair) as opposed to the ermine = (_Mus Armenius_, or
_mustela erminia_.) I never visit England without being surprised at
the vile furs worn by the rich, and the folly of the poor in not
adopting the sheepskin with the wool inside and the leather well
tanned which keeps the peasant warm and comfortable between Croatia
and Afghanistan.
Footnote 494:
Arab. “Tájir Alfí” which may mean a thousand dinars (£500) or a
thousand purses (= £5,000). “Alfí” is not an uncommon P.N., meaning
that the bearer (Pasha or pauper) had been bought for a thousand left
indefinite.
Footnote 495:
Tigris-Euphrates.
Footnote 496:
Possibly the quarter of Baghdad so called and mentioned in The Nights
more than once.
Footnote 497:
For this fiery sea see Sind Revisited i. 19.
Footnote 498:
Arab. “Al-Ghayb” which may also mean “in the future” (unknown to man).
Footnote 499:
Arab. “Jabal”; here a mountainous island: see vol. i. 140.
Footnote 500:
_i.e._ ye shall be spared this day’s miseries. See my Pilgrimage vol.
i. 314, and the delight with which we glided into Marsá Damghah.
Footnote 501:
Arab. “Súwán” = “Syenite” (= granite) also used for flint and other
hard stones. See vol. i. 238.
Footnote 502:
Koran xxiv. Male children are to the Arab as much prized an object of
possession as riches, since without them wealth is of no value to him.
Mohammed, therefore, couples wealth with children as the two things
wherewith one wards off the ills of this world, though they are
powerless against those of the world to come.
Footnote 503:
An exclamation derived from the Surat Nasr (cx. 1) one of the most
affecting in the Koran. It gave Mohammed warning of his death and
caused Al-Abbás to shed tears; the Prophet sings a song of victory in
the ixth year of the Hijrah (he died on the xth) and implores the
pardon of his Lord.
Footnote 504:
Arab. “Dáirah,” a basin surrounded by hills. The words which follow
may mean, “An hour’s journey or more in breadth.”
Footnote 505:
These petrified folk have occurred in the “Eldest Lady’s Tale” (vol.
i. 165), where they are of “black stone.”
Footnote 506:
Arab. “Táj Kisrawi,” such as was worn by the Chosroes Kings. See vol.
i. 75.
Footnote 507:
The familiar and far-famed Napoleonic pose, with the arms crossed over
the breast, is throughout the East the attitude assumed by slave and
servant in presence of his master. Those who send statues to
Anglo-India should remember this.
Footnote 508:
Arab. “Ta’ álík” = hanging lamps, often in lantern shape with coloured
glass and profuse ornamentation; the Maroccan are now familiar to
England.
Footnote 509:
Arab. “Kidrah,” lit. = a pot, kettle: it can hardly mean “an
interval.”
Footnote 510:
The wicket or small doorway, especially by the side of a gate or
portal, is called “the eye of the needle” and explains Matt. xix. 24,
and Koran vii. 38. In the Rabbinic form of the proverb the camel
becomes an elephant. Some have preferred to change the Koranic Jamal
(camel) for Habl (cable) and much ingenuity has been wasted by
Christian commentators on Mark x. 25, and Luke xviii. 25.
Footnote 511:
_i.e._ A “Kanz” (enchanted treasury) usually hidden underground but
opened by a counter-spell and transferred to earth’s face. The reader
will note the gorgeousness of the picture.
Footnote 512:
Oriental writers, Indian and Persian, as well as Arab, lay great
stress upon the extreme delicacy of the skin of the fair ones
celebrated in their works, constantly attributing to their heroines
bodies so sensitive as to brook with difficulty the contact of the
finest shift. Several instances of this will be found in the present
collection and we may fairly assume that the skin of an Eastern
beauty, under the influence of constant seclusion and the unremitting
use of cosmetics and the bath, would in time attain a pitch of
delicacy and sensitiveness such as would in some measure justify the
seemingly extravagant statements of their poetical admirers, of which
the following anecdote (quoted by Ibn Khellikan from the historian Et
Teberi) is a fair specimen. Ardeshir ibn Babek (Artaxerxes I.), the
first Sassanian King of Persia (A.D. 226–242), having long
unsuccessfully besieged El Hedr, a strong city of Mesopotamia
belonging to the petty King Es Satiroun, at last obtained possession
of it by the treachery of the owner’s daughter Nezireh and married the
latter, this having been the price stipulated by her for the betrayal
to him of the place. “It happened afterwards that, one night, as she
was unable to sleep and turned from side to side in the bed, Ardeshir
asked her what prevented her from sleeping. She replied, ‘I never yet
slept on a rougher bed than this; I feel something irk me.’ He ordered
the bed to be changed, but she was still unable to sleep. Next
morning, she complained of her side, and on examination, a myrtle-leaf
was found adhering to a fold of the skin, from which it had drawn
blood. Astonished at this circumstance, Ardeshir asked her if it was
this that had kept her awake and she replied in the affirmative. ‘How
then,’ asked he, ‘did your father bring you up?’ She answered, ‘He
spread me a bed of satin and clad me in silk and fed me with marrow
and cream and the honey of virgin bees and gave me pure wine to
drink.’ Quoth Ardeshir, ’The same return which you made your father
for his kindness would be made much more readily to me’; and bade bind
her by the hair to the tail of a horse, which galloped off with her
and killed her.” It will be remembered that the true princess, in the
well-known German popular tale, is discovered by a similar incident to
that of the myrtle-leaf. I quote this excellent note from Mr. Payne
(ix. 148), only regretting that annotation did not enter into his plan
of producing The Nights. Amongst Hindu story-tellers a phenomenal
softness of the skin is a _lieu commun_: see Vikram and the Vampire
(p. 285, “Of the marvellous delicacy of their Queens”); and the Tale
of the Sybarite might be referred to in the lines given above.
Footnote 513:
“(55) Indeed joyous on that day are the people of Paradise in their
employ; (56) In shades, on bridal couches reclining they and their
wives: (57) Fruits have they therein and whatso they desire. (58)
‘Peace!’ shall be a word from a compassionating Lord.” Koran xxxvi.
55–58, the famous Chapt. “Yá Sín;” which most educated Moslems learn
by heart. See vol. iii. 19. In addition to the proofs there offered
that the Moslem Paradise is not wholly sensual I may quote, “No soul
wotteth what coolth of the eyes is reserved (for the good) in
recompense of their works” (Koran lxx. 17). The Paradise of eating,
drinking, and copulating which Mr. Palgrave (Arabia, i. 368) calls “an
everlasting brothel between forty celestial concubines” was preached
solely to the baser sort of humanity which can understand and
appreciate only the pleasures of the flesh. To talk of spiritual joys
before the Badawin would have been a _non-sens_, even as it would be
to the roughs of our great cities.
Footnote 514:
Arab. “Lajlaj” lit. = rolling anything round the mouth when eating;
hence speaking inarticulately, being tongue-tied, stuttering, etc.
Footnote 515:
The classical “Phylarchs,” who had charge of the Badawin.
Footnote 516:
“The Jabábirah” (giant-rulers of Syria) and the “Akásirah”
(Chosroës-Kings of Persia).
Footnote 517:
This shows (and we are presently told) that the intruder was Al-Khizr,
the “Green Prophet,” for whom see vol. iv. 175.
Footnote 518:
_i.e._ of salvation supposed to radiate from all Prophets, esp. from
Mohammed.
Footnote 519:
This formula which has occurred from the beginning (vol. i. 1) is
essentially Koranic: See Chapt. li. 18–19 and passim.
Footnote 520:
This trick of the priest hidden within the image may date from the
days of the vocal Memnon, and was a favourite in India esp. at the
shrine of Somnauth (Soma-náth), the Moon-god, Atergatis Aphrodite,
etc.
Footnote 521:
Arab. “Almás” = Gr. Adamas. In opposition to the learned ex-Professor
Maskelyne I hold that the cutting of the diamond is of very ancient
date. Mr. W. M. Flinders Patrie (The Pyramids and Temples of Gizah,
London: Field and Tuer, 1884) whose studies have thoroughly demolished
the freaks and unfacts, the fads and fancies of the “Pyramidists,” and
who may be said to have raised measurement to the rank of a fine art,
believes that the Euritic statues of old Egypt such as that of Khufu
(Cheops) in the Bulak Museum were drilled by means of diamonds.
Athenæus tells us (lib. v.) that the Indians brought pearls and
diamonds to the procession of Ptolemy Philadelphus; and this suggests
cutting, as nothing can be less ornamental than the uncut stone.
Footnote 522:
_i.e._ as if they were holding a “Durbar”; the King’s idol in the Sadr
or place of honour and the others ranged about it in their several
ranks.
Footnote 523:
These words are probably borrowed from the taunts of Elijah to the
priests of Baal (I Kings xviii. 27). Both Jews and Moslems wilfully
ignored the proper use of the image or idol which was to serve as a
Keblah or direction of prayer and an object upon which to concentrate
thought and looked only to the abuse of the ignobile vulgus who
believe in its intrinsic powers. Christendom has perpetuated the
dispute: Romanism affects statues and pictures! Greek orthodoxy
pictures and not statues and the so-called Protestantism ousts both.
Footnote 524:
Arab. “Sa’ádah” = worldly prosperity and future happiness.
Footnote 525:
Arab. “Al-’Ahd wa al-Mísák” the troth pledged between the Muríd or
apprentice-Darwaysh and the Shaykh or Master-Darwaysh binding the
former to implicit obedience etc.
Footnote 526:
Arab. “Taakhír,” lit. postponement and meaning acting with
deliberation as opposed to “Ajal” (haste), precipitate action
condemned in the Koran lxv. 38.
Footnote 527:
_i.e._ I have been lucky enough to get this and we will share it
amongst us.
Footnote 528:
_i.e._ of saving me from being ravished.
Footnote 529:
Sa’ídah = the auspicious (fem.): Mubárakah, = the blessed; both names
showing that the bearers were Moslemahs.
Footnote 530:
_i.e._ the base-born from whom base deeds may be expected.
Footnote 531:
Arab. “Badlat Kunúzíyah” = such a dress as would be found in enchanted
hoards (Kunúz): _e.g._ Prince Esterhazy’s diamond jacket.
Footnote 532:
The _lieu d’aisance_ in Eastern crafts is usually a wooden cage or
framework fastened outside the gunwale, very cleanly but in foul
weather very uncomfortable and even dangerous.
Footnote 533:
Arab. “Ghull,” a collar of iron or other metal, sometimes made to
resemble the Chinese Kza or Cangue, a kind of ambulant pillory,
serving like the old stocks which still show in England the veteris
vestigia ruris. See Davis, “The Chinese,” i. 241. According to
Al-Siyúti (p. 362) the Caliph Al-Mutawakkil ordered the Christians to
wear these Ghulls round the neck, yellow head-gear and girdles, to use
wooden stirrups and to place figures of devils before their houses.
The writer of The Nights presently changes Ghull to “chains and
fetters of iron.”
Footnote 534:
Arab. “Yá fulán,” O certain person! See vol. iii. 191.
Footnote 535:
Father of Harun al-Rashid A.H. 158–169 (= 775–785) third Abbaside who
both in the Mac. and the Bul. Edits. is called “the fifth of the sons
of Al-Abbas.” He was a good poet and a man of letters, also a fierce
persecutor of the “Zindiks” (Al-Siyuti 278), a term especially applied
to those who read the Zend books and adhered to Zoroastrianism,
although afterwards applied to any heretic or atheist. He made many
changes at Meccah and was the first who had a train of camels laden
with snow for his refreshment along a measured road of 700 miles
(Gibbon, chapt. lii.). He died of an accident when hunting: others say
he was poisoned after leaving his throne to his sons Musa al-Hadi and
Harun al-Rashid. The name means “Heaven-directed” and must not be
confounded with the title of the twelfth Shi’ah Imám Mohammed Abu
al-Kásim born at Sarramanrai A.H. 255 whom Sale (sect. iv.) calls
“Mahdi or Director” and whose expected return has caused and will
cause so much trouble in Al-Islam.
Footnote 536:
This speciosum miraculum must not be held a proof that the tale was
written many years after the days of Al-Rashid. Miracles grow apace in
the East and a few years suffice to mature them. The invasion of
Abraha the Abyssinia took place during the year of Mohammed’s birth;
and yet in an early chapter of the Koran (No. cv.) written perhaps
forty-five years afterwards, the small-pox is turned into a puerile
and extravagant miracle. I myself became the subject of a miracle in
Sind which is duly chronicled in the family-annals of a certain Pir or
religious teacher. See History of Sindh (p. 230) and Sind Revisited
(i. 156).
Footnote 537:
In the texts, “Sixth.”
Footnote 538:
Arab. “Najis” = ceremonially impure especially the dog’s mouth like
the cow’s mouth amongst the Hindus; and requiring after contact the
Wuzu-ablution before the Moslem can pray.
Footnote 539:
Arab. “Akl al-hashamah” (hashamah = retinue; hishmah = reverence,
bashfulness) which may also mean “decorously and respectfully,”
according to the vowel-points.
Footnote 540:
_i.e._ as the Viceregent of Allah and Vicar of the Prophet.
Footnote 541:
For the superiority of mankind to the Jinn see vol. viii. 5; 44.
Footnote 542:
According to Al-Siyuti, Harun Al-Rashid prayed every day a hundred
bows.
Footnote 543:
As the sad end of his betrothed was still to be accounted for.
Footnote 544:
For the martyrdom of the drowned see vol. i, 171, to quote no other
places.
Footnote 545:
_i.e._ if he have the power to revenge himself. The sentiment is
Christian rather than Moslem.
Footnote 546:
_i.e._ the power acquired (as we afterwards learn) by the regular
praying of the dawn-prayer. It is not often that The Nights condescend
to point a moral or inculcate a lesson as here; and we are truly
thankful for the immunity.
Footnote 547:
Arab. “Musáfahah” which, I have said, serves for our shaking hands:
and extends over wide regions. They apply the palms of the right hands
flat to each other without squeezing the fingers and then raise the
latter to the forehead. Pilgrimage ii. 332, has also been quoted.
Footnote 548:
Equivalent to our saying about an ill wind, etc.
Footnote 549:
A proof of his extreme simplicity and bonhomie.
Footnote 550:
Arab. “Dárfíl” = the Gr. δελφίς later δελφίν suggesting that the
writer had read of Arion in Herodotus i. 23.
Footnote 551:
’Aúj; I can only suggest, with due diffidence, that this is intended
for Kúch the well-known Baloch city in Persian Carmania (Kirmán) and
meant by Richardson’s “Koch u buloch.” But as the writer borrows so
much from Al-Mas’udi it may possibly be Aúk in Sístán where stood the
heretical city “Shádrak,” chapt. cxxii.
Footnote 552:
_i.e._ The excellent (or surpassing) Religious. Shaykhah, the fem. of
Shaykh, is a she-chief, even the head of the dancing-girls will be
entitled “Shaykhah.”
Footnote 553:
The curtain would screen her from the sight of men-invalids and
probably hung across the single room of the “Záwiyah” or hermit’s
cell. The curtain is noticed in the tales of two other reverend women;
vols. iv. 155 and v. 257.
Footnote 554:
Abdullah met his wife on Thursday, the night of which would amongst
Moslems be Friday night.
Footnote 555:
_i.e._ with Sa’idah.
END OF VOL. IX.
[Illustration: والسلام]
INDEX
Abá al-Khayr = my good sir, etc., 54
Abú al-Lays (Pr. N.) = Father of the Lion, 211
Abú Dalaf al-Ijilí (a soldier famed for liberality and culture), 189
Abú Kír = Father of the Pitch (Abou Kir), 134
Abú Sír (corruption of Pousiri = Busiris), 134
Abú Sirhán = wolf, 104
Acquittance of all possible claims after business transactions, 285
Ád and Thamúd (pre-historic tribes), 174
Adab = scholarship, 41
Ádamí = an Adamite (opposed to Jinn), 169
Adím al-Zauk = lack-tact, 206
Admiral (fishing for the King’s table), 159
Adultery (son of = base born), 331
Af’à = ὄφις (a snake), 37
Ahd (Al-) wa al-Misák = oath and covenant, 327
Ahmad bin Abí Duwád (High Chancellor to the Abbasides), 244
“Aidance from Allah and victory are near”, 317
Akásirah = Chosroës-Kings, 323
Akl al-Hishmah = eating decorously, 337
Akka = Acre, 19
Alà júdi-k = to thy generosity, 150; 208
Alà mahlak = at thy leisure, 168
All will not be save well = it will be the worse for him, 293
Allah (will make no way for the Infidels over the True Believers), 16
—— (I seek refuge with), 35
—— (he was jealous for Almighty), 104
—— (I fear Him in respect of = I am governed by Him in my dealings
with), 123
—— (pardon thee, showing that the speaker does not believe in another’s
tale), 154
—— (the Provider), 166
—— (for the love of), 170
—— (Karím = God is bountiful), 167
—— (grant thee grace = pardon thee), 283
—— (yastura-k = will veil thee), 309
—— (sole Scient of the hidden things be extolled), 311
—— (raised the heavens without columns), 324
Almás = Gr. Adamas, 325
Aloes (well appreciated in Eastern medicine), 100
—— (the finest used for making Nadd), 150
’Amal = action, operation (applied to drugs etc.), 274
Ámín (Amen) = So it be!, 131
Ammá laka au ’alayka = either to thee (the gain) or upon thee (the
loss), 11
Amr (Al) = command, matter, affair, 67
Analphabetic Amirs, 126
Angels (taking precedence in the order of created beings), 81
Animals (have no fear of man), 181
Ants (a destructive power in tropic climates), 46
Anyáb (pl. of Náb) = grinder teeth, 140
A’ráb = dwellers in the Desert, 293
’Arísh (Al-) frontier town between Egypt and Palestine, 286
’Aríshah = arbour, etc., 219
Arithmology (cumbrous in Arabic for the lack of the higher numerals),
123
Ásár = traces, 255
A-Sharíf anta = art thou a noble?, 231
’Atsah = sneezing, 220
’Aúj = Persian town Kúch (?), 347
Awák = pl. of Ukíyyah _q.v._, 216
’Awáshik = hucklebones, cockles, 268
Az’ar = having thin hair; tailless, 185
Azím (in the slang sense of “mighty fine”), 40
Azíz (Al-) al-Mizr = Magnifico of Misraim, 119
Báb = gate, etc. (sometimes for a sepulchral cave), 286
Badlat Kunúzíyah = treasure-suit, 331
Baghdád of Nullity (opposed to the Ubiquity of the World), 13
Bahá al-Dín ibn Shaddád (Judge Advocate General under Saladin), 23
Bahímah = black cattle, 71
Bakhkharaní = he incensed me, 238
Bakhshish (to make a bath-man’s mouth water), 151
Bartaut = Berthold, 8
Basmalah = saying, Bismilláh, 1
Batárikh = roe, spawn, 139
Bath (setting it a-working = turning on the water), 149
Belle fourchette (greatly respected), 219
Bilking (popular form of), 145
Bishr Barefoot (Sufi ascetic), 21
Breslau edition quoted, 33; 42; 59; 63; 156; 159; 169; 185; 187
Brethren (for kinsfolk), 26
—— (of trust and brethren of society = friends and acquaintances), 75
Bunn = kind of cake, 72
Buffalo = bœuf à l’eau (?), 181
Bulak ed. quoted, 185
Burning (a foretaste of Hell-fire), 158
Caliphs:—
Mu’tazid (Al-), 229
Mutawakkil (Al-), 232
Mu’tasim (Al-), _ib._
Carelessness of the story-teller, 4
Carpet (let him come to the King’s = before the King as referee), 110
Carpet-room = Throne-room, 121
Citadel (contains the Palace), 102
“Cloth” (not “board” for playing chess), 209
Clothing and decency, 182
Clout (hung over the door of a bath shows that women are bathing), 153
Coffee (mention of probably due to the scribe), 141
—— (its mention shows a comparatively late date), 255
“Come to my arms, my slight acquaintance”, 177
Conciseness (verging on obscurity), 171
Confusion (universal in the undeveloped mind of man), 78
Contrast (artful, between squalor and gorgeousness), 170
Cousin (has a prior right to marry a cousin), 225
Cowardice of the Fellah (how to be cured), 5
Craft (many names for, connected with Arabic), 138
Creation from nothing, 77
Crescent of the breakfast-fête, 250
Cruelty (the mystery of explained only by a Law without a Law-giver),
37
Curtain (screens a reverend woman from the sight of men-invalids), 347
Dáirah = circle, inclosure, 287
—— (for a basin surrounded by hills), 317
Dandán (monstrous fish), 179
Dárfíl = dolphin, 346
Dawá = medicine (for a depilatory), 155
Dawát = wooden inkcase with reed-pens, 122
Day (when wealth availeth not), 16
—— (ye shall be saved from its misery), 215
Dayyús = pimp, wittol, 297
Debts (of dead parents sacred to the children), 311
Delicacy of the female skin, 321
Democracy of despotism, 94
Devil (allowed to go about the world and seduce mankind), 82
Diamond (its cutting of very ancient date), 325
Diaphoresis (a sign of the abatement of a disease), 146
Dín al-a’raj = the perverted faith, 11
Dinár = denarius (description of one), 294
Díván (fanciful origin of the word), 108
Don Juan quoted, 190
Drowning (a martyr’s death), 158
Dukhán = smoke (meaning tobacco for the Chibouk), 156
Dúláb = waterwheel; buttery; cupboard, 306
Durbar of idols, 325
Duwámah = whirlpool, 93
Egypt (derivation of the name), 286
Elliptical style of the Eastern story-teller, 160
Emirs (of the wild Arabs = Phylarchs), 322
Emma (hides her lover under her cloak), 8
Epistasis without prostasis, 240
Euphemistic speech, 180; 224
Euphuistic speech, 43
Euthanasia and anæsthetics, 90
“Eye of the needle” (for wicket-door), 320
Eyes (no male has ever filled mine = none has pleased me), 222
Fakír (the, and his jar of butter; congeners of the tale), 40
Farz (mentioned after Sunnah because jingling with Arz), 15
Fasyán Salh al-Subyán (Pr. N.) = Fizzle, Dung of Children, 11
Faswah = susurrus, 291
Fatalism and predestination, 45
Fate and Freewill, 80
Fath (Al-) bin Khakán (boon companion), 245
Fátihah (pronounced to make an agreement binding), 138
Fellah = peasant, husbandman, 40
Fellah chaff, 152
Fingers (names of), 160
Finján = egg-shell cup for coffee, 268
Firdaus = Paradise, 214
Fire = Hell (home of suicides), 25
“Forcible eateth feeble”, 179
Fore-arm (for proficiency), 306
Freedom (granted to a slave for the sake of reward from Allah), 243
Fumigations (to exorcise demons, etc.), 29
Furát = Euphrates (derivation of the name), 17
Futúr = breakfast, 307
Fuzayl bin ’Iyáz (Sufi ascetic), 21
Gate (of war opened), 9
Gates (of Heaven are open), 221
—— (shut during Friday devotion), 259
Ghaliyún = galleon, 138
Ghazálah = gazelle (a slave-girl’s name), 209
Ghayb (Al-) = secret purpose; future, 314
Ghazá-wood, 27
Ghull = iron collar, 333
Ghúls (whose bellies none may fill but Allah), 152
Ghurbah (Al-) Kurbah = “Travel is Travail”, 257
Gift (is for him who is present), 225
Godiva (an Arabic of the wrong sort), 261
Good news, Inshallah = is all right with thee?, 224
Gourd (Ar. Hanzal), 165
Grammatical double entendre, 272