51. Popular superstition in Syria holds that coition during the menses
breeds the Juzám, Dáa al-Kabír (Great Evil) or Dáa al-Fíl (Elephantine
Evil), _i.e._ Elephantiasis and that the days between the beginning of
the flow (Sabíl) to that of coition shows the age when the progeny
will be attacked; for instance if it take place on the first day, the
disease will appear in the tenth year, on the fourth the fortieth and
so on. The only diseases really dreaded by the Badawin are leprosy and
small-pox. Coition during the menses is forbidden by all Eastern
faiths under the severest penalties. Al-Mas’údi relates how a man thus
begotten became a determined enemy of Ali; and the ancient Jews
attributed the magical powers of Joshua Nazarenus to this accident of
his birth, the popular idea being that sorcerers are thus impurely
engendered.
Footnote 41:
By adoption: See vol. iii. 151. This sudden affection (not love)
suggests the “Come to my arms, my slight acquaintance!” of the
Anti-Jacobin. But it is true to Eastern nature; and nothing can be
more charming than this fast friendship between the Princess and
Hasan.
Footnote 42:
En tout bien et en tout honneur, be it understood.
Footnote 43:
He had done nothing of the kind; but the feminine mind is prone to
exaggeration. Also Hasan had told them a fib, to prejudice them
against the Persian.
Footnote 44:
These nervous movements have been reduced to a system in the Turk.
“Ihtilájnámeh” = Book of palpitations, prognosticating from the
subsultus tendinum and other involuntary movements of the body from
head to foot; according to Ja’afar the Just, Daniel the Prophet,
Alexander the Great; the Sages of Persia and the Wise Men of Greece.
In England we attend chiefly to the eye and ear.
Footnote 45:
Revenge, amongst the Arabs, is a sacred duty; and, in their state of
civilization, society could not be kept together without it. So the
slaughter of a villain is held to be a sacrifice to Allah, who amongst
Christians claims for Himself the monopoly of vengeance.
Footnote 46:
Arab. “Zindík.” See vol. v. 230.
Footnote 47:
Lane translates this “put for him the remaining food and water:” but
Al-Ákhar (Mac. Edit.) evidently refers to the Najíb (dromedary).
Footnote 48:
We can hardly see the heroism of the deed, but it must be remembered
that Bahram was a wicked sorcerer, whom it was every good Moslem’s
bounden duty to slay. Compare the treatment of witches in England two
centuries ago.
Footnote 49:
The mother, in Arab tales, is _ma mère_, now becoming somewhat
ridiculous in France on account of the over use of that venerable
personage.
Footnote 50:
The forbidden closet occurs also in Sayf Zú al-Yazan, who enters it
and finds the bird-girls. Trébutien ii, 208 says, “Il est assez
remarquable qu’il existe en Allemagne une tradition à peu près
semblable, et qui a fourni le sujet d’un des contes de Musaeus,
entitulé _le voile enlevé_.” Here Hasan is artfully left alone in a
large palace without other companions but his thoughts and the reader
is left to divine the train of ideas which drove him to open the door.
Footnote 51:
Arab. “Buhayrah” (Bresl. Edit. “Bahrah”), the tank or cistern in the
Hosh (= court-yard) of an Eastern house. Here, however, it is a
rain-cistern on the flat roof of the palace (See Night dcccviii).
Footnote 52:
This description of the view is one of the most gorgeous in The
Nights.
Footnote 53:
Here again are the “Swan-maidens” (See vol. v. 346) “one of the
primitive myths, the common heritage of the whole Aryan (Iranian)
race.” In Persia Bahram-i-Gúr when carried off by the Dív Sapíd seizes
the Peri’s dove-coat: in Santháli folk-lore Torica, the Goatherd,
steals the garment doffed by one of the daughters of the sun; and
hence the twelve birds of Russian Story. To the same cycle belong the
Seal-tales of the Faroe Islands (Thorpe’s Northern Mythology) and the
wise women or mermaids of Shetland (Hibbert). Wayland the smith
captures a wife by seizing a mermaid’s raiment and so did Sir Hagán by
annexing the wardrobe of a Danubian water-nymph. Lettsom, the
translator, mixes up this swan-raiment with that of the Valkyries or
Choosers of the Slain. In real life stealing women’s clothes is an old
trick and has often induced them, after having been seen naked, to
offer their persons spontaneously. Of this I knew two cases in India,
where the theft is justified by divine example. The blue god Krishna,
a barbarous and grotesque Hindu Apollo, robbed the raiment of the
pretty Gopálís (cowherdesses) who were bathing in the Arjun River and
carried them to the top of a Kunduna tree; nor would he restore them
till he had reviewed the naked girls and taken one of them to wife.
See also Imr al-Kays (of the Mu’allakah) with “Onaiza” at the port of
Daratjuljul (Clouston’s Arabian Poetry, p. 4). A critic has complained
of my tracing the origin of the Swan-maiden legend to the physical
resemblance between the bird and a high-bred girl (vol. v. 346). I
should have explained my theory which is shortly, that we must seek a
material basis for all so-called supernaturalisms, and that
anthropomorphism satisfactorily explains the Swan-maiden, as it does
the angel and the devil. There is much to say on the subject; but this
is not the place for long discussion.
Footnote 54:
Arab. “Nafs Ammárah,” corresponding with our canting term “The Flesh.”
Nafs al-Nátíkah is the intellectual soul or function; Nafs
al-Ghazabíyah = the animal function and Nafs al Shahwániyah = the
vegetative property.
Footnote 55:
The lines occur in vol. ii. 331: I have quoted Mr. Payne. Here they
are singularly out of place.
Footnote 56:
Not the “green gown” of Anglo-India _i.e._ a white ball-dress with
blades of grass sticking to it in consequence of a “fall backwards.”
Footnote 57:
These lines occur in vol. i. 219: I have borrowed from Torrens (p.
219).
Footnote 58:
The appearance of which ends the fast and begins the Lesser Festival.
See vol. i. 84.
Footnote 59:
See note, vol. i. 84, for notices of the large navel; much appreciated
by Easterns.
Footnote 60:
Arab. “Shá’ir Al-Walahán” = the love-distraught poet; Lane has “a
distracted poet.” My learned friend Professor Aloys Sprenger has
consulted, upon the subject of Al-Walahán the well-known Professor of
Arabic at Halle, Dr. Thorbeck, who remarks that the word (here as
further on) must be an adjective, mad, love-distraught, not a “lakab”
or poetical cognomen. He generally finds it written Al-Shá’ir
al-Walahán (the love-demented poet) not Al-Walahán al-Shá’ir = Walahán
the Poet. Note this burst of song after the sweet youth falls in love:
it explains the cause of verse-quotation in The Nights, poetry being
the natural language of love and battle.
Footnote 61:
“Them” as usual for “her.”
Footnote 62:
Here Lane proposes a transposition, for “Wa-huwá (and he) fí
’l-hubbi,” to read “Fi ’l-hubbi wa huwa (wa-hwa);” but the latter is
given in the Mac. Edit.
Footnote 63:
For the pun in “Sabr” = aloe or patience. See vol. i. 138. In Herr
Landberg (i. 93) we find a misunderstanding of the couplet—
Aw’ákibu s-sabri (Kála ba’azuhum)
Mahmúdah: Kultu, “khshi an takhirriní.”
“The effects of patience” (or aloes) quoth one “are praiseworthy!”
Quoth I, much I fear lest it make me stool. Mahmúdah is not only un
laxatif, but a slang name for a confection of aloes.
Footnote 64:
Arab. “Akúna fidá-ka.” Fidá = ransom, self-sacrifice and Fidá’an =
instead of. The phrase, which everywhere occurs in The Nights, means,
“I would give my life to save thine.”
Footnote 65:
Thus accounting for his sickness, improbably enough but in flattering
way. Like a good friend (feminine) she does not hesitate a moment in
prescribing a fib.
Footnote 66:
_i.e._ the 25,000 Amazons who in the Bresl. Edit. (ii. 308) are all
made to be the King’s “Banát” = daughters or protégées. The Amazons of
Dahome (see my “Mission”) who may now number 5,000 are all officially
wives of the King and are called by the lieges “our mothers.”
Footnote 67:
The tale-teller _has_ made up his mind about the damsel; although in
this part of the story she is the chief and eldest sister and
subsequently she appears as the youngest daughter of the supreme Jinn
King. The mystification is artfully explained by the extraordinary
likeness of the two sisters. (See Night dcccxi.)
Footnote 68:
This is a reminiscence of the old-fashioned “marriage by capture,” of
which many traces survive, even among the civilised who wholly ignore
their origin.
Footnote 69:
Meaning her companions and suite.
Footnote 70:
Arab. “’Abáah” vulg. “’Abáyah.” See vol. ii. 133.
Footnote 71:
Feet in the East lack that development of sebaceous glands which
afflicts Europeans.
Footnote 72:
_i.e._ cutting the animals’ throats after Moslem law.
Footnote 73:
In Night dcclxxviii. supra p. 5, we find the orthodox Moslem doctrine
that “a single mortal is better in Allah’s sight than a thousand
Jinns.” For, I repeat, Al-Islam systematically exalts human nature
which Christianity takes infinite trouble to degrade and debase. The
results of its ignoble teaching are only too evident in the East: the
Christians of the so-called (and miscalled) “Holy Land” are a disgrace
to the faith and the idiomatic Persian term for a Nazarene is “Tarsá”
= funker, coward.
Footnote 74:
Arab. “Sakaba Kúrahá;” the forge in which children are hammered out?
Footnote 75:
Arab. “Má al-Maláhat” = water (brilliancy) of beauty.
Footnote 76:
The fourth of the Seven Heavens, the “Garden of Eternity,” made of
yellow coral.
Footnote 77:
How strange this must sound to the Young Woman of London in the
nineteenth century.
Footnote 78:
“Forty days” is a quasi-religious period amongst Moslem for praying,
fasting and religious exercises: here it represents our “honey-moon.”
See vol. v. p. 62.
Footnote 79:
Yá layta, still popular. Herr Carlo Landberg (Proverbes et Dietons du
Peuple Arabe, vol. i. of Syria, Leyden, E. J. Brill, 1883) explains
layta for rayta (= raayta) by permutation of liquids and argues that
the contraction is ancient (p. 42). But the Herr is no Arabist:
“Layta” means “would to Heaven,” or, simply “I wish,” “I pray” (for
something possible or impossible); whilst “La’alla” (perhaps, it may
be) prays only for the possible; and both are simply particles
governing the noun in the oblique, or accusative case.
Footnote 80:
“His” for “her,” _i.e._ herself, making somewhat of confusion between
her state and that of her son.
Footnote 81:
_i.e._ his mother; the words are not in the Mac. Edit.
Footnote 82:
Baghdad is called House of Peace, amongst other reasons, from the
Dijlah (Tigris) River and Valley “of Peace.” The word was variously
written Baghdád, Bághdád, (our old Bughdaud and Bagdat), Baghzáz,
Baghzán, Baghdán, Baghzám and Maghdád as Makkah and Bakkah (Koran iii.
90). Religious Moslems held Bágh (idol) and Dád (gift) an ill-omened
conjunction, and the Greeks changed it to Eirenopolis. (See Ouseley’s
Oriental Collections, vol. i. pp. 18–20.)
Footnote 83:
This is a popular saying but hardly a “vulgar proverb.” (Lane iii.
522). It reminds rather of Shakespear’s:
“So loving to my mother,
That he might not beteem the winds of heaven
Visit her face too roughly.”
Footnote 84:
_i.e._ God forbid that I should oppose thee!
Footnote 85:
Here the writer again forgets apparently that Shahrazad is speaking:
she may, however, use the plural for the singular when speaking of
herself.
Footnote 86:
_i.e._ She would have pleaded ill-treatment and lawfully demanded to
be sold.
Footnote 87:
The Hindus speak of “the only bond that woman knows—her heart.”
Footnote 88:
_i.e._ a rarity, a present (especially in Persian).
Footnote 89:
Arab. Al-bisát wa’ l-masnad lit. the carpet and the cushion.
Footnote 90:
For “Báb al-bahr” and “Báb al-Barr” see vol. iii. 281.
Footnote 91:
She was the daughter of Ja’afar bin Mansúr; but, as will be seen, The
Nights again and again call her father Al-Kásim.
Footnote 92:
This is an error for the fifth which occurs in the popular saying, “Is
he the fifth of the sons of Al-Abbás!” _i.e._ Harun al-Rashid. Lane
(note, in loco) thus accounts for the frequent mention of the Caliph,
the greatest of the Abbasides in The Nights. But this is a causa non
causa.
Footnote 93:
_i.e._ I find thy beauty all-sufficient. So the proverb “The son of
the quarter (young neighbour) filleth not the eye,” which prefers a
stranger.
Footnote 94:
They are mere doggrel, like most of the pieces de circonstance.
Footnote 95:
Afterwards called Wák Wák, and in the Bresl. Edit. Wák al-Wák. See
Lane’s notes upon these Islands. Arab Geographers evidently speak of
two Wak Waks. Ibn al-Fakih and Al-Mas’údi (Fr. Transl., vol. iii. 6–7)
locate one of them in East Africa beyond Zanzibar and Sofala. “Le
territoire des Zendjes (Zanzibar-Negroids) commence au canal
(Al-Khalij) dérivé du haut Nil (the Juln River?) et se prolonge
jusqu’au pays de Sofalah et des Wak-Wak.” It is simply the peninsula
of Guardafui (Jard Hafun.) occupied by the Gallas, pagans and
Christians, before these were ousted by the Moslem Somal; and the
former perpetually ejaculated “Wak” (God) as Moslems cry upon Allah.
This identification explains a host of other myths such as the
Amazons, who as Marco Polo tells us held the “Female Island” Socotra
(Yule ii. 396). The fruit which resembled a woman’s head (whence the
puellæ Wakwakienses hanging by the hair from trees), and which when
ripe called out “Wak Wak” and “Allah al-Khallák” (the Creator) refers
to the Calabash-tree (_Adausonia digitata_), that grotesque growth, a
vegetable elephant, whose gourds, something larger than a man’s head,
hang by a slender filament. Similarly the “cocoa” got its name, in
Port. = Goblin, from the fancied face at one end. The other Wak Wak
has been identified in turns with the Seychelles, Madagascar, Malacca,
Sunda or Java (this by Langlès), China and Japan. The learned Prof. de
Goeje (Arabishe Berichten over Japan, Amsterdam Muller, 1880) informs
us that in Canton the name of Japan is Wo-Kwok, possibly a corruption
of Koku-tan, the ebony-tree (_Diospyros ebenum_) which Ibn Khordábah
and others find together with gold in an island 4,500 parasangs from
Suez and East of China. And we must remember that Basrah was the chief
starting-place for the Celestial Empire during the rule of the Tang
dynasty (seventh and ninth centuries). Colonel J. W. Watson of Bombay
suggests New Guinea or the adjacent islands where the Bird of Paradise
is said to cry “Wak Wak!” Mr. W. F. Kirby in the Preface (p. ix.) to
his neat little book “The New Arabian Nights,” says: “The Islands of
Wak-Wak, seven years’ journey from Bagdad, in the story of Hasan, have
receded to a distance of a hundred and fifty years’ journey in that of
Majin (of Khorasan). There is no doubt (?) that the Cora Islands, near
New Guinea, are intended; for the wonderful fruits which grow there
are Birds of Paradise, which settle in flocks on the trees at sunset
and sunrise, uttering this very cry.” Thus, like Ophir, Wak Wak has
wandered all over the world and has been found even in Peru by the
Turkish work Tárikh al-Hind al-Gharbi = History of the West Indies
(Orient. Coll. ii. 189).
Footnote 96:
I accept the emendation of Lane’s Shaykh, “Nasím” (Zephyr) for “Nadím”
(cup-companion.)
Footnote 97:
“Jannat al-Ná’im” = Garden of Delights is No. V Heaven, made of white
diamond.
Footnote 98:
This appears to her very prettily put.
Footnote 99:
This is the “House of Sadness” of our old chivalrous Romances. See
chapt. vi. of “Palmerin of England,” by Francisco de Moraes (ob.
1572), translated by old Anthony Munday (dateless, 1590?) and
“corrected” (read spoiled) by Robert Southey. London, Longmans, 1807.
Footnote 100:
The lines have occurred in Night clix. (vol. iii. 183), I quote Mr.
Payne who, like Lane, prefers “in my bosom” to “beneath my ribs.”
Footnote 101:
In this tale the Bresl. Edit, more than once adds “And let us and you
send a blessing to the Lord of Lords” (or to “Mohammed,” or to the
“Prophet”); and in vol. v. p. 52 has a long prayer. This is an act of
contrition in the tale-teller for romancing against the expressed
warning of the Founder of Al-Islam.
Footnote 102:
From Bresl. Edit. (vi. 29): the four in the Mac. Edit. are too
irrelevant.
Footnote 103:
Arab. Ghayúr = jealous, an admirable epithet which Lane dilutes to
“changeable”—making a truism of a metaphor.
Footnote 104:
These lines have occurred before. I quote Mr. Payne.
Footnote 105:
_i.e._ One fated to live ten years.
Footnote 106:
This poetical way of saying “fourteen” suggests Camoens (The Lusiads)
Canto v. 2.
Footnote 107:
Arab. “Surrah,” lit. = a purse: a few lines lower down it is called
“’Ulbah” = a box which, of course, may have contained the bag.
Footnote 108:
The month which begins the Moslem year.
Footnote 109:
As an Arab often does when deep in thought. Lane appositely quotes
John viii. 6. “Jesus stooped down, and with his finger wrote on the
ground.” Mr. Payne translates, “He fell a-drumming on the earth with
his fingers,” but this does not complete the sense.
Footnote 110:
_i.e._ “And the peace of Allah be upon thee! that will end thy story.”
The Arab formula, “Wa al-Salám” (pron. Wassalám) is used in a variety
of senses.
Footnote 111:
Like Camoens, one of the model lovers, he calls upon Love to torment
him still more—ad majorem Dei (amoris) gloriam.
Footnote 112:
Pron. Aboor-Ruwaysh. “The Father of the little Feather”: he is
afterwards called “Son of the daughter of the accursed Iblis”; yet, as
Lane says, “he appears to be a virtuous person.”
Footnote 113:
Arab. “Kantara al-lijám fí Karbús (bow) sarjih.”
Footnote 114:
I do not translate “beckoned” because the word would give a wrong
idea. Our beckoning with the finger moved towards the beckoner makes
the so-beckoned Eastern depart in all haste. To call him you must wave
the hand from you.
Footnote 115:
The Arabs knew what large libraries were; and a learned man could not
travel without camel-loads of dictionaries.
Footnote 116:
Arab. “Adim;” now called Bulghár, our Moroccan leather.
Footnote 117:
Arab. “Zinád,” which Lane renders by “instruments for striking fire,”
and Mr. Payne, after the fashion of the translators of Al-Hariri,
“flint and steel.”
Footnote 118:
A congener of Hasan and Husayn, little used except in Syria where it
is a favourite name for Christians. The Muhit of Butrus Al-Bostání
(s.v.) tells us that it also means a bird called Abú Hasan and
supplies various Egyptian synonyms. In Mod. Arab. Grammar the form
Fa’’úl is a diminutive as Hammúd for Ahmad, ’Ammúr for ’Amrú. So the
fem. form, Fa’’úlah, _e.g._ Khaddúgah = little Khadijah and Naffúsah =
little Nafisah; Ar’úrah = little clitoris: whereas in Heb. it is an
incrementative _e.g._ dabbúlah a large dablah (cake or lump of dried
figs, etc).
Footnote 119:
In the Mac. Edit. “Soldiers of Al-Daylam” _i.e._ warlike as the
Daylamites or Medes. See vol. ii. 94.
Footnote 120:
Bilkís, it will be remembered, is the Arab. name of the Queen of Sheba
who visited Solomon. In Abyssinia she is termed Kebra zá negest or zá
makadá, the latter (according to Ferdinand Werne’s “African
Wanderings,” Longmans, 1852) being synonymous with Ityopia or Habash
(Ethiopia or Abyssinia.)
Footnote 121:
Arab. “Dakkah,” which Lane translates by “settee.”
Footnote 122:
Arab. “Ambar al-Khám,” the latter word (raw) being pure Persian.
Footnote 123:
The author neglects to mention the ugliest part of old-womanhood in
the East, long empty breasts like tobacco-pouches. In youth the bosom
is beautifully high, arched and rounded, firm as stone to the touch,
with the nipples erect and pointing outwards. But after the
girl-mother’s first child (in Europe _le premier embellit_) all
changes. Nature and bodily power have been overtasked; then comes the
long suckling at the mother’s expense: the extension of the skin and
the enlargement of its vessels are too sudden and rapid for the
diminished ability of contraction and the bad food aids in the
continual consumption of vitality. Hence, among Eastern women age and
ugliness are synonymous. It is only in the highest civilisation that
we find the handsome old woman.
Footnote 124:
The name has occurred in the Knightly tale of King Omar and his sons
vol. ii. 269. She is here called Mother of Calamities, but in p. 123,
vol. iv. of the Mac. Edit, she becomes “Lady (Zát) al-Dawáhi.” It will
be remembered that the title means calamitous to the foe.
Footnote 125:
By this address she assured him that she had no design upon his
chastity. In Moslem lands it is always advisable to accost a strange
woman, no matter how young, with, “Yá Ummí!” = O my mother. This is
pledging one’s word, as it were, not to make love to her.
Footnote 126:
Apparently the Wakites numbered their Islands as the Anglo-Americans
do their streets. For this they have been charged with “want of
imagination”; but the custom is strictly classical. See at Pompeii
“Reg (io) I; Ins (ula) I, Via Prima, Secunda,” etc.
Footnote 127:
These are the Puellæ Wakwakienses of whom Ibn Al-Wardi relates after
an ocular witness, “Here too is a tree which bears fruits like women
who have fair faces and are hung by their hair. They come forth from
integuments like large leathern bags (calabash-gourds?) and when they
sense air and sun they cry “Wak! Wak!” (God! God!) till their hair is
cut, and when it is cut they die; and the islanders understand this
cry wherefrom they augur ill.” The Ajáib al-Hind (chapt. xv.) places
in Wak-land the Samandal, a bird which enters the fire without being
burnt evidently the Egyptian “Pi-Benni,” which the Greeks
metamorphised to “Phœnix.” It also mentions a hare-like animal, now
male then female; and the Somal behind Cape Guardafui tell the same
tale of their Cynhyænas.
Footnote 128:
_i.e._ I will keep thee as though thou wert the apple of my eye.
Footnote 129:
A mere exaggeration of the “Gull-fairs” noted by travellers in sundry
islands as Ascension and the rock off Brazilian Santos.
Footnote 130:
Arab. “Kámil wa Basít wa Wáfir” = the names of three popular metres,
for which see the Terminal Essay.
Footnote 131:
Arab. “Manáshif” = drying towels, Plur. of Minshafah, and the popular
term which Dr. Jonathan Swift corrupted to “Munnassaf.” Lane (Nights,
Introduct. p. ix.)
Footnote 132:
Arab. “Shafáif” opposed to “Shafah” the mouth-lips.
Footnote 133:
Fountains of Paradise. This description is a fair instance of how the
Saj’a (prose-rhyme) dislocates the order; an Arab begins with hair,
forehead, eyebrows and lashes and when he reaches the nose, he slips
down to the toes for the sake of the assonance. If the latter be
neglected the whole list of charms must be otherwise ordered; and the
student will compare Mr. Payne’s version of this passage with mine.
Footnote 134:
A fair specimen of the Arab logogriph derived from the Abjad Alphabet
which contains only the Hebrew and Syriac letters not the six Arabic.
Thus 4 × 5 = 20 which represents the Kaf (K) and 6 × 10 = 60, or Sin
(S). The whole word is thus “Kus,” the Greek κυσὸς or κυσσὸς, and the
lowest word, in Persian as in Arabic, for the female pudenda,
extensively used in vulgar abuse. In my youth we had at the University
something of the kind,
To five and five and fifty-five
The first of letters add
To make a thing to please a King
And drive a wise man mad.
Answer VVLVA. Very interesting to the anthropological student is this
excursus of Hasan, who after all manner of hardships and horrors and
risking his life to recover his wife and children, breaks out into
song on the subject of her privities. And it can hardly be
tale-teller’s gag as both verse and prose show considerable art in
composition.
Footnote 135:
Egyptian and Syrian vulgar term for Mawálíyah or Mawáliyah, a short
poem on subjects either classical or vulgar. It generally consists of
five lines all rhyming except the penultimate. The metre is a species
of the Basít which, however, admits of considerable poetical license;
this being according to Lane the usual “Weight,”
¯ ¯ ˘ ¯ ¯ / ˘ ¯ ˘ / ¯ ¯ ˘ ¯ / ¯ ¯.
The scheme is distinctly anapæstic and Mr. Lyall (Translations of
Ancient Arabic Poetry) compares with a cognate metre, the Tawíl,
certain lines in Abt Vogler, _e.g._
“Ye know why the forms are fair, ye hear how the tale is told.”
Footnote 136: