FOOTNOTES:
[123] Mishkát el-Maṣábeeḥ, ii. 424. This of course alludes to Arab unbelievers. [For a fuller account of ancient Arab poetry, with examples, see my Introduction to Lane's "Selections from the Ḳur-án," xiv.-xxxi. 2nd ed. S. L-P.]
[124] Genesis ix. 5.
[125] Lettres sur l'Histoire des Arabes avant l'Islamisme, par Fulgence Fresnel (Paris, 1836, pp. 31 ff.); an author who is at present [1837] devoting talents of the very highest order to the study and illustration of the history and literature of the early Arabs, and to whose conversations and writings I must acknowledge myself indebted for the most valuable information.
[126] El-Isḥáḳee.
[127] El-Isḥáḳee.
[128] El-Isḥáḳee.
[129] Fakhr-ed-Deen, in De Sacy, Chrestomathie Arabe.
[130] Ibn-Khaldoon.
[131] Ḥalbet el-Kumeyt (MS.), chap. vii.
[132] El-Maḳreezee's Khiṭaṭ, chapter entitled "Khizánet el-Kisawát."
[133] Fakhr-ed-Deen, ubi supra. The ḳeerát of Baghdád was the twentieth part of a deenár or piece of gold.
[134] Fakhr-ed-Deen, ubi supra.
[135] D'Herbelot, art. "Bokhteri."
[136] Various different modes of obeisance are practised by the Muslims. Among these, the following are the more common or more remarkable: they differ in the degree of respect that they indicate, nearly in the order in which I shall mention them; the last being the most respectful:—1. Placing the right hand upon the breast.—2. Touching the lips and the forehead or turban (or the forehead or turban only) with the right hand.—3. Doing the same, but slightly inclining the head during that action.—4. The same as the preceding, but inclining the body also.—5. As above, but previously touching the ground with the right hand.—6. Kissing the hand of the person to whom the obeisance is paid.—7. Kissing his sleeve.—8. Kissing the skirt of his clothing.—9. Kissing his feet.—10. Kissing the carpet or ground before him.—The first five modes are often accompanied by the salutation of "Peace be on you:" to which the reply is, "On you be peace and the mercy of God and his blessings." The sixth mode is observed by servants or pupils to masters, by the wife to the husband, and by children to their father and sometimes to the mother. The last mode is seldom observed but to kings; and in Arabian countries it is now very uncommon.
[137] Ḥalbet el-Kumeyt, chap. vii.
[138] Mir-át ez-Zemán, events of 305.
[139] Ḥalbet el-Kumeyt, chap. viii.
[140] The art here mentioned was first made known to Europeans by a Frenchman, M. Du Vigneau, in a work entitled "Secrétaire Turc, contenant l'Art d'exprimer ses pensées sans se voir, sans se parler, et sans s'écrire:" Paris, 1688: in-12. Von Hammer has also given an interesting paper on this subject in the "Mines de l'Orient," No. 1: Vienna, 1809. (Note to Marcel's "Contes du Cheykh El-Mohdy," iii. 327, 328: Paris, 1833.)
[141] Called "ghásool el-azrár." In Delile's Flora Ægyptiaca, the name of ghásool is given to the mesembryanthemum nodiflorum, class icosandria, order pentagynia.
[142] This name is now given to sherbet.
[143] Ḥalbet el-Kumeyt, chap. x.
[144] Ḳur. xxviii. 19.
[145] Ḳur. v. 27.
[146] Ḳur. xxvii. 16.
[147] Manṭiḳ eṭ-ṭeyr.
[148] Alcoranus Marraccii, p. 511.
[149] El-Isḥáḳee; reign of the Khaleefeh El-Musta´een, the son of El-Moạtaṣim.