[511]. The latter, being a masculine appellation, is evidently a corruption of the former. The name is written “Delhem′eh” in the older portions of some volumes in my possession, made up of fragments of this work. One of these portions appears to be at least three centuries old. In some of the more modern fragments, the name is written “Zu-l-Himmeh.”
[512]. The ’Ulama in general despise the romance of ’Antar, and ridicule the assertion that El-Asma’′ee was its author.
[513]. These are not terms of reproach among the Arabs, but of praise.
[514]. When the narrator introduces poetry, he generally desires his readers and hearers to bless the Prophet. Frequently he merely says, “Bless ye the Apostle:” and often, “Bless ye him for [the visit to] whose tomb burdens are bound:” i.e. “Bless ye him whose tomb is an object of pilgrimage:” for, though the pilgrimage ordained by the Kur-án is that to the temple of Mekkeh and Mount ’Arafát, yet the Prophet’s tomb is also an object of pious pilgrimage.—I translate the poetry from this tale verse for verse, imitating the system pursued with regard to rhyme in the originals.
[515]. Tá-Há (which is the title of the 20th chapter of the Kur-án, and is composed of two letters of the Arabic alphabet) is considered, and often used, as a name of the Arabian Prophet (of whom Mustaf′a and Ahmad, as well as Mohammad, are also names): so likewise is Yá-Seen, which is the title of the 36th chapter of the Kur-án.
[516]. The “litám” (or “lithám”) is a piece of drapery with which a Bedawee often covers the lower part of his face. It frequently prevents his being recognised by another Arab, who might make him a victim of blood-revenge.
[517]. It was the custom to entitle the chief of a powerful tribe “El-Melik,” or “the King.”
[518]. This custom seems to have been copied from the Jews, who are accustomed to abound in almsgiving and other good works during the ten days commencing with their New Year’s Day and ending with the Day of Atonement, more than in all the rest of the year.—See Dr. M’Caul’s “Old Paths,” pp. 125, 129.
[519]. At present, equivalent to a farthing and one-fifth.
[520]. The “malkaf” has been described in the Introduction to this work, page 14.