[16] Loban, luban, frankincense, olibanum, procured from various species of Boswellia.
[17] As early as A.D. 1000 the people of Baghdad used to throw dust and ashes about the streets, and dress in black sackcloth on the anniversary of the death of Husain (Ockley, History of the Saracens, 418). The custom was common among the Hebrews (Isaiah iii. 26, xlvii. 1; Job ii. 8, & c.). Robertson Smith suggests that the dust was originally taken from the grave, and the ashes from the funeral pyre (Religion, of the Semites, 413).
[18] Barqandaz, 'lightning-darter'.
[19] Charkhi; the description is reproduced, without acknowledgement, by Mrs. Parks, Wanderings of a Pilgrim, i. 299.
[20] The practice of offering food to the dead is an Indian innovation on Musalman practice; it is based on the Hindu custom of offering flour-balls (pinda) to the spirit of the dead man.
[21] This was a Hebrew practice, condemned by the prophets (2 Samuel xv. 30; Ezekiel xxiv. 17).
[22] Tamjhan, thamjan, the Anglo-Indian 'tonjon' or 'tomjohn', the derivation of which is obscure. See Yule, Hobson-Jobson[2], 930 f.
[23] Ill-feeling between Sunnis and Shi'ahs is not universal in India. 'Though the Sunnis consider the Shi'ah observances as impious, they look on with the contempt of indifference. The fact that the British Government punishes all who break the peace may have something to do with this. Still the Sunni and the Shi'ah in India live on much better terms, and have more respect for each other than the Turk has for the Persian, or the Persian for the Turk. Some Musalman poets, indeed, are both Sunnis and Shi'ahs.'—E. Sell, The Faith of Islam, 292 f.; cf. p. 14.
[24] Aiyub.