[68]. Few of my countrymen who have not resided in the East are probably aware that it is contrary to custom, and indeed to good breeding, to return thanks for a present. The system of present-giving is widespread over the whole East. If a great man makes a present to an equal, the bearer is rewarded and a present of equal value is returned. If a present is sent by a great man to an inferior, the latter gives as much as he can afford to the bearer; but in no case is it considered good manners on the part of either giver or receiver to allude to a present in after-conversation.
[69]. It must be remembered that thirty years before our tale the path or paths leading from Ghizeh to the Pyramids were not beaten and trodden as they now are; and even now, so long as the waters of the Nile are high, the direct road is intercepted by a number of deep sluices or creeks which oblige the traveller to make a considerable circuit under the guidance of natives acquainted with the country.
[70]. Although the Thorpes are imaginary personages, and therefore did not witness this scene, it actually occurred some years later exactly as narrated in the text. It may afford food for reflection for those benevolent philanthropists who would encourage the introduction of sudden reforms and the abolition of corporal punishment among a population habituated to the stick and to slavery for a period of five or six thousand years!
[71]. Before mentioned as an Arabic name for Cairo.
[72]. Nebleh, in Arabic, means “arrow.”
[73]. A dabboos is a kind of war-club or mace much in use among the Mamelukes, in whose military equipment it hung at the saddle-bow. It resembles a pin in shape, being a smooth round handle, surmounted by a head or ball of iron; from the latter sometimes there protruded a sharp spike. I have seen some of these weapons beautifully inlaid with gold and silver, and the handles covered with velvet. They are not now in use, and are only sold as relics or curiosities.
[74]. Mussulmans, when speaking of those who have died in their own faith, always use the expression in the text, and never speak of them as “the dead,” which latter expression is used when speaking of Christians, heathens, or animals.
[75]. Up to the age of ten or twelve boys are freely admitted into the oriental harems. After that age no males are admitted, saving fathers, husbands, and brothers of the inmates. The privilege is sometimes extended to some other near relation, who is then termed “Mahrem,” meaning “one who is admitted to the harem.” Neither is it to be supposed that brothers, or even husbands, can intrude upon a lady’s privacy at pleasure. If she be of high rank, her husband cannot enter her boudoir without sending to ask permission. I speak now of Turkish harems especially.
[76]. This is one of the many instances which our language affords of the changes which words undergo in passing from the Arabic into European tongues, especially when the words contain that impracticable ayn, to which the reader’s notice has already been called. This word is written in the original ayn, t, and r, and should therefore be rendered âtr or ôtr. Some English dictionaries correctly write it “attar.”
[77]. The original word rendered “good” in the translation of this fine proverb signifies more usually “free,” “noble,” “honourable”; in fact, includes those qualities which ought to be comprised in the character which we designate as a “gentleman.” After studying with some care the proverbs of many European nations, I am bound to say that, in variety of illustration, in terseness and felicity of diction, those found in the Arabic language surpass every other.