[99]. It is easy to explain the preference of Arab women for slaves, and the predilection of the husbands for negro women: the subject, however, is somewhat too physiological for the general reader.
[100]. In Moslem countries Christians prefer the right breast.
[101]. Niebuhr terms them Beïasi and Abadhi (Travels in Arabia, chap. cxiv.). Salíl ibn Razik makes Abdullah the son, not the grandson, of Abáz.
[102]. These two Ashab or ‘Companions of the Apostle’ are popularly supposed to have been buried under a now ruined dome in a garden lying East of the Dahdah cemetery, Damascus. It is, however, a mistake; they were interred near Basreh where they fell in battle.
[103]. Further details will be given in Part II. chap. xi.
[104]. A highly interesting account is given of this almost unknown race by the Rev. Thomas Wakefield in his ‘Footprints in Eastern Africa, or Notes of a Visit to the Southern Gallas’ (London, Reed. 1866, pp. 76-79). We are told that ‘the Gálas never stab a Mlangúlo, but removing the blades of their spears, they thrash him to death with the shafts or handles:’ moreover, that ‘the Walangúlo approach a Gála on their knees, crying, “tiririsho! tiririsho! tiririsho!” until their greeting is acknowledged by a grunt from their lord or by the latter spitting out a little saliva!’
[105]. The curious reader will find it in the Travels of Marco Polo (chap. xxxvii. note 1, p. 432, of Bohn’s Antiquarian Library).
[106]. Mr Cooley (Geog. 37) tells us that ‘Conda, in Congoese and also in Sawahili, means hill.’ It certainly does not in Zanzibar, where Konda is an adjective, lean or thin. Konde means the fist (in Arabic جِمع and Khonde is applied to a Shamba or plantation.
[107]. M. Guillain (Part II. 108) calls the preliminary ceremony ‘Outoumba,’ and I cannot help thinking that he was grossly ‘sold’ by some exceedingly impudent interpreter.
[108]. The areca-nut is called in Arabic Fofal, and in Kisawahili Popo: the betel-nut, Tambul and Tambuli, and the lime Nurah and Choka.