[65]. i.e. a correspondence of size, concerning which many rules are given in the Ananga-ranga Shastra which justly declares that discrepancy breeds matrimonial troubles.
[66]. Arab. “Ghuráb al-Bayn” = raven of the waste or the parting: hence the bird of Odin symbolises separation (which is also called Al-bayn). The Raven (Ghurab = Heb. Oreb and Lat. Corvus, one of the prehistoric words) is supposed to be seen abroad earlier than any other bird; and it is entitled “Abu Zájir,” father of omens, because lucky when flying towards the right and v.v. It is opposed in poetry to the (white) pigeon, the emblem of union, peace and happiness. The vulgar declare that when Mohammed hid in the cave the crow kept calling to his pursuers, “Ghár! Ghár!” (cavern, cavern): hence the Prophet condemned him to wear eternal mourning and ever to repeat the traitorous words. This is the old tale of Coronis and Apollo (Ovid, lib. ii.)
——who blacked the raven o’er
And bid him prate in his white plumes no more.
[67]. This use of a Turkish title, “Efendi” being = our esquire, and inferior to a Bey, is a rank anachronism, probably of the copyist.
[68]. Arab. “Samn” = Hind. “Ghi;” butter melted, skimmed and allowed to cool.
[69]. Arab. “Ya Wadúd;” a title of the Almighty: the Mac. Edit. has “O David!”
[70]. Arab. “Muwashshahah;” a complicated stanza of which specimens have occurred. Mr. Payne calls it a “ballad,” which would be a “Kunyat al-Zidd.”
[71]. Arab. “Baháim” (plur. of Bahímah = Heb. Behemoth), applied in Egypt especially to cattle. A friend of the “Oppenheim” house, a name the Arabs cannot pronounce, was known throughout Cairo as “Jack al-baháim” (of the cows.)
[72]. Lit. “The father of side-locks,” a nickname of one of the Tobba Kings. This “Hasan of the ringlets” who wore two long pig-tails hanging to his shoulders was the Rochester or Piron of his age: his name is still famous for brilliant wit, extempore verse and the wildest debauchery. D’Herbelot’s sketch of his life is very meagre. “His poetry has survived to the present day and (unhappily) we shall hear more of Abu Nowás.” On the subject of these patronymics Lane (Mod. Egypt, chapt. iv.) has a strange remark that “Abu Dáúd is not the Father of Dáúd or Abu Ali the Father of Ali, but whose Father is (or was) Dáúd or Ali.” Here, however, he simply confounds Abu = father of (followed by a genitive), with Abu-h (for Abu-hu) = he, whose father.