[131]. Arab. “Tanjah” = Strabo Τίγγις (derivation uncertain), Tingitania, Tangiers. But why the terminal s?
[132]. Or Amidah, by the Turks called “Kara (black) Amid” from the colour of the stones; and the Arabs “Diyar-bakr” (Diarbekir), a name which they also give to the whole province—Mesopotamia.
[133]. Mayyáfárikín, an episcopal city in Diyar-bakr: the natives are called Fárikí; hence the abbreviation in the text.
[134]. Arab. “Ayát al-Naját,” certain Koranic verses which act as talismans, such as, “And wherefore should we not put our trust in Allah?” (xiv. 15); “Say thou, ‘Naught shall befal us save what Allah hath decreed for us.’” (ix. 51), and sundry others.
[135]. These were the “Brides of the Treasure,” alluded to in the story of Hasan of Bassorah and elsewhere.
[136]. Arab. “Ishárah,” which may also mean beckoning. Easterns reverse our process: we wave band or finger towards ourselves; they towards the object; and our fashion represents to them, Go away!
[137]. i.e. musing a long time and a longsome.
[138]. Arab. “Dihlíz” from the Persian. This is the long dark passage which leads to the inner or main gate of an Eastern city, and which is built up before a siege. It is usually furnished with Mastabah-benches of wood and masonry, and forms a favourite lounge in hot weather. Hence Lot and Moses sat and stood in the gate, and here man speaks with his enemies.
[139]. The names of colours are as loosely used by the Arabs as by the Classics of Europe; for instance, a light grey is called a “blue or a green horse.” Much nonsense has been written upon the colours in Homer by men who imagine that the semi-civilised determine tints as we do. They see them but they do not name them, having no occasion for the words. As I have noticed, however, the Arabs have a complete terminology for the varieties of horse-hues. In our day we have witnessed the birth of colours, named by the dozen, because required by women’s dress.
[140]. For David’s miracles of metallurgy see vol. i. 286.