[141]. In token that she intended to act like a man.
[142]. This is not rare even in real life: Moslem women often hide and change their names for superstitious reasons, from the husband and his family.
[143]. Arab. “Sabab” which also means cause. Vol. ii. 14. There is the same metaphorical use of “Habl” = cord and cause.
[144]. Arab. “Himà,” a word often occurring in Arab poetry, domain, a pasture or watered land forcibly kept as far as a dog’s bark would sound by some masterful chief like “King Kulayb.” (See vol. ii. [77]). This tenure was forbidden by Mohammed except for Allah and the Apostle (i.e. himself). Lane translates it “asylum.”
[145]. She was a maid and had long been of marriageable age.
[146]. The young man had evidently “kissed the Blarney stone”; but the flattery is the more telling as he speaks from the heart.
[147]. “Inshallah” here being = D. V.
[148]. i.e. The “Place of Light” (Pharos), or of Splendour. Here we find that Hasan’s wife is the youngest sister, but with an extraordinary resemblance to the eldest, a very masterful young person. The anagnorisis is admirably well managed.
[149]. i.e. the sweetmeats of the feast provided for the returning traveller. The old woman (like others) cannot resist the temptation of a young man’s lips. Happily for him she goes so far and no farther.
[150]. The first, fourth, fifth and last names have already occurred: the others are in order, Star o’ Morn, Sun of Undurn and Honour of Maidenhood. They are not merely fanciful, but are still used in Egypt and Syria.