[64]. Here the story-teller omits to say that Masrúr bore witness to the Caliph’s statement.
[65]. Arab. “Wa kuntu ráihah ursil warák,” the regular Fellah language.
[66]. Arab. “’Irk al-Háshimí.” See vol. ii. 19. Lane remarks, “Whether it was so in Hashim himself (or only in his descendants), I do not find; but it is mentioned amongst the characteristics of his great-grandson, the Prophet.”
[67]. Arab. “Bostán al-Nuzhah,” whose name made the stake appropriate. See vol. ii. 81.
[68]. Arab. “Tamásil” = generally carved images, which, amongst Moslems, always suggest idols and idolatry.
[69]. The “Shubbák” here would be the “Mashrabiyah,” or latticed balcony, projecting from the saloon-wall, and containing room for three or more sitters. It is Lane’s “Meshrebeeyeh,” sketched in M.E. (Introduction) and now has become familiar to Englishmen.
[70]. This is to show the cleverness of Abu al-Hasan, who had calculated upon the difference between Al-Rashid and Zubaydah. Such marvels of perspicacity are frequent enough in the folk-lore of the Arabs.
[71]. An artful touch, showing how a tale grows by repetition. In Abu al-Hasan’s case (infra) the eyes are swollen by the swathes.
[72]. A Hadis attributed to the Prophet, and very useful to Moslem husbands when wives differ overmuch with them in opinion.
[73]. Arab. “Masarat fí-há,” which Lane renders, “And she threw money to her.”