Through Eden took their solitary way.
[47]. As we should say, “There are good pickings to be had out of this job.” Even in the last generation a Jew or a Christian intriguing with an Egyptian or Syrian Moslemah would be offered the choice of death or Al-Islam. The Wali dared not break open the door because he was not sure of his game.
[48]. The Jew rose seemingly to fetch his valuables and ran away, thus leaving the Wali no proof that he had been there in Moslem law which demands ocular testimony, rejects circumstantial evidence and ignores such partial witnesses as the policeman who accompanied his Chief. This I have before explained.
[49]. Arab. “Raba’,” lit. = spring-quarters. See Marba’, iii. 79.
[50]. Arab. “Ni’am,” an exception to the Abbé Sicard’s rule. “La consonne N est l’expression naturelle du doute chez toutes les nations, par ce que le son que rend la touche nasale, quand l’homme incertain examine s’il fera ce qu’on lui demande; ainsi NE ON, NE OT, NE EC, NE IL, d’où l’on a fait non, not, nec, nil.”
[51]. For this “Haláwat al-Miftáh,” or sweetmeat of the key-money, the French denier à Dieu, Old English “God’s penny,” see vol. vii. 212, and Pilgrimage i. 62.
[52]. Showing that car. cop. had taken place. Here we find the irregular use of the inn, perpetuated in not a few of the monster hotels throughout Europe.
[53]. For its rules and right performance see vol. vi. 199.
[54]. i.e. the “Basil (issa),” mostly a servile name, see vol. i. 19.
[55]. Arab. “La’alla,” used to express the hope or expectation of some event of possible occurrence; thus distinguished from “Layta”—Would heaven! utinam! O si! etc.—expressing desire or volition.