[164]. Pron. “Abuttawáif,” the Father of the (Jinn-) tribes. It is one of the Moslem Satan’s manifold names, alluding to the number of his servants and worshippers, so far agreeing with that amiable Christian doctrine, “Few shall be saved.”
[165]. Mr. Payne supplies this last clause from the sequence.
[166]. i.e. “Let us go,” with a euphemistic formula to defend her from evil influences. Iblis uses the same word to prevent her being frightened.
[167]. Arab. “Al-Mustaráh,” a favourite haunting-place of the Jinn, like the Hammám and other offices for human impurity. For its six names Al-Khalá, Al-Hushsh, Al-Mutawazzá, Al-Kaníf, Al-Mustaráh, and Mirház, see Al-Mas’udi, chap. cxxvii., and Shiríshi’s commentary to Hariri’s 47, Assembly.
[168]. Which, in the East, is high and prominent whilst the cantle forms a back to the seat and the rider sits as in a baby’s chair. The object is a firm seat when fighting: “across country” it is exceedingly dangerous.
[169]. In Swedenborg’s “Arcana Cœlestia” we read, “When man’s inner sight is opened, which is that of his spirit; then there appear the things of another life which cannot be made visible to the bodily sight.” Also “Evil spirits, when seen by eyes other than those of their infernal associates, present themselves by correspondence in the beast (fera) which represents their particular lust and life, in aspect direful and atrocious.” These are the Jinns of Northern Europe.
[170]. This exchange of salams was a sign of her being in safety.
[171]. Arab. “Shawáhid,” meaning that heart testifies to heart.
[172]. i.e. A live coal, afterwards called Zalzalah, an earthquake; see post p. 105. “Wakhímah” = an unhealthy land, and “Sharárah” = a spark.
[173]. I need hardly note the inscriptions upon the metal trays sold to Europeans. They are usually imitation words so that infidel eyes may not look upon the formulæ of prayer; and the same is the case with table-cloths, etc., showing a fancy Tohgra or Sultanic sign-manual.