[FN#101] This phase of passion in the "varium et mutabile" is often treated of by Oriental storytellers, and not unoften seen in real Eastern life.
[FN#102] As has been said, "Sαhib" (preceding the name not following it as in India) is a Wazirial title in mediζval Islam.
[FN#103] This parapet was rendered obligatory by Moses (Deut. xxii. 8) on account of the danger of leaving a flat roof without garde-fou. Eastern Christians neglect the precaution and often lose their children by the neglect.
[FN#104] Arab. "Lauh." A bit of thin board washed white used for lessons as slates are amongst us, and as easily cleaned because the inks contain no minerals. It is a long parallelogram with triangular ears at the short sides; and the shape must date from ages immemorial as it is found, throughout Syria and its adjoinings, in the oldest rock inscriptions to which the form serves as a frame. Hence the "abacus" or counting table derived from the Gr. , a slab (or in Phenician "sand"), dust or sand in old days having been strewed on a table or tablet for school- boys' writings and mathematical diagrams.
[FN#105] A pre-Islamic bard and friend to Tarafah the poet of the Suspended or "Prize Poem." The tale is familiar to all the Moslem East. Tarafah's Laura was one Khaulα.
[FN#106] King of Hirah in Chaldζa, a drunken and bloodthirsty tyrant. When offended by the lampoons of the two poets he sent them with litterζ Bellerophontiζ to the Governor of Al-Bahrayn. Al-Mutalammis "smelt a rat" and destroyed his charged, but Tarafah was mutilated and buried alive, the victim of a trick which is old as (and older than) good King David and Uriah. Of course neither poet could read.
[FN#107] On this occasion, and in presence of the women only, the groom first sees or is supposed to see the face of his wife. It is, I have said, the fashion for both to be greatly overcome and to appear as if about to faint: the groom looks especially ridiculous when so attitudinising.
[FN#108] This leisurely operation of the "deed of kind" was sure to be noticed; but we do not find in The Nights any allusion to that systematic prolongatio veneris which is so much cultivated by Moslems under the name Imsαk = retention, withholding i.e. the semen. Yet Eastern books on domestic medicine consist mostly of two parts; the first of general prescriptions and the second of aphrodisiacs especially those qui prolongent le plaisir as did the Gaul by thinking of sa pauvre mθre. The Ananga-Ranga, by the Reverend Koka Pandit before quoted, gives a host of recipes which are used, either externally or internally, to hasten the paroxysm of the woman and delay the orgasm of the man (p. 27). Some of these are curious in the extreme. I heard of a Hindi who made a candle of frogs' fat and fibre warranted to retain the seed till it burned out; it failed notably because, relying upon it, he worked too vigorously. The essence of the "retaining art" is to avoid over-tension of the muscles and to pre-occupy the brain: hence in coition Hindus will drink sherbet, chew betel-nut and even smoke. Europeans ignoring the science and practice, are contemptuously compared with village-cocks by Hindu women who cannot be satisfied, such is their natural coldness, increased doubtless by vegetable diet and unuse of stimulants, with less than twenty minutes. Hence too while thousands of Europeans have cohabited for years with and have had families by "native women," they are never loved by them:—at least I never heard of a case.
[FN#109] Abu 'l Abbas al-Rakαshi, a poet of the time. The saying became proverbial (Burckhardt's A. Proverbs No. 561) and there are variants, e.g. The night's promise is spread with butter that melteth when day ariseth.
[FN#110] Koran xxvi. 5,6 or "And those who err (Arab. Al- ghαwϊn) follow the footsteps of the poets," etc.