[192]. i.e. “The Tigris” (Hid-dekel), with which the Egyptian writer seems to be imperfectly acquainted. See vols. i. 180; viii. 150.
[193]. The word, as usual misapplied in the West, is to be traced through the Turk. Kúshk (pron. Kyúshk) to the Pers. “Kushk” = an upper chamber.
[194]. Four including the door-keeper. The Darwayshes were suspected of kidnapping, a practice common in the East, especially with holy men. I have noticed in my Pilgrimage (vols. ii. 273; iii. 327), that both at Meccah and at Al-Medinah the cheeks of babes are decorated with the locally called “Masháli” = three parallel gashes drawn by the barber with the razor down the fleshy portion of each cheek, from the exterior angles of the eyes almost to the corners of the mouth. According to the citizens, this “Tashrít” is a modern practice distinctly opposed to the doctrine of Al-Islam; but, like the tattooing of girls, it is intended to save the children from being carried off, for good luck, by kidnapping pilgrims, especially Persians.
[195]. The hair being shaven or plucked and showing the darker skin. In the case of the axilla-pile, vellication is the popular process: see vol. ix. 139. Europeans who do not adopt this essential part of cleanliness in hot countries are looked upon as impure by Moslems.
[196]. Here a little abbreviation has been found necessary: “of no avail is a twice-told tale.”
[197]. The nearest approach in Eastern tales to Western hysterics.
[198]. A tent-pitcher, body servant, etc. See vol. vii. 4. The word is still popular in Persia.
[199]. The amount of eating and drinking in this tale is phenomenal; but, I repeat, Arabs enjoy reading of “meat and drink” almost as much as Englishmen.
[200]. Arab writers always insist upon the symptom of rage which distinguishes the felines from the canines; but they do not believe that the end of the tail has a sting.
[201]. The circular leather which acts alternately provision bag and table-cloth. See vols. i. 178; v. 8; viii. 269; and ix. 141.