[231]. i.e. “I suffer from an acute attack of rheumatism”—a complaint common in even the hottest climates.
[232]. Needless to say that amongst Moslems, as amongst Christians, the Israelite medicineman has always been a favourite, despite an injunction in the “Díním” (Religious Considerations) of the famous Andalusian Yúsuf Caro. This most fanatical work, much studied at Tiberias and Safet (where a printing-press was established in the xvith century) decides that a Jewish doctor called to attend a Goi (Gentile) too poor to pay him is bound to poison his patient—if he safely can.
[233]. Lit. “The Bull-(Taur for Thaur or Saur)-numbered-and-for-battle-day-lengthened.” In p. 30 this charger is called, “The-bull-that-spurneth-danger-on battle-day.” See vol. vi. 270 for a similar compound name, The-Ghul-who-eateth-man-we-pray-Allah-for-safety.
[234]. In text “Al-Járiyah rádih,” the latter word being repeated in p. 282, where it is Rádih a P.N. [Here also I would take it for a P.N., for if it were adjective to “al-Járiyah” it should have the article.—St.]
[235]. The “Radíf,” or back-rider, is common in Arabia, esp. on dromedaries when going to the Razzia: usually the crupper-man loads the matchlock and his comrade fires it.
[236]. The text has “thirty,” evidently a clerical error.
[237]. Arab. “Sakhtúr” for “Shakhtúr,” vol. vii. 362.
[238]. Doggerel fit only for the coffee-house.
[239]. In text “Ta’ayyun” = influence, especially by the “’Ayn,” or (Evil) Eye.
[240]. I have somewhat abridged the confession of the Princess, who carefully repeats every word known to the reader. This iteration is no objection in the case of a coffee-house audience to whom the tale is told bit by bit, but it is evidently unsuited for reading.