[364]. Scott (vi. 386) “The Cauzee’s story:” Gauttier (vi. 406) does not translate it.
[365]. In the text the message is delivered verbatim: this iteration is well fitted for oral work, with its changes of tone and play of face, and varied “gag”; but it is most annoying for the more critical reader.
[366]. Arab. “Lukmah” = a balled mouthful: vols. i. 261, vii. 367.
[367]. The “Miftáh” (prop. “Miftah”) or key used throughout the Moslem East is a bit of wood, 7–14 inches long, and provided with 4–10 small iron pins which correspond with an equal number of holes in the “Dabbah” or wooden bolt. If one of these teeth be withdrawn the lock will not open. Lane (M. E. Introduction) has a sketch of the “Miftah” and “Dabbah.”
[368]. In text “Ayoh” which is here, I hold, a corruption of “Í (or Ayy) hú” = “yes indeed he.” [I take “aywah” (as I would read the word) to be a different spelling for “aywa” = yes indeed, which according to Spitta Bey, Gr. p. 168 is a contraction of “Ay (Í) wa’lláhi,” yes by Allah, “What? thy lover?” asks the husband, and she emphatically affirms the fact, to frighten the concealed tailor.—St.]
[369]. In the Arab. “Al-Ashkhákh,” plur. of “Shakhkh” and literally “the stales” meaning either dejection. [I read: “bi ’l-Shakhákh,” the usual modern word for urine. “’Alayya Shakhákh” is: I want to make water. See Dozy Suppl. s.v.—St.]
[370]. In text “Ahú ma’í”—pure Fellah speech.
[371]. In the Arab. “laklaka-há”—an onomatopœia.
[372]. In text “Ilà an yasír Karmu-hu.” The ✓ Karm originally means cutting a slip of skin from the camel’s nose by way of mark, in lieu of the normal branding.
[373]. In text “Yazghaz-há fí shikkati-ha,” the verb being probably a clerical error for “Yazaghzagh,” from ✓ “Zaghzagha” = he opened a skin bag.