[390]. [In text “Misla ’l-Kalám,” which I venture to suggest is another clerical blunder for: “misla ’l-Kiláb” = as the dogs do.—St.]
[391]. i.e. My wife. In addition to notes in vols. i. 165, and iv. 9, 126, I would observe that “Harím” (women) is the broken plur. of “Hurmah;” from Haram, the honour of the house, forbidden to all save her spouse. But it is also an infinitive (whose plur. is Harîmát = the women of a family); and in places it is still used for the women’s apartment, the gynæceum. The latter by way of distinction I have mostly denoted by the good old English corruption “Harem.”
[392]. In text “Misla ’l-khárúf” (for Kharúf) a common phrase for an “innocent,” a half idiot; so our poets sing of “silly (harmless, Germ. Selig) sheep.”
[393]. In text this ends the tale.
[394]. In text “Wa lá huwa ’ashamná min-ka talkash ’alà Harimi-ná.” “’Ashama,” lit. = he greeded for; and “Lakasha” = he conversed with. [There is no need to change the “talkas” of the text into “talkash.” “Lakasa” is one of the words called “Zidd,” i.e. with opposite meanings: it can signify “to incline passionately towards,” or “to loath with abhorrence.” As the noun “Laks” means “itch” the sentence might perhaps be translated: “that thou hadst an itching after our Harím.” What would lead me to prefer the reading of the MS. is that the verb is construed with the preposition “’alà” = upon, towards, for, while “lakash,” to converse, is followed by “ma’” = with.—St.]
[395]. Such was the bounden duty of a good neighbour.
[396]. He does not insist upon his dancing because he looks upon the offence as serious, but he makes him tell his tale—for the sake of the reader.
[397]. “Sáhib al-Hayát:” this may also = a physiognomist, which, however, is probably not meant here.
[398]. In text “Harárah” = heat, but here derived from “Hurr” = freeborn, noble.
[399]. In text “Azay má tafút-ní?”