[474]. The cries of an itinerant pedlar hawking about woman’s wares. See Lane (M. E.) chapt. xiv. “Flfl’a” (a scribal error?) may be “Filfil” = pepper or palm-fibre. See Index, vol. v. p. 493, “Tutty,” in low-Lat. “Tutia,” probably from the Pers. “Tutiyah,” is protoxide of zinc, found native in Iranian lands, and much used as an eye-wash.
[475]. In text “Samm Sá’ah.”
[476]. “Laban halíb,” a trivial form = “sweet milk;” “Laban” being the popular word for milk artificially soured. See vols. vi. 201; vii. 360.
[477]. In text “Nisf ra’as Sukkar Misri.” “Sukkar” (from Pers. “Shakkar,” whence the Lat. Saccharum) is the generic term, and Egypt preserved the fashion of making loaf-sugar (Raas Sukkar) from ancient times. “Misri” here = local name, but in India it is applied exclusively to sugar-candy, which with Gúr (molasses) was the only form used throughout the country some 40 years ago. Strict Moslems avoid Europe-made white sugar because they are told that it is refined with bullock’s blood, and is therefore unlawful to Jews and the True Believers.
[478]. Lit. “that the sugar was poison.”
[479]. In text “Kata’a Judúr-há” (for “hu”). [I refer the pronoun in “Judúr-há” to “Rakabah,” taking the “roots of the neck,” to mean the spine.—St.]
[480]. In text “Fahata” for “Fahasa” (?) or perhaps a clerical error for “Fataha” = he opened (the ground). [“Fahata,” probably a vulgarisation of “fahatha” (fahasa) = to investigate, is given by Bocthor with the meaning of digging, excavating. Nevertheless I almost incline to the reading “fataha,” which, however, I would pronounce with Tashdíd over the second radical, and translate: “he recited a ’Fátihah’ for them,” the usual prayer over the dead before interment. The dative “la-hum,” generally employed with verbs of prayer, seems to favour this interpretation. It is true I never met with the word in this meaning, but it would be quite in keeping with the spirit of the language, and in close analogy with such expressions as “kabbara,” he said “Allahu akbar,” “Hallala,” he pronounced the formula of unity, and a host of others. Here it would, in my opinion, wind up the tale with a neat touch of peasant’s single-mindedness and loyal adherence to the injunctions of religion even under provoking circumstances.—St.]
[481]. In the MS. we have only “Ending. And it is also told,” etc. I again supply the connection.
[482]. Scott does not translate this tale, but he has written on the margin (MS. vi. 101), “A story which bears a strong resemblance to that I have read (when a boy) of the Parson’s maid giving the roasted goose to her Lover and frightening away the guests, lest he should geld them.”
[483]. In text “Zakarayn Wizz (ganders) simán”; but afterwards “Wizzatayn” = geese.