[544]. See in Mr. Doughty’s valuable “Arabia Deserta” (i. 309) how the Badawi’s mare puts down her soft nose to be kissed by the sitters about the coffee-hearth.
[545]. In text, “Hadda ’lláho bayní wa baynakum.”
[546]. The last clause is omitted in the text which is evidently defective: MS. vol. vi. p. 180, line 7.
[547]. In text “Tauhán al-Husán.”
[548]. In Abyssinia the “Khil’at” = robe of honour (see vol. i. 195) is an extensive affair composed of a dress of lion’s pelt with silver-gilt buttons, a pair of silken breeches, a cap and waist-shawl of the same material, a sword, a shield and two spears; a horse with furniture of silk and silver and a mule similarly equipped. These gifts accompany the insignia of the “Order of Solomon,” which are various medals bearing an imperial crown, said to represent the Hierosolymitan Temple of the Wise King, and the reverses show the Amharic legend “Yohanne Negus zei Etiopia”—John, Emperor of Etiopia. The orders are distinguished as (1) the Grand Cross, a star of 100 grammes in massive gold, hammer-wrought, and studded with gems, given only to royalties; (2) the Knighthood, similar, but of 50 grammes, and without jewels, intended for distinguished foreigners; (3) the Officer’s Star, silver-gilt, of 50 grammes; and (4) the Companion’s, of pure silver, and the same weight. All are worn round the neck save the last, which hangs upon the chest. This practice of gilding the medals prevails also in Europe, for instance in Austria, where those made of gun-metal are often gilt by the recipients contrary to all official etiquette.
[549]. Meaning only that the babe was perfectly beautiful.
[550]. In order that the cord might not be subject to the evil eye or fall into the hand of a foe who would use it magically to injure the babe. The navel-string has few superstitions in England. The lower classes mostly place over the wound a bit of cloth wherein a hole has been burned, supposing that the carbon will heal the cut, and make it fast to the babe by a “binder” or swathe round the body, as a preventative to “pot-belly.” But throughout the East there are more observances. In India, on the birth of the babe, the midwife demands something shining, as a rupee or piece of silver, and having touched the navel-string therewith she divides it and appropriates the glittering substance, under the pretence that the absence of the illuminating power of some such sparkling object would prevent her seeing to operate. The knife with which the umbilical cord has been cut is not used for common purposes but is left beside the puerpera until the “Chilla” (fortieth day), when “Kajjal” (lamp-black), used by way of Kohl, is collected on it and applied to the child’s eyelids. Whenever the babe is bathed or taken out of the house the knife must be carried along with it; and when they are brought in again the instrument is deposited in its former place near the mother. Lastly, on the “Chilla”-day they must slaughter with the same blade a cock or a sheep (Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the navel-string in Egypt; but Lane (M.E.) is too modest to give details.
[551]. In text “Sarsarah,” a clerical error for “Akhaza (?) surratan.” See MS. vol. vi. p. 197, line 9 [I read “sarra Surrah (Surratan)” = he tied up a purse.—St.]
[552]. In the text “on account of the dust-cloud” which, we were just told, had cleared away. [The translator seems to have overlooked the “kána” before “kad dákhala-hu al-Ra’b,” which gives to the verb the force of a pluperfect: “and fear had entered into him at the sight of the dust-cloud.”—St.]
[553]. i.e. his daughter, of whom he afterwards speaks in the plur.