INDEX.

203. The story contains excellent material, but the writer or the copier has “scamped” it in two crucial points, the meeting of the bereaved Sultan and his wife (Night ccclxxvii) and the finale where we miss the pathetic conclusions of the Mac. and Bresl. Edits. Also a comparison of this hurried dénouement with the artistic tableau of “King Omar bin al-Nu’uman,” where all the actors are mustered upon the stage before the curtain falls, measures the difference between this MS. and the printed texts, showing the superior polish and finish of the latter.

204. Vol. iii. pp. 386–97, where it follows immediately the last story. Scott (Story of the Avaricious Cauzee and his Wife, vi. 112) has translated it after his own fashion, excising half and supplying it out of his own invention; and Gauttier has followed suit in the Histoire du Cadi avare et de sa Femme, vi. 254.

205. Tarábulus and Atrábulus are Arabisations of Tripolis (hod. Tripoli) the well-known port-town north of Bayrút; founded by the Phœnicians, rose to fame under the Seleucidæ, and was made splendid by the Romans. See Socin’s “Bædeker,” p. 509.

206. i.e. the Kazi’s court-house.

207. Arab. “Buksumah” = “hard bread” (Americanicè).

208. Arab. “Sufrah umm jalájil.” Lit. an eating-cloth with little bells, like those hung to a camel, or metal plates as on the rim of a tambourine.

209. The Kursi here = the stool upon which the “Síníyah” or tray of tinned copper is placed, the former serving as a table. These stools, some 15 inches high and of wood inlaid with bone, tortoise-shell or mother-of-pearl, are now common in England, where one often sees children using them as seats. The two (Kursi and Síníyah) compose the Sufrah, when the word is used in the sense of our “dinner-table.” Lane (M.E. chapt. v.) gives an illustration of both articles.

210. Arab. “Jarídah,” a palm-frond stripped of its leaves (Supplemental, vol. i. 264); hence the “Jaríd” used as a javelin; see vol. vi. 263.

211. An Egyptian or a Syrian housewife will make twenty dishes out of roast lamb, wholly unlike the “good plain cook” of Great or Greater Britain, who leaves the stomach to do all the work of digestion in which she ought to but does not assist.

212. A plate of “Baysár” or “Faysár,” a dish peculiar to Egypt; beans seasoned with milk and honey and generally eaten with meat. See Mr. Guy Lestrange’s “Al-Mukaddasi,” Description of Syria, p. 80; an author who wrote cir. A.H. 986. Scott (vi. 119) has “A savoury dish called byssarut, which is composed of parched beans and pounded salt meat, mixed up with various seeds, onions and garlic.” Gauttier (vi. 261) carefully avoids giving the Arabic name, which occurs in a subsequent tale (Nights cdxliv.) when a laxative is required.

213. Arab. “Mulúkhíyah náshiyah,” lit. = flowing; i.e. soft like épinards au jus. Mulúkhíyá that favourite vegetable, the malva esculenta is derived from the Gr. μαλάχη (also written μολύχη) from μαλάσσω = to soften, because somewhat relaxing. In ancient Athens it was the food of the poorer classes and in Egypt it is eaten by all, taking the place of our spinach and sorrel.

214. Arab. “Kalak” = lit. “agitation,” “disquietude” and here used as syn. with “Kúlanj,” a true colic.

215. Arab. “Mazarát,” from the ✔ “Mazr,” = being addled (an egg).

216. Here is an allusion to the “Massage,” which in these days has assumed throughout Europe all the pretensions of scientific medical treatment. The word has been needlessly derived from the Arab. “Mas’h” = rubbing, kneading; but we have the Gr. synonym μάσσω and the Lat. Massare. The text describes child-bed customs amongst Moslem women; and the delivery of the Kazi has all the realism of M. Zola’s accouchement in La Joie de Vivre.

217. Arab. “Fa’álah” = the building craft, builder’s trade.

218. In text “Kawwárah,” which is not found in the dictionaries. “Kuwárah” = that which is cut off from the side of a thing, etc. My translation is wholly tentative: perhaps Kawwára may be a copyist’s error for “Kazázah” = vulg. a (flask of) glass.

219. The “Khaznah,” = treasury, is a thousand “Kís” = 500 piastres, or £5 at par; and thus represents £5,000, a large sum for Tripoli in those days.

220. The same incident occurs in that pathetic tale with an ill name—“How Abu al-Hasan brake Wind,” vol. v. 135.

221. Arab. “Karkabah,” clerical error (?) for “Karkarah” = driving (as wind the clouds); rumbling of wind in bowels. Dr. Steingass holds that it is formed by addition of a second “k,” from the ✔ “Karb,” one of whose meanings is: “to inflate the stomach.”

222. For Ummu ’Amrin = mother of ’Amru, so written and pronounced “’Amr,” a fancy name, see vol. v. 118, for the Tale of the Schoolmaster, a well-known “Joe Miller.” [Ummu ’Amrin, like Ummu ’Ámirin, is a slang term for “hyena.” Hence, if Ass and Umm Amr went off together, it is more than likely that neither came back. St.]

223. A slang name for Death. “Kash’am” has various sigs. esp. the lion, hence Rabí’at al-Faras (of the horses), one of the four sons of Nizár was surnamed Al-Kash’am from his cœur de lion (Al-Mas’údi iii. 238). Another pleasant term for departing life is Abu Yáhyá = Father of John, which also means “The Living” from Hayy—Death being the lord of all: hence “Yamút” lit. = he dies, is an ill-omened name amongst Arabs. Kash’am is also a hyena, and Umm Kash’am is syn. with Umm ’Ámir (vol. I. 43). It was considered a point of good breeding to use these “Kunyah” for the purpose of varying speech (see Al-Hariri Ass. xix). The phrase in the text = meaning went to hell, as a proverb was first used by Zuhayr, one of the “Suspended Poets.” Umm Kash’am was the P.N. of a runaway camel which, passing by a large fire, shied and flung its riding saddle into the flames. So in Al-Siyúti’s “History of the Caliphs” (p. 447), the text has “And Malak Shah went to where her saddle was thrown by Umm Kash’am,” which Major Jarrett renders “departed to hell-fire.”

224. Scott’s “Story of the Bhang-eater and Cauzee,” vi. 126; Gauttier, Histoire du Preneur d’Opium et du Cadi, vi. 268.

225. Arab. “Lawwaha” = lit. pointing out, making clear.

226. Text “in his belly,” but afterwards in his “Halkah” = throat, throttle, which gives better sense.

227. In text “Háyishah” from ✔ “Haysh” = spoiling, etc.

228. Arab. “Yauh!” See vols. ii. 321; vi. 235.

229. Arab. “Yá Jad’án” (pron. “Gád’án”) more gen. “Yá Jad’a” = mon brave!

230. In text “Yá ’Arzád”: prob. a clerical slip for “’Urzát,” plur. of “’Urzah” = a companion, a (low) fellow, a man evil spoken of.

231. Easterns love drinking in a bright light: see vol. ii. 59.

232. Arab. “’Akl” (= comprehension, understanding) and “Nakl” (= copying, describing, transcribing), a favourite phrase in this MS.

233. Arab. “Ummálí”; gen. Ummál, an affirmation; Certes, I believe you!

234. For the many preparations of this drug, see Herklots, Appendix, pp. lxviii.-ciii. It is impossible to say how “Indian hemp,” like opium, datura, ether and chloroform, will affect the nervous system of an untried man. I have read a dozen descriptions of the results, from the highly imaginative Monte Christo to the prose of prosaic travellers; and do not recognise that they are speaking of the same thing.

235. This tranquil enjoyment is popularly called “Kayf.” See my Pilgrimage i. 13. In a coarser sense it is applied to all manners of intoxication; and the French traveller Sonnini says, “The Arabs (by which he means the Egyptians) give the name of Kayf to the voluptuous relaxation, the delicious stupor, produced by the smoking of hemp.” I have smoked it and eaten it for months without other effect than a greatly increased appetite and a little drowsiness.

236. These childish indecencies are often attributed to Bhang-eaters. See “Bákún’s Tale of the Hashísh-eater,” vol. ii. 91. Modest Scott (vi. 129) turns the joke into “tweaking the nose.” Respectable Moslems dislike the subject, but the vulgar relish it as much as the sober Italian enjoys the description of a drinking bout—in novels.

237. In the text “Finjál,” a vulgarism for “Finján”: so the converse “Isma’ín” for “Ism’afl” = Ishmael. Mr. J. W. Redhouse (The Academy No. 764) proposes a new date for coffee in Al-Yaman. Colonel Playfair (History of Yemen, Bombay 1859) had carelessly noted that its “first use at Aden was by a judge of the place who had seen it drunk at Zayla’, on the African coast opposite Aden,” and he made the judge die in A.H. 875 = A.D. 1470. This is about the date of the Shaykh al-Sházalí’s tomb at Mocha, and he was the first who brought the plant from about African Harar to the Arabian seaboard. But Mr. Redhouse finds in a Turkish work written only two centuries ago, and printed at Constantinople, in A.D. 1732, that the “ripe fruit was discovered growing wild in the mountains of Yemen (?) by a company of dervishes banished thither.” Finding the berry relieve their hunger and support their vigils the prior, “Shaykh ’Umar advised their stewing it (?) and the use became established. They dried a store of the fruit; and its use spread to other dervish communities, who perhaps (!) sowed the seed wherever it would thrive throughout Africa (N.B. where it is indigenous) and India (N.B. where both use and growth are quite modern). From Africa, two centuries later, its use was reimported to Arabia at Aden (?) by the judge above mentioned, who in a season of scarcity of the dried fruit (?) tried the seed” (N.B. which is the fruit). This is passing strange and utterly unknown to the learned De Sacy (Chrest. Arab. i. 412–481).

238. Koran iii. 128. D’Herbelot and Sale (Koran, chap. iii. note) relate on this text a noble story of Hasan Ali-son and his erring slave which The Forty Vezirs (Lady’s eighth story, p. 113) ignorantly attributes to Harun al-Rashid:—Forthwith the Caliph rose in wrath and was about to hew the girl in pieces, when she said, “O Caliph, Almighty Allah saith in His glorious Word (the Koran), ‘And the stiflers of Wrath” (iii. 128). Straightway the Caliph’s wrath was calmed. Again said the girl, “And the pardoners of men.” (ibid.) Quoth the Caliph, ‘I have forgiven the crimes of all the criminals who may be in prison.’ Again said the slave-girl, ‘And Allah loveth the beneficent’ (ibid.) Quoth the Caliph, ‘God be witness that I have with my own wealth freed thee and as many male and female slaves as I have, and that this day I have for the love of Allah given the half of all my good in alms to the poor.’ This is no improvement upon the simple and unexaggerated story in Sale. “It is related of Hasan, the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his master’s resentment, fell on his knees and repeated these words, Paradise is for those who bridle their anger. Hasan answered, I am not angry. The slave proceeded, And for those who forgive men. I forgive you, said Hasan. The slave, however, finished the verse, For Allah loveth the beneficent. Since it is so, replied Hasan, I give you your liberty and four hundred pieces of silver.”

239. The old name of the parish bull in rural England.

240. Arab. “Kawík:” see The Nights, vol. vi. 182, where the bird is called “Ak’ak.” Our dicts. do not give the word, but there is a ✔ “Kauk” (Káka, yakúku) to cluck, and “Kauk” = an aquatic bird with a long neck. I assume “Kawík” to be an intensive form of the same root. The “Mother of Solomon” is a fanciful “Kunyah,” or bye name given to the bird by the Bhang-eater, suggesting his high opinion of her wisdom.

241. Arab. “Nátúr,” prop. a watchman: also a land-mark, a bench-mark of tamped clay.

242. In text “Bartamán” for “Martaban” = a pot, jar, or barrel-shaped vessel: others apply the term to fine porcelain which poison cannot affect. See Col. Yule’s Glossary, s. v. Martabán, where the quotation from Ibn Batutah shows that the term was current in the xivth century. Linschoten (i. 101) writes, “In this town (Martaban of Pegu) many of the great earthen pots are made, which in India are called Martananas, and many of them are carried throughout all India of all sorts both small and great: and some are so great that they will fill two pipes of water.” Pyrard (i. 259) applies the name to “certain handsome jars, of finer shape and larger than I have seen elsewhere” (Transl. by Albert Gray for the Hakluyt Soc. 1887). Mr. Hill adds that at Málé the larger barrel-shaped jars of earthenware are still called “Mátabán,” and Mr. P. Brown (Zillah Dictionary, 1852) finds the word preserved upon the Madras coast = a black jar in which rice is imported from Pegu.

243. The Arabic here changes person, “he repeated” after Eastern fashion, and confuses the tale to European readers.

244. Such treasure trove belonging to the State, i.e. the King.

245. Arab. “Húrí” for “Húr” = a pool, marsh, or quagmire, in fact corresponding with our vulgar “bogshop.” Dr. Steingass would read “Haurí,” a “mansúb” of “Haur” = pond, quagmire, which, in connection with a Hammam, may = sink, sewer, etc.

246. The Bedlam: see vol. i. 288.

247. Arab. “Tamtar aysh?” (i.e. Ayyu shayyin, see vol. i. 79). I may note that the vulgar abbreviation is of ancient date. Also the Egyptian dialect has borrowed, from its ancestor the Coptic, the practice of putting the interrogatory pronoun or adverb after (not before) the verb, e.g. “Rá’ih fayn?” = Wending (art thou) whither? It is regretable that Egyptian scholars do not see the absolute necessity of studying Coptic, and this default is the sole imperfection of the late Dr. Spitta Bey’s admirable Grammar of Egyptian.

248. Arab. “’Arsah,” akin to “Mu’arris” (masc.) = a pimp, a pander. See vol. i. 338; and Supp. vol. i. 206; and for its use Pilgrimage, i. 276.

249. i.e. Abú Kásim the Drummer. The word “Tambúr” is probably derived from “Tabl” = a drum, which became by the common change of liquids “Tabur” in O. French and “Tabour” in English. Hence the mod. form “Tambour,” which has been adopted by Turkey, e.g. Tambúrji = a drummer. In Egypt, however, “Tambúr” is applied to a manner of mandoline or guitar, mostly used by Greeks and other foreigners. See Lane, M.E. chap. xviii.

250. Arab. “Bál” (sing. Bálah) = a bale, from the Span. Bala and Italian Balla, a small parcel made up in the shape of a bale, Lat. Palla.

251. Arab. “Walásh,” i.e. “Was lá shayya” = “And nihil” (nil, non ens, naught).

252. Arab. “Kurbáj” = cravache: vol. viii. 17. The best are made of hippopotamus-hide (imported from East Africa), boiled and hammered into a round form and tapering to the point. Plied by a strong arm they cut like a knout.

253. The text “Yá Sultán-am,” a Persian or Turkish form for the Arab. “Yá Sultán-i.”

254. In text “Kalb” for “Kulbat” = a cave, a cavern.

255. The houses were of unbaked brick or cob, which readily melts away in rain and requires annual repairing at the base of the walls where affected by rain and dew. In Sind the damp of the earth with its nitrous humour eats away the foundations and soon crumbles them to dust.

256. Here meaning the under-Governor or head Clerk.

257. “Níl” (= the Nile), in vulgar Egyptian parlance the word is = “high Nile,” or the Nile in flood.

258. Arab. “Darwayshah” = a she-Fakír, which in Europe would be represented by that prime pest a begging nun.

259. Arab. “Allah háfiz-ik” = the popular Persian expression, “Khudá Háfiz!”

260. Arab. “Sálihín” = the Saints, the Holy Ones.

261. Arab. “Sharkh” = in dicts. the unpolished blade of a hiltless sword.

262. In the text “Miláyah,” a cotton stuff some 6 feet long, woven in small chequers of white and indigo-blue with an ending of red at either extremity. Men wrap it round the body or throw it over the shoulder like our plaid, whose colours I believe are a survival of the old body-paintings, Pictish and others. The woman’s “Miláyah” worn only out of doors may be of silk or cotton: it is made of two pieces which are sewed together lengthwise and these cover head and body like a hooded cloak. Lane figures it in M.E. chapt. i. When a woman is too poor to own a “Miláyah” or a “Habarah” (a similar article) she will use a bed-sheet for out-of-doors work.

263. The pun here is “Khalíyát” = bee-hive and empty: See vols. vi., 246; ix. 291. It will occur again in Supplementary vol. v. Night DCXLVI.

264. i.e. Caravan, the common Eastern term. In India it was used for a fleet of merchantmen under convoy: see Col. Yule, Glossary, s. v.

265. Again “Bartamán” for “Martabán.”

266. The “Sáhib” = owner, and the “Dallál” = broker, are evidently the same person.

267. “Alà kám” for “kam” (how much?)—peasants’ speech.

268. She has appeared already twice in The Nights, esp. in The Tale of Ghánim bin ’Ayyúb (vol. ii. 45) and in Khalífah the Fisherman of Baghdad (vol. viii. 145). I must again warn my readers not to confound “Kút” = food with “Kuwwat” = force, as in Scott’s “Koout al Koolloob” (vi. 146). See Terminal Essay p. 110.

269. In text “Mu’ammarjiyah” (master-masons), a vulgar Egyptianism for “Mu’ammarin.” See “Jáwashiyah,” vols. ii. 49; viii. 330. In the third line below we find “Muhandizín” = geometricians, architects, for “Muhandisín.” [Perhaps a reminiscence of the Persian origin of the word “Handasah” = geometry, which is derived from “Andázah” = measurement, etc.—St.]

270. The text ends this line in Arabic.

271. Alluding to the curious phenomenon pithily expressed in the Latin proverb, “Suus cuique crepitus benè olet,” I know of no exception to the rule, except amongst travellers in Tibet, where the wild onion, the only procurable green-stuff, produces an odour so rank and fetid that men run away from their own crepitations. The subject is not savoury, yet it has been copiously illustrated: I once dined at a London house whose nameless owner, a noted bibliophile, especially of “facetiæ,” had placed upon the drawing-room table a dozen books treating of the “Crepitus ventris.” When the guests came up and drew near the table, and opened the volumes, their faces were a study. For the Arab. “Faswah” = a silent break wind, see vol. ix. 11 and 291. It is opposed to “Zirt” = a loud fart and the vulgar term, see vol. ii. 88.

272. Arab. “Yá Házá,” see vol. i. 290.

273. In text “Yumkinshayy,” written in a single word, a favourite expression, Fellah-like withal, throughout this MS.

274. In text “Tafazzalú”; see vol. ii. 103.

275. The word (Saráy) is Pers. but naturalised throughout Egypt and Syria; in places like Damascus where there is no King it is applied to the official head-quarters of the Walí (provincial governor), and contains the prison like the Maroccan “Kasbah.” It must not be confounded with “Serraglio” = the Harem, Gynecium or women’s rooms, which appears to be a bastard neo-Latin word “Serrare,” through the French Serrer. I therefore always write it with the double “canine letter.”

276. I have noted (vol. i. 95) that the “Khil’ah” = robe of honour, consists of many articles, such as a horse, a gold-hilted sword, a fine turban, etc., etc.

277. This again shows the “Nakkál” or coffee-house tale-teller. See vol. x. 163.

278. This is the Moslem version of “Solomon’s Judgment” (1 Kings iii. 16–20). The Hebrew legend is more detailed but I prefer its rival for sundry reasons. Here the women are not “harlots” but the co-wives of one man and therefore hostile; moreover poetical justice is done to the constructive murderess.

279. I am not aware that the specific gravity of the milks has ever been determined by modern science; and perhaps the experiment is worthy a trial.

280. Arab. “Dúna-k.” See vol. iv. p. 20.

281. “Al-Wazíru’l-’Arif bi-lláhi Ta’álà,” a title intended to mimic those of the Abbaside Caliphs; such as “Mu’tasim bi’llah” (servant of Allah), the first of the long line whose names begin with an epithet (the Truster, the Implorer, etc.), and end with “bi’llah.”

282. [Tarajjama, which is too frequently used in this MS. to be merely considered as a clerical error, I suppose to mean: he pronounced for him the formula: “A’uzzu bi lláhi mina ’l-Shaytáni ’l-Rajími” = I take refuge with Allah against Satan the Stoned. See Koran xvi. 100. It would be thus equivalent with the usual ta’awwaza.—St.]

283. The MS. here ends Night cdxii. and begins the next. Up to this point I have followed the numeration but from this forwards as the Nights become unconscionably short compared with the intervening dialogues, I have thrown two and sometimes three into one. The Arabic numbers are, however, preserved for easier reference.

284. This is a poor and scamped version of “Ali the Persian and the Kurd Sharper,” in vol. iv. 149. It is therefore omitted.

285. The dish-cover, usually made of neatly plaited straw variously coloured, is always used, not only for cleanliness but to prevent the Evil Eye falling upon and infecting the food.

286. The “Bámiyah,” which = the Gumbo, Occra (Okrá) or Bhendi of Brit. India which names the celebrated bazar of Bombay, is the esculent hibiscus, the polygonal pod (some three inches long and thick as a man’s finger) full of seeds and mucilage making it an excellent material for soups and stews. It is a favourite dish in Egypt and usually eaten with a squeeze of lime-juice. See Lane, Mod. Egypt. chapt. v., and Herklots (App. p. xlii.) who notices the curry of “Bandakí” or Hibiscus esculentus.

287. Written “Bakshísh” for “Bakhshísh,” after Fellah-fashion.

288. [In the MS.: Wa’l-Sultánu karaa Wirduh (Wirda-hu) wa jalasa li ’l-Munádamah = And the Sovran recited his appointed portion of the Koran, and then sat down to convivial converse. This reminds of the various passages of the present Shah of Persia’s Diary, in which he mentions the performance of his evening devotions, before setting out for some social gathering, say a supper in the Guildhall, which he neatly explains as a dinner after midnight (Shám ba’d az nisf-i-shab).—St.]

289. This is Scott’s “Story of the Three Princes and Enchanting Bird,” vol. vi. 160. On the margin of the W. M. MS. he has written “Story of the King and his Three Sons and the Enchanting Bird” (vol. i., Night cdxvii). Gauttier, vi. 292, names it Histoire des Trois Princes et de l’Oiseau Magicien. Galland may have used parts of it in the “Two Sisters who envied their Cadette”: see Supp. vol. iii. pp. 492–549.

290. In text “Al-Bulaybul” (the little Nightingale, Philomelet), “Al Sayyáh” (the Shrieker). The latter epithet suggests to me the German novel which begins, “We are in Italy where roses bestink the day and Nightingales howl through the live-long night,” &c.

291. “Sanják,” Turk. = flag, banner, and here used (as in vulg. Arab.) for Sanják-dár, the banner-bearer, ensign. In mod. parlance, Sanják = minor province, of which sundry are included in an “Iyálah” = government-general, under the rule of a Wálí (Wiláyah).

292. In the MS. “Zifr” = nail, claw, talon.

293. “Al-Rizk maksúm,” an old and sage byword pregnant with significance: compare “Al-Khauf (fear) maksúm” = cowardice is equally divided. Vol. iii. 173. [I read: “Yas’à ’l-Kadamu li-’Umrin danà au li-Rizkin qusima,” taking “Rizk” as an equivalent for “al-Rizku ’l-hasanu” = any good thing which a man obtains without exerting himself in seeking for it, and the passive “qusima” in the sense of Kismah, vulgo “Kismet.” Hence I would translate: The foot speeds to a life that is mean, or to a boon that is pre-ordained.—St.]

294. In the text “Bát” (for Bit), in Fellah-speech “Pass the night here!” The Bird thus makes appeal to the honour and hospitality of his would-be captor, and punishes him if he consent. I have translated after Scott (v. 161). [I cannot persuade myself to take “bát” for an imperative, which would rather be “bít” for “bit,” as we shall find “kúm” for “kum,” “rúh” for “ruh.” It seems to me that the preterite “bát” means here “the night has passed,” and rendering “man” by the interrogative, I would translate: “O! who will say to the sad, the separated, night is over?” Complaints of the length of night are frequent with the parted in Arab poetry. This accords also better with the following ’Atús al-Shams, the sneezing of the sun, which to my knowledge, applies only to daybreak, as in Hariri’s 15th Assembly (al-Farzíyah), where “the nose of the morning” sneezes.—St.]

295. i.e. they bound kerchiefs stained blue or almost black round their brows. In modern days Fellah women stain their veils (face and head), kerchiefs and shirts with indigo; and some colour their forearms to the elbow.

296. Here again and in the following adventure we have “Khudadad and his Brothers.” Suppl. vol. iii. 209–304.

297. In sign of despair. See vol. i. 298.

298. In text “Kalamátu ’llah” = the Koran: and the quotation is from chapt. cxiii. 5. For the “Two Refuge-takings” (Al-Mu’awizzatáni), see vol. iii. 222.

299. i.e., caused his brothers to recover life.

[I read: Allazí ’amaltu fí-him natíjah yujázúní bi-Ziddi-há = Those to whom I did a good turn, requite me with the contrary thereof. Allazí, originally the masc. sing. is in this MS. vulgarly, like its still more vulgar later contraction, “illí,” used for both genders and the three numbers.—St.]