[FN#344] i.e.  Irak Arabi (Chaldaea) and ’Ajami (Western Persia).  For the meaning of Al-Irak, which always, except in verse, takes the article, see vol. ii. 132.

[FN#345] See supra, p. 135.  Mr. Payne suspects a clerical error for “Turkumaniyah” = Turcomanish; but this is hardly acceptable.

[FN#346] As fabulous a personage as “King Kays.”

[FN#347] Possibly a clerical error for Zabid, the famous capital of the Tahamah or lowlands of Al-Yaman.

[FN#348] The Moslem’s Holy Land whose capital is Meccah.

[FN#349] A hinted protest against making a picture or a statue which the artist cannot quicken; as this process will be demanded of him on Doomsday.  Hence also the Princess is called Mariyah (Maria, Mary), a non-Moslem name.

[FN#350] i.e. day and night, for ever.

[FN#351] Koran xxxiii. 38; this concludes a “revelation” concerning the divorce and marriage to Mohammed of the wife of his adopted son Zayd.  Such union, superstitiously held incestuous by all Arabs, was a terrible scandal to the rising Faith, and could be abated only by the “Commandment of Allah.”  It is hard to believe that a man could act honestly after such fashion; but we have seen in our day a statesman famed for sincerity and uprightness honestly doing things the most dishonest possible.  Zayd and Abu Lahab (chap. cxi. i.) are the only contemporaries of Mohammed named in the Koran.

[FN#352] i.e. darkened behind him.

[FN#353] Here we have again, as so common in Arab romances, the expedition of a modified Don Quixote and Sancho Panza.

[FN#354] Arab.  “Arzi-ha” = in its earth, its outlying suburbs.

[FN#355] The king’s own tribe.

[FN#356] i.e. he was always “spoiling for a fight.”

[FN#357] In the text the two last sentences are spoken by Amir and the story-teller suddenly resumes the third person.

[FN#358] Mr. Payne translates this “And God defend the right” (of plunder according to the Arabs).

[FN#359] Arab.  “Lillahi darruk”; see vol. iv. 20.  Captain Lockett (p.28) justly remarks that “it is a sort of encomiastic exclamation of frequent occurrence in Arabic and much easier to comprehend than translate.”  Darra signifies flowing freely (as milk from the udder) and was metaphorically transferred to bounty and to indoles or natural capacity.  Thus the phrase means “your flow of milk is by or through Allah.” i.e., of unusual abundance.

[FN#360] The words are euphemistic:  we should say “comest thou to our succour.”

[FN#361] i.e.  If his friend the Devil be overstrong for thee, flee him rather than be slain; as

          He who fights and runs away
          Shall live to fight another day.

[FN#362] i.e.  I look to Allah for said (and keep my powder dry).

[FN#363] i.e. to the next world.