Arab. “Khitáb” = the exordium of a letter preceding its business-matter and in which the writer displays all his art. It ends with “Ammá ba’d,” lit. = but after, equivalent to our “To proceed.” This “Khitáb” is mostly skipped over by modern statesmen who will say, “Now after the nonsense let us come to the sense”; but their secretaries carefully weigh every word of it, and strongly resent all shortcomings.
Strongly suggesting that the King had forgotten how to read and write. So not a few of the Amírs of Sind were analphabetic and seemed rather proud of it: “a Baloch cannot write, but he always carries a signet-ring.” I heard of an old English lady of the past generation in Northern Africa who openly declared “A Warrington shall never learn to read or write.”
Arab. “Ámin,” of which the Heb. form is Amen from the root Amn = stability, constancy. In both tongues it is a particle of affirmation or consent = it is true! So be it! The Hebrew has also “Amanah” = verily, truly.
To us this seems a case of “hard lines” for the unhappy women; but Easterns then believed and still believe in the divinity which doth hedge in a King, in his reigning by the “grace of God,” and in his being the Viceregent of Allah upon earth; briefly in the old faith of loyalty which great and successful republics are fast making obsolete in the West and nowhere faster than in England.
There dwelt once, in Alexandria city, two men, of whom one was a dyer, by name Abú Kír, and the other a barber Abú Sír;[184] and they were neighbours in the market-street, where their shops stood side by side. The dyer was a swindler and a liar, an exceeding wicked wight, as if indeed his head-temples were hewn out of a boulder rock or fashioned of the threshold of a Jewish synagogue, nor was he ashamed of any shameful work he wrought amongst the folk. It was his wont, when any brought him cloth for staining, first to require of him payment under pretence of buying dye-stuffs therewith. So the customer would give him the wage in advance and wend his ways, and the dyer would spend all he received on meat and drink; after which he would sell the cloth itself as soon as ever its owner turned his back and waste its worth in eating and drinking and what not else, for he ate not but of the daintiest and most delicate viands nor drank but of the best of that which doth away the wit of man. And when the owner of the cloth came to him, he would say to him, “Return to me to-morrow before sunrise and thou shalt find thy stuff dyed.” So the customer would go away, saying to himself, “One day is near another day,” and return next day at the appointed time, when the dyer would say to him, “Come to-morrow; yesterday I was not at work, for I had with me guests and was occupied with doing what their wants required till they went: but to-morrow before sunrise come and take thy cloth dyed.” So he would fare forth and return on the third day, when Abu Kir would say to him, “Indeed yesterday I was excusable, for my wife was brought to bed in the night and all day I was busy with manifold matters; but to-morrow, without fail, come and take thy cloth dyed.” When the man came again at the appointed time, he would put him off with some other pretence, it mattered little what, and would swear to him;——Shahrazad perceived the dawn of day and ceased saying her permitted say.