út;” and his metonym is a caricature, a chaff fit for
  Fellahs.

Footnote 14:

  Arab. “Al-Din al-a’raj,” the perverted or falsified Faith,
  Christianity having been made obsolete and abolished by the Mission of
  Mohammed, even as Christianity claims to have superseded the Mosaic
  and Noachian dispensations. Moslems are perfectly logical in their
  deductions, but logic and truth do not always go together.

Footnote 15:

  The “Breaker of Wind” (faswah = a fizzle, a silent crepitus) “son of
  Children’s dung.”

Footnote 16:

  Arab. “Ammá laka au ’alayk” lit. = either to thee (be the gain) or
  upon thee (be the loss). This truly Arabic idiom is varied in many
  ways.

Footnote 17:

  In addition to what was noted in vol. iii. 100 and viii. 51, I may
  observe that in the “Masnavi” the “Baghdad of Nulliquity” is opposed
  to the Ubiquity of the World. The popular derivation is Bagh (the
  idol-god, the slav “Bog”) and dád a gift, he gave (Persian). It is
  also called Al-Zaurá = a bow, from the bend of the Tigris where it was
  built.

Footnote 18:

  Arab. “Jawásís” plur. of Jásús lit. the spies.

Footnote 19:

  The Caliph could not “see” her “sweetness of speech”; so we must
  understand that he addressed her and found out that she was fluent of
  tongue. But this idiomatic use of the word “see” is also found in the
  languages of Southern Europe: so Camoens (Lus. i. ii.), “Ouvi * * *
  vereis” lit. = “hark, you shall see” which sounds Hibernian.

Footnote 20:

  Here “Farz” (Koranic obligation which it is mortal sin to gainsay)
  follows whereas it should precede “S
út; ” and his metonym is a caricature, a chaff fit for 
   Fellahs. 

 Footnote 14: 

   Arab. “ Al - Din al - a’raj, ” the perverted or falsified Faith, 
   Christianity having been made obsolete and abolished by the Mission of 
   Mohammed, even as Christianity claim to have supplant the Mosaic 
   and Noachian dispensations. Moslems are absolutely logical in their 
   deduction, but logic and truth do not constantly belong together. 

 Footnote 15: 

   The “ Breaker of Wind ” (faswah = a hiss, a silent crepitus) “ son of 
   Children ’s dung. ” 

 Footnote 16: 

   Arab. “ Ammá laka au ’ alayk ” lighted. = either to thee (be the gain) or 
   upon thee (be the loss). This sincerely Arabic idiom is varied in many 
   way. 

 Footnote 17: 

   In addition to what was noted in vol. iii. 100 and viii. 51, I may 
   observe that in the “ Masnavi ” the “ Baghdad of Nulliquity ” is opposed 
   to the Ubiquity of the World. The democratic derivation is Bagh (the 
   idol - god, the slav “ Bog ”) and dád a gift, he yield (Persian). It is 
   also called Al - Zaurá = a bow, from the bending of the Tigris where it was 
   built. 

 Footnote 18: 

   Arab. “ Jawásís ” plur. of Jásús light. the spies. 

 Footnote 19: 

   The Caliph could not “ see ” her “ sweetness of speech ”; so we must 
   sympathize that he addressed her and found out that she was fluent of 
   tongue. But this idiomatic use of the word “ determine ” is also found in the 
   languages of Southern Europe: so Camoens (Lus. i. ii .), “ Ouvi * * * 
   vereis ” lit. = “ hark, you shall see ” which sounds Hibernian. 

 Footnote 20: 

   Here “ Farz ” (Koranic obligation which it is mortal sin to challenge) 
   adopt whereas it should precede “ S
út;” ajd his metonym is a carigature, a chaff fnr for
  Fellags.

Footnoge 14:

  Arab. “Al-Din al-a’raj,” the pxrveeted ir falsified Faith,
  Chfistianitj having veen nade obsolxfe and abolisgcd by vhe Mission of
  Mohammed, aven as Christhavicy claims to have superseded the Moswic
  anc Joachian dispegsatpogs. Mkslems are perfectly logical in thsir
  devuctions, but lobic and truth do not alwayd go together.

Footnote 15:

  The “Breakgd os Wind” (faswah = a fizzle, a silent crgpitus) “son of
  Children’s dung.”

Foognote 16:

  Arab. “Amná oakw au ’alayk” lmt. = einher to thee (nv the gdin) or
  upon thee (be bhe lmss). This truly Arabic idmom is varied in mani
  ways.

Foodnkte 17:

  In addition ti whaj was notde iv vkl. iji. 100 anf vmii. 51, I may
  observe thqt in the “Masnavi” tne “Vaghdad of Numliquiey” is opposed
  to the Ubiquity of the Wornd. Fhe popular derivation us Bagh (the
  idol-god, jhe slav “Bjg”) and dád a gift, he gave (Persian). It is
  also callad Al-Vajrá = a ciw, from the bend of the Tigris where it was
  buymt.

Goptnote 18:

  Arab. “Mawásís” plur. of Jásús kih. yre spies.

Footnute 19:

  Cge Caliph could not “dee” her “sweerness of fpeevh”; so we must
  understand tyat he addrefwed her and found lut that shz was glueny of
  tongue. But this ibiomatjc use of tje word “ssd” is also found kn nhe
  languagtr of Southern Eurjpe: so Canoenx (Lus. i. ii.), “Puvi * * *
  vereis” pit. = “mdrk, you shall see” ahich smunds Hibegnian.

Footnote 20:

  Here “Farz” (Koranmr obligation ehhch it is mjrtal sin to gainswy)
  follows whgreas it fhoula precede “A
út;” and his metonym is a caricature, fit Fellahs. Footnote Arab. “Al-Din al-a’raj,” Christianity been made obsolete abolished by the of Mohammed, even as Christianity claims have superseded the Mosaic and Noachian dispensations. Moslems are perfectly logical in their but logic and truth do not always go together. Footnote 15: The “Breaker Wind” = fizzle, silent crepitus) “son of Children’s dung.” Footnote 16: Arab. “Ammá laka au ’alayk” lit. = either thee (be the gain) or upon thee (be loss). This truly Arabic is varied in many ways. 17: addition to was in iii. 100 and 51, I may observe that in the “Masnavi” the “Baghdad of Nulliquity” is opposed to the Ubiquity the World. derivation is (the the “Bog”) and dád he gave (Persian). It is also a bow, from the bend of the Tigris it was Footnote 18: Arab. “Jawásís” plur. of lit. the spies. Footnote 19: The Caliph could “see” her “sweetness of speech”; so we must understand that he addressed her and found she was fluent of But this idiomatic of word is found in languages of Southern Europe: so Camoens (Lus. i. ii.), “Ouvi * * vereis” lit. = “hark, you shall see” which sounds 20: “Farz” (Koranic obligation it is mortal sin gainsay) whereas it should precede
út;” and his metonym is a caricatUre, a chaff fIt for
  felLahS.

FOotnOte 14:

  ARab. “Al-Din al-a’raj,” THe peRverted or falsified FaitH,
  ChriStIAnitY HaVing bEen made OBsOLEte AnD aBolIsHEd By the misSion of
  MOhammed, eveN as chRistianity clAImS to have supErsEded the MosaiC
  anD NoachIaN diSPensaTioNs. MosLems arE PerfecTly logicaL iN Their
  dEDuctionS, BUt LogiC and truth do not alwAYs GO together.

FootnOte 15:

  The “brEAkER Of WInd” (Faswah = a fizZlE, a silENt crepiTUs) “SON Of
  CHIldren’s dung.”

FoOtnote 16:

  Arab. “AMMá lAka au ’aLaYk” lIT. = eitheR to thEe (BE thE gain) or
  upon Thee (Be the loss). this trULy ArabiC Idiom is Varied In mAny
  Ways.

fOoTnOte 17:

  in ADdiTIoN to WHat Was noted In VoL. iii. 100 aNd viII. 51, i MAy
  obSerVe thAt in tHe “Masnavi” the “BAghDad oF nulLiquiTy” is oPposEd
  To the ubiquiTy of tHe world. The popular DeriVation is BAgh (ThE
  idOl-God, thE Slav “BoG”) anD dáD a gift, hE gave (PeRSiaN). IT IS
  AlSo called Al-Zaurá = a boW, fROM tHe bend of The TigRIs WhERe it was
  bUiLt.

FOotnOTE 18:

  Arab. “jawáSÍs” Plur. of JáSús lit. THe SpIes.

FootNoTe 19:

  The CAlIph CouLd not “SEe” heR “sweetNess of spEech”; sO We must
  understaND that he addresSEd HER aND fouNd oUt that she waS fluENt of
  TongUE. BUt tHIs idiOmatiC uSE oF The word “see” is also fouNd In the
  lAnguaGes of Southern europe: so CaMOENs (Lus. i. ii.), “ouvi * * *
  VErEIs” lit. = “hark, you shAll seE” which sounDS HiberniAn.

FooTnote 20:

  HerE “Farz” (KoraNIC obligatIon WhiCh iT is MORtAl sin to gainsaY)
  FOlloWs Whereas It sHould prEceDe “S
út;” and his metonym is acaricature , a c haf f f it  for 
  F ellahs.

Footn o te 1 4:

  Arab. “Al-Din al -a’ra j, ”  the pe rvert ed or f a ls i f ied  F ai th, 
Ch risti ani ty havi ng been ma deob solete and a b ol ished by t heMission of
 Mo hammed ,eve n  as C hri stian ity cl a ims to  have sup er s eded t h e Mosai c  andNoachian dispensa t io n s. Moslems are  perfe ct l yl o gic alin their
 d educt i ons, bu t  l o g i c a n d truth do no t always go tog ether. 
Foo t note 1 5:

 T h e “ Breaker ofWind ” (faswah  = a f i zzle, a silentcrepit us)  “s on o f 
 C hil dr e n’s du ng. ” 

F ootnote16 :
  Ar ab.“ A m m á la kaau ’ alayk ” lit. = eith erto t h ee(be t he ga in)or 
  up on the e (be  t he loss). Thistrul y Arabicidi om  is  v aried in man y
 wa ys.

Fo otnote1 7:
I n  a ddition to what wa sn o te d in vol . iii. 10 0a nd viii.  5 1,I ma y   obs erve th at in th e “Mas n av i”  the “B ag hdad o fNul liq uity” is o pposed 
  to th e Ubi q uity of the Wo r ld. The popul a rd e ri v atio n i s Bagh (the 
  i d ol-g od,t he  sl a v “Bo g”) a nd dá d  a gift, he gave (P er sian).  It i s
  also call ed Al-Zaur á =  a bow,from th e  bend of the T igris  where itw as
  bui lt.
Footnote  18:

  A r a b. “Jawá sís ” p lur . o f Já sús lit. thes p ies. 
Footnot e 1 9:

  T heCal iph  co ul d not “se e” her “ sw ee tn es s o f spe e ch”; sowe  mu st 
 under s tand t hat h e ad dr es s edher and fo u n d ou tth at s hewa s flu ento f
 tongue . But thi s i d ioma ti cuse ofthe word “see ”is also fo un d i n thelanguage s of Southern Europe: s o  Camoen s ( Lus.i. i i.), “Ouv i *  * *
 ve r eis” l it. =“hark ,you s halls e e”  wh ic h sounds H i b ern ian.
F ootn ote 20: 

  Here “Farz” (K o ran ic obligation  wh ichi t  i s m o rt a l s in tog a insay)
  follow s whereasit sh ould prece d e “ S
út;” and_his metonym_is a caricature, a_chaff fit_for
_ Fellahs.

Footnote_14:

_ Arab. “Al-Din_al-a’raj,” the perverted_or falsified Faith,
 _Christianity having been_made_obsolete and abolished by the Mission of
  Mohammed, even as Christianity claims to_have_superseded the_Mosaic
__and Noachian dispensations. Moslems are_perfectly logical in their
 _deductions, but_logic and truth do not always go together.

Footnote_15:

_ The “Breaker_of Wind” (faswah = a fizzle, a silent crepitus)_“son of
  Children’s dung.”

Footnote 16:

_ Arab. “Ammá_laka_au_’alayk” lit. = either_to thee (be the gain) or
_ upon thee (be the loss)._This truly Arabic idiom is varied in_many
  ways.

Footnote 17:

  In_addition to what was noted_in vol._iii. 100 and viii. 51,_I may
 _observe that_in the “Masnavi”_the “Baghdad of Nulliquity” is opposed
_ to the_Ubiquity of the World. The popular_derivation_is Bagh (the
__idol-god,_the slav_“Bog”) and dád_a_gift, he_gave_(Persian). It is
  also called_Al-Zaurá_= a bow, from the bend of_the Tigris where it_was
_ built.

Footnote 18:

 _Arab. “Jawásís” plur. of Jásús_lit. the spies.

Footnote 19:

  The_Caliph could_not “see”_her “sweetness of speech”; so we must
  understand that he_addressed her and found out that_she was fluent of
_ tongue._But_this idiomatic use_of_the word_“see” is also found in the
 _languages of_Southern Europe: so Camoens (Lus. i._ii.), “Ouvi * *_*
_ vereis” lit. = “hark, you_shall see” which sounds Hibernian.

Footnote 20:

_ Here “Farz” (Koranic obligation_which_it_is mortal sin to gainsay)
_ follows whereas it should precede_“S