^{page 401 note 1} Ṣanû' is a Hebrew name meaning ‘modest’. Lûqa, Anwar, ‘Masrah Ya'qûb Sanua’, al-Majalla (Cairo, 15 03 1961), pp. 51–2,Google Scholar peculiarly writes the name in Arabic as Sanua, with a fatha vowel on the S, silent n, and another fatha vowel on the letter ayn. For a comprehensive bibliography on Sanu's life and works, see Gendzier, Irene L., The Practical Visions of Ya'qûb Sanû' (Cambridge: Harvard University Press, 1966).Google Scholar

^{page 401 note 2} 'Abdûh, Ibrâhîm, Abû Nazzâra Imâm al-Sihâfa al-Fukâhiyya al-Musawarra wa Za'îm al-Masrah fî Misr (Cairo, 1953), p. 18.Google Scholar‘Abdûh, like Lûqa, claims to have seen Sanû‘’s memoirs, but merely paraphrases them in his book instead of translating them into Arabic with comments. Gendzier, p. 154, notes 34 and 35, says this autobiographical essay ‘has, to my knowledge, not been published or reprinted’.Google Scholar But her references to this document strongly suggest that it is identical with a lecture published by Sanû', in Ma Vie en vers et mon Théâtre en prose (Montgeron, 1912),Google Scholar cited by Lúqa, p. 53. (Cf. also page 402, n. 6 and p. 415, n. 2 below.) In 1955 'Abdûh published another book about Sanû', al-Suhufî al-Thâ'ir (‘The Rebellious Journalist’), which may seem to the uninformed reader to be an entirely separate study. In fact, the two books are largely identical; the later book has a shorter introduction and omits a list of Sanû‘’s journals and publications, but includes facsimiles of the journals. Subsequent references in these notes are to the earlier volume.Google Scholar

^{page 402 note 1} This writer recalls that while practising law in Mosul, Iraq, he met a Muslim whose name was Matti, a typical Christian name in that country, not used at all by Muslims. On being asked why he had a Christian name, the man replied that his mother, having lost many children in infancy, was advised to go to the monastery of al-Shaykh Matti (St Matthew's Monastery) near Mosul to seek divine aid. She went and vowed that if she bore a male child who survived, she would call him Matti. Evidently her request was answered, and the son, though Muslim, bore the name of the celebrated Syrian saint. Thus, Muhammad Yû;suf Najm's opinion that the story reported by 'Abdûh is ‘one of the many nonsensical anecdotes related by Abû Naddâra’ appears untenable. The story is not nonsense, so much as a superstition believed by many simple people in the Middle East. See Najm, , al-Masrahyya fî al-A dab al- 'Arabî al-Hadîth 1847–1914 (Beirut, 1967), p. 92, n. 3.Google Scholar 'Ghunaym, Abd al-Hamîd, Sanû' Râ'id al-Masrah al-Misrî (Cairo, 1966), p. 22, suggests that Sanû‘ may have used this anecdote to win the Muslims’ sympathy in a country where the Jews were a minority.Google Scholar

^{page 402 note 2} Tarrâzî, Philip, Târîkh al-Sihâfa al-'Arabiyya (Beirut, 1913), vol. II, p. 283.Google Scholar

^{page 402 note 3} Landau, Jacob M., ‘Abû Naddâra, an Egyptian–Jewish Nationalist’, The Journal of Jewish Studies, vol. III, no. I (1952), pp. 33–44.Google Scholar

^{page 402 note 4} 'Abdûh, p.21; Tarrâzî, vol. II, 283.Google Scholar

^{page 402 note 5} ‘An Arabic Punch’, The Saturday Review of Politics, Literature, Science, and Art vol. XLII (26 July 1879), p. 112.Google Scholar

^{page 402 note 6} In his ‘Memoires’ Sanû' gives 1863 as the date of his first employment at this school. Jacques Chelley, who based his study Le Molière Egyptien primarily on Sanî”s memoirs and first published it in Abû Nazzâra Zarqâ in August 1906, fixes the date at 1868. Ninet, John, in ‘The Origin of the National Party in Egypt’, The Nineteenth Century, vol. XIII (01–06 1883), pp. 117–35Google Scholar, places the date at 1872, which seems most unlikely. Sanû' mentions his association with the Polytechnic School in the tenth chapter of ‘The Vision of Abû Naddâra’, in De Baignières, Paul (ed.), L'Egypte Satirique (Paris, 1886), p. 96, but gives no date.Google Scholar

^{page 403 note 1} Tarrâzî, vol. II, p. 283.Google Scholar

^{page 403 note 2} Ibid. 'Abdûh also relates this anecdote, claiming he found it at Paris in a manuscript in Saû‘’s handwriting, containing fifteen issues of the journal Abû Nazzâra. These are the same issues which appeared in Egypt and were destroyed on the orders of the Khedive Ismâ'îl. Further, he states emphatically that he knows of no place in the world where one may locate any numbers of this periodical. Tarrâzî says he is indebted to Sanû', who sent him the only extant collection of his journals, with many other publications. Tarrâzî based his brief sketch of Sanû‘’ career on the journals and other information he received from Sanû'. See 'Abdûh, pp. 43–47, and Tarrâzî, vol. I, p. 39.

^{page 403 note 3} 'Abdûh, p. 24.Google Scholar

^{page 403 note 4} Ibid.

^{page 404 note 1} De Baignières published forty-eight of these cartoons, with both Arabic and French captions, in a special section of his book Album D'Abou Naddâra.Google Scholar

^{page 404 note 2} The Saturday Review, p. 112.Google Scholar

^{page 404 note 3} De Baignières, p. 11.Google Scholar

^{page 404 note 4} Ibid. p. 12.

^{page 404 note 5} He makes this point clear through some of the characters in his comedy Molière Misr wa mâ’ Yuqâsîhî (‘The Egyptian Molière and What He Suffers’), particularly in 1. ii. A new edition of this play was published by Najm in al-Masrah al-'Arabî Dirâsât wa Nusûs: Ya'qûb Sanû' (Beirut, 1963), pp. 190–222.Google Scholar

^{page 404 note 6} Lûqa, p. 60, conjectures that the title of his operetta is Lu'bat Râstûr wa Shaykh al-Balad wa al-Qawwâs, basing his idea on Molière Misr wa mâ Yuqâsîhî, I, ii. But in the same play Habîb, apparently referring to the same operetta, says to Hunayn (II. v), ‘…why do you deny the blessing we received that evening when we performed at Qasr al-Nîl, when James [Sanû'] was honored by the title “the Egyptian Molière”, and when the comedy al-Qawwâs wa Shaykh al-Balad wa Râstûr received the admiration of our Khedive Ismâ''îl? The hundred pounds which [Sanû'] was awarded by the Khhedive he distributed among us.’Google Scholar

^{page 406 note 1} According to 'Abdûh, p. 27, the Khedive gave Sanû' the title ‘the Egyptian Molière’ after the performance of Ânisa 'ala al Mûda and Ghandûr Misr. (Cf. p. 402, n. 6 above; Najm, p. 219; Lûqa, p. 55.) Other writers referred to Sanû' as ‘the Egyptian Beaumarchais’. (See The Saturday Review, p. 112, and De Baignières, p: 14.)Google Scholar

^{page 406 note 2} Najm, al-Masrahiyya, pp. 432–3.Google Scholar

^{page 406 note 3} 'Abdûh, pp. 27–8.Google Scholar

^{page 406 note 4} Ibid.

^{page 406 note 5} 'Abdûh, p. 28.Google Scholar

^{page 407 note 1} Ghunaym, pp. 51–2; presents an, abridged text with comments for this one-act comedy, titled Muhâwara bayn 'Alî Effendi wa Mr Bull fî Qahwat al-Bûrsa bî Misr al Qâhira (‘A Dialogue between 'Alî Effendi and Mr Bull, in the Stock Market Coffee-shop in Cairo’). We should note that Sanû' pointedly refers to the city as Misr al-Qâhira in order to distinguish it from ‘Misr’, the name Egyptians. give to their country.Google Scholar

^{page 407 note 2} The text of this dialogue, included in Najm, al-Masrah al-'Arabî, pp. 75–6, contains nothing to substantiate Gendzier's view (p. 37) that ‘the caricatured Englishman … was ridiculed for his criticism of the use of the colloquial Egyptian language’. Moreover, its title is al-Sawwâh wa al-Hammâr.(‘The Tourist and the Donkey-Driver’), not al-Sawwâh wa al-Himâr (‘The Traveler and the Donkey’), as she has erroneously asserted.Google Scholar

^{page 407 note 3} Tarrâzî, vol. II, p. 284.Google Scholar

^{page 407 note 4} Najm, al-Masrah al-Arabî, pp. 209–10.Google Scholar

^{page 408 note 1} Ibid. pp. 200–1.

^{page 408 note 2} Landau, Jacob, Studies in the Arab Theater and Cinema (Philadelphia, 1958), p. 66.Google Scholar

^{page 408 note 3} De Baignières, p. 14; Najm, al-Masrahiyya, p. 93. Ghunaym, pp. 96–97. Najm rightly argues that Sanû' exaggerates his achievements both in his autobiography and in Molière Misr wa mâ Yuqâsîhî, in which he relates his success and frustration in the theater. In his introduction to this play Sanfû' merely refers to Ismâ'îl as his best friend, making no mention of the closing of his stage. See Najm's introduction to al-Masrah al-'Arabî, p. z.Google Scholar

^{page 408 note 4} 'Abdûh, p. 33.Google Scholar

^{page 408 note 5} According to Tarrâzî, vol.II, p. 283, both societies were founded in 1874. De Baignières, pp. 14–15, mentions the same two groups, but says Muhibbî al-'Ilm was established in 1875.Google Scholar

^{page 408 note 6} 'Abdûh, p. 35.Google Scholar

^{page 409 note 1} 'Abdûh, p. 34; De Baignières, p. 15; Gendzier, pp. 42–3.Google Scholar

^{page 409 note 2} 'Abduh, p. 35.Google Scholar In 1874 the Khchedive paralyzed Egypt's political life by suspending the ‘parliament’ (Majlis al-Shûra) for two years. al-Râfi'î, 'Abd al-Rahmân, 'Asr Ismâ'îl (Cairo, 1948), vol. II, p. 121, makes it clear that this action resulted from the Khedive's despotic inclinations and his intolerance of criticism directed against himself and his policies, rather than from his anomalous management of financial matters.Google Scholar

^{page 409 note 3} 'Abduh, p. 35.Google Scholar

^{page 409 note 4} Tarâzî, vol. II, p. 283.Google Scholar

^{page 409 note 5} 'Abdûh, pp. 38–9.Google Scholar

^{page 410 note 1} 'Abduh, pp. 35–7.Google Scholar

^{page 410 note 2} Ibid. pp. 35–7.

^{page 410 note 3} Ibid. pp. 39–40.

^{page 410 note 4} Ibid. p. 40.

^{page 410 note 5} De Baignières, p. 15; Tarrâzî, vol.II, p. 284; 'Abduh, pp.41–55. There is some doubt concerning the circulation of this journal. See Gendzier, p. 64.Google Scholar

^{page 411 note 1} 'Abdûh, pp. 46–7.Google Scholar

^{page 411 note 2} Ibid. p. 51.

^{page 411 note 3} Ibid. pp. 46–51; The Saturday Review, p. 112.

^{page 411 note 4} 'Abdûh, p. 54.Google Scholar

^{page 411 note 5} Tarrâzî, vol. II, p. 284.Google Scholar

^{page 411 note 6} De Baignièpres, p. 14.Google Scholar

^{page 412 note 1} 'Abdûh, p. 57. Tarrâzî, vol. II, p. 284, does not make clear whether Sanû' was deported from Egypt by order of the Italian consul, but simply says the Khchedive asked the Italian consul to issue such an order, after which Sanû' departed to Alexandria and then sailed to Europe.Google Scholar

^{page 412 note 2} 'Abdûh, p. 57.Google Scholar

^{page 412 note 3} 'Abdûh, p. 58. Khayrī Pâsha was evidently Sanû''s friend. See also Molière Misr wa mâ Yuqâsihî, in Najm, al-Masraih, p. 221.Google Scholar

^{page 413 note 1} 'Abdûh, pp. 59–60. According to The Saturday Review, p. 112, Sanû' resided in Paris at 65 Rue de Provence.Google Scholar

^{page 413 note 2} 'Abduh, pp. 61–2. Tarrâzû, vol. II, p. 284, briefly mentions Ismâ'îl's appearance at the wharf and Sanû''s prediction that the Khedive would be banished within a year, but his description of the events of that day is not as fuil or as dramatic as Sanû'‘’s own account.Google Scholar

^{page 414 note 1} The French journalists' report on Sanû' is reproduced by De Baignières, pp. 13–15.Google Scholar

^{page 414 note 2} De Baignières, pp. 15–16. Sanû''s self-praise is enunciated in Moliere Micr, I, a, when Istephân says, ‘Regarding our uncle James, let him be content with the praise he receives in Eastern and Western journals. Learned men testify that he is unique.’ This praise is substantially repeated in the same play, II. 1. Najm says in the Introduction to al-Masrah al-'Arabî that his studies have led him to believe that Sanû' gave European reporters exaggerated reports about himself, being under no duress or fear of criticism. And Lûqa, p. 53, states that one should not believe all that Sanû said about himself in a lecture delivered in 1902 at La Cooperation des Idées, later published in a pamphlet titled Ma Vie en Vers et mon Théâtre en Prose (Montgeron, 1912), pp. 9–16. Lûqa believes that Sanû' published this lecture in hopes of reviving his forgotten fame by relating the account of his struggles and achievements, and that his recollections of his younger days may have been colored by his imagination, since his memory was failing.Google Scholar

^{page 415 note 1} Among these journals we may note Rihlat Abû Nazzâra Zarqâ (‘The Journey of the Man with the Blue Glasses’), Abû Nazzâra Zarqâ (‘The Man with the Blue Glasses’), al-Nazzarât at-Misriyya (‘The Egyptian Glasses’), Abû Saffdra (‘The Flutist’), Abû Zammâra (‘The Clarinetist’), al-Hdwî (‘The Snake Charmer’), Abû Nazzâra Lisân Hal- al Umma al-Misriyya (‘The Man with the Glasses, Organ of the Egyptian Nation’), Abû Nazzâra Zarâ Lisan Hâl al- Umma al-Misriyya al-Hurra (‘The Man with the Blue Glasses, Organ of the Free Egyptian Nation’). The issue of Abû Nazzâra Zarqâ which appeared on 19 January 1883 was probably the most interesting of all Sanû''s journals for its analysis of many important aspects of Egypt's history, and especially of the ihedive Tawfîq's collaboration with the British and his subservience to them. In a very touching poem Sanû' rather satirically exposes the Khedive's connivance with the. British. He devotes no less than two full pages to a bitter criticism of British policy not only in Egypt but in other countries, especially India. He also uses a large part of this journal to relate the history and development of the Mahdi's revolt in the Sudan. In a poem composed in colloquial Egyptian Arabic, entitled ‘Gordon's Role’, he ridicules the part played by General Gordon in that uprising: How beautiful is the English lady With eyes of blue and hair of gold. What a pity to see this maiden Marry a red-faced soldier! I saw her yesterday, my friends, All alone in her glory. I said, ‘O, my beautiful lady, Give me a kiss, if you will. Just one kiss,’ I said, but She answered, ‘God-damned bloody fool!’ ‘What beans!’ I said, misunderstanding, ‘Don't be so fresh,’ I said. ‘I am the son of the great Mahdi; Be a little patient with me.’ We saw the Mahdi triumph While Gordon hid in a ditch. The next day they brought him in, a captive, In a Sudanese trap Before the famous Mahdi With his English officers. In another poem, no less sarcastic, Sanû' ridicules Clifford Lloyd, the Home Secretary. See 'Abdh, under Abû Nazzâra Zarqâ. Sanû''s other journals include al-Watanî al-Misrî (‘The Egyptian Patriot’), Abû Nazzâra Misr li al-Misriyyîn (‘The Man with the Glasses, Egypt for the Egyptians’), al-Tawaddud (‘Friendly Relations’), al-Munsif (‘The Just One’), and al-'Âlam al-Islamî (‘The Muslim World’). He also published another journal, written in eight languages, both Eastern and Western, and entitled al-Tharthâra al-Misriyya (‘The Egyptian Chatterbox’), or in French, Le Bavard Égyptienne. See 'Abduh, passim, and Tarrâzî, vol. II, pp. 254 and 284. An interesting account of Sanû''s activity in Paris is in De Baignières, pp. 9–21, based on the reports of several European journalists.Google Scholar

^{page 415 note 2} Tarrâzî, vol. II, p. 285.Google Scholar

^{page 416 note 1} For an account of Sanû''s activities at Paris and the honors and decorations he received from various heads of state, see 'Abduh, De Baignières, and Tarrâzî, whose works have been cited previously.Google Scholar

^{page 416 note 2} Cf. p. 401, n. 2 above.Google Scholar

^{page 416 note 3} Lûqa, ‘Masrab Ya'qûb Sanî'', al-Majalla, pp. 51–71. Lûqa may be correct in observing that the Egyptian writers who recorded the history of the ruling family under the monarchy in Egypt were careful to exclude Sanû' from their writings, as Ismâ'îl had banished him from Egypt, either out of hypocrisy or from fear of retribution.Google Scholar

^{page 417 note 1} Najm, al-Masrahiyya, describes his contact with Anwar Lûqa.Google Scholar

^{page 417 note 2} 'Abd al-Hamîd Ghunaym, Sanû' Râ'id al-Masrah al-Misrî, cited in previous notes.Google Scholar

^{page 417 note 3} 'Abdûh, p. 24. The one-act comedy, entitled II marito infedele, was published at Cairo in 1876. Fâima, a three-act play of unknown date, is probably the one performed in 1869–1870 and may also have been translated into French ('Abdih, p. 214).Google Scholar

^{page 417 note 4} Gendzier, p. 40, peculiarly renders al-Salâsil al-Muhzatttama as ‘The Unconnected Essay’, while a better translation would be ‘The Shattered Chains’. I am also unable to understand how she has translated the title of Sanû''s play al-Watan wa al-Hurriyya as ‘The Nation and Freedom’, since al-Watan more properly means ‘the country’ or ‘the homeland’. Again, she erroneously renders Zawjat al-Ab as ‘The Reluctant Wife’, whereas a better title might be ‘ The Stepmother’, for the term Zawjat al-Ab properly designates the second wife taken by a widower with children; often the result of such a marriage is a conflict between the stepmother and the children of the first marriage.Google Scholar

^{page 417 note 5} Ibid.

^{page 417 note 6} 'Abdûh, p. 27.Google Scholar

^{page 417 note 7} In his introduction to Sanû''s dramas, Najm explains the various difficulties in their text, and even provides a list of the terms whose spelling differs from conventional Arabic orthography. At the end of the text (pp. 225–33) he also explains the meanings of the French and Italian terms which abound in Sanû''s dramas.Google Scholar

^{page 417 note 8} Najm, al-Masrah al-'Arabî, Introduction.Google Scholar

^{page 418 note 1} Sanû', Molière Misr wa mâ Yuqâsîhî, I 2, in Najm, al-Masrah al-'Arabî, pp. 199–200.Google Scholar

^{page 418 note 2} Ibid. p. 201.

^{page 418 note 3} Ghunaym, p. 48.Google Scholar

^{page 418 note 4} Abdûh, p. 25.Google Scholar

^{page 418 note 5} This medium of criticism, because it needed less subtlety and indirection, was highly successful with Egyptian audiences.Google Scholar

^{page 418 note 6} 'Abdûh, p. 30.Google Scholar

^{page 418 note 7} De Baignières, pp. 7–8;Google Scholaral-Sayyid, Hasan Îd, Tatawwur al-Naqd al-Masrahzifî fî Misr (Cairo, 1965), pp. 69–70.Google Scholar

^{page 419 note 1} For these and other nicknames, see 'Abdûh, passim; Ghunaym, pp. 50–53.Google Scholar

^{page 419 note 2} Ghunaym, p. 50.Google Scholar

^{page 419 note 3} This comedy appeared in Abû Nazzâra Zarqâ, no. 4, 14th Rabî' al-Awwal, 1295 A.H., quoted in 'Abdûh, pp. 46–50.Google Scholar

^{page 419 note 4} Abû Narzzdra Zarqâ, no. 5, Wednesday, zist Rabî' al-Awwal, 1295 A.I-L, quoted by 'Abdûh, p. 51. 'Abdûh rightly observes that in the first five issues of this journal, Sanû' criticized conditions in Egypt, particularly the exaction of taxes from the peasants by oppressive methods, but avoided antagonizing the Khedive Ismâ'il. In his short autobiography, however, Sanû' clearly states that the success of his journals encouraged him to ‘remove the mask from my face and courageously attack the Khedive Ismâ'il, who looted his own subjects by imposing numerous taxes and duties, which broke their backs’.Google Scholar

^{page 420 note 1} Ghunaym, pp. 62–8.Google Scholar

^{page 421 note 1} Ibid. pp. 69–74.

^{page 421 note 2} Ibid. pp. 53–61.

^{page 422 note 1} Ibid. pp. 74–8.

^{page 422 note 2} Ibid. p. 78.

^{page 422 note 3} 'Abdûh, p. 24, mentions al-Bint al-'Asriyya, Ghandûr Misfr, Râstûr wa Shaykh al-Balad wa al-Qawwâi, Zubayda, and al-Watan wa al-Hurriyya. 'Abdûh, p. 177, says Sanû 'published another play, Suqût Nûbâr (‘The Fall of Nûbar’, depicting the downfall of the Khedive Ismā‘il’s Prime Minister), in Abû Nazzâra Zarqâ, no. 14, 14 July 1877. For the titles of other dramas, see De Baignières, pp. 78. Gendzier, p. 39, mistakenly transliterates Shaykh al-Balad as ‘Shaykh al-Bilâd’ and erroneously translates this term as ‘The Shaykh of the Country’ rather than ‘Chief of a Village’.Google Scholar

^{page 423 note 1} This operetta is summarized in Lûqa, pp. 5960, and Ghunaym, pp. 1046.Google Scholar

^{page 424 note 1} Ghunaym, p. 106.Google Scholar

^{page 424 note 2} Ibid. pp. 109, 111.

^{page 424 note 3} Sanû 'refers here to the Alabama Arbitration of Claims.Google Scholar

^{page 425 note 1} Bûrsat Misr, act II, scene VII, Najm, pp. 313; Lûqa, p. 68.Google Scholar

^{page 425 note 2} Al-'Alîl, act II, scene x, in Najm, pp. 70–1; Ghunaym, pp. 133–41; Lûqa, pp. 635. Gendzier, p. 39, wrongly transliterates the title as al-Alayl.Google Scholar

^{page 426 note 1} Abû Rîda al-Barbarî wa Ka'b al-Khayr, in Najm, pp. 81–106; Ghunaym, pp. 141–7; Lûqa, pp. 635. Gendzier, p. 39, erroneously gives the name of the male lead as ‘Abû Riyâd’.Google Scholar

^{page 426 note 2} This is a short drama, containing one act and seven scenes. Gendzier's translation of this title as ‘The Rivals’ (p. 35) is inadequate; it is more accurate to say ‘The Rival Wives’, as is borne out by the action of the play.Google Scholar

^{page 426 note 3} Al-Darratân, in Najm, pp. 157–88; Ghunaym, pp. 157–65.Google Scholar

^{page 426 note 4} Lûqa, p. 62. This drama contains one act and thirteen scenes.Google Scholar

^{page 427 note 1} Al-Sdadâqa, in Najm, pp. 109–34; Ghunaym, pp. 147–57. Gendzier, p. 37, has obviously confused al-Sadâqa, ‘friendship’, with al-Sadâq, ‘dowry’.Google Scholar

^{page 428 note 1} Al-Amîra al-Iskandarâniyya, in Najm, pp. 137–71; Ghunaym, pp. 152–7.Google Scholar According to Lûqa, p. 67, quoting Barbier, Jules, L'Aristocratica Allesendrina (Cairo, 1875), San' also translated this drama into Italian.Google Scholar

^{page 428 note 2} Molière Missr wa mâ Yuqâsîhî, act I, scene II, in Najm, p. 200; Lûqa, pp. 68–70.Google Scholar

^{page 428 note 3} De Baignières, p. 6, quoting The Saturday Review; Moliere Misr, act II, scene IV, in Najm, p. 212.Google Scholar

^{page 428 note 4} Molière Misr, act I, scene II, Najm, p. 201; Lûqa, p. 70.Google Scholar

^{page 428 note 5} Najm, al-Masrahiyya fî al-Adab al-'Arabî al-Hadîth, p. 433.Google Scholar

^{page 429 note 1} See Al-Amîra al-Iskandarâniyya, act I, in Najm, pp. 139–56.Google Scholar

^{page 429 note 2} Ibid.; Lûqa, p. 67; Ghunaym, p. 157.

^{page 430 note 1} Ghunaym, pp. 190–91.Google Scholar

^{page 430 note 2} Bûrssat Misr, act I, scene VI, in Najm, p. 12.Google Scholar

^{page 430 note 3} Al-'Alîl 1, act I, scene v.Google Scholar

^{page 431 note 1} See the lively argument between the two rival wives in al-Darratân, scene v, and Lûqa, pp. 61–2.Google Scholar

^{page 431 note 2} Al-Darratân, scene v.Google Scholar

^{page 431 note 3} De Baignières, pp. 67, quotes The Saturday Review twice. The first quotation is allegedly from the issue of 26 July 1879; no specific date or number is cited for the second. The issue dated 26 July 1879 contains an article titled ‘An Arab Punch’ (p. 112), but this article on Sanû 'has nothing to do with the quotations by De Baignières. Najm, in a1Masrahiyya, p. 79, produces a long quotation, purportedly from The Saturday Review of 26 July 1876 (sic), which has no connection whatever with the article ‘An Arab Punch’. Najm, evidently, has reproduced De Baignières' second quotation, and other writers have followed Najm without paying adequate attention to the source of his evidence. See alSayyid Hasan id, Tatawwur al-Naqd al-Masrahî fî Misr, pp. 77–80; Ghunaym, pp. 163–5.Google Scholar

^{page 432 note 1} 'Abdûh, p. 32.Google Scholar

^{page 432 note 2} Ibid. pp. 3132; Ghunaym, pp. 114–15; Lûqa, p. 61.

^{page 433 note 1} 'Abdûh, p. 32; Ghunaym, pp. 112–14.Google Scholar

^{page 433 note 2} 'Abdûh, p. 32.Google Scholar