Then he rose from her and she rose also, and he said to her, "Give me thy clothes and take mine." So she gave him her clothes and head-bands and her kerchief and veil; and he said to her, "Now must thou anoint me, to boot, with somewhat, so my face may become like unto shine in colour." Accordingly Fatimeh went within the cavern and bringing out a vial of ointment, took thereof in her palm and anointed his face withal, whereupon it became like unto hers in colour. Then she gave him her staff and taught him how he should walk and how he should do, whenas he went down into the city; moreover, she put her rosary on his neck and finally giving him the mirror, said to him, "Look now; thou differest not from me in aught." So he looked and saw himself as he were Fatimeh herself. [642] Then, when he had gotten his desire, he broke his oath and sought of her a rope; so she brought him a rope and he took her and strangled her therewith in the cavern. When she was dead, he dragged her forth and cast her into a pit therewithout; then, [643] returning to her cavern, he slept there till the day broke, when he arose and going down into the city, came under Alaeddin's pavilion. [644]

The folk gathered about him, believing him to be Fatimeh the Recluse, and he proceeded to do like as she had been used to do, laying hands on those in pain and reciting for this one the Fatiheh [645] and for that a[nother] chapter of the Koran and praying for a third. Then, for the much crowding upon him and the clamour of the folk, the Lady Bedrulbudour heard and said to her women, "See what is to do and what is the cause of this noise." So the Ada of the eunuchs went to see what was toward and returning, said to her, "O my lady, this clamour is because of the Lady Fatimeh. An it please thee bid me fetch her to thee, so thou mayst ask a blessing of her...." And the Lady Bedrulbudour said to him, "Go and bring her to me; marry, this long while past I have still heard of her gifts and excellences and have yearned to see her, so I may ask a blessing of her, for that the folk are beyond measure abundant [in talk] of her [646] virtues." So the Aga went and brought the enchanter, disguised as Fatimeh, before the Lady Bedrulbudour; whereupon the Maugrabin offered up abundance of prayers for her, and none misdoubted of him but that he was Fatimeh the recluse. The princess rose and saluting him, seated him by her side and said to him, "O my Lady Fatimeh, I will have thee with me alway, that I may be blessed in thee and eke that I may learn of thee the ways of God-service and piety and model myself on thee."

Now this was what the accursed sorcerer aimed at; however, the better to accomplish his perfidious intent, [647] he [dissembled and] said to her, "O my lady, I am a poor woman sitting in the desert and it beseemeth not that the like of me should abide in kings' palaces." Quoth the Lady Bedrulbudour, "Have no manner of care, O my lady Fatimeh; I will give thee a place in my house, where thou shalt do thy devotions, and none shall ever go in to thee; nay, here shalt thou serve God better than in thy cavern." And the Maugrabin said to her, "Hearkening and obedience, O my lady; I will not gainsay thy commandment, for that the speech of princes may not be crossed neither disputed; but I beg of thee that my eating and drinking and sitting may be in my closet alone [and] that none may come in upon me. Moreover, I need no rich viands, but every day do thou favour me and send me by thy handmaid a piece of bread and a draught of water to my closet; and when I am minded to eat, I will eat in my closet alone." (Now this the accursed did, of his fear lest his chin veil should be raised, when he ate, and so his case be exposed and they know him for a man by his beard and moustaches.) "O my lady Fatimeh," rejoined the princess, "be easy; nothing shall betide save that which thou wiliest; so rise now [and come] with me, that I may show thee the pavilion [648] which I purpose to order for thine inhabitance with us." So [649] saying, she arose and carrying the sorcerer to the place which she had appointed him wherein to abide, said to him, "O my lady Fatimeh, here shalt thou dwell; this pavilion is in thy name and thou shalt abide therein in all quiet and ease of privacy." And the Maugrabin thanked her for her bounty and prayed for her.

Then the Lady Bedrulbudour took him and showed him the belvedere [650] and the kiosk of jewels, with the four-and-twenty oriels, [651] and said to him, "How deemest thou, O my Lady Fatimeh, of this wonderful pavilion?" [652] "By Allah, O my daughter," replied he, "it is indeed marvellous in the extreme, [653] nor methinketh is its like found in the world; nay, it is magnificent exceedingly; but oh, for one thing which would far increase it in beauty and adornment!" And the princess said to him, "O my Lady Fatimeh, what is lacking to it and what is this thing which would adorn it? Tell me of it; I had thought that it was altogether perfect." "O my lady," answered the sorcerer, "that which lacketh to it is the egg of the bird Roc, which being hung in its dome, there were no like unto this pavilion in all the world." "What is this bird." asked the princess, "and where shall we find its egg?" And the Moor said to her, "O my lady, this is a great bird that taketh up camels and elephants in its talons and flieth with them, of its bigness and greatness; it is mostly to be found in the mountain Caf and the craftsman who builded this palace [654] is able to bring its egg." Then they left that talk and it was the time of the morning-meal. So the slave-girls laid the table and the Lady Bedrulbudour sat down and sought of the accursed sorcerer that he should eat with her; but he refused and rising, entered the pavilion which she had given him, whither the slave-girls carried him the morning-meal.

When it was eventide and Alaeddin returned from the chase, the Lady Bedrulbudour met him and saluted him: whereupon he embraced her and kissed her and looking in her face, saw that she was somewhat troubled and smiled not, against her wont. So he said to her, "What aileth thee, O my beloved? Tell me, hath there befallen thee aught to trouble thee?" And she answered him, saying, "There aileth me nothing; but, O my beloved, I had thought that our palace [655] lacked of nought; however, O my eyes [656] Alaeddin, were there hung in the dome of the upper pavilion [657] an egg of the bird Roc, there were not its like in the world." "And wast thou concerned anent this?" rejoined Alaeddin. "This is to me the easiest of all things; so be easy, for it is enough that thou tell me of that which thou wishest and I will fetch it thee from the abysses of the world on the speediest wise." Then [658] after he had comforted the princess and promised her all she sought, he went straight to his closet and taking the lamp rubbed it; whereupon the Marid at once appeared and said to him, "Seek what thou wilt;" and Alaeddin, "I will have thee bring me a Roc's egg and hang it in the dome of the [upper] pavilion." [659]

When the Marid heard Alaeddin's words, his face frowned and he was wroth and cried out with a terrible great voice, saying, "O denier of benefits, doth it not suffice thee that I and all the slaves of the Lamp are at thy service and wouldst thou eke have me bring thee our liege lady, for thy pleasure, and hang her in the dome of thy pavilion, to divert thee and thy wife? By Allah, ye deserve that I should forthright reduce you both to ashes and scatter you to the winds! But, inasmuch as ye are ignorant, thou and she, concerning this matter and know not its inward from its outward, [660] I excuse you, for that ye are innocent. As for the guilt, it lieth with the accursed one, the surviving [661] brother of the Maugrabin enchanter, who feigneth himself to be Fatimeh the Recluse; for lo, he hath slain Fatimeh in her cavern and hath donned her dress and disguised himself after her favour and fashion and is come hither, seeking thy destruction, so he may take vengeance on thee for his brother; and he it is who taught thy wife to seek this of thee." [662] Therewith he disappeared, and as for Alaeddin, when he heard this, his wit fled from his head and his joints trembled at the cry wherewith the Marid cried out at him; but he took heart and leaving his closet, went in straightway to his wife and feigned to her that his head irked him, of his knowledge that Fatimeh was renowned for the secret of healing [663] all aches and pains. When the Lady Bedrulbudour saw him put his hand to his head and complain of its aching, [664] she asked him what was the cause and he said, "I know not, except that my head irketh me sore." Accordingly she sent forthwith to fetch Fatimeh, so she might lay her hand on his head; whereupon quoth Alaeddin, "Who is this Fatimeh?" And the princess told him how she had lodged Fatimeh the recluse with her in the palace. [665]

Meanwhile the slave-girls went and fetched the accursed Maugrabin, and Alaeddin arose to him, feigning ignorance of his case, and saluted him, as he had been the true Fatimeh. Moreover he kissed the hem of his sleeve and welcomed him, [666] saying, "O my Lady Fatimeh, I beseech thee do me a kindness, since I know thy usances in the matter of the healing of pains, for that there hath betided me a sore pain in my head." The Maugrabin could scarce believe his ears of this speech, [667] for that this was what he sought; so he went up to Alaeddin, as he would lay his hand on his head, after the fashion of Fatimeh the recluse, and heal him of his pain. When he drew near-him, he laid one hand on his head and putting the other under his clothes, drew a dagger, so [668] he might slay him withal. But Alaeddin was watching him and waited till he had all to-drawn the dagger, when he gripped him by the hand and taking the knife from him, planted [669] it in his heart.

When the Lady Bedrulbudour saw this, she cried out and said to him, "What hath this holy anchoress done, that thou burthenest thyself with the sore burden of her blood? Hast thou no fear of God, that thou dost this and hast slain Fatimeh, who was a holy woman and whose divine gifts were renowned?" Quoth he to her, "I have not slain Fatimeh; nay, I have slain him who slew her; for that this is the brother of the accursed Maugrabin enchanter, who took thee and by his sorcery transported the palace with thee to the land of Africa. Yea, this accursed one was his brother and came to this country and wrought these frauds, slaying Fatimeh and donning her clothes and coming hither, so he might take vengeance on me for his brother. Moreover, it was he who taught thee to seek of me a Roc's egg, so my destruction should ensue thereof; and if thou misdoubt of my word, come and see whom I have slain." So saying, he did off the Maugrabin's chin veil and the Lady Bedrulbudour looked and saw a man whose beard covered his face; whereupon she at once knew the truth and said to Alaeddin, "O my beloved, twice have I cast thee into danger of death;" and he said to her, "O Lady Bedrulbudour, thanks to thine eyes, [670] no harm [hath betided me thereof; nay,] I accept with all joy everything that cometh to me through thee." When the princess heard this, she hastened to embrace him and kissed him, saying, "O my beloved, all this was of my love for thee and I knew not what I did; [671] nor indeed am I negligent of thy love." [672] Whereupon Alaeddin kissed her and strained her to his breast and love redoubled between them.

Presently, in came the Sultan; so they told him of all that had passed with the Maugrabin enchanter's brother and showed him the latter, as he lay dead; whereupon he bade burn him and scatter his ashes to the winds. Thenceforward Alaeddin abode with his wife the Lady Bedrulbudour in all peace and pleasure and was delivered from all perils. Then, after a while, the Sultan died and Alaeddin sat down on the throne of the kingdom and ruled and did justice among the people; and all the folk loved him and he lived with his wife, the Lady Bedrulbudour, in all cheer and solace and contentment till there came to them the Destroyer of Delights and the Sunderer of Societies.



FOOTNOTES

[Footnote 1: i.e. (1) Zeyn Alasnam, (2) Codadad. (3) The Sleeper Awakened. (4) Aladdin. (5) Baba Abdallah. (6) Sidi Nouman. (7) Cogia Hassan Alhabbah (8) Ali Baba. (9) Ali Cogia. (10) Prince Ahmed and Pari-Banou. (11) The Sisters who envied their younger Sister.]

[Footnote 2: "M. Galland was aware of the imperfection of the MS. used by him and (unable to obtain a more perfect copy) he seems to have endeavoured to supply the place of the missing portions by incorporating in his translation a number of Persian, Turkish and Arabic Tales, which had no connection with his original and for which it is generally supposed that he probably had recourse to Oriental MSS. (as yet unidentified) contained in the Royal Libraries of Paris." Vol. IX. p. 263. "Of these the Story of the Sleeper Awakened is the only one which has been traced to an Arabic original and is found in the Breslau edition of the complete work, printed by Dr. Habicht from a MS. of Tunisian origin, apparently of much later date than the other known copies.....Galland himself cautions us that the Stories of Zeyn Alasnam and Codadad do not belong to the Thousand and One Nights and were published (how he does not explain) without his authority." p. 264. "It is possible that an exhaustive examination of the various MS. copies of the Thousand and One Nights known to exist in the public libraries of Europe Might yet cast some light upon the origin of the interpolated tales; but, in view of the strong presumption afforded by internal evidence that they are of modern composition and form no part of the authentic text, it can hardly be expected, where the result and the value of that result are alike so doubtful, that any competent person will be found to undertake so heavy a task, except as incidental to some more general enquiry. The only one of the eleven which seems to me to bear any trace of possible connection with the Book of the Thousand Nights and One Night is Aladdin, and it may be that an examination of the MS. copies of the original work within my reach will yet enable me to trace the origin of that favourite story." pp. 268-9.]

[Footnote 3: Histoire d' 'Ala Al-Din ou la Lampe Merveilleuse. Texte Arabe, Publie avec une notice de quelques Manuscrits des Mille et Une Nuits et la traduction de Galland. Par H. Zotenberg. Paris, Imprimerie Nationale, 1888.]

[Footnote 4: For the sake of uniformity and convenience of reference, I use, throughout this Introduction, Galland's spelling of the names which occur in his translation, returning to my own system of transliteration in my rendering of the stories themselves.]

[Footnote 5: i.e. God's.]

[Footnote 6: "La suite des Mille et une Nuits, Contes Arabes trafluits par Dom Chavis et M. Cazotte. Paris 1788." The Edinburgh Review (July, 1886) gives the date of the first edition as 1785; but this is an error, probably founded upon the antedating of a copy of the Cabinet des Fees, certain sets of which (though not actually completed till 1793) are dated, for some publisher's reason, 1785. See also following note.]

[Footnote 7: These four (supplemental) vols. of the Cabinet des Fees (printed in 1793, though antedated 1788 and 1789) do not form the first edition of Chavis and Cazotte's so-called Sequel, which was in 1793 added, by way of supplement, to the Cabinet des Fees, having been first published in 1788 (two years after the completion-in thirty-seven volumes-of that great storehouse of supernatural fiction) under the title of "Les Veillees Persanes" or "Les Veillees du Sultan Schahriar avec la Sultane Scheherazade, histoires incroyables, amusantes et morales, traduites par M. Cazotte et D. Chavis, faisant suite aux Mille et Une Nuits."]

[Footnote 8: I cannot agree with my friend Sir R. F. Burton in his estimate of these tales, which seem to me, even in Caussin de Perceval's corrector rendering and in his own brilliant and masterly version, very inferior, in style, conduct and diction, to those of "the old Arabian Nights," whilst I think "Chavis and Cazotte's Continuation" utterly unworthy of republication, whether in part or "in its entirety." Indeed, I confess the latter version seems to me so curiously and perversely and unutterably bad that I cannot conceive how Cazotte can have perpetrated it and can only regard it as a bad joke on his part. As Caussin de Perceval remarks, it is evident that Shawish (whether from ignorance or carelessness) must, in many instances, have utterly misled his French coadjutor (who had no knowledge of Arabic) as to the meaning of the original, whilst it is much to be regretted that a writer of exquisite genius and one of the first stylists of the 18th century, such as the author of the Diable Amoureux, (a masterpiece to be ranked with Manon Lescaut and Le Neveu de Rameau,) should have stooped to the commission of the flagrant offences against good taste and artistic morality which disfigure well nigh every line of the so-called "Sequel to the 1001 Nights." "Far be it" (as the Arabs say) that we should do so cruel a wrong to so well and justly beloved a memory as that of Jacques Cazotte as to attempt to perpetuate the remembrance of a literary crime which one can hardly believe him to have committed in sober earnest! Rather let us seek to bury in oblivion this his one offence and suffer kind Lethe with its beneficent waters to wash this "adulterous blot" from his else unsullied name.]

[Footnote 9: Lit. "Servants" (ibad) i.e. of God.]

[Footnote 10: i.e. he who most stands in need of God's mercy.]

[Footnote 11: Kebikej is the name of the genie set over the insect kingdom. Scribes occasionally invoke him to preserve their manuscripts from worms.-Note by M. Zotenberg.]

[Footnote 12: Galland calls him "Hanna, c'est... dire Jean Baptiste," the Arabic Christian equivalent of which is Youhenna and the Muslim Yehya, "surnomme Diab." Diary, October 25, 1709.]

[Footnote 13: At this date Galland had already published the first six (of twelve) volumes of his translation (1704-5) and as far as I can ascertain, in the absence of a reference copy (the British Museum possessing no copy of the original edition), the 7th and 8th volumes were either published or in the press. Vol. viii. was certainly published before the end of the year 1709, by which time the whole of vol. ix. was ready for printing.]

[Footnote 14: i.e. Aladdin.]

[Footnote 15: Galland died in 1715, leaving the last two volumes of his translation (which appear by the Diary to have been ready for the prep on the 8th June, 1713) to be published in 1717.]

[Footnote 16: Aleppo.]

[Footnote 17: i.e. Yonhenna Diab.]

[Footnote 18: For "Persian." Galland evidently supposed, in error, that Petis de la Croix's forthcoming work was a continuation of his "Contes Turcs" published in 1707, a partial translation (never completed) of the Turkish version of "The Forty Viziers," otherwise "The Malice of Women," for which see Le Cabinet des Fees, vol. xvi. where the work is, curiously enough, attributed (by the Table of Contents) to Galland himself.]

[Footnote 19: See my terminal essay. My conclusions there stated as to the probable date of the original work have since been completely confirmed by the fact that experts assign Galland's original (imperfect) copy of the Arabic text to the latter part of the fourteenth century, on the evidence of the handwriting, etc.]

[Footnote 20: In M. Zotenberg's notes to Aladdin.]

[Footnote 21: Night CCCCXCVII.]

[Footnote 22: Khelifeh.]

[Footnote 23: Or "favourites" (auliya), i.e. holy men, devotees, saints.]

[Footnote 24: i.e. the geomancers. For a detailed description of this magical process, (which is known as "sand-tracing," Kharu 'r reml,) see posl, p. 199, note 2.{see FN#548}]

[Footnote 25: i.e. "What it will do in the course of its life"]

[Footnote 26: Or "ascendants" (tewali).]

[Footnote 27: i.e. "Adornment of the Images." This is an evident mistake (due to some ignorant copyist or reciter of the story) of the same kind as that to be found at the commencement of the story of Ghanim ben Eyoub, (see my Book of the Thousand Nights and One Night, Vol I. p. 363 et seq.), where the hero is absurdly stated to have been surnamed at birth the "Slave of Love," a sobriquet which could only have attached itself to him in after-life and as a consequence of his passion for Fitoeh. Sir R. F. Burton suggests, with great probability, that the name, as it stands in the text, is a contraction, by a common elliptical process, of the more acceptable, form Zein-ud-din ul Asnam, i.e. Zein-ud-din (Adornment of the Faith) [he] of the Images, Zein (adornment) not being a name used by the Arabic-speaking races, unless with some such addition as ud-Din ("of the Faith"), and the affix ul Asnam ( "[He] of the Images") being a sobriquet arising from the circumstances of the hero's after-life, unless its addition, as recommended by the astrologers, is meant as an indication of the latter's fore-knowledge of what was to befall him thereafter. This noted, I leave the name as I find it in the Arabic MS.]

[Footnote 28: Sheji nebih. Burton, "Valiant and intelligent."]

[Footnote 29: Syn. "his describers" (wasifihi).]

[Footnote 30: Wa huwa hema caiou fihi bads wasifihi shiran. Burton (apparently from a different text), "and presently he became even as the poets sang of one of his fellows in semblance."]

[Footnote 31: Milah, plural of melih, a fair one.]

[Footnote 32: Khemseh senin. Burton, "fifteen."]

[Footnote 33: Shabb, adult, man between sixteen and thirty.]

[Footnote 34: Femu ghefir min el aalem. Burton, "All the defenders of the realm."]

[Footnote 35: Night CCCCXCVIII.]

[Footnote 36: Syn. "depose."]

[Footnote 37: Lit. "that which proceeded from him."]

[Footnote 38: See ante, p. 3, note.{see FN#23}]

[Footnote 39: Night CCCCXCIX.]

[Footnote 40: i.e. imposed on me the toil, caused me undertake the weariness, of coming to Cairo for nothing.]

[Footnote 41: Forgetting his mother.]

[Footnote 42: i.e. no mortal.]

[Footnote 43: Keszr abouka 'l fulani (vulg. for abika'l fulan). Burton, "Such a palace of thy sire."]

[Footnote 44: i.e. it is not like the journey to Cairo and back.]

[Footnote 45: i.e. in God grant thou mayst.]

[Footnote 46: Or "jade" (yeshm).]

[Footnote 47: Night D.]

[Footnote 48: "Edh dheheb el atic." Burton, "antique golden pieces"; but there is nothing to show that the gold was coined.]

[Footnote 49: The "also" in this clause seems to refer to the old man of the dream.]

[Footnote 50: Keszr, lit. palace, but commonly meaning, in modern Arabic, an upper story or detached corps de logis (pavilion in the French sense, an evident misnomer in the present case).]

[Footnote 51: Lit. "put the key in the lock and opened it and behold, the door of a palace (hall) opened."]

[Footnote 52: Takeli, sing. form of tac, a window. Burton, "recess for lamps."]

[Footnote 53: Lit. "till he join thee with."]

[Footnote 54: Or "Cairo," the name Misr being common to the country and its capital.]

[Footnote 55: Badki tecouli[na]. Badki (lit. after thee) is here used in the modern sense of "still" or "yet." The interrogative prefix A appears to have dropped out, as is not uncommon in manuscripts of this kind. Burton, "After thou assuredst me, saying, &c."]

[Footnote 56: Here she adopts her son's previous idea that the old man of the dream was the Prophet in person.]

[Footnote 57: Night DI.]

[Footnote 58: Cudoum. The common form of welcome to a guest.]

[Footnote 59: Or "upper room" (keszr).]

[Footnote 60: Eight; see ante, p. 14. {see FN#46}]

[Footnote 61: Edh dheheb el kedim.]

[Footnote 62: Edh dhelieb er yemli, lit. sand. (i.e. alluvial) gold, gold in its native state, needing no smelting to extract it. This, by the way, is the first mention of the thrones or pedestals of the images.]

[Footnote 63: Lit. "[With] love and honour" (hubban wa kerametan). a familar phrase implying complete assent to any request. It is by some lexicologists supposed to have arisen from the circumstance of a man answering another, who begged of him a wine-jar (hubb), with the words, "Ay, I will give thee a jar and a cover (kerameh) also," and to have thus become a tropical expression of ready compliance with a petition, as who should say, "I will give thee what thou askest and more."]

[Footnote 64: The slave's attitude before his master.]

[Footnote 65: The like.]

[Footnote 66: Night DII.]

[Footnote 67: i.e. invoked blessings upon him in the manner familiar to readers of the Nights.]

[Footnote 68: Lit. thou [art] indulged therein (ent musamih fiha).]

[Footnote 69: Mehmy (vulg. for mehma, whatsoever) telebtaha minni min en miam. Burton, "whatso of importance thou wouldst have of me."]

[Footnote 70: Lit. "in a seeking (request) ever or at all" (fi tilbeti abdan). Burton, "in thy requiring it."]

[Footnote 71: "Tal aleyya" wect, i.e. I am weary of waiting. Burton, "My tarrying with thee hath been long."]

[Footnote 72: Or "difficult" (aziz); Burton, "singular-fare."]

[Footnote 73: Lit. "If the achievement thereof (or attainment thereunto) will be possible unto thee [by or by dint of] fortitude,"]

[Footnote 74: Lit. "Wealth [is] in (or by) blood."]

[Footnote 75: El berr el atfer. Burton translates, "the wildest of wolds," apparently supposing atfer to be a mistranscription for aefer, which is very possible.]

[Footnote 76: Kewaribji, a word formed by adding the Turkish affix ji to the Arabic kewarib, plural of carib, a small boat. The common form of the word is caribji. Burton reads it, "Kewariji, one who uses the paddle."]

[Footnote 77: Lit "inverted" (mecloubeh). Burton, "the reverse of man's."]

[Footnote 78: Night DIII.]

[Footnote 79: Wehsh. Burton, "a lion."]

[Footnote 80: Lit. "then they passed on till" (thumma fatou ila [an]).]

[Footnote 81: Sic (ashjar anber); though what the Arabic author meant by "trees of ambergris" is more than I can say. The word anber (pro. pounced amber) signifies also "saffron"; but the obbligato juxtaposition of aloes and sandal-wood tends to show that what is meant is the well-known product of the sperm-whale. It is possible that the mention of this latter may be an interpolation by some ignorant copyist, who, seeing two only of the three favourite Oriental scents named, took upon himself to complete the odoriferous trinity, so dear to Arab writers, by the addition of ambergris.]

[Footnote 82: Yas, Persian form of yasm, yasmin or yasimin. Sir R. F. Burton reads yamin and supposes it to be a copyist's error for yasmin, but this is a mistake; the word in the text is clearly yas, though the final s, being somewhat carelessly written in the Arabic MS, might easily be mistaken for mn with an undotted noun.]

[Footnote 83: Lit. "perfect or complete (kamil) of fruits and flowers."]

[Footnote 84: Lit. "many armies" (asakir, pl. of asker, an army), but asker is constantly used in post-classical Arabic (and notably in the Nights) for "a single soldier," and still more generally the plural (asakir), as here, for "soldiers."]

[Footnote 85: Syn. "the gleaming of a brasier" (berc kanoun). Kanoun is the Syrian name of two winter months, December (Kanoun el awwal or first) and January (Kanoun eth thani or second).]

[Footnote 86: So as to form a magic barrier against the Jinn, after the fashion of the mystical circles used by European necromancers.]

[Footnote 87: Night DIV.]

[Footnote 88: Fe-halan tuata, the time-honoured "Ask and it shall be given unto thee."]

[Footnote 89: Sic (berec ed dunya); but dunya (the world) is perhaps meant to be taken here by synecdoche m the sense of "sky."]

[Footnote 90: Syn. "darkness was let down like a curtain."]

[Footnote 91: Lit. "like an earthquake like the earthquakes"; but the second "like" (mithl) is certainly a mistranscription for "of" (min).]

[Footnote 92: Night DV.]

[Footnote 93: Night DVI.]

[Footnote 94: Here we have the word mithl (as or like) which I supplied upon conjecture in the former description of the genie; see ante, p. 24, note.]

[Footnote 95: Medinetu 'l meda'n wa ujoubetu 'l aalem. It is well known (see the Nights passim) that the Egyptians considered Cairo the city of cities and the wonder of the world.]

[Footnote 96: Lit. "How [is] the contrivance and the way the which we shall attain by (or with) it to...."]

[Footnote 97: I.a tehtenim; but the text may also be read la tehettem and this latter reading is adopted by Burton, who translates, "Be not beaten and broken down."]

[Footnote 98: Or "in brief" (bi-tejewwuz). Burton translates, "who maketh marriages," apparently reading bi-tejewwuz as a mistranscription for tetejewwez, a vulgar Syrian corruption of tetezewwej.]

[Footnote 99: Said in a quasi-complimentary sense, as we say, "Confound him, what a clever rascal he is!" See the Nights passim for numerous instances of this.]

[Footnote 100: Quoth Shehrzad to Shehriyar.]

[Footnote 101: Syn. "to work upon her traces or course" (tesaa ala menakibiha).]

[Footnote 102: Night DVII.]

[Footnote 103: Lit. "the thirsty one (es szadi) and the goer-forth by day or in the morning" (el ghadi); but this is most probably a mistranscription for the common phrase es sari (the goer by night) wa 'l ghadi, often used in the sense of "comers and goers" simply. This would be quite in character with the style of our present manuscript, which constantly substitutes sz (sad) for s (sin), e.g. szerai for serai (palace), szufreh, for sufreh (meal-tray), for hheresza for hheresa(he guarded), etc., etc., whilst no one acquainted with the Arabic written character need be reminded how easy it is to mistake a carelessly written-r (ra) for d (dal) or vice-versa]

[Footnote 104: The mosque being the caravanserai of the penniless stranger.]

[Footnote 105: The person specially appointed to lead the prayers of the congregation and paid out of the endowed revenues of the mosque to which he is attached.]

[Footnote 106: Night DVIII.]

[Footnote 107: Burton translates, "these accurseds," reading melaa'n (pl. of melaoun, accursed); but the word in the text is plainly mulaa'bein (objective dual of mulaa'b, a trickster, malicious joker, hence, by analogy, sharper).]

[Footnote 108: Eth thiyab el heririyeh. Burton "silver-wrought."]

[Footnote 109: Netser ila necshetihim (lit. their image, cf. Scriptural "image and presentment") wa szufretihim, i.e. he satisfied himself by the impress and the colour that they were diners, i.e. gold.]

[Footnote 110: Lit. I am now become in confusion of or at him (lianneni alan szirtu fi khejaleh (properly khejleh) minhu). Burton, "for that I have been ashamed of waiting upon him."]

[Footnote 111: Lit. "That which was incumbent on me to him."]

[Footnote 112: Lit. "go to (or for) his service," or, as we should say, "attend him."]

[Footnote 113: Burton, "one of the envious;" but the verb is in the plural.]

[Footnote 114: Night DIX.]

[Footnote 115: Et tsenn er redi. Burton, "the evil."]

[Footnote 116: So that they might hang down and hide his feet and hands, it being a point of Arab etiquette for an inferior scrupulously to avoid showing either of these members in presenting himself (especially for the first time) before his superior.]

[Footnote 117: Lit., "religiousness or devoutness (diyaneh) was by nature in him," i.e. he was naturally inclined to respect religion and honour its professors. Burton, "He was by nature conscientious," which does not quite express the meaning of the text; conscientiousness being hardly an Oriental virtue.]

[Footnote 118: Lit, "I may (or shall) ransom him with m' life till I (or so that I may) unite him therewith."]

[Footnote 119: Iftekeret fi rejul.]

[Footnote 120: Terbiyeh. This word is not sufficiently rendered by "education," which modern use has practically restricted to scholastic teaching, though the good old English phrase "to bring up" is of course a literal translation of the Latin educare.]

[Footnote 121: i.e. "I shall owe it to thee."]

[Footnote 122: Lit. "It is certain to me," Constat mihi, fe-meikeni (vulg. for fe-yekin) indi.]

[Footnote 123: Night DX.]

[Footnote 124: Or perhaps "Would I might."]

[Footnote 125: i.e. the contract of marriage.]

[Footnote 126: See my "Book of the Thousand Nights and One Night" passim, especially Vol. I pp. 190 et seq.]

[Footnote 127: Miheffeh, a kind of howdah with a flat roof or top.]

[Footnote 128: Tekht-rewan, a sort of palanquin drawn or carried by mules or camels wherein she could recline at length. Burton renders Miheffeh bi-tekhtrewan "a covered litter to be carried by camels."]

[Footnote 129: Burton adds here, "Thou wouldst feel ruth for me."]

[Footnote 130: Lit. profit, gain (meksib), i.e. the ninth image, which he was to receive as a reward for the faithful execution of his commission.]

[Footnote 131: Night DXI.]

[Footnote 132: [A] nehnu bedna baud an hukm. The word hukm, which commonly signifies the exercise of government or judicial power, is here used metonymically in the sense of the place of dominion, the seat of government. Burton, "Have we fared this far distance by commandment of my bridegroom?"]

[Footnote 133: Or "God forbid!" (Hhasha), a common interjection, implying unconditional denial.]

[Footnote 134: Lit. "The writing of (or he wrote) his writ upon thee" (ketb kitabiki aleiki).]

[Footnote 135: i.e.. at the Last Day, when men will be questioned of their actions.]

[Footnote 136: Night DXII.]

[Footnote 137: Sic (tentsur), but this is probably a copyist's error for "we may see" (nentsur), the difference being only a question of one or two diacritical points over the initial letter.]

[Footnote 138: Here Burton adds, "Indeed I had well nigh determined to forfeit all my profit of the Ninth Statue and to bear thee away to Bassorah as my own bride, when my comrade and councillor dissuaded me from so doing, lest I should bring about my death."]

[Footnote 139: Night DXIII.]

[Footnote 140: Or (vulg.) "I thank him, etc." (istekthertu aleihi elladhi hefitsaha wa sanaha wa hejeba rouhaku anha). Burton, "Albeit I repeatedly enjoined him to defend and protect her until he concealed from her his face."]

[Footnote 141: Or we may read "went out, glad and rejoicing, with (bi) the young lady;" but the reading in the test is more consonant with the general style of the Nights.]

[Footnote 142: Azaa, strictly the formal sitting in state to receive visits of condolence for the death of a relation, but in modern parlance commonly applied, by extension, to the funeral ceremonies themselves.]

[Footnote 143: El kendil el meshhour. The lamp is however more than once mentioned in the course of the tale by the name of "wonderful" (ajib, see post, p. 88, note 4) so familiar to the readers of the old version.]

[Footnote 144: Night DXIV.]

[Footnote 145: Khilafahu, lit. "the contrary thereof;" but the expression is constantly used (instead of the more correct gheirahu) in the sense of "other than it," "the take," etc.]

[Footnote 146: Or "street-boys" (auladu 'l hhareh).]

[Footnote 147: Zeboun.]

[Footnote 148: Burton adds here, "Counsel and castigation were of no avail."]

[Footnote 149: Lit. "had been recalled" (tuwouffia), i.e. by God to Himself.]

[Footnote 150: This old English and Shakspearean expression is the exact equivalent of the Arabic phrase Khelesza min sherr walidihi. Burton, "freed from [bearing] the severities of his sire."]

[Footnote 151: Kanet wayyishuhu. Burton, "lived only by."]

[Footnote 152: Night DXV.]

[Footnote 153: I prefer this old English form of the Arabic word Meghrebiy (a native of El Meghreb or North-Western Africa) to "Moor," as the latter conveys a false impression to the modern reader, who would naturally suppose him to be a native of Morocco, whereas the enchanter came, as will presently appear, from biladu 'l gherbi 'l jewwaniy, otherwise Ifrikiyeh, i.e. "the land of the Inner West" or Africa proper, comprising Tunis, Tripoli and part of A]geria.]

[Footnote 154: Min biladi 'l gherbi 'l jewwaniy. The Muslim provinces of North-Western Africa, extending from the north-western boundary of Egypt to Cape Nun on the Mogador Coast, were known under the general name of El Meghreb (modern Barbary) and were divided into three parts, to wit (1) El Meghreb el Jewwaniy, Inner, i.e. Hither or Nearer (to Egypt) Barbary or Ifrikiyeh, comprising Tripoli, Tunis and Constantine (part of Algeria), (2) El Meghreb el Aouset, Central Barbary. comprising the rest of Algeria, and (3) El Meghreb el Acszaa, Farther or Outer Barbary, comprising the modern empire of Morocco.]

[Footnote 155: El hieh. Burton translates, "astrology," and astrology (or astronomy); is the classical meaning of the word; but the common meaning in modern Arabic is "the science of physiognomy," cf. the Nights passim. See especially ante, p. 42.]

[Footnote 156: Bi-szaut hezin meksour. Burton, "in a soft voice saddened by emotion."]

[Footnote 157: Burton, "brother-german."]

[Footnote 158: Or "comfort myself in him" (ateazza bihi). Burton "condole with him [over the past]."]

[Footnote 159: Lit. "hid not unto me that" (ma ekhfa aleyya an).]

[Footnote 160: Night DXVI.]

[Footnote 161: Teaziyeti. Burton, "I have now railed in the mourning ceremonies."]

[Footnote 162: El bein ked efjaani fihi, i e. "I have been stricken with separation from him." Burton, "Far distance wrought me this trouble."]

[Footnote 163: Lit. "the being (el ka'n, i.e. that which is, the accomplished fact) there is not from it a refuge or place of fleeing" (mehreb). Burton, "nor hath the creature aught of asylum from the Creator."]

[Footnote 164: Or "consolation" (azaa).]

[Footnote 165: Burton, "I have none to condole with now save thyself"]

[Footnote 166: Night DXVII.]

[Footnote 167: Burton, "finding out."]

[Footnote 168: Lit. "He had no longer a heart to part with him," i.e.. he could not bear him out of his sight, Alaeddin being necessary for the achievement of the adventure of the lamp. See post.]

[Footnote 169: El asha. Burton, "the meat."]

[Footnote 170: Lit. "vein" (irc).]

[Footnote 171: Night DXVIII.]

[Footnote 172: Ujoubetu 'l aalem. See ante, p. 32, note. {see FN#95}]

[Footnote 173: Ila biladi 'l gherbi 'l jewwaniy.]

[Footnote 174: Burton, "to the regions of the Setting Sun and abode for a space of thirty years in the Moroccan interior." See ante, p. 57, notes. {see FN#154}]

[Footnote 175: Burton adds, "Alone at home."]

[Footnote 176: i.e. birthplace, a child being bow head-foremost.]

[Footnote 177: Burton, "wander like a wild Arab."]

[Footnote 178: Lit. "and "; but this is the error of some copyist, who, by leaving out an initial l, has turned lau (if) into wa (and).]

[Footnote 179: The first chapter of the Koran; a common usage in anticipation of travel or indeed before commencing any enterprise of moment.]

[Footnote 180: Istehhweda (vulg. for istehhwedha) aleyya. Burton, "of the pains which prevailed upon me."]

[Footnote 181: Or "succeedeth" (yekklufu). Burton, "the legacy bequeathed to us by."]

[Footnote 182: Khellefa.]

[Footnote 183: Night DXIX.]

[Footnote 184: Lit. "abide in the subsistence of the like of this one" (acoumu fi ma"sh mithl hadha). Burton, "go about for a maintenance after this fashion."]

[Footnote 185: Uhheszszilu ana ma"ski ana buddi men yuayyishani. Burton, "I am compelled to provide him with daily bread when I require to be provided."]

[Footnote 186: Ibn nas generally signifies "a man of good family" (Fr. fils de famille), but here the sense seems to be as in the text.]

[Footnote 187: Or "constrain not thyself for me," in do not be ashamed to say what thou wishes", lit. "let it not be hard or grievous upon thee from or on account of me" (la yesubu aleika minni). Burton, "Let not my words seem hard and harsh to thee."]

[Footnote 188: Fe-in kana keman (vulg. for kema anna). Burton, "if despite all I say."]

[Footnote 189: Fi, lit. "in," but here used, as is common in Syria, instead of bi "with."]

[Footnote 190: Burton, "Shalt become famous among the folk."]

[Footnote 191: Khwaja (Persian).]

[Footnote 192: Tajir (Arabic equivalent of khwaja).]

[Footnote 193: Burton, "that such folk dress handsomely and fare delicately."]

[Footnote 194: Night DXX.]

[Footnote 195: Lit. "was past" (fata). Burton, "the dark hours were passing by and the wine was drunken."]

[Footnote 196: Sherab. Burton, "sherbets."]

[Footnote 197: Night DXXI.]

[Footnote 198: Or "places" (amakin).]

[Footnote 199: Or "streets" (mehellat). Burton, "apartments."]

[Footnote 200: i.e. "It is no merit in me that I do what I have done."]

[Footnote 201: Bi-jahi 'l awwelin. Burton, "by the honour of the Hallows."]

[Footnote 202: i.e.. "a protection."]

[Footnote 203: Lit. "that thine eye will be cooled with (or by) him."]

[Footnote 204: Likai yetearrefa fihim wa yetearrefou fihi. This passage confirms my reading of a former one; see ante, p. 68, note 3. {see FN#189}]

[Footnote 205: Nighs DXXII.]

[Footnote 206: Lit. "believed not what time (ayyumetn) the day broke;" but ayyumeta (of which ayyumeta is a vulgar corruption) supposes the future and should be used with the aorist. The phrase, as I have translated common in the Nights.]

[Footnote 207: Or, "laughing at" (yudsahiku).. Burton, "he began to make the lad laugh."]

[Footnote 208: Szeraya (for seraya).]

[Footnote 209: Keszr.]

[Footnote 210: Newafir, an evident mistranscription, probably for some such word as fewawir, irregular form of fewwarat, pl. of fewwareh, a spring or jet of water.]

[Footnote 211: Burton adds, "and reach the end of our walk."]

[Footnote 212: Jebel aali. Burton, "the base of a high and naked hill."]

[Footnote 213: Lit. "before or in front of a mountain." Burton, "we have reached the barren hill-country."]

[Footnote 214: Ra'hhin, a vulgarism of frequent occurrence in this story.]

[Footnote 215: Shudd heilek.]

[Footnote 216: Lit. the land of the West (biladu 'l gherb); see ante, p. 57, notes. {see FN#153}]

[Footnote 217: Night DXXIII.]

[Footnote 218: Lit. "without aught" (bilash), i e. without [visible] cause or reason. Burton, "beyond the range of matter."]

[Footnote 219: Nuhhas szebb (for szebeb min er) reml, lit. "brass poured [forth from] sand," i.e. cast in a mould of sand. Cf. 1 Kings, vii 16, "two chapiters of molten brass."]

[Footnote 220: Dir balek, lit. "turn thy thought (i.e. be attentive) [Footnote to that which I shall say to thee]."]

[Footnote 221: Night DXXIV.]

[Footnote 222: Lit. "pass not by" (la tuferwwit). Burton, "nor gainsay."]

[Footnote 223: Yani li-min (vulg. for tani li-men), i.e. on whose behalf do I undertake all these my toils?]

[Footnote 224: Lit. "leave"; but the verb khella (II. of khela is constantly used in the present text in the sense of "he made."]

[Footnote 225: There is some mistake here in the text. The word which I translate "great" is akabir (pl. of akber, most great), apparently inserted by mistake for kebir, great. But that akabir is followed by jiddan (exceedingly), I should be inclined to read the phrase [kebiru 'l] akabir, greatest of the great.]

[Footnote 226: Wehdi, lit. "my lone," a Scotch expression, which might be usefully acclimatized in English prose and verse.]

[Footnote 227: Night DXXV.]

[Footnote 228: Or "pay attention," dir (vulg. for adir) balek. See ante, p. 78, note. {see FN#220}]

[Footnote 229: Lit. "a place divided into four places" I take the variant aweds, chambers. from Chavis's copy of the MS., as quoted by M. Zotenberg.]

[Footnote 230: Liwan, i.e. an estrade or recessed room, raised above the level of the ground and open in front.]

[Footnote 231: Lit. "in it" (fihi); but the meaning is as in the text, i.e. connected with it or leading thereto. This reading is confirmed by the terms in which the stair is afterwards mentioned, q.v. post, p. 83, and note. {see FN#235}]

[Footnote 232: Night DXXVI.]

[Footnote 233: Ubb. Burton, "breast-pocket," the usual word for which is jeib. Ubb is occasionally used in this sense; but it is evident from what follows (see post, p. 85. {see FN#243} "Alaeddin proceeded to pluck and put in his pockets (ajyab, pl. of jeib), and his sleeves" (ibab), and note) that ubb is here used in the common sense of "sleeve."]

[Footnote 234: i.e. "that which is in the lamp."]

[Footnote 235: Burton transposes, "where he entered the saloon and mounted the ladder;" but the context shows that the stair was a flight of steps leading up to the dais and not a ladder in it. The word fihi in the magician's instructions might indeed be taken in this latter sense, but may just as well be read "thereto" or "pertaining thereto" as "therein." See also below, where Alaeddin is made to descend from the dais into the garden.]

[Footnote 236: Lit. voices (aswat). Burton, "fond voices"]

[Footnote 237: Burton, "Furthermore the size of each stone so far surpassed description that no king of the kings of the world owned a single gem of the larger sort."]

[Footnote 238: Night DXXVII.]

[Footnote 239: Toubasi. I insert this from the Chavis MS. Burton adds, "spinels and balasses."]

[Footnote 240: Ibab.]

[Footnote 241: Ubb.]

[Footnote 242: Ajyab, pl. of jeib, the bosom of a shirt, hence a breast or other pocket.]

[Footnote 243: Ibab. Burton, "pokes and breast-pockets."]

[Footnote 244: The possession of the lamp rendering him superior to the spells by which they were enchanted.]

[Footnote 245: Burton says here, "The text creates some confusion by applying sullem to staircase and ladder; hence probably the latter is not mentioned by Galland and Co., who speak only of an 'escalier de cinquante marches.'" As far as I can see, Galland was quite right, a staircase (and not a ladder) being, in my judgment, meant in each case, and Sir Richard Burton's translation of sullem min thelathin derejeh as "a ladder of thirty rungs" (see ante p. 82, note {see FN#231}) seems to me founded on a misconception, he being misled by the word "fihi" (see my note ante, p. 83 {see FN#235}). He adds, "sullem in modern Egyptian is used for a flight of steps;" but it signifies both "ladder" and "flight of steps" in the classic tongue; see Lane, p. 1416, colt 2, "sullem, a ladder or a series of stairs or steps, either of wood or clay, etc." His remark would apply better to derej (class. "a way," but in modern parlance "a ladder" or "staircase" which the story-teller uses interchangeably with sullem, in speaking of the stair leading down into the underground, thus showing that he considered the two words synonymous.]

[Footnote 246: Akyas. This is the first mention of purses.]

[Footnote 247: Lit. "without" (kharijan).]

[Footnote 248: Burton, "Forasmuch as he had placed it at the bottom of his breast-pocket and his other pockets being full of gems bulged outwards."]

[Footnote 249: Night DXXVIII.]

[Footnote 250: Lit. "was locked," inkefelet, but I take this to be a mistranscription of inkelebet, "was turned over."]

[Footnote 251: Lit. "was covered over, shut like a lid" (intebeket).]

[Footnote 252: Tebbeca, i.e. caused (by his enchantments) to become covered or closed up like a lid.]

[Footnote 253: Ifrikiyeh, see ante, p. 57, note 1. {see FN#153} Here the story-teller takes the province for a city.]

[Footnote 254: Burton adds, "by devilish inspiration."]

[Footnote 255: Wa [kan] el aghreb an fi hadha 'l kenz [kana]. Burton "the most marvellous article in this treasure was, etc."]

[Footnote 256: Kendil ajib.]

[Footnote 257: Night DXXIX.]

[Footnote 258: A proverbial expression, meaning that, as he did not absolutely kill Alaeddin, though doing what was (barring a miracle) certain to cause his death, he could not be said to be his slayer; a piece of casuistry not peculiar to the East, cf. the hypocritical show of tenderness with which the Spanish Inquisition was wont, when handing over a victim to the secular power for execution by burning alive, to recommend that there should be "no effusion of blood." It is possible, however, that the proverb is to be read in the sense of "He who is destined to live cannot be slain."]

[Footnote 259: i.e. with the contents of the chambers and the garden.]

[Footnote 260: Night DXXX.]

[Footnote 261: Lit. rubbing in or upon.]

[Footnote 262: Lit. "The Quickener, the Deadener" (el muhheyyi, el mumit), two of the ninety-nine names of God.]

[Footnote 263: Or "Judge" (cadsi).]

[Footnote 264: Farijuha. Burton, "Bringer of joy not of annoy."]

[Footnote 265: i.e. Mohammed's.]

[Footnote 266: Lit. a servant or slave, i.e. that of the ring. Burton, "its Familiar."]

[Footnote 267: i.e. Solomon.]

[Footnote 268: See my Book of the Thousand Nights and One Night, Vol. 1. p 33, note. {see Payne's Book of the Thousand Nights and One Night, Vol. 1 FN#16}]

[Footnote 269: Night DXXXI.]

[Footnote 270: Night DXXXII.]

[Footnote 271: i.e.. in all the registers of men's actions fabled to be kept in heaven.]

[Footnote 272: Lit. "see the accursed his duplicity and his promises that he promised me withal in that he would do all good with me." Burton, "see how the dammed villain broke every promise he made, certifying that he would soon work all good with me."]

[Footnote 273: Lit. "on account of my pain therefrom when I was absent from the world."]

[Footnote 274: Hatha 'l metleb li, lit. "this quest (or object of quest) [was] mine (or for me)." Metleb is often used in the special technical sense of "buried treasure."]

[Footnote 275: Night DXXXIII.]

[Footnote 276: Bustan.]

[Footnote 277: Bilaur.]

[Footnote 278: Keszr, instead of liwan (dais), as in previous description.]

[Footnote 279: Keisan. Burton, "bag-pockets."]

[Footnote 280: Lit. "without" (kharij).]

[Footnote 281: Aadim, present participle of adima, he lacked.]

[Footnote 282: Night DXXXIV.]

[Footnote 283: Lit. the pre-eminence (el fedsl).]

[Footnote 284: Thani youm, Burton, "the second day," which, though literal, conveys a false impression.]

[Footnote 285: Night DXXXV.]

[Footnote 286: Or "beyond desire" (fauca 'l khatir), i.e. inconceivably good. Burton, "beyond our means."]

[Footnote 287: It is a favourite device with Oriental cooks to colour dishes (especially those which contain rice) in various ways, so as to please the eye as well as the palate.]

[Footnote 288: Lit. "black bottles" (museunvedetein). Burton, "black jacks."]

[Footnote 289: Zekiyyeh (pure) for dhekiyyeh (strong, sharp, pungent), a common vulgar corruption.]

[Footnote 290: Burton, "wherewith Allah Almighty hath eased our poverty."]

[Footnote 291: Elladhi iftekeda juana. Burton, "who hath abated our hunger pains."]

[Footnote 292: Lit. "we are under his benefit."]

[Footnote 293: Hhizana for hhezzaza?]

[Footnote 294: Lit. "whet proceeded from."]

[Footnote 295: Lit. "but" (lakin for Iekan, "then").]

[Footnote 296: Keif dhalik. Lit. "How this?" Burton, "Who may this be?"]

[Footnote 297: Night DXXXVI.]

[Footnote 298: i.e. the Jinn of the lamp and the ring.]

[Footnote 299: Apparently referring to chap. xxiii, verses 99, l00, of the Koran, "Say, 'Lord, I take refuge in Thee from the suggestions of the devils, and I take refuge in thee, Lord, that (i.e. Iest) they appear!'" Mohammed is fabled by Muslim theologians to have made a compact with the Jinn that they should not enter the houses of the faithful unless expressly summoned..]

[Footnote 300: i.e. "I am, in general, ready to obey all thy commandments"]

[Footnote 301: i.e. the lamp.]

[Footnote 302: Lit. "uses," "advantages" (menafi).]

[Footnote 303: Referring, of course, to the slave of the lamp.]

[Footnote 304: Night DXXXVII.]

[Footnote 305: Lit. "saw."]

[Footnote 306: Afterwards "silver"; see pp. 108 and l10.]

[Footnote 307: A carat is generally a twenty-fourth part of a diner, i.e. about 5d.; but here it appears to be a sixtieth part or about 2d. Burton, "A copper carat, a bright polished groat."]

[Footnote 308: Lit. "to the contrary of him" (ila khilafihi). See ante, p. 55, note 4. {see FN#145}]

[Footnote 309: Night DXXXVIII.]

[Footnote 310: Kenani, pl. of kinnineh, a bottle or phial.]

[Footnote 311: i.e. the genie.]

[Footnote 312: Night DXXXIX.]

[Footnote 313: Ala kedhum. Burton, "after their olden fashion."]

[Footnote 314: Lit. "[in] middling case" (halet[an] mustewessitet[an]). Burton translates, "as middle-class folk," adding in a note, "a phrase that has a European touch."]

[Footnote 315: Burton adds, "on diet."]

[Footnote 316: "Er rijal el kamiloun," lit. "complete men." Burton, "good men and true."]

[Footnote 317: Bedsa'a. Burton, "investments,"]

[Footnote 318: Keisein. Burton, "his pockets."]

[Footnote 319: Lit. "neck." The Muslims fable that all will appear at the Day of Resurrection with their good and evil actions in visible form fastened about their necks. "And each man, we constrain him to carry his actions (ta'r, lit. bird, i.e. fortune as told by augury from the flight of birds, according to the method so much in favour with the ancients, but interpreted by the scholiasts as 'actions,' each man's actions being, according to them, the cause of his good and evil fortune, happiness or misery), on (or about,.fi) his neck."—Koran, xvii, 14.]

[Footnote 320: Night DXL]

[Footnote 321: An idiomatic expression, equivalent to our vulgar English phrase, "He was struck all of a heap."]

[Footnote 322: Beszireh, mental (as opposed to bodily) vision.]

[Footnote 323: Night DXLI.]

[Footnote 324: Gheramuha.]

[Footnote 325: Lit. "be rightly guided," "return to the right way."]

[Footnote 326: Heds, Syrian for hheds.]

[Footnote 327: i.e.. if thou be in earnest.]

[Footnote 328: Aamin. Burton, "fonder and more faithful."]

[Footnote 329: Night DXLII.]

[Footnote 330: Lit. "blood of my liver."]

[Footnote 331: i.e. the bride's parents.]

[Footnote 332: Burton, "Also who shall ask her to wife for the son of a snip?"]

[Footnote 333: Night DXLIII.]

[Footnote 334: Lit. "near and far," the great being near to the king's dignity, and the small far from it.]

[Footnote 335: Lit. "before" (cuddam).]

[Footnote 336: Lit. "thou art not of its measure or proportion" (kedd).]

[Footnote 337: Ijreker ti bi 'l hhecc. Burton. "thou hast reminded me aright."]

[Footnote 338: Night DXLIV.]

[Footnote 339: Kiyas, a mistake for akyas, pl. of keis, a purse.]

[Footnote 340: Lit. "So, an thou wilt, burden thy mind (i.e. give thyself the trouble, kellifi khatiraki,) and with us [is] a China dish; rise and come to me with it." Kellifi (fem.) khatiraki is an idiomatic expression equivalent to the French, "donnez-vous (or prenez) la peine" and must be taken in connection with what follows, i.e. give yourself the trouble to rise and bring me, etc. (prenez la peine de vous lever et de m'apporter, etc.). Burton, "Whereupon, an-thou please, compose thy mind. We have in our house a bowl of china porcelain: so arise thou and fetch it."]

[Footnote 341: Lit. "were not equal to one quarter of a carat," i.e. a ninety-sixth part, "carat" being here used in its technical sense of a twenty-fourth part of anything.]

[Footnote 342: Kellifi khatiraki (prenez la peine) as before. Burton, "Compose thy thoughts."]

[Footnote 343: Night DXLV.]

[Footnote 344: Elladhi hu alan ca'm bi maashina. Burton, "Ere this thou hast learned, O mother mine, that the Lamp which we possess hath become to us a stable income."]

[Footnote 345: Or "pay attention" (diri balek); see ante, pp. 78 and 81. {see FN#220 and FN#228}]

[Footnote 346: Minhu. Burton translates, "for that 'tis of him," and says, in a note, "Here the MS. text is defective, the allusion is, I suppose, to the Slave of the Lamp." I confess I do not see the defect of which he speaks. Alaeddin of course refers to the lamp and reminds his mother that the prosperity they enjoy "is (i.e. arises) from it."]

[Footnote 347: Lit. "completed," "fully constituted."]

[Footnote 348: The attitude implied in the word mutekettif and obligatory in presence of a superior, i.e. that of a schoolboy in class.]

[Footnote 349: Or "complainants," "claimants."]

[Footnote 350: Fi teriketihi, apparently meaning "in its turn." Burton, "Who (i.e. the Sultan) delivered sentence after his wonted way."]

[Footnote 351: Night DXLVI.]

[Footnote 352: Illezemet. Burton, "she determined."]

[Footnote 353: Lit. "the Divan;" but the door of the presence-chamber is meant, as appears by the sequel.]

[Footnote 354: Burton, "and when it was shut, she would go to make sure thereof."]

[Footnote 355: Muddeh jumah. Burton, "the whole month."]

[Footnote 356: Burton, "come forward."]

[Footnote 357: Burton, "levee days"]

[Footnote 358: Izar. Burton, "mantilla."]

[Footnote 359: Here the copyist, by the mistaken addition of fe (so), transfers the "forthright" to the Vizier's action of submission to the Sultan's order.]

[Footnote 360: Night DXLVII.]

[Footnote 361: I have arranged this passage a little, to make it read intelligibly. In the original it runs thus, "Alaeddin's mother, whenas she took a wont and became every Divan-day going and standing in the Divan before the Sultan, withal that she was dejected, wearying exceedingly, but for Alaeddin's sake, her son, she used to make light of all weariness."]

[Footnote 361: Aman; i.e. promise or assurance of indemnity, permission to speak freely, without fear of consequences.]

[Footnote 362: Aman in secondary sense of "protection" or "safeguard."]

[Footnote 363: i.e. I pardon thee, under God, ("then I" being understood). The right of pardon residing with God, the pious Muslim can only say, "God pardon thee first and then I pardon thee."]

[Footnote 364: Burton, "shun the streets."]

[Footnote 365: Arad. Burton, "felt an uncontrollable longing."]

[Footnote 366: Or "food (aish, bread) hath not been pleasant (or had any savour) for him."]

[Footnote 367: Seadetuk, lit. "thy felicity;" this and jenabuk (lit. "thy side"), "thine excellence" or "thy highness," and hhedsretuk "thy highness," (lit. "thy presence") are the titles commonly given to kings in Arabic-speaking countries, although hhedsretuk is strictly applicable only to the Prophet and other high spiritual dignitaries. They are often, but erroneously, rendered "thy majesty"; a title which does not exist in the East and which is, as is well known to students of history, of comparatively recent use in Europe.]

[Footnote 368: Lit, "having regard to his clemency, he took to laughing and asked her." Burton, "He regarded her with kindness, and laughing cloud, asked her."]

[Footnote 369: Surreh, lit. purse and by extension, as here, anything tied up in bag-shape.]

[Footnote 370: Night DXLVIII.]

[Footnote 371: Lit. "Be clement unto me, Thy Grace promised me."]

[Footnote 372: Lit. "Forbearance (hhilm, clemency, longanimity, delay in requiting an evil-doer) is incumbent from thine exalted highness unto (ila) three months."]

[Footnote 373: Aatsem melik, an ungrammatical construction of common occurrence in the present MS., properly aatsemu 'l mulouk.]

[Footnote 374: Syn. "his clemency required."]

[Footnote 375: i.e. shall be reserved for him alone.]

[Footnote 376: i.e. the marriage trousseau.]

[Footnote 377: Lit. "Except that, O my son, the Vizier bespoke him a privy word (kelam sirriyy) ere he promised me; then, after the Vizier bespoke him a word privily (sirran), he promised me to (ila) three months."]

[Footnote 378: Lit. an ill presence (mehhdser sau). This expression has occurred before in the Nights, where I have, in deference to the authority of the late M. Dozy (the greatest Arabic scholar since Silvestre de Sacy) translated it "a compend of ill," reading the second word as pointed with dsemmeh (i.e. sou, evil, sub.) instead of with fetheh (i.e. sau, evil, adj.), although in such a case the strict rules of Arabic grammar require sou to be preceded by the definite article (i.e. mehhdseru's sou). However, the context and the construction of the phrase, in which the present example of the expression occurs, seem to show that it is not here used in this sense.]

[Footnote 379: Night DXLIX.]

[Footnote 380: Lit. (as before) "promised her to" (ila).]

[Footnote 381: Lit. "to" (ila), as before.]

[Footnote 382: i.e. the delay.]

[Footnote 383: Lit. "he thanked his mother and thought (or made) much of her goodness (istekthera bi-kheiriha, a common modern expression, signifying simply 'he thanked her') for her toil." Burton, "Then he thanked his parent, showing her how her good work had exceeded her toil and travail "]

[Footnote 384: Lit. "Wonder took her at this wonder and the decoration." Burton amplifies, "She wondered at the marvellous sight and the glamour of the scene." Me judice, to put it in the vernacular, she simply wondered what the dickens it was all about.]

[Footnote 385: Min wectiha. Burton, "And for some time, O my son, I have suspected." See ante, p. 134. {see FN#378}]

[Footnote 386: Lit. "fever seized him of his chagrin."]

[Footnote 387: Night DL.]

[Footnote 388: Lit. "promised me to" (ila), as before.]

[Footnote 389: Eshaa; or, if we take the word as pointed with kesreh (i.e. ishaa), we may read, with Burton, "to pass the rest of the evening," though this expression seems to me hardly in character with the general tone of the MS.]

[Footnote 390: Musterah.]

[Footnote 391: Sic (el gheir).]

[Footnote 392: Night DLI.]

[Footnote 393: Min doun khiyaneh i.e. without offering her any affront. Burton, "and he did no villain deed."]

[Footnote 394: Galland adds, "et passe dans une garde-robe o—il s'etoit deshabille le soir." Something of the kind appears to have dropped out of the present MS.]

[Footnote 395: Night DLII.]

[Footnote 396: Lit. "with the eye of anger." Ghedseb (anger) and its synonym ghaits are frequently used in the Nights in this sense; see especially Vol. II. of my translation, p. 234, "she smiled a sad smile," lit. a "smile of anger," (twice) and p. 258, "my anguish redoubled," lit. "I redoubled in anger."]

[Footnote 397: Wesikh. Burton, "fulsome."]

[Footnote 398: Night DLIII.]

[Footnote 399: Diri balek an [la]. Burton, "compose thy thoughts. If, etc." See ante, passim.]

[Footnote 400: Sic.]

[Footnote 401: Kedhebaka.]

[Footnote 402: i.e. that which he derived from such an alliance.]

[Footnote 403: Lit. "Wretches" (mesakin).]

[Footnote 404: Night DLIV.]

[Footnote 405: Inketaet (lit. "she was cut or broken") min el khauf. Burton, "She was freed from her fear of the past."]

[Footnote 406: Or "honoured" (azlz)]

[Footnote 407: i.e. "in my behaviour to thee."]

[Footnote 408: Kema akedu min mehebbetika li. Burton, "even as I claim of thee affection for thy child."]

[Footnote 409: Night DLV.]

[Footnote 410: Hhashaha min el kidhb; lit. "Except her from lying!" Hhasha (which commonly signifies, "Far be it," "God forbid!") is here used in a somewhat unusual manner. The sense seems to be, "God forbid that the Lady Bedrulbudour should be suspected of lying! "]

[Footnote 411: Or "shrunken" (kusziret). Burton, "bursten."]

[Footnote 412: Or "honoured" (aziz).]

[Footnote 413: Night DLVI.]

[Footnote 414: Lit. "how [was] the device therein;" i.e how he should do for an expedient thereanent. Burton, "the device whereby he should manage it."]

[Footnote 415: Or "called upon" (nedeh).]

[Footnote 416: El ashreh [mubeshshereh understood], "the ten [who were rejoiced with glad tidings]," i.e. ten of Mohammed's companions (Abou Bekr, Omar, Othman, Ali, Telheh, Zubeir, Saad ibn Abi Weccas, Abdurrehman ibn Auf, Abou Ubeideh ibnu'l Jerrah and Said ibn Zeid), to whom (and to whom alone) he is said to have promised certain entrance into Paradise. They are accordingly considered to have pre-eminence over the Prophet's other disciples and are consequently often invoked by the less orthodox Muslims as intercessors with him, much after the fashion of the Quatuordecim Adjutores, the Fourteen Helpers [in time of need], (i.e. Saints Catherine, Margaret, Barbara, Pantaleon, Vitus, Eustace, Blase, Gregory, Nicholas, Erasmus, Giles, George, Leonard and Christopher) of Romish hagiology.]

[Footnote 417: i.e the marriage of his son to the Sultan's daughter. Burton, "it having been a rare enjoyment to him that he had fallen upon such high good fortune."]

[Footnote 418: Lit. "marriage," i.e. "wedding festivities are out of place." The word (zijeh) here used is a dialectic (Syrian) variant of zewaj, marriage. Burton, "we require no delay,"]

[Footnote 419: Lit. "the lord (i.e. he) of the suit or claim" (sahibu 'd dewat).]

[Footnote 420: Or "inestimable," lit. "might not be measured by (or appraised at) a price or value." Burton, "far beyond his power to pay the price."]

[Footnote 421: Lit. "How is the management or contrivance (tedbir) with thee?" i.e. "canst thou suggest to us any expedient?"]

[Footnote 422: Night DLVII.]

[Footnote 423: Burton adds, "speaking privily."]

[Footnote 424: Or perhaps, "we may with impunity rebut," etc.]

[Footnote 425: Gherib, lit. a stranger, an exile, but vulg. by extension, a poor, homeless wretch.]

[Footnote 426: i.e Alaeddin's mother.]

[Footnote 427: Lit. "that day."]

[Footnote 428: Fr. "... l'aimable." Lit. "by a way or means" (bi-terikeh). It may be we should read bi [hatheti'll] terikeh, "by [this] means;" but the rendering in the text seems the more probable one, the Sultan meaning that he would thus get rid of Alaeddin's importunity by practice, without open breach of faith or violence.]

[Footnote 429: Night DLVIII.]

[Footnote 430: Lit. "Burden thyself (prenez la peine) and rise", (kellifi khatiraki, etc., as before).]

[Footnote 431: Here szewani (trays) instead of, as before, szuhoun (dishes).]

[Footnote 432: Night DLIX.]

[Footnote 433: i.e. "look with open eyes"]

[Footnote 434: En nuwwab, i.e. those whose turn it was to be on guard.]

[Footnote 435: Need (lit. coin), a vulgar Syrian corruption of neket, customary gift of money or otherwhat to a bride on the marriage-day.]

[Footnote 436: The whole of the foregoing passage is so confused that I think it well to add here (l) a literal translation, as I read it: "So the Vizier, yea, indeed, he marvelled at the greatness of that wealth more than the Sultan, but envy was killing him and waxed on him more and more when he saw the Sultan that he was satisfied with (or accepted of) the bride-gift and the dowry; however, it was not possible to him that he should gainsay the truth and should say to the Sultan, 'He is not worthy;' only, he practised with a device upon the Sultan so he should not let him give his daughter the Lady Bedrulbudour to Alaeddin, and this [Footnote was] that he said to him, etc,"—and also (2) the version given by Sir K. F. Burton, who takes a different view of the passage: "Then the Minister (although he marvelled at these riches even more than did the Sultan), whose envy was killing him and growing greater hour by hour, seeing his liege lord satisfied with the moneys and the dower and yet being unable to fight against fact, made answer, 'Tis not worthy of her.' Withal he fell to devising a device against the King, that he might withhold the Lady Badr-al-Budur from Alaeddin, and accordingly he continued, etc."]

[Footnote 437: Or "in comparison with her" (ent hhedsretuk istatsemet hatha aleiha). This is an ambiguous passage and should perhaps be read, "Thou magnifiest this (i.e. the gift) over her."]

[Footnote 438: Night DLX.]

[Footnote 439: Lit. "swiftly, the winds overtook her not."]

[Footnote 440: Aksen. Burton, "more suitable to thee."]

[Footnote 441: Kethir[an]. Burton, "And right soon (Inshallah!) O my daughter, thou shalt have fuller joy with him."]

[Footnote 442: Muebbed. Burton, "alone."]

[Footnote 443: Sic (kum),]

[Footnote 444: Or "commission" (mishwar).]

[Footnote 445: Bekia ma bekia hatha shey aleik, lit. "remaineth what remaineth this is a thing upon (or for) thee." Burton, "Happen whatso may happen; the rest is upon thy shoulders." The first bekia is perhaps used in the common colloquial sense of "then."]

[Footnote 446: Shekeraha wa istekthera bi-kheiriha. See ante, p. 155, note 3. Burton, "enhancing her kindly service."]

[Footnote 447: Surname of the ancient Kings of Persia, vulg. Chosroes.]

[Footnote 448: Night DLXI.]

[Footnote 449: Lit. "the."]

[Footnote 450: Burton, "the costliest of clothes."]

[Footnote 451: Generally that of aloes-wood.]

[Footnote 452: Quoth Shehrzad to Shehriyar.]

[Footnote 453: Yetsunnuhu; quare a clerical error for yentsuruku ("had seen him" )?]

[Footnote 454: i.e. male white slaves (memlouk, whence our "mameluke," sing. for plural memalik).]

[Footnote 455: Lit. "and let there be with each slave-girl a suit, etc." Burton "And let every handmaid be robed in raiment that befitteth queens wearing." The twelve suits of clothes to be brought by the slave-girls were of course intended for the wearing of Alaeddin's mother; see post, p. 167. {see FN#457 in text}]

[Footnote 456: i.e. the genuine Arabs of the unmixed blood.]

[Footnote 457: See ante, p. 166, note 2. {see FN#455}]

[Footnote 458: Likai telbesa (tetelebbesa?) hiya. Burton, "she should wear."]

[Footnote 459: Sic, the meaning seeming to be that kings' sons were out of comparison with Alaeddin, as who should say (in Cockney parlance) "Don't talk to me about kings' sons."]

[Footnote 460: Lit. "upon."]

[Footnote 461: El kendil el ajib.]

[Footnote 462: Syn. "old and young."]

[Footnote 463: Night DLXII.]

[Footnote 464: Ictedsa an tesmuha li bi, lit. "decided (or demanded) that thou be bountiful to (or grace) me with;" but icledsa is here used in the colloquial sense of "willed, vouchsafed."]

[Footnote 465: i.e. that of his tongue, lit. "its bounds or reach" (kheddahu). Burton, "passing all measure."]

[Footnote 466: Lit. "acquired, gotten, come by thee" (khetsitu bika).]

[Footnote 467: Night DLXIII.]

[Footnote 468: Nuweb (properly naubat).]

[Footnote 469: Musica.]

[Footnote 470: Acamou el fereh el atsim. Burton, "a mighty fine marriage-feast was dispread in the palace."]

[Footnote 471: Muashir.]

[Footnote 472: Netser.]

[Footnote 473: Lit. "but the behoving on me for her service engageth (or enforceth) me to apply myself hereunto."]

[Footnote 474: i.e. at thy disposition.]

[Footnote 475: Night DLXIV.]

[Footnote 476: Tebakhin. Burton, "kitcheners."]

[Footnote 477: Keszr.]

[Footnote 478: Wa, but quaere au ("or")?]

[Footnote 479: Kushk.]

[Footnote 480: The description of the famous upper hall with the four-and-twenty windows is one of the most contused and incoherent parts of the Nights and well-nigh defies the efforts of the translator to define the exact nature of the building described by the various and contradictory passages which refer to it. The following is a literal rendering of the above passage: "An upper chamber (keszr) and (or?) a kiosk (kushk, a word explained by a modern Syrian dictionary as meaning '[a building] like a balcony projecting from the level of the rest of the house,' but by others as an isolated building or pavilion erected on the top of a house, i.e. a keszr, in its classical meaning of 'upper chamber,' in which sense Lane indeed gives it as synonymous with the Turkish koushk, variant kushk,) with four-and-twenty estrades (liwan, a raised recess, generally a square-shaped room, large or small, open on the side facing the main saloon), all of it of emeralds and rubies and other jewels, and one estrade its kiosk was not finished." Later on, when the Sultan visits the enchanted palace for the first time, Alaeddin "brought him to the high kiosk and he looked at the belvedere (teyyareh, a square or round erection on the top of a house, either open at the sides or pierced with windows, =our architectural term 'lantern') and its casements (shebabik, pl. of shubbak, a window formed of grating or lattice-work) and their lattices (she"ri for she"rir, pl. of sheriyyeh, a lattice), all wroughten of emeralds and rubies and other than it of precious jewels." The Sultan "goes round in the kiosk" and seeing "the casement (shubbak), which Alaeddin had purposely left defective, without completion," said to the Vizier, "Knowest thou the reason (or cause) of the lack of completion of this casement and its lattices?" (shearihi, or quaere, "[this] lattice," the copyist having probably omitted by mistake the diacritical points over the final ha). Then he asked Alaeddin, "What is the cause that the lattice of yonder kiosk (kushk) is not complete?" The defective part is soon after referred to, no less than four times, as "the lattice of the kiosk" (sheriyyetu 'l kushk), thus showing that, in the writer's mind, kushk, liwan and shubbak were synonymous terms for the common Arab projecting square-sided window, made of latticework, and I have therefore rendered the three words, when they occur in this sense, by our English "oriel," to whose modern meaning (a window that juts out, so as to form a small apartment), they exactly correspond. Again, in the episode of the Maugrabin's brother, the princess shows the latter (disguised as Fatimeh) "the belvedere (teyyarrh) and the kiosk (kushk) of jewels, the which [was] with (i.e. had) the four-and-twenty portals" (mejouz, apparently a Syrian variant of mejaz, lit. a place of passage, but by extension a porch, a gallery, an opening, here (and here only) used by synecdoche for the oriel itself), and the famous roe's egg is proposed to be suspended from "the dome (cubbeh) of the upper chamber" (el keszr el faucaniyy), thus showing that the latter was crowned with a dome or cupola. It is difficult to extricate the author's exact meaning from the above tangle of confused references; but, as far as can be gathered. in the face of the carelessness with which the text treats kushk as synonymous now with keszr or teyyareh and now with liwan or shubbak, it would seem that what is intended to be described is a lofty hall (or sorer), erected on the roof of the palace, whether round or square we cannot tell, but crowned with a dome or cupola and having four-and-twenty deep projecting windows or oriels, the lattice or trellis-work of which latter was formed (instead of the usual wood) of emeralds, rubies and other jewels, strung, we may suppose, upon rods of gold or other metal I have, at the risk of wearying my reader, treated this point at some length, as well because it is an important one as to show the almost insuperable difficulties that beset the. conscientious translator at well-nigh every page of such works as the "Book of the Thousand Nights and One Night."]

[Footnote 481: Night DLXV.]

[Footnote 482: The text has imar (an inhabited country), an evident mistake for emair (buildings).]

[Footnote 483: Night DLXVI.]

[Footnote 484: Atsm sekhahu. Burton. "his dignity was enhanced."]

[Footnote 485: Or "imitate" (yetemathelou bihi). Burton, "which are such as are served to the kings."]

[Footnote 486: Night DLXVII.]

[Footnote 487: Wectu 'l asr, i.e. midway between noon and nightfall.]

[Footnote 488: Lit. "was broken" (inkeseret).]

[Footnote 489: Burton, "with the jerid," but I find no mention of this in the text. The word used (le'ba, lit. "he played") applies to all kinds of martial exercises; it may also mean simply, "caracoling."]

[Footnote 490: See ante, p. 167, note 1. {see FN#456}]

[Footnote 491: Or "turns" (adwar).]

[Footnote 492: El hemmam a sultaniyy el meshhour. Burton, "the royal Hammam (known as the Sult ni)."]

[Footnote 493: Muhliyat. Burton, "sugared drinks."]

[Footnote 494: Night DLXVIII.]

[Footnote 495: Keszriha. Burton, "her bower in the upper story."]

[Footnote 496: Lit. "changed the robes (khila) upon her." For the ceremony of displaying (or unveiling) the bride, see my "Book of the Thousand Nights and One Night," Vol. I. pp. 192 et seq., and "Tales from the Arabic," Vol. III. pp. 189 et seq.]

[Footnote 497: Meshghoul.]

[Footnote 498: Keszr.]

[Footnote 499: Szeraya, properly serayeh.]

[Footnote 500: i.e. Alexander the Great; see my "Book of the Thousand Nights and One Night," Vol. V. p. 6, note.]

[Footnote 501: Night DLXIX.]

[Footnote 502: Henahu.]

[Footnote 503: Fetour, the slight meal eaten immediately on rising, answering to the French "premier dejeuner," not the "morning-meal" (gheda), eaten towards noon and answering to the French "dejeuner... la fourchette."]

[Footnote 504: Gheda.]

[Footnote 505: Tekerrum (inf. of V of kerem), lit. "being liberal to any one." here an idiomatic form of assent expressing condescension on the part of a superior. Such at least is the explanation of the late Prof. Dozy; but I should myself incline to read tukremu (second person sing. aorist passive of IV), i.e. "Thou art accorded [that which thou seekest]."]

[Footnote 506: Indhehela.]

[Footnote 507: Or "upper hall, gallery." Lit. "kiosk." See ante, p.l75, note 4. {see FN#480}]

[Footnote 508: Teyyareh. See ante, l.c. The etymology of this word is probably [caah] teyyareh, "a flying [saloon]."]

[Footnote 509: Shebabik, pl. of shubbak; see ante, l.c.]

[Footnote 510: Sheari, see ante, l.c.]

[Footnote 511: Shubbak.]

[Footnote 512: Night DLXX.]

[Footnote 513: Lit. "kiosk" (kushk); see ante, p. 175, note 4.{see FN#480}]

[Footnote 514: Ma lehiket el muallimin (objective for nom. muallimoun, as usual in this text) an.]

[Footnote 515: Yebca lika dhikra. Burton, "So shall thy memory endure."]

[Footnote 516: Lit. "kiosk."]

[Footnote 517: ? (teba'kh).]

[Footnote 518: Or "melodious."]

[Footnote 519: El kelb el hhezin.]

[Footnote 520: i.e. "might not avail unto."]

[Footnote 521: Muhlivat, as before; see ante. p. 183, note 2. {see FN#493}]

[Footnote 522: Szeraya.]

[Footnote 523: Night DLXXI.]

[Footnote 524: Sheriyyetu 'l kushk.]

[Footnote 525: Lit. "the lattice of the kiosk which (i.e. the lattice) is lacking or imperfect." The adjective (nakiszeh) is put in the feminine, to agree with "lattice" (sheriyyeh), which is femminine, kiosk (kushk) being masculine.]

[Footnote 526: Kushk.]

[Footnote 527: She"rihi.]

[Footnote 528: Et tewashiyy, a term here used for the first time in the present text, where we generally find the Turkish Aga in this sense.]

[Footnote 529: Night DLXXII.]

[Footnote 530: Lit. "kiosk" (kushk).]

[Footnote 531: Fi szerayyetika.]

[Footnote 532: Szeraya.]

[Footnote 533: Lit. "that I was not lacking in ableness to complete it."]

[Footnote 534: Kushk, here used in sense of "belvedere."]

[Footnote 535: Or "upper chamber" (keszr).]

[Footnote 536: Kushk. From this passage it would seem as if the belvedere actually projected from the side of the upper story or soler (keszr), instead of being built on the roof, lantern-wise, or being (as would appear from earlier passages) identical with the hall itself, but the whole description is as before remarked. so full of incoherence and confusion of terms that it is impossible to reconcile its inconsistencies.]

[Footnote 537: Lit. "a brother resembling thee."]

[Footnote 538: Lit. "he increased (or exceeded) in the salaries (or allowances) of the poor and the indigent" (zada fi jewanicki 'l fukera wa 'l mesakin). Jewamek is an Arabicized Persian word, here signifying systematic or regular almsgivings.]

[Footnote 539: Kull muddeh.]

[Footnote 540: Labu 'l andab, lit. "arrow-play."]

[Footnote 541: Night DLXXIII.]

[Footnote 542: Szerayeh.]

[Footnote 543: Keszr.]

[Footnote 544: Burton adds, "and confections."]

[Footnote 545: Lit. "he set them down the stablest or skilfullest (mustehhkem) setting down."]

[Footnote 546: Hherrem, i.e. arranged them, according to the rules of the geomantic art.]

[Footnote 547: Netsera jeyyidan fi. Burton, "He firmly established the sequence of."]

[Footnote 548: Technical names of the primary and secondary figures. The following account of the geomantic process, as described by Arabic writers de re magicf, is mainly derived from the Mukeddimat or Prolegomena of Abdurrehman ibn Aboubekr Mohammed (better known as Ibn Khaldoun) to his great work of universal history. Those (says he) who seek to discover hidden things and know the future have invented an art which they call tracing or smiting the sand; to wit, they take paper or sand or flour and trace thereon at hazard four rows of points, which operation, three times repeated (i.e. four times performed), gives sixteen rows. These points they eliminate two by two, all but the last (if the number of the points of a row be odd) or the last two (if it be even) of each row, by which means they obtain sixteen points, single or double. These they divide into four figures, each representing the residual points of four lines, set one under another, and these four figures, which are called the mothers or primaries, they place side by side in one line. From these primaries they extract four fresh figures by confronting each point with the corresponding point in the next figure, and counting for each pair a single or double point, according to one of two rules, i.e. (1) setting down a single point for each single point being on the same line with another point, whether single or double, and a double point for. each pair of double points in line with each other, or (2) reckoning a double point for each pair of like points (single or double), corresponding one with another on the same line' and a single point for each, unlike pair. These new figures (as well as those that follow) are called the daughters or secondaries and are placed beside the primaries, by confrontation with which (i,e, 5 with 1, 6 with 2, 7 with 3 and with 4) four fresh figures are obtained after the same fashion and placed side by side below the first eight. From this second row a thirteenth and fourteenth figure are obtained in the same way (confronting 9 with lo and 1 l with 12) and placed beneath them, as a third row. The two new figures, confronted with each other, in like manner, furnish a fifteenth figure, which, being confronted with the first of the primaries, gives a sixteenth and last figure, completing the series. Then (says our author), the geomant proceeds to examine the sixteen figures thus obtained (each of which has its name and its mansion, corresponding to one of the twelve signs of the zodiac or the four cardinal points, as well as its signification, good or bad, and indicates also, in a special way, a certain part of the elemental world) and to note each figure according to its presage of weal or ill; and so, with the aid of an astrological table giving the explanations of the various signs and combinations, according to the nature of the figure, its aspect, influence and temperament (astrologically considered) and the natural object it indicates, a judgment is formed upon the question for a solution of which the operation was undertaken. I may add that the board or table of sand (tekht reml), so frequently mentioned in the Nights, is a shallow box filled with fine sand, carefully levelled, on which the points of the geomantic operation are made with a style of wood or metal. (The name tekht reml is however now commonly applied to a mere board or tablet of wood on which the necessary dots are made with ink or chalk. ) The following scheme of a geomantic operation will show the application of the above rules. Supposing the first haphazard dotting to produce these sixteen rows of points,

1......... (9) 5..... (6) 9......... (9) 13...... (6) 2......... (9) 6.... (4) 10........ (8) 14.... (4) 3........ (8) 7....... (7) 11......... (9) 15........ (8) 4....... (7) 8..... (5) 12....... (7) 16..... (5)

By the process of elimination we get the following four primaries:

Fig. 1 x Fig. 2 x x Fig. 3 x Fig. 4 x x x x x x x x x x x x x x x x x x x

The process of confrontation of the corresponding points of these four figures (according to rule 2) gives the following four secondaries:

Fig. 5 x Fig. 6 x Fig. 7 x Fig. 8 x x x x x x x x x x x x x x x x x x x x x

By confrontation of the points of each secondary with those of its corresponding primary, the following four fresh figures are obtained:

Fig. 9 x x Fig. 10 x Fig. 11 x x Fig. 12 x x x x x x x x x x x x x x x x x x

Fig. 9, confronted with Fig. 10 gives a thirteenth figure x x x x x x x

And Fig. 11 confronted with Fig. 12, a fourteenth x x x x x x

Figures 13 and 14, similarly treated, yield a fifteenth figure

x x x x x x x

Which, in its turn, confronted with Fig. 1, gives a sixteenth and last figure, x x x x x x

Completing the scheme, which shows the result of the operation as follows:

(1) x (2) x x (3) x (4) x x (5) x (6) x (7) x (8) x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x x

(9) x x (10) x (11) x x (12) x x x x x x x x x x x x x x x x x x

(13) x (14) x x x x x x x x x x x x

(15) x x x x x x x

(16) x x x x x x]

[Footnote 549: Burton adds here, "in order that other than I may carry it off."]

[Footnote 550: Min el meloum, lit. "[it is] of the known (i.e. that which is known)." Burton, "who knoweth an he wot, etc."]

[Footnote 551: Night DLXXIV.]

[Footnote 552: Sic, meaning of course that he had discovered its properties and availed himself thereof.]

[Footnote 553: Medinetu 's seltaneh, i e. the seat of government or capital.]

[Footnote 554: Lit. "donned" (lebesa).]

[Footnote 555: Here Galland says, "Il entra dans le lien le plus fameux et le plus frequente par les personnel de grande distinction, ou l'on s'assembloit pour boire d'une certaine boisson chance qui luy etoit connue des son premier voyage. Il n'y e-t pas plust"t pris place qu'on lay versa de cette boisson dans une tasse et qu'on la luy presenta. En la prenant, comme il prestoit l'oreille... droite et... gauche, il entendit qu'on s'entretenoit du palais d'Aladdin." The Chavis MS. says, "He entered a coffee-house (kehweh, Syrian for kehawi), and there used to go in thereto all the notables of the city, and he heard a company, all of them engaged in (ammalin bi, a very vulgar expression) talking of the Amir Alaeddin's palace, etc." This (or a similar text) is evidently the original of Galland's translation of this episode and it is probable, therefore, that the French translator inserted the mention "of a certain warm drink"(tea), out of that mistaken desire for local colouring at all costs which has led so many French authors (especially those of our own immediate day) astray. The circumstance was apparently evolved (alla tedesca) from his inner consciousness, as, although China is a favourite location with the authors of the Nights, we find no single mention of or allusion to tea in the rest of the work.]

[Footnote 556: Lit. "I will make him lose."]

[Footnote 557: Night DLXXV.]

[Footnote 558: Lit. "Instruments of astronomy or astrology" (tenjim); but tenjim is also used in the sense of geomancy, in which operation, as before explained, astrology plays an important part, and the context shows that the word is here intended to bear this meaning. Again, the implements of a geomancer of the higher order would include certain astrological instruments, such as an astrolabe, star-table, etc., necessary, as I have before explained, for the elucidation of the scheme obtained by the sand-smiting proper.]

[Footnote 559: He had apparently learned (though the Arabic author omits, with characteristic carelessness, to tell us so) that Alaeddin was absent a. hunting.]

[Footnote 560: Akemm, vulg. for kemm, a quantity.]

[Footnote 561: Minareh, lit. "alight-stand," i.e. either a lamp-stand or a candlestick.]

[Footnote 562: Bi-ziyadeh, which generally means "in excess, to boot," but is here used in the sense of "in abundance."]

[Footnote 563: Aalem.]

[Footnote 564: After the wont of "the natural enemy of mankind' in all ages.]

[Footnote 565: Keszr.]

[Footnote 566: Night DLXXVI.]

[Footnote 567: Aghatu 't tuwashiyeh.]

[Footnote 568: Ubb.]

[Footnote 569: Lit. "who" (men), but this is probably a mistake for ma (that which).]

[Footnote 570: Ifrikiyeh.]

[Footnote 571: Night DLXXVII.]

[Footnote 572: Ummar. This may, however, be a mistake (as before, see ante p. 177, note 2 {see FN#482}) for ema'r (buildings).]

[Footnote 573: Lit. "O company" (ya jema't), a polite formula of address, equivalent to our "Gentlemen."]

[Footnote 574: Night DLXXVIII.]

[Footnote 575: Lit. "the affair (or commandment, amr) is going to be sealed upon us."]

[Footnote 576: Sic (dara haulahu thelatheta dauratin); but qu're should it not rather be, "gave three sweeps or whirls with his sword round his head"? See my "Book of the Thousand Nights and One Night," Vol. VI. p. 355.]

[Footnote 577: Lit. "hath been bountiful unto me;" [the matter of] my life.]

[Footnote 578: Night DLXXIX.]

[Footnote 579: Previous to prayer.]

[Footnote 580: Lit. made easy to (yessera li).]

[Footnote 581: The name of the province is here applied to an imaginary city.]