[FN#512] In Arab. "Al-Sayfu w'-al Kalani."

[FN#513] In text "Itowwaha," which is repeated in p. 146, 1. 2. ["Ittawwah" seems to be the modern Egyptian 5th form of "Tauh." In classical Arabic it would be "tatawwah," but in the dialect of to-day the prefix becomes "it," whose final dental here assimilates with the initial palatal of the root; p. 146 the word is correctly spelt with two Tashdids. The meaning is: he threw himself (with his right foot foremost) upon the horse's back. Instances of this formation, which has now become all but general in Egyptian, are not infrequent in old Arabic, witness chapters lxxiii. and lxxiv. of the Koran, which begin with "ayyuh 'l Muddassiru" and "ayyuh 'l-Muzzammilu" respectively.—ST.]

[FN#514] In text "Ramaha bi-h."

[FN#515] The vowel points in the MS. show this to be a quotation.

[FN#516] In text "Yarj," I presume an error for "yarja'u." [I believe "yarju" is an error for yajr," and the various paces to which they put their horses are meant: sometimes they galloped (ramah), sometimes they trotted (Pedro de Alcala gives "trotar" for "jar yajr"), sometimes they ambled (yasr).—ST.]

[FN#517] In text "Saith the Sayer of this say so wondrous and this delectable matter seld-seen and marvellous,"—which I omit as usual.

[FN#518] In text "Sar'a 'l-Lijm."

[FN#519] The invariable practice of an agent de police in England and France, according to the detective tales of MM. Gaboriau and Du Boisgobey. In Africa the guide often attempts to follow instead of leading the party, and this proceeding should always awake suspicion.

[FN#520] In text another prothesis without apodosis: see vol. vi. 203, etc.

[FN#521] In text "Fa ghba thalthat ayyamin" = and he (or it the mountain?) disappeared for three days. ["Ghba" = departed, may have here the meaning of "passed away" and three days had gone, and he ever travelling, before (il an) he reached it.—ST.]

[FN#522] A feeling well-known to the traveller: I have often been laughed at for gazing fondly upon the scanty brown-green growth about Suez after a few months' sojourn in the wolds of Western Arabia. It is admirably expressed in that book of books Eothen (chapt. xvii.): —"The next day I entered upon Egypt, and floated along (for the delight was as the delight of bathing) through green wavy fields of rice, and pastures fresh and plentiful, and dived into the cold verdure of grasses and gardens, and quenched my hot eyes in shade, as though in deep, rushing waters."

[FN#523] The writer does not mean to charge the girl with immodesty (after the style "Come to my arms, my slight acquaintance!") but to show how powerfully Fate and Fortune wrought upon her. Hence also she so readily allowed the King's son to possess her person.

[FN#524] [I read "al-Muhibbattu," fem. of "Muhibb," lover (in Tasawwuf particularly = lover of God), and take the "lam taku taslah" in the second verse for the 3rd person fem., translating: The loving maiden has come in obedience to the lover's call, proudly trailing her skirts ("tajarru min al-Thi Azyla-h"), and she is meet, etc.—ST.]

[FN#525] Again the work of Fate which intended to make the lovers man and wife and probably remembered the homely old English proverb, "None misses a slice from a cut loaf."

[FN#526] A little matter of about a ton at the smallest computation of 200 lbs. to each beast.

[FN#527] In text "Nataws sawyah" [Clerical error for "natawnas (natanas, the rarely used 6th form of anisa) shuwayyah" = let us divert ourselves a little.—ST.]

[FN#528] In text "salaku-hu wa nashal-hu." The "salk" = scoring the skin and the "nashl" = drawing meat from the cooking-pot with the fingers or a flesh-hook or anything but a ladle which would be "Gharf."

[FN#529] This account has been slightly abridged seeing that it is a twice-told tale.

[FN#530] "Written" either on the Preserved Tablet (vol. ii. 68) or on the sutures of the skull (iii. 123).

[FN#531] In Arab. "Khlat-k insnun," meaning also to lie with. Lat. misceo. [The same word occurs presently in another tropical sense: "Khlata-h al-Khajal wa 'l-Hay" = shame and abashment mixed with her, i.e. suffused or overwhelmed her.—ST.]

[FN#532] In text "Istanade 'al Shakkati-h." ["Istanda 'al" is in the Vocabulista in Arabico rendered by "recumbere" and "Shikkah" is a rug, while I can find no authority for "Shakkah" as "quarter." The passage may therefore mean he lay down on his rug. If he had been leaning against the standing horse, it would on bolting have thrown him on the ground and awaked him rudely.— ST.]

[FN#533] "Rajul ikhtiyr," a polite term for an old man: See i. 55. In the speech of the Badawin it means a man of substance and hospitality.

[FN#534] **In**? Arab. "Wa lsh: Murd bas Ism al-Madinah." I seem to hear some Fellah speaking to me from the door of his clay hut.

[FN#535] "Madnat al-Andals" = usually Seville.

[FN#536] In text "Kabdn," the usual form being "Kaptan," from the Ital. Capitano (iv. 85): here, however, we have the Turk. form as in "Kapdn-pash" = Lord High Admiral of ancient Osmanli-land.

[FN#537] Arab. "Khaznat al-Slh." When Easterns, especially Maroccan Moslems and Turkish Pilgrims, embark as passengers, their weapons are taken from them, ticketed and placed in a safe cabin.

[FN#538] Arab. "Waka'h" = an affair (of fight).

[FN#539] i.e. crying the war-cry, "Allho Akbar" = God is most Great (vol. ii. 89, etc.) and "L ilha illa 'llah," the refrain of Unity: vol. ii. 236.

[FN#540] In text "A'at Al-Wrah." ["Wrah" is gerund of the Turkish "wrmek" or "wermek," to give, to give up, and the phrase in the text corresponds to the Turkish "wrah wrmek" = to capitulate.—ST.]

[FN#541] The "buccaneers," quite as humane, made their useless prisoners "walk a plank." The slave-ships, when chased and hard-driven, simply tossed the poor devil niggers overboard; and the latter must often have died, damning the tender mercies of the philanthrope which had doomed them to untimely deaths instead of a comfortable middle passage from Blackland to Whiteland.

[FN#542] [In the text "Krishn" = chasing, being in hot pursuit of; see Dozy, Suppl. s. v. "karash."—ST.]

[FN#543] See in Mr. Doughty's valuable "Arabia Deserta" (i. 309) how the Badawi's mare puts down her soft nose to be kissed by the sitters about the coffee-hearth.

[FN#544] In text, "Hadda 'llho bayn wa baynakum."

[FN#545] The last clause is omitted in the text which is evidently defective: MS. vol. vi. p. 180, line 7.

[FN#546] In text "Tauhn al-Husn."

[FN#547] In Abyssinia the "Khil'at" = robe of honour (see vol. i. 195) is an extensive affair composed of a dress of lion's pelt with silver-gilt buttons, a pair of silken breeches, a cap and waist-shawl of the same material, a sword, a shield and two spears; a horse with furniture of silk and silver and a mule similarly equipped. These gifts accompany the insignia of the "Order of Solomon," which are various medals bearing an imperial crown, said to represent the Hierosolymitan Temple of the Wise King, and the reverses show the Amharic legend "Yohanne Negus zei Etiopia"—John, Emperor of Ethiopia. The orders are distinguished as (1) the Grand Cross, a star of 100 grammes in massive gold, hammer-wrought, and studded with gems, given only to royalties; (2) the Knighthood, similar, but of 50 grammes, and without jewels, intended for distinguished foreigners; (3) the Officer's Star, silver-gilt, of 50 grammes; and (4) the Companion's, of pure silver, and the same weight. All are worn round the neck save the last, which hangs upon the chest. This practice of gilding the metals prevails also in Europe, for instance in Austria, where those made of gunmetal are often gilt by the recipients contrary to all official etiquette.

[FN#548] Meaning only that the babe was perfectly beautiful.

[FN#549] In order that the cord might not be subject to the evil eye or fall into the hand of a foe who would use it magically to injure the babe. The navel-string has few superstitions in England. The lower classes mostly place over the wound a bit of cloth wherein a hole has been burned, supposing that the carbon will heal the cut, and make it fast to the babe by a "binder" or swathe round the body, as a preventative to "pot-belly." But throughout the East there are more observances. In India, on the birth of the babe, the midwife demands something shining, as a rupee or piece of silver, and having touched the navel-string therewith she divides it and appropriates the glittering substance, under the pretence that the absence of the illuminating power of some such sparkling object would prevent her seeing to operate. The knife with which the umbilical cord has been cut is not used for common purposes but is left beside the puerpera until the "Chilla" (fortieth day), when "Kajjal" (lamp-black), used by way of Kohl, is collected on it and applied to the child's eyelids. Whenever the babe is bathed or taken out of the house the knife must be carried along with it; and when they are brought in again the instrument is deposited in its former place near the mother. Lastly, on the "Chilla"-day they must slaughter with the same blade a cock or a sheep (Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the navel-string in Egypt; but Lane (M.E.) is too modest to give details.

[FN#550] In text "Sarsarah," a clerical error for "Akhaza(?) surratan." See MS. vol. vi. p. 197, line 9. [I read "sarra Surrah (Surratan)" = he tied up a purse.—ST.]

[FN#551] In the text "on account of the dust-cloud" which, we were just told, had cleared away [The translator seems to have overlooked the "kna" before "kad dkhala-hu al-Ra'b," which gives to the verb the force of a pluperfect: "and fear had entered into him at the sight of the dust-cloud."—ST.]

[FN#552] i.e. his daughter, of whom he afterwards speaks in the plur.

[FN#553] These concealments are inevitable in ancient tale and modern novel, and it need hardly be said that upon the nice conduct of them depends all the interest of the work. How careful the second-rate author is to spoil his plot by giving a needless "pregustation" of his purpose, I need hardly say.

[FN#554] The mysteries of the marriage-night are touched with a light hand because the bride had already lost her virginity.

[FN#555] In text "Abyah," a Fellah vulgarism for Ab which latter form occurs a few lines lower down.

[FN#556] In text "Wa-Sawbi 'hu (Asbi 'a-hu?) f hanaki-h:" this is explained in MS. p. 216: "Bi-yarza'u f Asb hi." [Dozy, Suppl. i. 815, gives "Sawbi'" as an irregular pl. of "Asba'" quoting from Bresl. ed. iii. 381, 9.] I would rather say it is a regularly formed broken plural of a singular "Sbi'" = the pointing one, i.e. index, now commonly called "Sabbbah" the reviler, where the same idea of pointing at with contempt seems to prevail, and "Shhid" = the witnessing, because it is raised in giving testimony. In the plural it would be naturally generalised to "finger," and in point of fact, the sing. "Sbi'" is used nowadays in this sense in Egypt along with the other popular form of "Sub'."

[FN#557] I write "Cafilah" and not "Cafila" with the unjustifiable suppression of the final "h" which is always made sensible in the pure pronunciation of the Badawi. The malpractice has found favour chiefly through the advocacy of Dr. Redhouse, an eminent Turkish scholar whose judgments must be received with great caution; and I would quote on this subject the admirable remarks of my late lamented friend Dr. G. P. Badger in "The Academy" of July 2, 1887. "Another noticeable default in the same category is that, like Sale, Mr. Wherry frequently omits the terminal 'h' in his transliteration of Arabic. Thus he writes Sura, Amna, Ftima, Madna, Tahma; yet, inconsistently enough, he gives the 'h' in Allah, Khadijah, Kaabah, Makkah, and many other words. This point deserves special notice, owing to Dr. Redhouse's letter, published in 'The Academy' of November 22 last, in which he denounces as 'a very common European error' the addition of the 'h' or 'final aspirate,' in the English transliteration of many Arabic words. Hence, as I read the eminent Orientalist's criticism, when that aspirate is not sounded in pronunciation he omits it, writing "F&amacron;tima," not Fatimah, lest, as I presume, the unwary reader may aspirate the 'h.' But in our Bibles we find such names as Sarah, Hannah, Judah, Beulah, Moriah, Jehovah, in the enunciation of which no one thinks of sounding the last letter as an aspirate. I quite agree with Dr. Redhouse that in the construct case the final h assumes the sound of t, as in Fatimatu bint-Muhammed; yet that does not strike me as a valid reason for eliding the final h, which among other uses, is indicative of the feminine gender, as in Ftimah, Khadijah, Aminah, etc.; also of the nomina vicis, of many abstract nouns, nouns of multitude and of quality, as well as of adjectives of intensiveness, all which important indications would be lost by dropping the final h. And further unless the vowel a, left after the elision of that letter, be furnished with some etymological mark of distinction, there would be great risk of its being confounded with the , formative of the singular of many verbal nouns, such as bin, saf, jal; with the masculine plurals ending in the same letters, such as hukam, ghniy, kfar; and with the feminine plurals of many adjectives, such as kbra, sghra, hsna, etc. Dr. Redhouse says that 'many eminent Arabists avoid such errors'—a remark which rather surprises me, since Pocock, Lane and Palmer, and Fresnel and Perron among French Orientalists, as also Burton, all retain the final aspirate h, the latter taking special care to distinguish, by some adequate, diacritical sign, those substantive and adjective forms with which words ending in the final aspirate h might otherwise be confounded."

[FN#558] In the text, "Wa sba'l-dr wa Zaujatu-hu mutawassyn bi-h." [I cannot explain to myself the plural "Mutawassn" unless by supposing that the preceding "Sb al-Dr" is another blunder of the scribe for "Shibu 'l-Dr" when the meaning would be: "and the master of the house and his wife took charge of her (the nurse) during the days of suckling." —ST.]

[FN#559] In text "Sr yarsh-hu wa yatawassu."

[FN#560] [In the text "Fik" the popular form of the present day "Fikh," properly "learned in the law" (LL.D. as we would say), but now the usual term for "school-master."—ST.]

[FN#561] Both of which are practised by Easterns from horseback, the animal going at fullest speed. With the English saddle and its narrow stirrup-irons we can hardly prove ourselves even moderately good shots after Parthian fashion.

[FN#562] In text "Ihtimm wa Ghullah": I suspect that the former should be written with the major h, meaning fever.

[FN#563] See Suppl. vol. iv. p. 191.

[FN#564] i.e. tempt not Providence unless compelled so to do by necessity.

[FN#565] The youth was taking a "Fl" or omen: see vol. v. 136.

[FN#566] In text "Hasal," for which I would read "Khasal."

[FN#567] A wiser Sprichwort than those of France and America. It compares advantageously with the second par. of the Declaration of Independence (July 4, 1776) by the Representatives of the U.S., which declares, "these truths to be self-evident:—that all men are created equal," etc. It is regretable that so trenchant a state-paper should begin with so gross and palpable a fallacy. Men are not born equal, nor do they become equal before their death-days even in condition, except by artificial levelling; and in republics and limited monarchies, where all are politically equal, the greatest social inequalities ever prevail. Still falser is the shibboleth-crow of the French cock, "Libert, Egalit, Fraternit," which has borrowed its plumage from the American Bird o' Freedom. And Douglas Jerrold neatly expressed the truth when he said,—"We all row in the same boat but not with the same sculls."

[FN#568] Sayf Kunz = a talismanic scymitar: see "Kanz," ix. 320.

[FN#569] In Arab. "Al-Kutb al-Ghauth" = lit. the pole-star of invocation for help; or simply "Al-Ghauth" is the highest degree of sanctity in the mystic fraternity of Tasawwuf. See v. 384; and Lane (A. N.) i. 232. Students who would understand these titles will consult vol. iii. chapt. 12 of The Dabistn by Shaw and Troyer, Paris and London, 1843. By the learned studies of Dr. Pertsch the authorship of this work of the religious eclecticism of Akbar's reign, has been taken from the wrongful claimant and definitively assigned to the legitimate owner, Mobed Shah. (See Z. d. M. G. xvi. 224.) It is regretable that the index of the translation is worthless as its contents are valuable.

[FN#570] Arab. "Su'ubn" = cockatrice, etc., vols. i. 172; vii. 322. Ibn Khaldun (vol. iii. 350) tells us that it was the title of a famous and fatal necklace of rubies.

[FN#571] In Ar. "Anakati-h." [This is a very plausible conjecture of the translator for the word written in the text: "'Anfakati-h" = the hair between the lower lips and the chin, and then used for the chin itself.—ST.]

[FN#572] In the text "Tisht" (a basin for the ewer), which I have translated tray: these articles are often six feet in diameter.

[FN#573] A neat touch of realism: the youth is worn out by the genial labours of the night which have made the bride only the merrier and the livelier. It is usually the reverse with the first post-nuptial breakfast: the man eats heartily and the woman can hardly touch solid food. Is this not a fact according to your experience, Mesdames?

[FN#574] In text "Tazarght" a scribal error for "Zaghrtah." In Mr. Doughty (ii. 621) "Zalght" for "Zaghrit" and the former is erroneously called a "Syrian word." The traveller renders it by "Lullul-lullul-lullul-l." [Immediately before, however, the correct form "hiya tazaghritu," she was lulli-looing, had been used. The word occurs in numerous forms, differentiated by the interchange of the dental and palatal "t" and of the liquid letters "r" and "l." Dozy gives: "Zaghrata," "Zaghlata" and "Zalghata" for the verb, and "Zaghrtah," "Zaghrtah" (both with pl. "Zaghrt"), "Zalghtah," "Zalghatah" (both with pl. "Zalght"), and even a plural "Zaghlt" for the noun.—ST.]

[FN#575] In these cases usually an exception is made of brigands, assassins and criminals condemned for felony. See Ibn Khaldun, iv. 189.

[FN#576] [In text: "biyarza' f Asb-hi" (see supra p. 294). This is, as far as I remember, the only instance where in the MS. the aorist is preceded by the preposition "bi," a construction now so common in the popular dialects. Strange as it may appear at first sight, it has a deep foundation in the grammatical sentiment, if I may say so, of the Arabic language, which always ascribed a more or less nominal character to the aorist. Hence its inflection by Raf' (u), Nasb (a) and Jazm (absence of final vowel), corresponding to the nominative, accusative and oblique case of the noun. Moreover in the old language itself already another preposition ("li") was joined to the aorist. The less surprising, therefore, can it be to find that the use of a preposition in connection with it has so largely increased in the modern idiom, where it serves to mark this semi-nominal character of the aorist, which otherwise would be lost in consequence of the loss of the vowel terminations. This interesting subject deserves a fuller development, but I must reserve it for another opportunity—insh 'llh!—ST.]

[FN#577] [Again "yastanit" = he listened attentively; comp. note p. 24.—ST.]

[FN#578] In text "Zarb al-Aklm."

[FN#579] Vol. iii. 247-261. This violation of the Harem is very common in Egypt.

[FN#580] Arab. "Fadawi," here again = a blackguard, see Suppl. vol. iv. 220.

[FN#581] The Irishman says, Sleep with both feet in one stocking.

[FN#582] Arab. or rather Egypt. "Babuj," from "Babug," from the Pers. "Pay-push" = foot-clothing, vulg. "Papush." To beat with shoe, slipper, or pipe-stick is most insulting; the idea, I believe, being that these articles are not made, like the rod and the whip, for coporal chastisement, and are therefore used by way of slight. We find the phrase "he slippered the merchant" in old diaries, e.g. Sir William Ridges, 1683, Hakluyts, mdccclxxvii.

[FN#583] Arab. "Sarmujah" = sandals, slippers, shoes, esp. those worn by slaves.

[FN#584] Suggesting carnal need.

[FN#585] The young man being grown up did not live in his father's house.

[FN#586] Arab. "Tartara." The lexicons give only the sigs. "chattering" and so forth. Prob. it is an emphatic reduplication of "Tarra" = sprouting, pushing forward.

[FN#587] The youth plays upon the bride's curiosity, a favourite topic in Arab. and all Eastern folk-lore.

[FN#588] There is a confusion in the text easily rectified by the sequel. The facetia suggests the tale of the Schildburgers, who on a fine summer's day carried the darkness out of the house in their caps and emptied it into the sunshine which they bore to the dark room.

[FN#589] A kindly phrase popularly addressed to the returning traveller whether long absent or not.

[FN#590] In the text "Hamakah."

[FN#591] Arab. "Adi" which has occurred before.

[FN#592] This "little orgie," as moderns would call it, strongly suggests the Egyptian origin of the tale.

[FN#593] MS. vol. vi. 262-271. Arab. " 'Adim al-Zauk" which the old Latin dictionaries translate "destitutus experientiae" and "expers desiderii," and it is = to our deficient in taste, manners, etc. The term is explained in vol. ix. 266. Here it evidently denotes what we call "practical joking," a dangerous form of fun, as much affected by Egyptians as by the Hibernians.

[FN#594] In text "Wakalah" = an inn: vol. i. 266.

[FN#595] " 'Ausaj," for which the dictionaries give only a thorny plant, a bramble.

[FN#596] The grand old Eastern or Desert-gate of Cairo: see vol. vi. 234.

[FN#597] Arab. "Thakalah," lit. = heaviness, dullness, stupidity.

[FN#598] This is a mere shot: the original has "Baitharan."

[FN#599] Arab. "Mayzah" = the large hall with a central fountain for ablution attached to every great Mosque.

[FN#600] In the text "Shashmah," from Pers. "Chashmah" a fountain; applied in Egypt to the small privies with slab and hole; vol. i. 221.

[FN#601] [In Ar. "Unsak," an expression principally used when drinking to one's health, in which sense it occurs, for instance, in the Bresl. ed. of The Nights, i. 395, 7.-ST.]

[FN#602] Arab. "Mutati bi zahri-h": our ancestors' expression was not polite, but expressive and picturesque.

[FN#603] The normal pun: "Fatihah," fem. of "fatih" = an opener, a conqueror, is the first Koranic chapter, for which see iv. 36.

[FN#604] This appears to be a kind of padding introduced to fill up the Night. The loan of an ass is usually granted gratis in Fellah villages and Badawi camps. See Matth. xxi. 2, 3; Mark xi. 2-6, and Luke xix. 30-34.

[FN#605] i.e. O Moslem, opposed to Enemy of Allah = a non-Moslem. In text Ya 'Ibad, plur. for sing.

[FN#606] Arab. "Kashshara" = grinned a ghastly smile; it also means laughing so as to show the teeth.

[FN#607] This tale follows "The Kazi of Baghdd, his Treacheous Brother and his Virtuous Wife," which is nothing but a replica o "The Jewish Kazi and his Pious Wife" (vol. v. 256). Scott has translated it, after his fashion, in vol. vi. p. 396-408, and follows it up with "The sultan's Story of Himself," which ends his volume as it shall be the conclusion of mine.

[FN#608] In text, "Wa yaakhazu 'l thalatha arba' min mali-hi wa salbi hali-hi."

[FN#609] In text, "La-hu Diraah (for "Dirayah" = prudence) fi tadbiri 'l-Muluk."

[FN#610] In text, "Al-Sirru 'l-ilahi," i.e. the soul, which is "divinae particula aurae."

[FN#611] In text, "Nuwajiru 'l-wukufat." [I read "nuwajiru (for nuajiru") 'l-wukufat," taking the first word to be a verb corresponding to the preceding, "nabi'u," and the second a clerical error for "al-Maukufat." In this case the meaning would be: "and letting for hire such parts of my property as were inalienable."—ST.]

[FN#612] Here the text has the normal enallage of persons, the third for the first, "the youth" for "I." I leave it unaltered by way of specimen.

[FN#613] In text "'Arus muhalliyah."

[FN#614] He fainted thinking of the responsibilities of whoso should sit thereupon.

[FN#615] Here is a third enallage, the King returning to the first person, the oratio directa.

[FN#616] i.e. "by Allah;" for "Bi" (the particle proper of swearing) see viii. 310.

[FN#617] Here again is a fourth enallage; the scribe continuing the narrative.

[FN#618] i.e. well fed, sturdy and bonny.

[FN#619] "Sara la-hu Shanan." [The work in the text, which is exceedingly badly written, looks to me as if it were meant for "Thaniyan" = and he (the youth) became second to him (the Sultan), i.e. his alter ego.—ST.]

[FN#620] In text "Yatama'ash min-hu." [A denominative of the 5th form from "Ma'ash," livelihood. It usually has the meaning of "earning one's living," but occurs in Makkari's Life of Ibn al-Khatib also in the sense of "feeding or glutting upon," although applied there not to victuals but to books.—ST.]

[FN#621] In text "Sara yurashi-h." ["Yurashi" and "yurashu," which had occured p. 304, are the 6th form of "rasha, yarshu" = he bestowed a gift (principally for the sake of bribery, hence "Rashwah" or "Rishwah" = a bribe), he treated kindly.—ST.]

[FN#622] "Markab Mausukah," from "Wask" = conceiving, being pregnant, etc.

[FN#623] "Mutawassi * * * al-Wisayat al-Tammah." ["Mutawassi" has been met with before (see p. 303) and "Wisayah" is the corresponding noun = he charged himself with (took upon himself) her complete charge, i.e. maintnance.—ST.]

[FN#624] [In Ar. "khalli-na nak'ud," a thoroughly modern expression. It reads like a passage from Spitta Bey's Contes Arabes Modernes, where such phrases as: "khalli-na niktib al-Kitab," let us write the marriage contract, "ma-ttkhallihsh (for "ma takhalli-hu shay") yishufak," let him not see thee and the like are very frequent.—ST.]

[FN#625] "Fi Kashshi 'l-Markab;" According to custome in the East all the ship's crew had run on shore about their own business as soon as she cast anchor. This has happened to me on board an Egyptian man-of-war where, on arriving at Suez, I found myself the sum total of the crew.

[FN#626] In text, "Jilan ba'da Jil:" the latter word = revolutions, change of days, tribe, people.

[FN#627] The denoument is a replica of "The Tale of the King who lost kingdom and wife and wealth and Allah restored them to him" (Suppl. Nights, vol. i. 221). That a Sultan should send his Ministers to keep watch over a ship's cargo sounds passably ridiculous to a European reader, but a coffee-house audience in the East would have found it perfectly natural. Also, that three men, the Sultan and his sons, should live together for years without knowing anything of one another's lives seems to us an absurdity; in the case of an Oriental such detail would never strike him even as impossible or even improbable.

[FN#628] Between Nights lxviii. and xci. (p. 401) the Nights are not numbered.

[FN#629] Here the numeration begins again.

[FN#630] In Ouseley he becomes a "King of Greece."

[FN#631] The Arab. is "Ja'idi": Scott has "Artizans or Sharpers": Ouseley, "labourers."

[FN#632] Ouseley has "Story of the first foolish Man."

[FN#633] In the Latin Catalogue he is called Agricola, and by Scott the Husbandman.

[FN#634] In Ouseley he now becomes a King of Greece.

[FN#635] In Ouseley, "Bint-Ameen."

[FN#636] In Arab. "Rujub al-Mutarmakh," in the Lat. list "insipicus."

[FN#637] In Ouseley "The Tailor, a story told by the Cauzee."

[FN#638] In Scott "The Deformed Jester," reading "Al-Ahdab" for "Al-Maskharat al-Azib."

[FN#639] In text "Al-Jalabi," whence Ouseley and Scott's "Mahummud Julbee."

[FN#640] Further notes illustrative of this and the succeeding volumes will be found in the Bibliography in Volume xvi. I frequently refer to tales by their numbers in the Table (Nights, vol. x., pp. 455-472).

[FN#641] Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, ii. pp. 160,162.

[FN#642] Compare, too, Mr. Clouston's "Book of Noodles," chap. v., "The Silly Son."

[FN#643] Cf. "An Apology for the Character and Conduct of Shylock," in a volume of Essays published by a Society of Gentlemen in Exeter (1796), pp. 552-573.

[FN#644] This incident shews that the story belongs to the Grateful Beasts' class, though it is not said that Tiomberombi had conferred any benefit on the rats; it is only implied that he understood their language.

[FN#645] Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, i. pp. 163-166.

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