Payne Volume 13 Footnotes

 [FN#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.

 [FN#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.

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

 [FN#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.

 [FN#5]  i.e. God's.

 [FN#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 Fées, certain sets of which (though not actually completed till 1793) are dated, for some publisher's reason, 1785. See also following note.

 [FN#7]  These four (supplemental) vols. of the Cabinet des Fées (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 Fées, 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 Veillées Persanes” or “Les Veillées 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.”

 [FN#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.

 [FN#9]  Lit. “Servants” (ibad) i.e. of God.

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

 [FN#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.

 [FN#12]  Galland calls him “Hanna, c'est B dire Jean Baptiste,” the Arabic Christian equivalent of which is Youhenna and the Muslim Yehya, “surnommé Diab.” Diary, October 25, 1709.

 [FN#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.

 [FN#14]  i.e. Aladdin.

 [FN#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.

 [FN#16]  Aleppo.

 [FN#17]  i.e. Yonhenna Diab.

 [FN#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 Fées, vol. xvi. where the work is, curiously enough, attributed (by the Table of Contents) to Galland himself.

 [FN#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.

 [FN#20]  In M. Zotenberg's notes to Aladdin.

 [FN#21]  Night CCCCXCVII.

 [FN#22]  Khelifeh.

 [FN#23]  Or 'favourites” (auliya), i.e. holy men, devotees, saints.

 [FN#24]  i.e. the geomancers.  For a detailed description of this magical process, (which is known as “sand-tracing,” Kharu ‘r reml,) see post, p. 199, note 2. {see FN#550}

 [FN#25]  i.e. “What it will do in the course of its life”

 [FN#26]  Or “ascendants” (tewali).

 [FN#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.

 [FN#28] Sheji nebih. Burton, “Valiant and intelligent.”

 [FN#29]  Syn. “his describers” (wasifihi).

 [FN#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.”

 [FN#31]  Milah, plural of melih, a fair one.

 [FN#32]  Khemseh senin. Burton, “fifteen.”

 [FN#33]  Shabb, adult, man between sixteen and thirty.

 [FN#34]  Femu ghefir min el aalem. Burton, “All the defenders of the realm.”

 [FN#35]  Night CCCCXCVIII.

 [FN#36]  Syn. “depose.”

 [FN#37]  Lit. “that which proceeded from him.”

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

 [FN#39]  Night CCCCXCIX.

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

 [FN#41]  Forgetting his mother.

 [FN#42]  i.e. no mortal.

 [FN#43]  Keszr abouka 'l fulani (vulg. for abika'l fulan). Burton, “Such a palace of thy sire.”

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

 [FN#45]  i.e. in God grant thou mayst.

 [FN#46]  Or “jade” (yeshm).

 [FN#47]  Night D.

 [FN#48]  “Edh dheheb el atic. Burton, “antique golden pieces”; but there is nothing to show that the gold was coined.

 [FN#49]  The “also” in this clause seems to refer to the old man of the dream.

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

 [FN#51]  Lit. “put the key in the lock and opened it and behold, the door of a palace (hall) opened.”

 [FN#52]  Takeli, sing. form of tac, a window. Burton, “recess for lamps.”

 [FN#53]  Lit. “till he join thee with.”

 [FN#54]  Or “Cairo,” the name Misr being common to the country and its capital.

 [FN#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.”

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

 [FN#57]  Night DI.

 [FN#58]  Cudoum. The common form of welcome to a guest.

 [FN#59]  Or “upper room” (keszr).

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

 [FN#61]  Edh dheheb el kedim.

 [FN#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.

 [FN#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.”

 [FN#64]  The slave's attitude before his master.

 [FN#65]  The like.

 [FN#66]  Night DII.

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

 [FN#68]  Lit. thou [art] indulged therein (ent musamih fiha).

 [FN#69]  Mehmy (vulg. for mehma, whatsoever) telebtaha minni min en miam. Burton, “whatso of importance thou wouldst have of me.”

 [FN#70]  Lit. “in a seeking (request) ever or at all” (fi tilbeti abdan). Burton, “in thy requiring it.”

 [FN#71]  Tal aleyya “ wect, i.e. I am weary of waiting. Burton, “My tarrying with thee hath been long.”

 [FN#72]  Or “difficult” (aziz); Burton, “singular-fare.”

 [FN#73]  Lit. “If the achievement thereof (or attainment thereunto) will be possible unto thee [by or by dint of] fortitude,”

 [FN#74]  Lit. “Wealth [is] in (or by) blood.”

 [FN#75]  El berr el atfer. Burton translates, “the wildest of wolds,” apparently supposing atfer to be a mistranscription for aefer, which is very possible.

 [FN#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.”

 [FN#77]  Lit “inverted “ (mecloubeh). Burton, “the reverse of man's.”

 [FN#78] Night DIII.

 [FN#79]  Wehsh. Burton, “a lion.”

 [FN#80]  Lit. “then they passed on till” (thumma fatou ila [an]).

 [FN#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.

 [FN#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.

 [FN#83]  Lit. “perfect or complete (kamil) of fruits and flowers.”

 [FN#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.”

 [FN#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).

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

 [FN#87]  Night DIV.

 [FN#88]  Fe-halan tuata, the time-honoured “Ask and it shall be given unto thee.”

 [FN#89]  Sic (berec ed dunya); but dunya (the world) is perhaps meant to be taken here by synecdoche m the sense of “sky.”

 [FN#90]  Syn. “darkness was let down like a curtain.”

 [FN#91]  Lit. “like an earthquake like the earthquakes”; but the second “like “ (mithl) is certainly a mistranscription for “of” (min).

 [FN#92]  Night DV.

 [FN#93]  Night DVI.

 [FN#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.

 [FN#95] Medinetu 'l medaVn 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.

 [FN#96]  Lit. “How [is] the contrivance and the way the which we shall attain by (or with) it to. . . .”

 [FN#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.”

 [FN#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.

 [FN#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.

 [FN#100]  Quoth Shehrzad to Shehriyar.

 [FN#101]  Syn. “to work upon her traces or course” (tesaa ala menakibiha).

 [FN#102]  Night DVII.

 [FN#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

 [FN#104]  The mosque being the caravanserai of the penniless stranger.

 [FN#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.

 [FN#106]  Night DVIII.

 [FN#107]  Burton translates, “these accurseds,” reading melaaVn (pl. of melaoun, accursed); but the word in the text is plainly mulaaVbein (objective dual of mulaaVb, a trickster, malicious joker, hence, by analogy, sharper).

 [FN#108]  Eth thiyab el heririyeh. Burton “silver-wrought.”

 [FN#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.

 [FN#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.”

 [FN#111]  Lit. “That which was incumbent on me to him.”

 [FN#112]  Lit. “go to (or for) his service,” or, as we should say, “attend him.”

 [FN#113]  Burton, “one of the envious;” but the verb is in the plural.

 [FN#114]  Night DIX.

 [FN#115]  Et tsenn er redi. Burton, “the evil.”

 [FN#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.

 [FN#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.

 [FN#118]  Lit, “I may (or shall) ransom him with m' life till I (or so that I may) unite him therewith.”

 [FN#119]  Iftekeret fi rejul.

 [FN#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.

 [FN#121]   i.e. “I shall owe it to thee.”

 [FN#122]  Lit. “It is certain to me,” Constat mihi, fe-meikeni (vulg. for fe-yekin) indi.

 [FN#123]  Night DX.

 [FN#124]  Or perhaps “Would I might.”

 [FN#125]   i.e. the contract of marriage.

 [FN#126]  See my “Book of the Thousand Nights and One Night” passim, especially Vol. I pp. 190 et seq.

 [FN#127]  Miheffeh, a kind of howdah with a flat roof or top.

 [FN#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.”

 [FN#129]  Burton adds here, “Thou wouldst feel ruth for me.”

 [FN#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.

 [FN#131]  Night DXI.

 [FN#132]  [A] nehnu beüdna 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?”

 [FN#133]  Or “God forbid!” (Hhasha), a common interjection, implying unconditional denial.

 [FN#134]  Lit. “The writing of (or he wrote) his writ upon thee” (ketb kitabiki aleiki).

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

 [FN#136]  Night DXII.

 [FN#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.

 [FN#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.”

 [FN#139]  Night DXIII.

 [FN#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.”

 [FN#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.

 [FN#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.

 [FN#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.

 [FN#144] Night DXIV.

 [FN#145]  Ilm.

 [FN#146]  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.

 [FN#147]  Or “street-boys” (auladu ‘l hhareh).

 [FN#148]  Zeboun.

 [FN#149]  Burton adds here, “Counsel and castigation were of no avail.”

 [FN#150]  Lit. “had been recalled” (tuwouffia), i.e. by God to Himself.

 [FN#151]  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.”

 [FN#152]  Kanet wayyishuhu. Burton, “lived only by.”

 [FN#153]  Night DXV.

 [FN#154]  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.

 [FN#155]  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.

 [FN#156]  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. {see FN#

 [FN#157]  Bi-szaut hezin meksour. Burton, “in a soft voice saddened by emotion.”

 [FN#158]  Burton, “brother- german.”

 [FN#159]  Or “comfort myself in him” (ateazza bihi). Burton “condole with him [over the past].”

 [FN#160]  Lit. “hid not unto me that” (ma ekhfa aleyya an).

 [FN#161]  Night DXVI.

 [FN#162]  Teaziyeti. Burton, “I have now railed in the mourning ceremonies.”

 [FN#163]  El bein ked efjaani fihi, i e. “I have been stricken with separation from him.” Burton, “Far distance wrought me this trouble.”

 [FN#164]  Lit. “the being (el kaVn, 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.”

 [FN#165]  Or “consolation” (azaa).

 [FN#166]  Burton, “I have none to condole with now save thyself”

 [FN#167]  Night DXVII.

 [FN#168]  Burton, “finding out.”

 [FN#169]  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.

 [FN#170]  El asha. Burton, “the meat.”

 [FN#171]  Lit. “vein” (irc).

 [FN#172]  Night DXVIII.

 [FN#173]  Ujoubetu ‘l aalem. See ante, p. 32, note. {see FN#95}

 [FN#174]  Ila biladi 'l gherbi 'l jewwaniy.

 [FN#175]  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#155}

 [FN#176]  Burton adds, “Alone at home.”

 [FN#177] i.e. birthplace, a child being bow head-foremost.

 [FN#178]  Burton, “wander like a wild Arab.”

 [FN#179]  Lit. “and “; but this is the error of some copyist, who, by leaving out an initial l, has turned lau (if) into wa (and).

 [FN#180]   The first chapter of the Koran; a common usage in anticipation of travel or indeed before commencing any enterprise of moment.

 [FN#181]  Istehhweda (vulg. for istehhwedha) aleyya. Burton, “of the pains which prevailed upon me.”

 [FN#182]  Or “succeedeth” (yekklufu). Burton, “the legacy bequeathed to us by.”

 [FN#183]  Khellefa.

 [FN#184]  Night DXIX.

 [FN#185]  Lit. “abide in the subsistence of the like of this one “ (acoumu fi maäsh mithl hadha). Burton, “go about for a maintenance after this fashion.”

 [FN#186]  Uhheszszilu ana maäski ana buddi men yuayyishani. Burton, “I am compelled to provide him with daily bread when I require to be provided.”

 [FN#187]  Ibn nas generally signifies “a man of good family” (Fr. fils de famille), but here the sense seems to be as in the text.

 [FN#188]  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.”

 [FN#189]  Fe-in kana keman (vulg. for kema anna). Burton, “if despite all I say.”

 [FN#190]  Fi, lit. “in,” but here used, as is common in Syria, instead of bi “with.”

 [FN#191]  Burton, “Shalt become famous among the folk.”

 [FN#192]  Khwaja (Persian).

 [FN#193]  Tajir (Arabic equivalent of khwaja).

 [FN#194]  Burton, “that such folk dress handsomely and fare delicately.”

 [FN#195]  Night DXX.

 [FN#196]  Lit. “was past” (fata). Burton, “the dark hours were passing by and the wine was drunken.”

 [FN#197]  Sherab. Burton, “sherbets.”

 [FN#198]  Night DXXI.

 [FN#199]  Or “places” (amakin).

 [FN#200]  Or “streets” (mehellat). Burton, “apartments.”

 [FN#201]  i.e. “It is no merit in me that I do what I have done.”

 [FN#202]  Bi-jahi 'l awwelin. Burton, “by the honour of the Hallows.”

 [FN#203]  i.e.. “a protection.”

 [FN#204]  Lit. “that thine eye will be cooled with (or by) him.”

 [FN#205]  Likai yetearrefa fihim wa yetearrefou fihi. This passage confirms my reading of a former one; see ante, p. 68, note 3. {see FN#190}

 [FN#206]  Nighs DXXII.

 [FN#207]  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.

 [FN#208]  Or, “laughing at” (yudsahiku).. Burton, “he began to make the lad laugh.”

 [FN#209]  Szeraya (for seraya).

 [FN#210]  Keszr.

 [FN#211]  Newafir, an evident mistranscription, probably for some such word as fewawir, irregular form of fewwarat, pl. of fewwareh, a spring or jet of water.

 [FN#212]  Burton adds, “and reach the end of our walk.”

 [FN#213] Jebel aali. Burton, “the base of a high and naked hill.”

 [FN#214]  Lit. “before or in front of a mountain.” Burton, “we have reached the barren hill-country.”

 [FN#215]  RaVhhin, a vulgarism of frequent occurrence in this story.

 [FN#216]  Shudd heilek.

 [FN#217] Lit. the land of the West (biladu 'l gherb); see ante, p. 57, notes. {see FN#154}

 [FN#218]  Night DXXIII.

 [FN#219]  Lit. “without aught “ (bilash), i e. without [visible] cause or reason. Burton, “beyond the range of matter.”

 [FN#220]  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.”

 [FN#221]  Dir balek, lit. “turn thy thought (i.e. be attentive) [to that which I shall say to thee].”

 [FN#222]  Night DXXIV.

 [FN#223]  Lit. “pass not by” (la tuferwwit). Burton, “nor gainsay.”

 [FN#224]  Yani li-min (vulg. for tani li-men), i.e. on whose behalf do I undertake all these my toils?

 [FN#225]  Lit. “leave”; but the verb khella (II. of khela is constantly used in the present text in the sense of “he made.”

 [FN#226]  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.

 [FN#227]  Wehdi, lit. “my lone,” a Scotch expression, which might be usefully acclimatized in English prose and verse.

 [FN#228]  Night DXXV.

 [FN#229]  Or “pay attention,” dir (vulg. for adir) balek. See ante, p. 78, note. {see FN#221}

 [FN#230]  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.

 [FN#231]  Liwan, i.e. an estrade or recessed room, raised above the level of the ground and open in front.

 [FN#232]  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#236}

 [FN#233] Night DXXVI.

 [FN#234]  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#244} “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.”

 [FN#235]  i.e. “that which is in the lamp.”

 [FN#236]  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.

 [FN#237]  Lit. voices (aswat). Burton, “fond voices”

 [FN#238]  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.”

 [FN#239]  Night DXXVII.

 [FN#240]  Toubasi. I insert this from the Chavis MS. Burton adds, “spinels and balasses.”

 [FN#241]  Ibab.

 [FN#242]  Ubb.

 [FN#243]  Ajyab, pl. of jeib, the bosom of a shirt, hence a breast or other pocket.

 [FN#244]  Ibab. Burton, “pokes and breast-pockets.”

 [FN#245]   The possession of the lamp rendering him superior to the spells by which they were enchanted.

 [FN#246]  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#232}) seems to me founded on a misconception, he being misled by the word “fihi” (see my note ante, p. 83 {see FN#236}). 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.

 [FN#247]  Akyas. This is the first mention of purses.

 [FN#248]  Lit. “without” (kharijan).

 [FN#249]  Burton, “Forasmuch as he had placed it at the bottom of his breast-pocket and his other pockets being full of gems bulged outwards.”

 [FN#250]  Night DXXVIII.

 [FN#251] Lit. “was locked,” inkefelet, but I take this to be a mistranscription of inkelebet, “was turned over.”

 [FN#252]  Lit. “was covered over, shut like a lid” (intebeket).

 [FN#253]  Tebbeca, i.e. caused (by his enchantments) to become covered or closed up like a lid.

 [FN#254]  Ifrikiyeh, see ante, p. 57, note 1. {see FN#254} Here the story-teller takes the province for a city.

 [FN#255]  Burton adds, “by devilish inspiration.”

 [FN#256]  Wa [kan] el aghreb an fi hadha ‘l kenz [kana]. Burton “the most marvellous article in this treasure was, etc.”

 [FN#257]  Kendil ajib.

 [FN#258]  Night DXXIX.

 [FN#259]  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.”

 [FN#260]  i.e. with the contents of the chambers and the garden.

 [FN#261]  Night DXXX.

 [FN#262]  Lit. rubbing in or upon.

 [FN#263]  Lit. “The Quickener, the Deadener” (el muhheyyi, el mumit), two of the ninety-nine names of God.

 [FN#264]  Or “Judge” (cadsi).

 [FN#265]  Farijuha. Burton, “Bringer of joy not of annoy.”

 [FN#266]  i.e. Mohammed's.

 [FN#267]  Lit. a servant or slave, i.e. that of the ring. Burton, “its Familiar.”

 [FN#268]  i.e. Solomon.

 [FN#269]  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}

 [FN#270]  Night DXXXI.

 [FN#271]  Night DXXXII.

 [FN#272]  i.e.. in all the registers of men's actions fabled to be kept in heaven.

 [FN#273]  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 be would soon work all good with me.”

 [FN#274] Lit. “on account of my pain therefrom when I was absent from the world.”

 [FN#275]  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.”

 [FN#276]  Night DXXXIII.

 [FN#277]  Bustan.

 [FN#278]  Bilaur.

 [FN#279]  Keszr, instead of liwan (dais), as in previous description.

 [FN#280]  Keisan. Burton, “bag-pockets.”

 [FN#281]  Lit. “without” (kharij).

 [FN#282]  Aadim, present participle of adima, he lacked.

 [FN#283]  Night DXXXIV.

 [FN#284]  Lit. the pre-eminence (el fedsl).

 [FN#285]  Thani youm, Burton, “the second day,” which, though literal, conveys a false impression.

 [FN#286]  Night DXXXV.

 [FN#287]  Or “beyond desire” (fauca 'l khatir), i.e. inconceivably good. Burton, “beyond our means.”

 [FN#288]  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.

 [FN#289]  Lit. “black bottles” (museunvedetein). Burton, “black jacks.”

 [FN#290]  Zekiyyeh (pure) for dhekiyyeh (strong, sharp, pungent), a common vulgar corruption.

 [FN#291]  Burton, “wherewith Allah Almighty hath eased our poverty.”

 [FN#292]  Elladhi iftekeda juana. Burton, “who hath abated our hunger pains.”

 [FN#293]  Lit. “we are under his benefit.”

 [FN#294]  Hhizana for hhezzaza?

 [FN#295]  Lit. “whet proceeded from.”

 [FN#296]  Lit. “but” (lakin for Iekan, “then”).

 [FN#297]  Keif dhalik. Lit. “How this?” Burton, “ Who may this be?

 [FN#298]  Night DXXXVI.

 [FN#299]  i.e. the Jinn of the lamp and the ring.

 [FN#300]  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..

 [FN#301]  i.e. “I am, in general, ready to obey all thy commandments”

 [FN#302]  i.e. the lamp.

 [FN#303]  Lit. “uses,” “advantages “ (menafi).

 [FN#304]  Referring, of course, to the slave of the lamp.

 [FN#305]  Night DXXXVII.

 [FN#306]  Lit. “saw.”

 [FN#307]  Afterwards “silver”; see pp. 108 and l10.

 [FN#308]  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.”

 [FN#309]  Lit. “to the contrary of him” (ila khilafihi). See ante, p. 55, note 4. {see FN#146}

 [FN#310]  Night DXXXVIII.

 [FN#311]  Kenani, pl. of kinnineh, a bottle or phial.

 [FN#312]  i.e. the genie.

 [FN#313]  Night DXXXIX.

 [FN#314]  Ala kedhum. Burton, “after their olden fashion.”

 [FN#315]  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.”

 [FN#316]  Burton adds, “on diet.”

 [FN#317]  “Er rijal el kamiloun, lit. “complete men.” Burton, “good men and true.”

 [FN#318]  BedsaVa. Burton, “investments,”

 [FN#319]  Keisein. Burton, “his pockets.”

 [FN#320]  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 (taVr, 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.

 [FN#321]  Night DXL

 [FN#322]  An idiomatic expression, equivalent to our vulgar English phrase, “He was struck all of a heap.”

 [FN#323]  Beszireh, mental (as opposed to bodily) vision.

 [FN#324]  Night DXLI.

 [FN#325]  Gheramuha.

 [FN#326]  Lit. “be rightly guided,” “return to the right way.”

 [FN#327]  Heds, Syrian for hheds.

 [FN#328]  i.e.. if thou be in earnest.

 [FN#329]  Aamin. Burton, “fonder and more faithful.”

 [FN#330]  Night DXLII.

 [FN#331]  Lit. “blood of my liver.”

 [FN#332]  i.e. the bride's parents.

 [FN#333]  Burton, “Also who shall ask her to wife for the son of a snip?”

 [FN#334]  Night DXLIII.

 [FN#335]  Lit. “near and far,” the great being near to the king's dignity, and the small far from it.

 [FN#336]  Lit. “before” (cuddam).

 [FN#337]  Lit. “thou art not of its measure or proportion” (kedd).

 [FN#338]  Ijreker ti bi 'l hhecc. Burton. “thou hast reminded me aright.”

 [FN#339]  Night DXLIV.

 [FN#340]  Kiyas, a mistake for akyas, pl.of keis, a purse.

 [FN#341]  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.”

 [FN#342]  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.

 [FN#343]  Kellifi khatiraki (prenez la peine) as before. Burton, “Compose thy thoughts.”

 [FN#344]  Night DXLV.

 [FN#345]  Elladhi hu alan caVm bi maashina. Burton, “Ere this thou hast learned, O mother mine, that the Lamp which we possess hath become to us a stable income.”

 [FN#346]  Or “pay attention” (diri balek); see ante, pp. 78 and 81. {see FN#221 and FN#229}

 [FN#347]  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.”

 [FN#348]  Lit. “completed,” “fully constituted.”

 [FN#349]  The attitude implied in the word mutekettif and obligatory in presence of a superior, i.e. that of a schoolboy in class.

 [FN#350]  Or “complainants,” “claimants.”

 [FN#351]  Fi teriketihi, apparently meaning “in its turn.” Burton, “Who (i.e. the Sultan) delivered sentence after his wonted way.”

 [FN#352]  Night DXLVI.

 [FN#353]  Illezemet. Burton, “she determined.”

 [FN#354]  Lit. “the Divan;” but the door of the presence-chamber is meant, as appears by the sequel.

 [FN#355]  Burton, “and when it was shut, she would go to make sure thereof.”

 [FN#356]  Muddeh jumah. Burton, “the whole month.”

 [FN#357]  Burton, “come forward.”

 [FN#358]  Burton, “levee days”

 [FN#359]  Izar. Burton, “mantilla.”

 [FN#360]  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.

 [FN#361]  Night DXLVII.

 [FN#362] 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.”

 [FN#363]  Aman; i.e. promise or assurance of indemnity, permission to speak freely, without fear of consequences.

 [FN#364]  Aman in secondary sense of “protection” or “safeguard.”

 [FN#365]  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.”

 [FN#366]  Burton, “shun the streets.”

 [FN#367]  Arad. Burton, “felt an uncontrollable longing.”

 [FN#368]  Or “food (aish, bread) hath not been pleasant (or had any savour) for him.”

 [FN#369]  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.

 [FN#370]  Lit, “having regard to his clemency, he took to laughing and asked her.” Burton, “He regarded her with kindness, and laughing cloud, asked her.”

 [FN#371]  Surreh, lit. purse and by extension, as here, anything tied up in bag-shape.

 [FN#372]  Night DXLVIII.

 [FN#373]  Lit. “Be clement unto me, Thy Grace promised me.”

 [FN#374]  Lit. “Forbearance (hhilm, clemency, longanimity, delay in requiting an evil-doer) is incumbent from thine exalted highness unto (ila) three months'

 [FN#375]  Aatsem melik, an ungrammatical construction of common occurrence in the present MS., properly aatsemu 'l mulouk.

 [FN#376]  Syn. “his clemency required.”

 [FN#377]  i.e. shall he reserved for him alone.

 [FN#378] i.e. the marriage trousseau.

 [FN#379]  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.”

 [FN#380] 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.

 [FN#381]  Night DXLIX.

 [FN#382]  Lit. (as before) “promised her to” (ila).

 [FN#383]  Lit. “to” (ila), as before.

 [FN#384]   i.e. the delay.

 [FN#385]  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 “

 [FN#386]  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.

 [FN#387]  Min wectiha. Burton, “And for some time, O my son, I have suspected.” See ante, p. 134. {see FN#382}

 [FN#388]  Lit. “fever seized him of his chagrin.”

 [FN#389]  Night DL.

 [FN#390]  Lit. “promised me to” (ila), as before.

 [FN#391]  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.

 [FN#392]  Musterah.

 [FN#393] Sic (el gheir).

 [FN#394]  Night DLI.

 [FN#395]  Min doun khiyaneh i.e. without offering her any affront. Burton, “and he did no villain deed.”

 [FN#396]  Galland adds, “et passe dans une garde-robe oj il s'étoit déshabillé le soir.” Something of the kind appears to have dropped out of the present MS.

 [FN#397] Night DLII.

 [FN#398]  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.”

 [FN#399]  Wesikh. Burton, “fulsome.”

 [FN#400]  Night DLIII.

 [FN#401]  Diri balek an [la]. Burton, “compose thy thoughts. If, etc.”  See ante, passim.

 [FN#402]  Sic.

 [FN#403]  Kedhebaka.

 [FN#404]  i.e. that which he derived from such an alliance.

 [FN#405]  Lit. “Wretches” (mesakin).

 [FN#406]  Night DLIV.

 [FN#407]  Inketaët (lit. “she was cut or broken”) min el khauf. Burton, “She was freed from her fear of the past.”

 [FN#408]  Or “honoured” (azlz)

 [FN#409]  i.e. “in my behaviour to thee.”

 [FN#410]  Kema akedu min mehebbetika li.  Burton, “even as I claim of thee affection for thy child.”

 [FN#411]  Night DLV.

 [FN#412]  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! “

 [FN#413]  Or “shrunken” (kusziret). Burton, “bursten.”

 [FN#414]  Or “honoured” (aziz).

 [FN#415]  Night DLVI.

 [FN#416]  Lit. “how [was] the device therein;” i.e how he should do for an expedient thereanent. Burton, “the device whereby he should manage it.”

 [FN#417]  Or “called upon” (nedeh).

 [FN#418]  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.

 [FN#419]  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.”

 [FN#420]  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,”

 [FN#421]  Lit. “the lord (i.e. he) of the suit or claim” (sahibu 'd dewat).

 [FN#422]  Or “inestimable,” lit. “might not be measured by (or appraised at) a price or value.” Burton, “far beyond his power to pay the price.”

 [FN#423]  Lit. “How is the management or contrivance (tedbir) with thee?” i.e. “canst thou suggest to us any expedient?”

 [FN#424]  Night DLVII.

 [FN#425]  Burton adds, “speaking privily.”

 [FN#426]  Or perhaps, “we may with impunity rebut,” etc.

 [FN#427]  Gherib, lit. a stranger, an exile, but vulg. by extension, a poor, homeless wretch.

 [FN#428]  i.e Alaeddin's mother.

 [FN#429]  Lit. “that day.”

 [FN#430]  Fr. “B l'aimable.” Lit. “by a way or means” (bi-terikeh). It may be we should read bi [hatheti'l]] 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.

 [FN#431]  Night DLVIII.

 [FN#432]  Lit. “Burden thyself (prenez la peine) and rise”, (kellifi khatiraki, etc., as before).

 [FN#433]  Here szewani (trays) instead of, as before, szuhoun (dishes).

 [FN#434]   Night DLIX.

 [FN#435]  i.e. “look with open eyes”

 [FN#436]  En nuwwab, i.e. those whose turn it was to be on guard.

 [FN#437]  Need (lit. coin), a vulgar Syrian corruption of neket, customary gift of money or otherwhat to a bride on the marriage-day.

 [FN#438]  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 [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.”

 [FN#439]  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.”

 [FN#440]  Night DLX.

 [FN#441]  Lit. “swiftly, the winds overtook her not.”

 [FN#442]  Aksen. Burton, “more suitable to thee.”

 [FN#443]  Kethir[an]. Burton, “And right soon (Inshallah !) O my daughter, thou shalt have fuller joy with him.”

 [FN#444]  Muebbed. Burton, “alone.”

 [FN#445]  Sic (kum),

 [FN#446]  Or “commission” (mishwar).

 [FN#447]  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.”

 [FN#448]  Shekeraha wa istekthera bi-kheiriha. See ante, p. 155, note 3. Burton, “enhancing her kindly service.”

 [FN#449]  Surname of the ancient Kings of Persia, vulg. Chosroës.

 [FN#450]  Night DLXI.

 [FN#451] Lit. “the.”

 [FN#452]  Burton, “the costliest of clothes.

 [FN#453]  Generally that of aloes-wood.

 [FN#454]  Quoth Shehrzad to Shehriyar.

 [FN#455]  Yetsunnuhu; quare a clerical error for yentsuruku (“had seen him” )?

 [FN#456]  i.e. male white slaves (memlouk, whence our “mameluke,” sing. for plural memalik).

 [FN#457]  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#459 in text}

 [FN#458]  i.e. the genuine Arabs of the unmixed blood.

 [FN#459]  See ante, p. 166, note 2. {see FN#457}

 [FN#460]  Likai telbesa (tetelebbesa ?) hiya. Burton, “she should wear.”

 [FN#461]  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.”

 [FN#462]  Lit. “upon.”

 [FN#463]  El kendil el ajib.

 [FN#464]  Syn. “old and young.”

 [FN#465]  Night DLXII.

 [FN#466]  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.”

 [FN#467]  i.e. that of his tongue, lit. “its bounds or reach” (kheddahu). Burton, “passing all measure.”

 [FN#468]  Lit. “acquired, gotten, come by thee” (khetsitu bika).

 [FN#469]  Night DLXIII.

 [FN#470]  Nuweb (properly naubat).

 [FN#471]  Musica.

 [FN#472]  Acamou el fereh el atsim. Burton, “a mighty fine marriage-feast was dispread in the palace.”

 [FN#473]  Muashir.

 [FN#474]  Netser.

 [FN#475]  Lit. “but the behoving on me for her service engageth (or enforceth) me to apply myself “hereunto.”

 [FN#476]  i.e. at thy disposition.

 [FN#477]   Night DLXIV.

 [FN#478]  Tebakhin. Burton, “kitcheners.”

 [FN#479]  Keszr.

 [FN#480]  Wa, but quaere au (“or”)?

 [FN#481]  Kushk.

 [FN#482]  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 (sheäri for sheärir, 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.”

 [FN#483]  Night DLXV.

 [FN#484]  The text has imar (an inhabited country), an evident mistake for emair (buildings).

 [FN#485]  Night DLXVI.

 [FN#486] Atsm sekhahu. Burton. “his dignity was enhanced.”

 [FN#487]  Or “imitate” (yetemathelou bihi). Burton, “which are such as are served to the kings.”

 [FN#488]  Night DLXVII.

 [FN#489]  Wectu 'l asr, i.e. midway between noon and nightfall.

 [FN#480]  Lit. “was broken” (inkeseret).

 [FN#491]  Burton, “with the jerid,” but I find no mention of this in the text. The word used (leVba, lit. “he played”) applies to all kinds of martial exercises; it may also mean simply, “caracoling.”

 [FN#492]  See ante, p. 167, note 1. {see FN#458}

 [FN#493]  Or “turns” (adwar).

 [FN#494]  El hemmam a sultaniyy el meshhour. Burton, “the royal Hammam (known as the Sultáni).”

 [FN#495]  Muhliyat. Burton, “sugared drinks.”

 [FN#496]  Night DLXVIII.

 [FN#497]  Keszriha. Burton, “her bower in the upper story.”

 [FN#498]  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.

 [FN#499]  Meshghoul.

 [FN#500]  Keszr.

 [FN#501]  Szeraya, properly serayeh.

 [FN#502]  i.e. Alexander the Great; see my “Book of the Thousand Nights and One Night,” Vol. V. p. 6, note.

 [FN#503]  Night DLXIX.

 [FN#504]  Henahu.

 [FN#505]  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 B la fourchette.”

 [FN#506]  Gheda.

 [FN#507]  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].”

 [FN#508]  Indhehela.

 [FN#509]  Or “upper hall, gallery.” Lit. “kiosk.” See ante, p.l75, note 4. {see FN#482}

 [FN#510]  Teyyareh. See ante, l.c. The etymology of this word is probably [caah] teyyareh, “a flying [saloon].”

 [FN#511]  Shebabik, pl. of shubbak; see ante, l.c.

 [FN#512]  Sheari, see ante, l.c.

 [FN#513]  Shubbak.

 [FN#514]  Night DLXX.

 [FN#515]  Lit. “kiosk” (kushk); see ante, p. 175, note 4. {see FN#482}

 [FN#516]  Ma lehiket el muallimin (objective for nom. muallimoun, as usual in this text) an.

 [FN#517]  Yebca lika dhikra. Burton, “So shall thy memory endure.”

 [FN#518]  Lit. “kiosk.”

 [FN#519]  ? (tebaVkh).

 [FN#520]  Or “melodious.”

 [FN#521]  El kelb el hhezin.

 [FN#522]  i.e. “might not avail unto.”

 [FN#523]  Muhlivat, as before; see ante. p. 183, note 2. {see FN#495}

 [FN#524]  Szeraya.

 [FN#525]  Night DLXXI.

 [FN#526]  Sheriyyetu 'l kushk.

 [FN#527]  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.

 [FN#528]  Kushk.

 [FN#529]  Sheärihi.

 [FN#530]  Et tewashiyy, a term here used for the first time in the present text, where we generally find the Turkish Aga in this sense.

 [FN#531]  Night DLXXII.

 [FN#532]  Lit. “kiosk” (kushk).

 [FN#533]  Fi szerayyetika.

 [FN#534]  Szeraya.

 [FN#535]  Lit. “that I was not lacking in ableness to complete it.”

 [FN#536]  Kushk, here used in sense of “belvedere.”

 [FN#537]  Or “upper chamber” (keszr).

 [FN#538]  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.

 [FN#539]  Lit. “a brother resembling thee.”

 [FN#540]  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.

 [FN#541]  Kull muddeh.

 [FN#542]  Labu ’l andab, lit. “arrow-play.”

 [FN#543]  Night DLXXIII.

 [FN#544]  Szerayeh.

 [FN#545]  Keszr.

 [FN#546]  Burton adds, “and confections.”

 [FN#547]  Lit. “he set them down the stablest or skilfullest (mustehhkem) setting down.”

 [FN#548]  Hherrem, i.e. arranged them, according to the rules of the geomantic art.

 [FN#549]  Netsera jeyyidan fi. Burton, “He firmly established the sequence of.”

 [FN#550] See images for contents of footnote.,

 [FN#551]  Burton adds here, “in order that other than I may carry it off.”

 [FN#552] Min el meloum, lit. “[it is] of the known (i.e. that which is known).” Burton, “who knoweth an he wot, etc.”

 [FN#553]  Night DLXXIV.

 [FN#554]  Sic, meaning of course that he had discovered its properties and availed himself thereof.

 [FN#555]  Medinetu 's seltaneh, i e. the seat of government or capital.

 [FN#556]  Lit. “donned “ (lebesa).

 [FN#557]  Here Galland says, “ Il entra dans le lien le plus fameux et le plus fréquenté par les personnel de grande distinction, ou l'on s'assembloit pour boire d'une certaine boisson chance qui luy etoit connue dPs son premier voyage. Il n'y eft pas plustôt pris place qu'on lay versa de cette boisson dans une tasse et qu'on la luy présenta. En la prenant, comme il prestoit l'oreille B droite et B 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.

 [FN#558]  Lit. “I will make him lose.”

 [FN#559] Night DLXXV.

 [FN#560]  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.

 [FN#561]  He had apparently learned (though the Arabic author omits, with characteristic carelessness, to tell us so) that Alaeddin was absent a. hunting.

 [FN#562]  Akemm, vulg. for kemm, a quantity.

 [FN#563]  Minareh, lit. “alight-stand,” i.e. either a lamp-stand or a candlestick.

 [FN#564]  Bi-ziyadeh, which generally means “in excess, to boot,” but is here used in the sense of “in abundance.”

 [FN#565]  Aalem.

 [FN#566]  After the wont of “the natural enemy of mankind' in all ages.

 [FN#567]  Keszr.

 [FN#568] Night DLXXVI.

 [FN#569]  Aghatu 't tuwashiyeh.

 [FN#570] Ubb.

 [FN#571]  Lit. “who” (men), but this is probably a mistake for ma (that which).

 [FN#572]  Ifrikiyeh.

 [FN#573]  Night DLXXVII.

 [FN#574]  Ummar. This may, however, be a mistake (as before, see ante p. 177, note 2 {see FN#484}) for emaVr (buildings).

 [FN#575]  Lit. “O company” (ya jemaät), a polite formula of address, equivalent to our “Gentlemen.”

 [FN#576]  Night DLXXVIII.

 [FN#577]  Lit. “the affair (or commandment, amr) is going to be sealed upon us.”

 [FN#578]  Sic (dara haulahu thelatheta dauratin); but quFre 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.

 [FN#579]  Lit. “hath been bountiful unto me ;” [the matter of] my life.”

 [FN#589]  Night DLXXIX.

 [FN#581]  Previous to prayer.

 [FN#582]  Lit. made easy to (yessera li).

 [FN#583]  The name of the province is here applied to an imaginary city.

 [FN#584]  Night DLXXX.

 [FN#585]  Lit. “who hath a head with the head-seller or dealer in heads, etc.” The word here employed (rewwas) commonly signifies “a man who cooks and sells sheepsheads, oxheads, etc.” M. Zotenberg makes the following note on this passage in. his edition of Alaeddin; “Rewwas (for raaäs) signifies not only 'he who sells cooked heads,' but also 'he who makes a business of cooking heads.' Consequently whoso entrusteth a head to the rewwas is preoccupied and sleeps not.” M. Zotenberg's note is unintelligible, in consequence of his having neglected to explain that the passage in question is a common Egyptian proverb, meaning (says Burckhardt), “the person whose fortune is entrusted to the hands of strangers cannot enjoy repose.” “The poor,” adds he, “at Cairo buy sheepsheads and for a trifle have them boiled in the bazaar by persons who are not only cooks, but sellers of sheepsheads, and are therefore called raaäs, or in the Egyptian dialect rewwas.” The proverb is in the present case evidently meant as a play upon the literal meaning (“headsman,” hence by implication “executioner”) of the word rewwas, although I cannot find an instance of the word being employed in this sense. It is, however, abundantly evident from the general context that this is the author's intention in the passage in question, Alaeddin's head being metaphorically in the hands of (or pledged to) the headsman, inasmuch as he had engaged to return and suffer decapitation in case he should not succeed in recovering the princess within forty days.

 [FN#586]  I suppose the verb which I render “caused [sleep] get the mastery,” to be ghelleba, II of gheleba, as the only way of making sense of this passage, though this reading involves some irregularity from a grammatical point of view. This, however, is no novelty in the present text. Burton, “But whoso weareth head hard by the headsman may not sleep o'nights save whenas slumber prevail over him.”

 [FN#587]  Zeczekeh, a word which exactly renders the sparrow’s dawn-cheep.

 [FN#588]  Lit. “From (as Fr. dPs) the deep or remote dawn” (min el fejri ‘l ghemic, Syr. for emic), cf. Matthew Arnold's “Resignation ;” “The cockoo, loud on some high lawn, Is answered from the depth of dawn..”

 [FN#589]  The terminal formula of the dawn-prayer.

 [FN#590]  i.e. the magician

 [FN#591]  Lit. “bride'' (arouseh). She is always, to the end of the tale, spoken of as Alaeddin's “ bride,” never as his “wife,” whilst he, in like manner, is called her “bridegroom” (arous).

 [FN#592]  This, at first sight, appears a contradiction, as we are distinctly told (see ante, p. 207) that the princess was unaware of the properties of the lamp; but the sequel shows that she had learned them, in the mean time. from the magician himself. See post.

 [FN#593] Ifrikiyeh.

 [FN#594]  Night DLXXXI.

 [FN#595]  Lit. “a spit (ric) of sweet.” We may also read reic or reyyic, “the first part of anything” (especially “the first drop of rain”).

 [FN#596]  Lit. “having changed the clothes of this my dress.”

 [FN#597] i.e. taking effect the moment of its administration.

 [FN#598]  Night DLXXXII.

 [FN#599]  Because white wine would have been visibly troubled by the drug.

 [FN#600]  Ishebi bi-surrihi (lit. “drink by his pleasure or gladness;” surr or surour). Burton, “Pledge him to his secret in a significant draught.”

 [FN#601]  Kasein thelatheh, lit. two cups three (unusual way of putting it).

 [FN#602]  Reshoush (for reshash), “anything sprinkled,” i.e. powder or drops. I translate “powder,” as I find no mention in the Nights of the use of this narcotic in a liquid form.

 [FN#603]  Takkeltu, lit. “I have conceived in my mind.” Sir R. Burton is apparently inclined to read tallectu by transposition, as he translates, “I depend upon thy say.”

 [FN#604]  Night DLXXXIII.

 [FN#605]  Lit. “I will not delay upon thee.”

 [FN#606]  Lit. “Thou hast burdened or incommoded thyself” (kellefta khatiraka), see previous note, p. 120, {see FN#342} on this idiomatic expression.

 [FN#607]  Ana atebtu mizajaka, lit. “I have wearied thy temperament.”

 [FN#608]  Lit. “pleasure” (surr), see ante, p. 223, note 2. {see FN#600}

 [FN#609]  Or “playing the boon-companion.”

 [FN#610]  Syn. “equivocal, a double entente.”

 [FN#611]  Lit. “proceeded from her in truth.”

 [FN#612]  Tih, lit. pride, haughtiness, but, by analogy, “coquetry.”

 [FN#613]  Lit. “Gaiety, ecstasy or intoxication (keif) whirled (dara) in his head.”

 [FN#614]  Lit. “not itself exactly with him” (ma hiya bi-eimhi indahu.)

 [FN#615]  Lit. “turned over” (kelebet, a clerical error for kebbelel).

 [FN#616]  Tekeddemet lihi wa basethu fi kheddihi. Burton, “again she kissed its lip and offered it to him.”

 [FN#617]  Terakedsou, lit. raced with one another.

 [FN#618]  Babu 'sz szeray.

 [FN#619]  Night DLXXXIV.

 [FN#620]  Keszr.

 [FN#621]  Lit. “in” (fi); but fi is evidently used here in mistake for bi, the two prepositions being practically interchangeable in modern Arabic of the style of our present text.

 [FN#622]  Burton, “his costliest raiment.”

 [FN#623]  Or chamber (keszr).

 [FN#624]  Night DLXXXV.

 [FN#625]  Sic (raihh), a common vulgarism in this text.

 [FN#626]   Night DLXXXVI.

 [FN#627]  Lit. “also” (eidsan).

 [FN#628]  i.e. the two were as like as two halves of a bean.

 [FN#629]  i.e. the world.

 [FN#630]  Or death (Saturn), the eighth division of the common astrological figure.

 [FN#631]  Menkeleh. See my Book of the Thousand Nights and One Night, Vol. I. p. 129, note 1. {see Vol. 1 of Payne’s Book of the Thousand Nights and One Night, FN#41}

 [FN#632]  Dsameh.

 [FN#633]  Liha keramat kethireh. Kerameh (sing. of keramat), properly a favour or mark of grace, a supernatural gift bestowed by God upon His pious servants, by virtue whereof they perform miracles, which latter are also by derivation called keramat. Cf. Acts viii. 28: “Thou hast thought that the gift of God,” i.e. the power of performing miracles, “may be purchased with money.”

 [FN#634]  Night DLXXXVII.

 [FN#635]  Weliyeh.

 [FN#636]  Fe-ain (where), probably a mistranscription for fe-men (who).

 [FN#637]  Sitti, fem. of Sidi, “my lord,” the common title of a saint among modern Arabic-speaking peoples.

 [FN#638]  Meskin, lit. “poor wretch,” but used as our “good man” and the French “bonhomme,” in a sense of somewhat contemptuous familiarity.

 [FN#639]  Lit. “wished the man increase of his good (istekthera bi-kheirihi, for which idiomatic expression= “he thanked him,” see ante, p. 135, note 3 {see FN#385}), and thanked his excellence” (favour or kindness, fedsl).

 [FN#640]  Sherabati. Burton, “vintner.”

 [FN#641]  Keniz, a word which I cannot find in any dictionary, but which appears to be the past participle (in the secondary form for mecnouz, as ketil, slain, for mertoul,) of keneza, a lost verb of which only the fourth form acneza, he drank from a cup (kinz), survives, and to mean “something drunk from a cup.” Burton, “wine.”

 [FN#642]  Caäda. Burton translates “he mounted,” apparently reading szâida for caäda.

 [FN#643]  Lit. “belly “ (betn); but that “breast” is meant is shown by the next line, which describes Fatimeh as finding the enchanter seated on her heart.

 [FN#644]  Lit. “heart” (kelb).

 [FN#645]  The text adds here, “she went not and came not” (la rahet wa la jaet). Burton translates, “as though she had never gone or come” and adds, in a note, by way of gloss, “i.e. as she was in her own home;” but I confess that his explanation seems to me as obscure as the text.

 [FN#646]  Night DLXXXVIll.

 [FN#647] Keszr.

 [FN#648]  The first or “opening” chapter of the Koran.

 [FN#649]  En nas bi 'l ghewali kethir an, lit. “The folk in [things] precious (or dear or high-priced, ghewali, pl. of ghalin, also of ghaliyeh, a kind of perfume) are abundant anent.” This is a hopelessly obscure passage, and I can only guess at its meaning. Bi 'l ghewali may be a clerical error for bi 'l ghalibi, “for the most part, in general,” in which case we may read, “Folk in general abound [in talk] anent her virtues;” or bi 'l ghewali may perhaps be used in the sense (of which use, however, I know no instance) of “ in excessive estimation,' in which latter case the passage might be rendered, “Folk abound in setting a high value on (or extolling) her virtues.” Burton boldly amplifies, “the folk recount her manifestations in many cases of difficulty.”

 [FN#650]  Lit. “That he might complete his deceit the more.” The meaning is that he dissembled his satisfaction at the princess's proposal and made a show of refusal, so he might hoodwink her the more effectually.

 [FN#651]  Keszr.

 [FN#652]  Night DLXXXIX.

 [FN#653]  Teyyareh.

 [FN#654]  Lit. “openings for passage” (mejous). See ante, p. 176, note. {see FN#482}

 [FN#655]  Keszr.

 [FN#656]  Lit. “an extreme” (ghayeh).

 [FN#657]  Szeraya.

 [FN#658]  Szeraya.

 [FN#659]  i.e. “O thou that art dear to me as mine eyes.”

 [FN#660]  Keszr.

 [FN#661]  Night DLXC.

 [FN#662]  Keszr.

 [FN#663]  i.e. its apparent from its real import.

 [FN#664] Mustekim.

 [FN#665]  Minka. Burton, “of me.”

 [FN#666]  Lit. “for that secret that she healed.” Burton, “for the art and mystery of healing.”

 [FN#667]  Min wejaihi.

 [FN#668]  Szeraya.

 [FN#669]  Terehhhheba bihi.

 [FN#670]  Lit. “believed not in.”

 [FN#671]  Night DLXCI.

 [FN#672]  Ghereza (i.q.. gheresa).

 [FN#673]  Lit. “Out of regard to or respect for thine eyes.” (Keramet[an] li-uyouniki), i.e. “Thanks to the favourable influence of thine eyes.” When “the eye” is spoken of without qualification, the “evil eye” is commonly meant; here, however, it is evident that the reverse is intended.

 [FN#674]  Lit. “I had no news or information (ma indi kkeber) [of the matter].”

 [FN#675]  Lit. “neglectful of the love of thee.” This is a difficult passage to translate, owing to its elliptical form; but the meaning is that the princess wished to assure Alaeddin that what had happened was not due to any slackening in the warmth of her affection for him.