Chapter V (7)

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

[Footnote 171: Night DXVIII.]

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

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

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

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

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

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

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

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

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

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

[Footnote 182: Khellefa.]

[Footnote 183: Night DXIX.]

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

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

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

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

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

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

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

[Footnote 191: Khwaja (Persian).]

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

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

[Footnote 194: Night DXX.]

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

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

[Footnote 197: Night DXXI.]

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

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

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

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

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

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

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

[Footnote 205: Nighs DXXII.]

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

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

[Footnote 208: Szeraya (for seraya).]

[Footnote 209: Keszr.]

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

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

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

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

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

[Footnote 215: Shudd heilek.]

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

[Footnote 217: Night DXXIII.]

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

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

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

[Footnote 221: Night DXXIV.]

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

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

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

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

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

[Footnote 227: Night DXXV.]

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

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

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

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

[Footnote 232: Night DXXVI.]

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

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

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

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

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

[Footnote 238: Night DXXVII.]

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

[Footnote 240: Ibab.]

[Footnote 241: Ubb.]

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

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

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

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

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

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

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

[Footnote 249: Night DXXVIII.]

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

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

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

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

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

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

[Footnote 256: Kendil ajib.]

[Footnote 257: Night DXXIX.]

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

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

[Footnote 260: Night DXXX.]

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

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

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

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

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

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

[Footnote 267: i.e. Solomon.]

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

[Footnote 269: Night DXXXI.]

[Footnote 270: Night DXXXII.]

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

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

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

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

[Footnote 275: Night DXXXIII.]

[Footnote 276: Bustan.]

[Footnote 277: Bilaur.]

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

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

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

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

[Footnote 282: Night DXXXIV.]

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

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

[Footnote 285: Night DXXXV.]

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

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

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

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

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

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

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

[Footnote 293: Hhizana for hhezzaza?]

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

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

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

[Footnote 297: Night DXXXVI.]

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

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

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

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

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

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

[Footnote 304: Night DXXXVII.]

[Footnote 305: Lit. "saw."]

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

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

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

[Footnote 309: Night DXXXVIII.]

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

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

[Footnote 312: Night DXXXIX.]

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

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

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

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

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

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

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

[Footnote 320: Night DXL]

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

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

[Footnote 323: Night DXLI.]

[Footnote 324: Gheramuha.]

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

[Footnote 326: Heds, Syrian for hheds.]

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

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

[Footnote 329: Night DXLII.]

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

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

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

[Footnote 333: Night DXLIII.]

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

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

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

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

[Footnote 338: Night DXLIV.]

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

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

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

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

[Footnote 343: Night DXLV.]

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

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

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

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

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

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

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

[Footnote 351: Night DXLVI.]

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

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

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

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

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

[Footnote 357: Burton, "levee days"]

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

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

[Footnote 360: Night DXLVII.]

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

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

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

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

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

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

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

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

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

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

[Footnote 370: Night DXLVIII.]

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

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

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

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

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

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

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

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

[Footnote 379: Night DXLIX.]

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

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

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

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

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

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

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

[Footnote 387: Night DL.]

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

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

[Footnote 390: Musterah.]

[Footnote 391: Sic (el gheir).]

[Footnote 392: Night DLI.]

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

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

[Footnote 395: Night DLII.]

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

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

[Footnote 398: Night DLIII.]

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

[Footnote 400: Sic.]

[Footnote 401: Kedhebaka.]

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

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

[Footnote 404: Night DLIV.]

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

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

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

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

[Footnote 409: Night DLV.]

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

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

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

[Footnote 413: Night DLVI.]

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

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

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

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

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

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

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

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

[Footnote 422: Night DLVII.]

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

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

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

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

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

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

[Footnote 429: Night DLVIII.]

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

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

[Footnote 432: Night DLIX.]

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

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

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

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

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

[Footnote 438: Night DLX.]

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

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

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

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

[Footnote 443: Sic (kum),]

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

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

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

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

[Footnote 448: Night DLXI.]

[Footnote 449: Lit. "the."]

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

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

[Footnote 452: Quoth Shehrzad to Shehriyar.]

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

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

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

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

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

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

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

[Footnote 460: Lit. "upon."]

[Footnote 461: El kendil el ajib.]

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

[Footnote 463: Night DLXII.]

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

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

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

[Footnote 467: Night DLXIII.]

[Footnote 468: Nuweb (properly naubat).]

[Footnote 469: Musica.]

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

[Footnote 471: Muashir.]

[Footnote 472: Netser.]

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

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

[Footnote 475: Night DLXIV.]

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

[Footnote 477: Keszr.]

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

[Footnote 479: Kushk.]

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

[Footnote 481: Night DLXV.]

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

[Footnote 483: Night DLXVI.]

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

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

[Footnote 486: Night DLXVII.]

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

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

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

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

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

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

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

[Footnote 494: Night DLXVIII.]

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

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

[Footnote 497: Meshghoul.]

[Footnote 498: Keszr.]

[Footnote 499: Szeraya, properly serayeh.]

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

[Footnote 501: Night DLXIX.]

[Footnote 502: Henahu.]

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

[Footnote 504: Gheda.]

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

[Footnote 506: Indhehela.]

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

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

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

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

[Footnote 511: Shubbak.]

[Footnote 512: Night DLXX.]

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

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

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

[Footnote 516: Lit. "kiosk."]

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

[Footnote 518: Or "melodious."]

[Footnote 519: El kelb el hhezin.]

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

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

[Footnote 522: Szeraya.]

[Footnote 523: Night DLXXI.]

[Footnote 524: Sheriyyetu 'l kushk.]

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

[Footnote 526: Kushk.]

[Footnote 527: She"rihi.]

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

[Footnote 529: Night DLXXII.]

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

[Footnote 531: Fi szerayyetika.]

[Footnote 532: Szeraya.]

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

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

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

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

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

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

[Footnote 539: Kull muddeh.]

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

[Footnote 541: Night DLXXIII.]

[Footnote 542: Szerayeh.]

[Footnote 543: Keszr.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

x x
x
x x
x x

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

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

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

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

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

(15) x x
x
x x
x x

(16) x
x x
x x
x]

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

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

[Footnote 551: Night DLXXIV.]

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

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

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

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

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

[Footnote 557: Night DLXXV.]

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

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

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

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

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

[Footnote 563: Aalem.]

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

[Footnote 565: Keszr.]

[Footnote 566: Night DLXXVI.]

[Footnote 567: Aghatu 't tuwashiyeh.]

[Footnote 568: Ubb.]

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

[Footnote 570: Ifrikiyeh.]

[Footnote 571: Night DLXXVII.]

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

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

[Footnote 574: Night DLXXVIII.]

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

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

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

[Footnote 578: Night DLXXIX.]

[Footnote 579: Previous to prayer.]

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

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

[Footnote 582: Night DLXXX.]

[Footnote 583: 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 raa"s) 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 raa"s, 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.]

[Footnote 584: 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."]

[Footnote 585: Zeczekeh, a word which exactly renders the sparrow's dawn-cheep.]

[Footnote 586: Lit. "From (as Fr. des) 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.."]

[Footnote 587: The terminal formula of the dawn-prayer.]

[Footnote 588: i.e. the magician]

[Footnote 589: 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).]

[Footnote 590: 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.]

[Footnote 591: Ifrikiyeh.]

[Footnote 592: Night DLXXXI.]

[Footnote 593: Lit. "a spit (ric) of sweet." We may also read reic or reyyic, "the first part of anything" (especially "the first drop of rain").]

[Footnote 594: Lit. "having changed the clothes of this my dress."]

[Footnote 595: i.e. taking effect the moment of its administration.]

[Footnote 596: Night DLXXXII.]

[Footnote 597: Because white wine would have been visibly troubled by the drug.]

[Footnote 598: Ishebi bi-surrihi (lit. "drink by his pleasure or gladness;" surr or surour). Burton, "Pledge him to his secret in a significant draught."]

[Footnote 599: Kasein thelatheh, lit. two cups three (unusual way of putting it).]

[Footnote 600: 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.]

[Footnote 601: 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."]

[Footnote 602: Night DLXXXIII.]

[Footnote 603: Lit. "I will not delay upon thee."]