86

I have noted this formula, which is used even in conversation when about to relate some great unfact.

87

We are obliged to English the word by "valley," which is about as correct as the "brook Kedron," applied to the grisliest of ravines. The Wady (in old Coptic wah, oah, whence "Oasis") is the bed of a watercourse which flows only after rains. I have rendered it by "Fiumara" (Pilgrimage i., 5, and ii., 196, etc.), an Italian or rather a Sicilian word which exactly describes the "wady."

88

I have described this scene which Mr. T. Wolf illustrated by an excellent lithograph in "Falconry, etc." (London, Van Voorst, MDCCCLII.).

89

Arab. "Kaylúlah," midday sleep; called siesta from the sixth canonical hour.

90

This parrot-story is world-wide in folk-lore and the belief in metempsychosis, which prevails more or less over all the East, there lends it probability. The "Book of Sindibad" (see Night dlxxix. and "The Academy," Sept. 20, 1884, No. 646) converts it into the "Story of the Confectioner, his Wife and the Parrot;" and it is the base of the Hindostani text-book, "Tota-Kaháni" (Parrot-chat), an abridgement of the Tutinámah (Parrot-book) of Nakhshabi (circ. A.D. 1300), a congener of the Sanskrit "Suka Saptati," or Seventy Parrot-stories. The tale is not in the Bul. or Mac. Edit. but occurs in the Bresl. (i., pp. 90, 91) much mutilated; and better in the Calc. Edit. I cannot here refrain from noticing how vilely the twelve vols. of the Breslau Edit. have been edited; even a table of contents being absent from the first four volumes.

91

The young "Turk" is probably a late addition, as it does not appear in many of the MSS., e. g. the Bresl. Edit. The wife usually spreads a cloth over the cage; this in the Turkish translation becomes a piece of leather.

92

The Hebrew-Syrian month July used to express the height of summer. As Herodotus tells us (ii. 4) the Egyptians claimed to be the discoverers of the solar year and the portioners of its course into twelve parts.

93

This proceeding is thoroughly characteristic of the servile class; they conscientiously conceal everything from the master till he finds a clew; after which they tell him everything and something more.

94

Until late years, merchants and shopkeepers in the nearer East all carried swords, and held it a disgrace to leave the house unarmed.

95

The Bresl. Edit. absurdly has Jazírah (an island).

96

The Ghúlah (fem. of Ghúl) is the Heb. Lilith or Lilis; the classical Lamia; the Hindu Yogini and Dakini; the Chaldean Utug and Gigim (desert-demons) as opposed to the Mas (hill-demon) and Telal (who steal into towns); the Ogress of our tales and the Bala yaga (Granny-witch) of Russian folk-lore. Etymologically "Ghul" is a calamity, a panic fear; and the monster is evidently the embodied horror of the grave and the grave-yard.

97

Arab. "Shább" (Lat. juvenis) between puberty and forty or according to some fifty; when the patient becomes a "Rajul ikhtiyár" (man of free will) politely termed, and then a Shaykh or Shaybah (grey-beard, oldster).

98

Some proverbial name now forgotten. Torrens (p. 48) translates it "the giglot" (Fortune?) but "cannot discover the drift."

99

Arab. "Ihtizáz," that natural and instinctive movement caused by good news suddenly given, etc.

100

Arab "Kohl," in India, Surmah, not a "collyrium," but powdered antimony for the eyelids. That sold in the bazars is not the real grey ore of antimony but a galena or sulphuret of lead. Its use arose as follows. When Allah showed Himself to Moses on Sinai through an opening the size of a needle, the Prophet fainted and the Mount took fire: thereupon Allah said, "Henceforth shalt thou and thy seed grind the earth of this mountain and apply it to your eyes!" The powder is kept in an étui called Makhalah and applied with a thick blunt needle to the inside of the eyelid, drawing it along the rim; hence etui and probe denote the sexual rem in re and in cases of adultery the question will be asked, "Didst thou see the needle in the Kohl-pot?" Women mostly use a preparation of soot or lamp-black (Hind. Kajala, Kajjal) whose colour is easily distinguished from that of Kohl. The latter word, with the article (Al-Kohl) is the origin of our "alcohol;" though even M. Littré fails to show how "fine powder" became "spirits of wine." I found this powder (wherewith Jezebel "painted" her eyes) a great preservative from ophthalmia in desert-travelling: the use in India was universal, but now European example is gradually abolishing it.

101

The tale of these two women is now forgotten.

102

Arab. "Atadakhkhal". When danger threatens it is customary to seize a man's skirt and cry "Dakhíl-ak!" (=under thy protection). Among noble tribes the Badawi thus invoked will defend the stranger with his life. Foreigners have brought themselves into contempt by thus applying to women or to mere youths.

103

The formula of quoting from the Koran.

104

Lit. "Allah not desolate me" (by thine absence). This is still a popular phrase – Lá tawáhishná=Do not make me desolate, i. e. by staying away too long; and friends meeting after a term of days exclaim "Auhashtani!"=thou hast made me desolate, Je suis désolé.

105

Charming simplicity of manners when the Prime Minister carries the fish (shade of Vattel!) to the cookmaid. The "Gesta Romanorum" is nowhere more naive.

106

Arab. "Kahílat al-taraf"=lit. eyelids lined with Kohl; and figuratively "with black lashes and languorous look." This is a phrase which frequently occurs in The Nights and which, as will appear, applies to the "lower animals" as well as to men. Moslems In Central Africa apply Kohl not to the thickness of the eyelid but upon both outer lids, fixing it with some greasy substance. The peculiar Egyptian (and Syrian) eye with its thick fringes of jet-black lashes, looking like lines of black drawn with soot, easily suggests the simile. In England I have seen the same appearance amongst miners fresh from the colliery.

107

Of course applying to her own case.

108

Prehistoric Arabs who measured from 60 to 100 cubits high: Koran, chapt. xxvi., etc. They will often be mentioned in The Nights.

109

Arab. "Dastúr" (from Persian)=leave, permission. The word has two meanings (see Burckhardt, Arab. Prov. No. 609) and is much used, e. g. before walking up stairs or entering a room where strange women might be met. So "Tarík"=Clear the way (Pilgrimage, iii., 319). The old Persian occupation of Egypt, not to speak of the Persian-speaking Circassians and other rulers has left many such traces in popular language. One of them is that horror of travellers – "Bakhshísh" pron. bakh-sheesh and shortened to shísh from the Pers. "baksheesh." Our "Christmas box" has been most unnecessarily derived from the same, despite our reading: —

And, as will be seen, Persians have bequeathed to the outer world worse things than bad language, e. g. heresy and sodomy.

110

He speaks of his wife, but euphemistically in the masculine.

111

A popular saying throughout Al-Islam.

112

Arab. "Fata": lit=a youth; a generous man, one of noble mind (as youth-tide should be). It corresponds with the Lat. "vir," and has much the meaning of the Ital. "Giovane," the Germ. "Junker" and our "gentleman."

113

From the Bul. Edit.

114

The vagueness of his statement is euphemistic.

115

This readiness of shedding tears contrasts strongly with the external stoicism of modern civilization; but it is true to Arab character; and Easterns, like the heroes of Homer and Italians of Boccaccio, are not ashamed of what we look upon as the result of feminine hysteria – "a good cry."

116

The formula (constantly used by