twelve yards long,” etc. Galland has _une seule écaille de poisson_.
In my friend M. Zotenberg’s admirable translation of Tabari (i. 52) we
read of a bridge at Baghdad made of the ribs of Og bin ’Unk (= Og of
the Neck), the fabled King of Bashan.
Footnote 37:
I have noted that this is the primitive attire of Eastern man in all
hot climates, and that it still holds its ground in that grand
survival of heathenry, the Meccan Pilgrimage. In Galland the four
strips are of _taffetas jaune_, the Hind. “Taftí.”
Footnote 38:
The word is Hizám = girdle, sash, waist-belt, which Galland turns into
_nappes_. The object of the cloths edged with gems and gums was to
form a barrier excluding hostile Jinns: the European magician usually
drew a magic circle.
Footnote 39:
This is our corruption of the Malay Aigla = sandal wood. See vol. ix.
150.
Footnote 40:
Lit. = the Day of Assembly, “Yaum al-Mahshar.” These lines were
translated at Cannes on Feb. 22nd, 1886, the day before the earthquake
which brought desolation upon the Riviera. It was a second curious
coincidence. On Thursday, July 10th, 1863—the morning when the great
earthquake at Accra laid in ruins the town and the stout old fort
built in the days of James II—I had been reading the Koranic chapter
entitled “Earthquakes” (No. XCIX) to some Moslem friends who had
visited my quarters. Upwards of a decade afterwards I described the
accident in “Ocean Highways,” (New Series, No. II., Vol. I. pp.
448–461), owned by Trübner & Co., and edited by my friend Clements
Markham, and I only regret that this able Magazine has been
extinguished by that dullest of Journals, “Proceedings of the R. S. S.
and monthly record of Geography.”
Footnote 41:
Galland has _un tremblement pareil à celui qu’Israfyel_ (Isráfíl)
_doit causer le jour du jugement_.
Footnote 42:
The idea is Lady M. W. Montague’s (“The Lady’s Resolve.”)
In part she is to blame that has been tried:
He comes too near that comes to be denied.
As an unknown correspondent warns me the sentiment was probably
suggested by Sir Thomas Overbury (“A Wife.” St. xxxvi):—
—In part to blame is she
Which hath without consent bin only tride:
He comes too near that comes to be denide.
Footnote 43:
These highly compromising magical articles are of many kinds. The
ballad of The Boy and the Mantle is familiar to all, how in the case
of Sir Kay’s lady:—
When she had tane the mantle
With purpose for to wear;
It shrunk up to her shoulder
And left her backside bare.
Percy, Vol. I., 1 and Book III.
Percy derives the ballad from “Le Court Mantel,” an old French piece
and Mr. Evans (Specimens of Welsh Poetry) from an ancient MS. of Tegan
Earfron, one of Arthur’s mistresses, who possessed a mantle which
would not fit immodest women. See also in Spenser, Queen Florimel’s
Girdle (F. Q. iv. 5, 3), and the detective is a horn in the Morte
d’Arthur, translated from the French, temp. Edward IV., and first
printed in A.D. 1484. The Spectator (No. 579) tells us “There was a
Temple upon Mount _Etna_ which was guarded by dogs of so exquisite a
smell, that they could discover whether the Persons who came thither
were chaste or not;” and that they caused, as might be expected,
immense trouble. The test-article becomes in the Tuti-námeh the Tank
of Trial at Agra; also a nosegay which remains fresh or withers; in
the Kathá Sarit Ságara, the red lotus of Shiva; a shirt in Story lxix.
Gesta Romanorum; a cup in Ariosto; a rose-garland in “The Wright’s
Chaste Wife,” edited by Mr. Furnival for the Early English Text
Society; a magic picture in Bandello, Part I., No. 21; a ring in the
Pentamerone, of Basile; and a distaff in “L’Adroite Princesse,” a
French imitation of the latter.
Footnote 44:
Looking glasses in the East are mostly made, like our travelling
mirrors, to open and shut.
Footnote 45:
In Eastern countries the oarsman stands to his work and lessens his
labour by applying his weight which cannot be done so forcibly when
sitting even upon the sliding-seat. In rowing as in swimming we have
forsaken the old custom and have lost instead of gaining.
Footnote 46:
I have explained this word in vol. iii. 100; viii. 51, etc., and may
add the interpretation of Mr. L. C. Casartelli (p. 17) “La Philosophie
Religieuse du Mazdéisme, etc.,” Paris Maisonneuve, 1884. “A divine
name, which has succeeded little (?) is the ancient title _Bagh_, the
O. P. _Baga_ of the Cuneiforms (_Baga vazraka Auramazda_, _etc._) and
the _Bagha_ of the Avesta, whose memory is preserved in Baghdad—the
city created by the Gods (?). The Pahlevi books show the word in the
compound _Baghôbakht_, lit. = what is granted by the Gods, popularly,
Providence.”
Footnote 47:
The H. V. makes the old woman a “finished procuress whose skill was
unrivalled in that profession.”
Footnote 48:
In the text “Al-Sádí w’al-Ghádí:” the latter may mean those who came
for the morning meal.
Footnote 49:
An antistes, a leader in prayer (vols. ii. 203, and iv. 227); a
reverend, against whom the normal skit is directed. The H. V. makes
him a Muezzin, also a Mosque-man; and changes his name to Murad. Imám
is a word with a host of meanings, _e.g._, model (and master), a
Sir-Oracle, the Caliph, etc., etc.
Footnote 50:
_i.e._ being neighbours they would become to a certain extent
answerable for the crimes committed within the quarter.
Footnote 51:
Arab. “Nakshat” and “Sifrat.”
Footnote 52:
Arab. “Farajíyah,” for which see vol. i. 210, 321.
Footnote 53:
For this aphrodisiac see vol. vi. 60.
Footnote 54:
In the text “Ay ni’am,” still a popular expression.
Footnote 55:
Arab. “’Ilm al-Híah,” gen. translated Astrology, but here meaning
scientific Physiognomy. All these branches of science, including
Palmistry, are nearly connected: the features and the fingers, mounts,
lines, etc. being referred to the sun, moon and planets.
Footnote 56:
Arab. “Mihaffah bi-takhtrawán”: see vols. ii. 180; v. 175.
Footnote 57:
The H. V. is more explicit: “do not so, or the King of the Jänn will
slay thee even before thou canst enjoy her and will carry her away.”
Footnote 58:
Arab. “Shahwah” the rawest and most direct term. The Moslem religious
has no absurd shame of this natural passion. I have heard of a Persian
Imam, who, suddenly excited as he was sleeping in a friend’s house,
awoke the master with, “Shahwah dáram” = “I am lustful” and was at
once gratified by a “Mut’ah,” temporary and extempore marriage to one
of the slave-girls. These morganatic marriages are not, I may note,
allowed to the Sunnis.
Footnote 59:
Arab. “Min ba’di an” for “Min ba’di má” = after that, still popular in
the latter broad form.
Footnote 60:
The word has been used in this tale with a threefold sense Egypt, old
Cairo (Fostat) and new Cairo, in fact to the land and to its capital
for the time being.
Footnote 61:
Arab. “Kabbaltu” = I have accepted, _i.e._ I accept emphatically.
Arabs use this form in sundry social transactions, such as marriages,
sales, contracts, bargains and so forth, to denote that the engagement
is irrevocable and that no change can be made. De Sacy neglected to
note this in his Grammar, but explains it in his Chrestomathy (i. 44,
53), and rightly adds that the use of this energetic form _peut-être
serait susceptible d’applications plus étendues_.
Footnote 62:
_La nuit de l’entrée_, say the French: see Lane “Leylet ed-dukhlah”
(M.E. chapt. vi.)
Footnote 63:
This MS. uses “Miláh” (pleasant) for “Mubáh” (permitted). I must
remark, before parting with Zayn al-Asnam, that its object is to
inculcate that the price of a good wife is “far above rubies” (Prov.
xxxi. 10: see the rest of this fine chapter), a virtuous woman being
“a crown to her husband” (_ibid._ xxii. 4); and “a prudent wife is
from the Lord” (Prov. xix. 4). The whole tale is told with extreme
delicacy and the want of roughness and energy suggests a European
origin.
Footnote 64:
_i.e._ Sun of the Heart.
Footnote 65:
Shīve-Zād is his daughter whom he wants Prince Asīl to marry.
Footnote 66:
_i.e._ the “Height or Glory (’Alá) of the Faith (al-Dín)” pron.
Aláaddeen; which is fairly represented by the old form “Aladdin;” and
better by De Sacy’s “Ala-eddin.” The name has occurred in The Nights,
vol. iv. 29–33; it is a household word in England and who has not
heard of Thomas Hood’s “A-lad-in?” Easterns write it in five different
ways and in the Paris MS. it is invariably “’Alí al-dín,” which is a
palpable mistake. The others are (1) ’Alá al-Dín, (2) ’Alá yadín, (3)
’Alah Dín in the H. V., and (4) ’Aláa al-Din (with the Hamzah), the
last only being grammatical. In Galland the _Histoire de la Lampe
merveilleuse_ is preceded by the _Histoire du Dormeur Eveillé_ which,
being “The Story of Abú al-Hasan the Wag, or the Sleeper awakened,” of
the Bresl. Edit. (Nights cclxxi-ccxc), is here omitted. The Alaeddin
Story exists in germ in Tale ii. of the “Dravidian Nights
Entertainments,” (Madana Kamara-Sankádái), by Pandit S. M. Natisa
Shastri (Madras, 1868, and London, Trübner.) We are told by Mr. Coote
that it is well represented in Italy. The Messina version is by Pitrè,
“La Lanterna Magica,” also the Palermitan “Lanterne;” it is “Il
Matrimonio di Cajussi” of Rome (R. H. Busk’s _Folk-lore_); “Il Gallo e
il Mago,” of Visentini’s “Fiabe Mantovane,” and the “Pesciolino,” and
“Il Contadino che aveva tre Figli,” of Imbriana. In “La Fanciulla e il
Mago,” of De Gubernatis (“Novelline di Santo Stefano de Calcenaja,” p.
47), occurs the popular incident of the original. “The Magician was
not a magician for nothing. He feigned to be a hawker and fared
through the streets, crying out, ‘Donne, donne, chi baratta anelli di
ferro contra anelli di argento?’”
Alaeddin has ever been a favourite with the stage. Early in the
present century it was introduced to the Parisian opera by M. Etienne,
to the Feydeau by Théaulon’s _La Clochette_; to the Gymnase by _La
Petite-Lampe_ of MM. Scribe and Melesville, and to the Panorama
Dramatique by MM. Merle, Cartouche and Saintine (Gauttier, vii. 380.)
Footnote 67:
This MS. always uses Dínárzád like Galland.
Footnote 68:
Arab. “’Abadan,” a term much used in this MS. and used correctly. It
refers always and only to future time, past being denoted by “Kattu”
from Katta = he cut (in breadth, as opposed to Kadda = he cut
lengthwise). See De Sacy, Chrestom. ii. 443.
Footnote 69:
In the text “Ibn mín,” a vulgarism for “man.” Galland adds that the
tailor’s name was Mustapha—_il y avait un tailleur nommé Mustafa_.
Footnote 70:
In classical Arabic the word is “Maghribi,” the local form of the root
Gharaba = he went far away, (the sun) set, etc., whence “Maghribi” = a
dweller in the Sunset-land. The vulgar, however, prefer “Maghrab” and
“Maghrabi,” of which foreigners made “Mogrebin.” For other information
see vols. vi. 220; ix. 50. The “Moormen” are famed as magicians; so we
find a Maghrabi Sahhár = wizard, who by the by takes part in a
transformation scene like that of the Second Kalandar (vol. i. p. 134,
The Nights), in p. 10 of Spitta Bey’s “Contes Arabes Modernes,” etc. I
may note that “Sihr,” according to Jauhari and Firozábádi = anything
one can hold by a thin or subtle place, _i.e._, easy to handle. Hence
it was applied to all sciences, “Sahhár” being = to ’Álim (or sage):
and the older Arabs called poetry “Sihr al-halál”—lawful magic.
Footnote 71:
_i.e._ blood is thicker than water, as the Highlanders say.
Footnote 72:
A popular saying amongst Moslems which has repeatedly occurred in The
Nights. The son is the “lamp of a dark house.” Vol. ii. 280.
Footnote 73:
Out of respect to his brother, who was probably the senior: the H.V.
expressly says so.
Footnote 74:
Al-Marhúm = my late brother. See vol. ii. 129, 196.
Footnote 75:
This must refer to Cairo not to Al-Medinah whose title is
“Al-Munawwarah” = the Illumined.
Footnote 76:
A picturesque term for birth-place.
Footnote 77:
In text “Yá Rájul” (for Rajul) = O man, an Egypto-Syrian form, broad
as any Doric.
Footnote 78:
Arab. Shúf-hu, the colloquial form of Shuf-hu.
Footnote 79:
For the same sentiment see “Julnár the Sea-born,” Nights
dccxliii.-xliv.
Footnote 80:
“I will hire thee a shop in the Chauk”—Carfax market street says the
H.V.
Footnote 81:
The MS. writes the word Khwájá for Khwájah (see vol. vi. 46). Here we
are at once interested in the scapegrace who looked Excelsior. In fact
the tale begins with a strong inducement to boyish vagabondage and
scampish indolence; but the Moslem would see in it the hand of Destiny
bringing good out of evil. Amongst other meanings of “Khwájah” it is a
honorific title given by Khorásánis to their notables. In Arab. the
similarity of the word to “Khuwáj” = hunger, has given rise to a host
of conceits, more or less frigid (Ibn Khallikán, iii. 45).
Footnote 82:
Arab. “Wáhid min al-Tujjár,” the very vulgar style.
Footnote 83:
_i.e._ the Saturday (see vol. ii. 305) established as a God’s rest by
the so-called “Mosaic” commandment No. iv. How it gradually passed out
of observance, after so many centuries of most stringent application,
I cannot discover: certainly the text in Cor. ii. 16–17 is
insufficient to abolish or supersede an order given with such singular
majesty and impressiveness by God and so strictly obeyed by man. The
popular idea is that the Jewish Sabbath was done away with in Christ;
and that sundry of the 1604 councils, _e.g._ Laodicea, anathematized
those who kept it holy after such fashion. With the day the aim and
object changed; and the early Fathers made it the “Feast of the
Resurrection” which could not be kept too joyously. The “Sabbatismus”
of our Sabbatarians, who return to the Israelitic practice and yet
honour the wrong day, is heretical and vastly illogical; and the
Sunday is better kept in France, Italy and other “Catholic” countries
than in England and Scotland.
Footnote 84:
For “Mushayyadát” see vol. viii. 23.
Footnote 85:
All these words sárú, dakhalú, jalasú, &c. are in the plur. for the
dual—popular and vulgar speech. It is so throughout the MS.
Footnote 86:
The Persians apply the Arab. word “Sahrá” = desert, to the waste
grounds about a town.
Footnote 87:
Arab. Kashákísh from the quadril. √ kashkasha = he gathered fuel.
Footnote 88:
In text “Shayy bi-lásh” which would mean lit. a thing gratis or in
vain.
Footnote 89:
In the text “Sabba raml” = cast in sand. It maybe a clerical error for
“Zaraba raml” = he struck sand _i.e._ made geomantic figures.
Footnote 90:
Arab. Mauza’ = a place, an apartment, a saloon.
Footnote 91:
Galland makes each contain _quatre vases de bronze, grands comme des
cuves_.
Footnote 92:
The Arab. is “Líwán,” for which see vols. iv. 71 and vii. 347. Galland
translates it by a “terrace” and “niche.”
Footnote 93:
The idea is borrowed from the _lume eterno_ of the Rosicrucians. It is
still prevalent throughout Syria where the little sepulchral lamps
buried by the Hebrews, Greeks and Romans are so called. Many tales are
told of their being found burning after the lapse of centuries: but
the traveller will never see the marvel.
Footnote 94:
The first notice of the signet-ring and its adventures is by Herodotus
in the Legend of the Samian Polycrates; and here it may be observed
that the accident is probably founded on fact; every fisherman knows
that fish will seize and swallow spoon-bait and other objects that
glitter. The text is the Talmudic version of Solomon’s seal-ring. The
king of the demons, after becoming a “Bottle-imp,” prayed to be set
free upon condition of teaching a priceless secret, and after cajoling
the Wise One flung his signet into the sea and cast the owner into a
land four hundred miles distant. Here David’s son begged his bread
till he was made head cook to the King of Ammon at Mash Kernín. After
a while, he eloped with Na’úzah, the daughter of his master, and
presently when broiling a fish found therein his missing property. In
the Moslem version, Solomon had taken prisoner Amínah, the daughter of
a pagan prince, and had homed her in his Harem, where she taught him
idolatry. One day before going to the Hammam he entrusted to her his
signet-ring presented to him by the four angelic Guardians of sky,
air, water and earth when the mighty Jinni Al-Sakhr (see vol. i. 41;
v. 36), who was hovering about unseen, snatching away the ring,
assumed the king’s shape, whereby Solomon’s form became so changed
that his courtiers drove him from his own doors. Thereupon Al-Sakhr,
taking seat upon the throne, began to work all manner of iniquity,
till one of the Wazirs, suspecting the transformation, read aloud from
a scroll of the law: this caused the demon to fly shrieking and to
drop the signet into the sea. Presently Solomon, who had taken service
with a fisherman, and received for wages two fishes a day, found his
ring and made Al-Sakhr a “Bottle-imp.” The legend of St. Kentigern or
Mungo of Glasgow, who recovered the Queen’s ring from the stomach of a
salmon, is a palpable imitation of the Biblical incident which paid
tribute to Cæsar.
Footnote 95:
The Magician evidently had mistaken the powers of the Ring. This is
against all probability and possibility, but on such abnormal traits
are tales and novels founded.
Footnote 96:
These are the Gardens of the Hesperides and of King Isope (Tale of
Beryn Supplem. Canterbury Tales, Chaucer Soc. p. 84):—
In mydward of this gardyn stant a feirè tre
Of alle manner levis that under sky be,
I-forgit and i-fourmyd, echè in his degre
Of sylver, and of golde fyne, that lusty been to see.
So in the Kathá (S. S.) there are trees with trunks of gold, branches
of pearls, and buds and flowers of clear white pearls.
Footnote 97:
The text causes some confusion by applying “Sullam” to staircase and
ladder, hence probably the latter is not mentioned by Galland and Co.,
who speak only of an _escalier de cinquante marches_. “Sullam” (plur.
“Salálim”) in modern Egyptian is popularly used for a flight of steps:
see Spitta-Bey’s “Contes Arabes Modernes,” p. 70. The H. V. places
under the slab a hollow space measuring four paces (kadam = 2·5 feet),
and at one corner a wicket with a ladder. This leads to a vault of
three rooms, one with the jars of gold; the second not to be swept by
the skirts, and the third opening upon the garden of gems. “There thou
shalt see a path, whereby do thou fare straight forwards to a lofty
palace with a flight of fifty steps leading to a flat terrace; and
here shalt thou find a niche wherein a lamp burneth.”
Footnote 98:
In the H. V. he had thrust the lamp into the bosom of his dress,
which, together with his sleeves, he had filled full of fruit, and had
wound his girdle tightly around him lest any fall out.
Footnote 99:
Africa (Arab. Afrikíyah) here is used in its old and classical sense
for the limited tract about Carthage (Tunis) _i.e._, Africa Propria.
But the scribe imagines it to be the P.N. of a city: so in Júdar (vol.
vi. 222) we find Fás and Miknás (Fez and Mequinez) converted into one
settlement. The Maghribi, Mauritanian or Maroccan is famed for sorcery
throughout the Moslem world: see vol. vi. 220. The Moslem “Kingdom of
Afrikiyah” was composed of four provinces, Tunis, Tripoli,
Constantina, and Bugia; and a considerable part of it was held by the
Berber tribe of Sanhája or Sinhága, also called the Zenag, whence our
modern “Senegal.” Another noted tribe which held Bajaiyah (Bugia) in
Afrikiyah proper was the “Zawáwah,” the European “Zouaves,” (Ibn
Khall. iv. 84.)
Footnote 100:
Galland omits the name, which is outlandish enough.
Footnote 101:
Meaning that he had incurred no blood-guiltiness, as he had not killed
the lad and only left him to die.
Footnote 102:
The H. V. explains away the improbability of the Magician forgetting
his gift. “In this sore disquietude he bethought him not of the ring
which, by the decree of Allah, was the means of Alaeddin’s escape; and
indeed not only he but oft times those who practice the Black Art are
baulked of their designs by Divine Providence.”
Footnote 103:
See vol. vii. 60. The word is mostly derived from “’afar” = dust, and
denotes, according to some, a man coloured like the ground or one who
“dusts” all his rivals. “’Ifr” (fem. ’Ifrah) is a wicked and dangerous
man. Al-Jannabi, I may here notice, is the chief authority for Afrikus
son of Abraha and xviiith Tobba being the eponymus of “Africa.”
Footnote 104:
Arab. “Ghayr an” = otherwise that, except that, a favourite form in
this MS. The first word is the Syriac “Gheir” = for, a conjunction
which is most unnecessarily derived by some from the Gr. γὰρ.
Footnote 105:
Galland and the H. V. make the mother deliver a little hygienic
lecture about not feeding too fast after famine: exactly what an
Eastern parent would not dream of doing.
Footnote 106:
The lad now turns the tables upon his mother and becomes her master,
having “a crow to pick” with her.
Footnote 107:
Arab. “Munáfik” for whose true sense, “an infidel who pretendeth to
believe in Al-Islam,” see vol. vi. p. 207. Here the epithet comes last
being the climax of abuse, because the lowest of the seven hells (vol.
viii. 111) was created for “hypocrites,” _i.e._ those who feign to be
Moslems when they are Miscreants.
Footnote 108:
Here a little abbreviation has been found necessary to avoid the whole
of a twice-told tale; but nothing material has been omitted.
Footnote 109:
Arab. “Taffaytu-hu.” This is the correct term = to extinguish. They
relate of the great scholar Firozábádí, author of the “Kámús” (ob.
A.H. 817 = A.D. 1414), that he married a Badawi wife in order to study
the purest Arabic and once when going to bed said to her,
“Uktuli’s-siráj,” the Persian “Chirágh-rá bi-kush” = Kill the lamp.
“What,” she cried, “Thou an ’Álim and talk of killing the lamp instead
of putting it out!”
Footnote 110:
In the H. V. the mother takes the “fruits” and places them upon the
ground; “but when darkness set in, a light shone from them like the
rays of a lamp or the sheen of the sun.”
Footnote 111:
For these fabled Giant rulers of Syria, Og King of Bashan, etc. see
vols. vii. 84; ix. 109, 323. D’Herbelot (s.v. Giabbar = Giant)
connects “Jabábirah” with the Heb. Ghibbor, Ghibborim and the Pers.
Dív, Diván: of these were ’Ád and Shaddád, Kings of Syria: the
Falastín (Philistines) ’Auj, Amálik and Banú Shayth or Seth’s
descendants, the sons of God (Benu-Elohim) of the Book of Genesis (vi.
2) who inhabited Mount Hermon and lived in purity and chastity.
Footnote 112:
The H. V. explains that the Jinni had appeared to the mother in
hideous aspect, with noise and clamour, because she had scoured the
Lamp roughly; but was more gentle with Alaeddin because he had rubbed
it lightly. This is from Galland.
Footnote 113:
Arab. Musawwadatayn = lit. two black things, rough copies, etc.
Footnote 114:
Arab. Banú Adam, as opposed to Banú Elohim (Sons of the Gods), B.
al-Jánn etc. The Banú al-Asfar = sons of the yellow, are Esau’s
posterity in Edom, also a term applied by Arab historians to the
Greeks and Romans whom Jewish fable derived from Idumæa: in my vol.
ii. 220, they are the people of the yellow or tawny faces. For the
legend see Ibn Kkall. iii. 8, where the translator suggests that the
by-name may be = the “sons of the Emperor” Flavius, confounded with
“flavus,” a title left by Vespasian to his successors. The Banú
al-Khashkhash = sons of the (black) poppy are the Ethiopians.
Footnote 115:
Arab. Há! há! so Háka (fem. Háki) = Here for thee!
Footnote 116:
So in Mediæval Europe Papal bulls and Kings’ letters were placed for
respect on the head. See Duffield’s “Don Quixote.” Part i. xxxi.
Footnote 117:
Galland makes the Juif only _rusé et adroit_.
Footnote 118:
Arab. “Ghashím” = a “Johnny Raw” from the root “Ghashm” = iniquity:
Builders apply the word to an unhewn stone; addressed to a person it
is considered slighting, if not insulting. See vol. ii. 330.
Footnote 119:
The carat (Kírát) being most often, but not always, one twenty-fourth
of the dinar. See vols. iii. 239; vii. 289.
Footnote 120:
Kanání, plur. of Kinnínah.
Footnote 121:
Here and below silver is specified, whenas the platters in Night
dxxxv. were of gold. This is one of the many changes, contradictions
and confusions which are inherent in Arab stories. See Spitta-Bey’s
“Contes Arabes,” Preface.
Footnote 122:
_i.e._ the Slave of the Lamp.
Footnote 123: