[326]. In Arab. “Samár;” from the Pers. “Sumar” = a reed, a rush.
[327]. In Arab. “Díwán:” vols. vii. 340; ix. 108.
[328]. Scott has (vol. vi. 373), “The desired articles were furnished, and the Sultan setting to work, in a few days finished a mat, in which he ingeniously contrived to plait in flowery characters, known only to himself and his vizier, the account of his situation.”
[329]. In Arab. “Ghirárah” (plur. “Gharáír”) = a sack. In Ibn Khall. (iv. pp. 90, 104) it is a large sack for grain and the especial name of a tax on corn.
[330]. In the text “Mohammed ibn Ibrahim,” another confusion with the last tale. This story is followed in the MS. by (1) “The History of the First Brave,” (2) “The History of the Second Brave,” and “The Tale of the Noodle and his Asses,” which I have omitted because too feeble for insertion.
[331]. Scott (vi. 375) “Story of the Good Vizier unjustly imprisoned.” Gauttier (vi. 394) Histoire du bon Vizier injustement emprisonné.
[332]. This detail has no significance, though perhaps its object may be to affect the circumstantial, a favourite manœuvre with the Ráwí. [It may mean that the prisoner had to pass through seven gates before reaching it, to indicate its formidable strength and the hopelessness of all escape, except perhaps by a seven-warded, or as the Arabs would say, a seven-pinned key of gold. In the modern tale mentioned on p. 223 the kidnapped Prince and his Wazir are made to pass “through one door after the other until seven doors were passed,” to emphasise the utter seclusion of their hiding place.—St.]
[333]. i.e. the mats and mattresses, rugs and carpets, pillows and cushions which compose the chairs, tables and beds of a well-to-do Eastern lodging.
[334]. The pretext was natural. Pious Moslems often make such vows and sometimes oblige themselves to feed the street dogs with good bread.
[335]. In text “Min hakk házá ’l-Kalám sahíh.”