The Arab music is generally of a soft and plaintive character, and particularly that of the most refined description, which is distinguished by a remarkable peculiarity, the division of tones into thirds. The singer aims at distinct enunciation of the words, for this is justly admired; and delights in a trilling style. The airs of songs are commonly very short and simple, adapted to a single verse, or even to a single hemistich; but in the instrumental music there is more variety.

Note [23.] This is often said to a person whose presence is disagreeable to his companions.

Note [24.]—On the Ḳalenderees. In the old translation, these three strangers are called "Calenders;" that is, "Ḳalenderees:" but in the Calcutta edition of the first two hundred nights, and the edition of Breslau, they are designated as "Ḳarendelees," "miserable or ridiculous beggars;" and in that of Cairo, the term applied to them is "ṣa'áleek," or, simply, "paupers," or "mendicants." Some may suppose the right reading to be "Ḳalenderees;" for it was a custom of this order of Darweeshes to shave their beards: they were forbidden to do so in the year of the Flight 761,[254] by the Sulṭán of Egypt (El-Melik en-Náṣir El-Ḥasan); but whether they afterwards reverted to this habit, I do not know. The order of the Ḳalenderees, however, was not founded until about the commencement of the fifth century of the Flight,[255] a period long posterior to that to which the tale relates.

Note [25.] In the edition of Cairo, they are said to have arrived from Greece.

Note [26.]—On the Persian Harp. This instrument is called in Arabic "junk," from the Persian "chang." It has almost fallen into disuse, and I have never seen it: I am enabled, however, to give two sketches of its form through the kindness of the [late] Right Honourable Sir Gore Ouseley, who has favoured me with drawings made from two of the most satisfactory representations of it in his rich collection of Oriental MSS.; the first, about 350 years old; the second 410. The number of strings, he informs me, vary from 20 to 27.

Note [27.]—On the Title and Office of Khaleefeh. As most of our best authors on Oriental subjects have for some years past deviated from our old general mode of writing this title, substituting (for "Caliph") "Khalif," "Khalífah," &c., I have taken the same liberty. It cannot be correctly written, at the same time congenially with our language and with its orthography in Arabic characters, otherwise than "Khaleefeh" or "Khaleefah;" and of these two modes I adopt the one which agrees with the manner in which the title is most generally pronounced by the Arabs. The meaning of this title is "Successor," or "Vicar;" and it was originally given to the universal sovereigns of the Muslim Arabs, as signifying "Successor of the Prophet;" but afterwards, in a more exalted sense, as "Vicar of God:" the Khaleefeh being the head of the religion as well as the supreme political governor, or at least arrogating to himself the right to possess such supremacy, throughout the whole Muslim world. [The last of the Khaleefehs died in Egypt shortly after the Turkish conquest of that country, or in the year of the Flight, 950. After the overthrow of the house of El-'Abbás by Hulágù, certain of its members obtained an asylum at the court of the Memlook Sulṭáns, and continued the line of the Khaleefehs, with spiritual, but no temporal, authority until it ceased in the person of El-Mutawekkil, who delegated his office to the Sulṭán Seleem I.; it is consequently held by the Sulṭán of Turkey. The Emperors of Morocco, being descendants of the Prophet, also claim and receive from their subjects the title of Khaleefeh.[256]—Ed.]

Note [28.] The stories in which this justly-celebrated man is mentioned will, I think, be more agreeable to those readers who are unacquainted with his history, of which, therefore, I shall say nothing.

Note [29.] Mesroor was a black eunuch, and a favourite servant of Er-Rasheed. The name signifies "happy."