Note [24.] The "ghaḍà" is a tree of a very inflammable nature, which, in burning, gives out a fierce heat. It grows chiefly in sandy tracts, and is described as resembling the "athl" (or tamarisk), but as being smaller than this tree.

Note [25.]—On Shaving the Head. I do not know when the custom of shaving the head became general among the Arabs of the towns; but from a remark of Es-Suyooṭee, I think it was not so common about the commencement of the tenth century of the Flight (that is, about the period which this work best illustrates) as it is at present, when it is almost universal among all classes; for in his time, its legality was doubted. He writes thus:—"The Imán El-Ghazálee hath said, 'There is no harm in it in the case of him whose object is cleanliness:' and the apparent sense of his words is, that it is improper in him who desireth to beautify himself for any worldly purpose, as is done by people of bad disposition."[352] It is added in a marginal note in the copy from which I translate this, "Persons differ respecting the shaving of the head. The opinion generally prevailing is, that it is improper to him who wears not a turban, and allowable to him who does wear one, since he has a substitute:"—"that it is also lawful, unquestionably, in the case of any disease of the head:"—and "that the hanging of the rosary to the neck, and the shaving of the head without a legal necessity, are innovations,"—Hároon Er-Rasheed generally wore the hair of his head sufficiently long to reach below his ears; but shaved it when he performed the pilgrimage;[353] and many other Muslims in early times did the same. Those who shave the head generally leave a small tuft upon the crown; but most persons of the literary and religious professions, and many others, disapprove of this tuft.

Note [26.] By the term "sheykhs" we are here to understand "persons of sanctity and of learning." See Note 9 to Chapter i.

Note [27.] By "the shining moon" is meant "the beautiful cup-bearer, whose face is like the shining moon."

Note [28.] The Muslims believe that a blessing is derived from witnessing and hearing the devout exercises, recitations, &c., of holy men.

Note [29.] The "jubbeh" worn in Eastern countries, is a long outer vest, with sleeves which reach nearly to the wrist. It is now generally made of cloth, and is worn by most tradesmen and other persons of the middle and higher classes. It differs somewhat in form in different countries.

Note [30.] The "melwaṭah" is a garment of which I was unable to obtain a description until I inquired of my friend Mr. Salamé, who informed me that it was the name of a large outer garment which used to be worn over the farajeeyeh. But I afterwards found it stated in one of the marginal notes to a later tale, that the term above mentioned is now pronounced "mellooṭah," and is applied in the present day to an article of dress of cloth or other costly material; particularly to a jubbeh; but that it is also employed, in allusion to a jubbeh, &c., in a contemptuous sense, or, as I infer, ironically.

Note [31.] See Note 41 to Chapter iv.

Note [32.] The "lithám" is a piece of drapery with which a Bedawee often covers the lower part of his face. It frequently prevents his being recognised by another Arab who might make him a victim of blood-revenge; and is a means of disguise seldom employed but by Arabs of the desert.

Note [33.] The meaning is, that the act would speak for itself, and be long remembered; that the grave of the fisherman would be pointed out as that of one to whom the Khaleefeh had shewn signal favours.