Note [26.] The account of the disgusting treatment of Ghánim's mother and sister, which follows in this place in the old version, is not in either of the copies of the original which I possess, containing this tale. Hence, and as it is extremely inconsistent with Arab customs and feelings, I have little doubt of its being an interpolation by some ignorant copyist.

Note [27.] See Note 18 to Chapter vi.

Note [28.] By Ghánim's ḥareem, we are here to understand his mother and sister; the term "ḥareem" being often used to signify a man's female relations residing in his house.

Note [29.] It is implied that she visited the sheykhs (by which are here meant the devotees) to request the aid of their prayers; and gave alms for the sake (or in the name) of Ghánim in order to propitiate Providence in his favour.

Note [30.]—On the Charitable Disposition of the Arabs. Some remarks which I have made on this subject with reference to the Egyptians, in a former work, are equally applicable to the Arabs in general. "Benevolence and charity to the poor are virtues which the Egyptians possess in an eminent degree, and which are instilled into their hearts by religion; but from their own profession it appears that they are as much excited to the giving of alms by the expectation of enjoying corresponding rewards in heaven, as by pity for the distresses of their fellow-creatures, or a disinterested wish to do the will of God. It may be attributed, in some measure, to the charitable disposition of the inhabitants, that beggars are so numerous in Cairo. The many handsome Sebeels, or public fountains (buildings erected and endowed for the gratuitous supply of water to passengers), which are seen in this city, and the more humble structures of the same kind in the villages and fields, are monuments of the same virtue."[355] So also the numerous Kháns for the reception of travellers, in countries occupied by the Arabs, bear testimony to the charity of this people.

Note [31.] This is often said by an Arab to a person against whom he knows or fears himself to have committed an offence. The most urgent reason for doing so may be seen by reverting to No. 9 of the notes to Chapter iv.

Note [32.] This compliment has occasioned, in the old version, an error of the most serious kind, by its having been understood in its literal sense. Ghánim is made to propose that the Khaleefeh should take his sister as one of his favourites (i. e. concubines); which, as she was a free woman, would be a crime of the foulest nature.

Note [33.] We are to understand this sum of money as being Fitneh's dowry.—Here it may be mentioned, that the Khaleefeh, by marrying Fitneh, severely punished Zubeydeh: for he thus gave her a wife, instead of a concubine, as a rival.

Note [34.]—On the Passion of Love among the Arabs. A few remarks on this subject may be inserted to justify the picture of love presented in the foregoing tale. That sensual passion is most prevalent among the Arabs cannot be doubted; but I think it unjust to suppose them generally incapable of a purer feeling, worthy, if constancy be a sufficient test, of being termed true love. That they are not so, appears evident to almost every person who mixes with them in familiar society; for such a person must have opportunities of being acquainted with many Arabs sincerely attached to wives whose personal charms have long vanished, and who have neither wealth nor influence of their own, nor wealthy nor influential relations, to induce their husbands to refrain from divorcing them. It very often happens, too, that an Arab is sincerely attached to a wife possessed, even in the best portion of her age, of few charms; and that the lasting favourite among two or more wives is not the most handsome. This opinion, I am sorry to observe, is at variance, as far as the Arabs of the towns are concerned, with that entertained by one of the most intelligent and experienced of modern travellers, who long resided among this people,—the justly-celebrated Burckhardt:[356] but it is confirmed by numerous facts related by respectable Arab authors (and therefore not regarded by them as of an incredible nature), as well as by cases which have fallen under my own observation. The tale of Leylà and Mejnoon, "the Juliet and Romeo of Arabia," is too well known to be here repeated; but among many other anecdotes of strong and constant love, the following may be inserted:—