Note [23.] The term "'Efreet" has been explained above, in Note 21.

Note [24.] Most of the copies of the original, it appears, make the number of rings ninety-eight; therefore, I have substituted this, as less extraordinary, for five hundred and seventy, which is the number mentioned in the Cairo edition.

Note [25.] Almost every Muslim who can afford it has a seal-ring, for a reason shewn in a former note (No. 11).[102]

Note [26.] For the story of Yoosuf and Zeleekha (or Joseph and the wife of Potiphar), see the Ḳur-án, ch. xii.

Note [27.]—On the wickedness of Women. The wickedness of women is a subject upon which the stronger sex among the Arabs, with an affected feeling of superior virtue, often dwell in common conversation. That women are deficient in judgment or good sense is held as a fact not to be disputed even by themselves, as it rests on an assertion of the Prophet; but that they possess a superior degree of cunning is pronounced equally certain and notorious. Their general depravity is pronounced to be much greater than that of men. "I stood," said the Prophet, "at the gate of Paradise; and lo, most of its inmates were the poor: and I stood at the gate of Hell; and lo, most of its inmates were women."[103] In allusion to women, the Khaleefeh 'Omar said, "Consult them, and do the contrary of what they advise." But this is not to be done merely for the sake of opposing them; nor when other advice can be had. "It is desirable for a man," says a learned Imám, "before he enters upon any important undertaking, to consult ten intelligent persons among his particular friends; or, if he have not more than five such friends, let him consult each of them twice; or, if he have not more than one friend, he should consult him ten times, at ten different visits: if he have not one to consult, let him return to his wife, and consult her; and whatever she advises him to do, let him do the contrary: so shall he proceed rightly in his affair, and attain his object."[104] A truly virtuous wife is, of course, excepted in this rule: such a person is as much respected by Muslims as she is (at least, according to their own account) rarely met with by them. When woman was created, the Devil, we are told, was delighted, and said, "Thou art half of my host, and thou art the depository of my secret, and thou art my arrow, with which I shoot, and miss not."[105] What are termed by us affairs of gallantry were very common among the Pagan Arabs, and are scarcely less so among their Muslim posterity. They are, however, unfrequent among most tribes of Bedawees, and among the descendants of those tribes not long settled as cultivators. I remember being roused from the quiet that I generally enjoyed in an ancient tomb in which I resided at Thebes, by the cries of a young woman in the neighbourhood, whom an Arab was severely beating for an impudent proposal that she had made to him.

Note [28.]—On the cruelty ascribed to Shahriyár. I wish that I could accuse the author of inventing, in this case, an incident of an incredible nature, and entirely unparalleled; but, alas, acts of equal cruelty are recorded of Arab princes: traits of benevolence, and crimes of the blackest hue, are related in their histories, sometimes in the same page. I have not read of any case exactly resembling that to which this note relates; but the following anecdote will shew, that if conduct still more atrocious had been described in the latter, it might have been founded on fact. "In the year of the Flight 423, the Khaleefeh of Egypt, Eẓ-Ẓáhir, the son of El-Ḥákim, collected together all the female slaves that were in the palace, and said to them, 'Assemble together, and I will make a day of pleasure for you, such as hath not before been seen in Egypt.' He ordered, also, that every person who had a female slave should bring her, and that none of them should come but with her ornaments of jewels and gold. They did so; and there was not a single one that did not come. He then placed them in a chamber, and, calling some masons, made them build up the door of the chamber upon them, and so they all died. This happened on Friday (the Mohammadan Sabbath,) the 6th of Showwál. The number of them was two thousand six hundred and sixty female slaves. After they had remained six months, he heaped lighted combustibles upon them, and burned them, together with their clothes and ornaments. May God [says the narrator] shew no mercy to him!"[106]

Note [29.] I here deviate a little from my original, in which Shahrazád is made to say, "Either I shall live, or I shall be a ransom for the daughters of the Muslims, and the cause of their deliverance from him." Upon this, the sheykh Moḥammed 'Eiyád has remarked in a marginal note, "It would seem that she had contrived some stratagem to prevent his marrying again if he determined to kill her: otherwise, the mere killing her would not be a means of rescuing the other maidens."

Note [30.]—On the Language of Birds, &c. It is commonly believed by the Muslims (learned and unlearned), that all kinds of birds, and many (if not all) beasts, have a language by which they communicate their thoughts to each other; and we are told in the Ḳur-án,[107] that Suleymán (or Solomon) was taught the language of birds.[108] I thought that I could boast of an accomplishment very rare in Christian countries, in having learned, in Egypt, somewhat of this language; for instance, that the common cry of the pigeon is "Alláh! Alláh!" ("God! God!"); that of the ringdove, "Keerem! Towwáb!" ("Bountiful! Propitious!"—an ejaculation addressed to God); that of the common dove, "Waḥḥidoo rabbakumu-llezee khalaḳakum, yeghfir-lakum zembakum!" ("Assert the unity of your Lord who created you, so will He forgive you your sin!") but I afterwards found that several specimens of this language were given by Ez-Zamakhsheree, and had been published in Europe: see "Alcoranus Marraccii," p. 511. The cock cries, "Uzkuru-lláha, yá gháfiloon!" ("Commemorate God, O ye negligent!"): the ḳaṭà (a kind of grouse),[109] "Men seket selim!" ("He who is silent is safe!"). The latter, however, would do better if it did itself attend to the maxim it utters; for its cry, which, to the uninstructed in the language of birds, sounds merely, "ḳaṭà! ḳaṭà!" as its own name, tells where it is to be found by the sportsman, and thus causes its own destruction. Hence the proverb—"More veracious than the ḳaṭà."

Note [31.] In the houses of persons of the middle classes in Arabian countries, there is generally an apartment on the ground-floor fitted up as a stable for a horse, mule, or ass, or for two or more such animals; and the cattle of the farmer, if not very numerous, are usually lodged during the night in similar quarters, or in an open court enclosed within, or immediately adjacent to, his house.