[FN#346] Here, for the first time we find the name of the mother who has often been mentioned in the story.  Farashah is the fem. or singular form of “Farash,” a butterfly, a moth.  Lane notes that his Shaykh gives it the very unusual sense of “a locust.”

[FN#347] Punning upon Jauharah= “a jewel” a name which has an Hibernian smack.

[FN#348] In the old version “All the lovers of the Magic Queen resumed their pristine forms as soon as she ceased to live;” moreover, they were all sons of kings, princes, or persons of high degree.

[FN#349] Arab.  “Munadamah,” = conversation over the cup (Lane), used somewhat in the sense of “Musamarah” = talks by moonlight.

[FN#350] Arab.  “Kursi,” a word of many meanings; here it would allure to the square crate-like seat of palm-fronds used by the Rawi or public reciter of tales when he is not pacing about the coffee-house.

[FN#351] Von Hammer remarks that this is precisely the sum paid in Egypt for a Ms. copy of The Nights.

[FN#352] Arab.  “Samar,” the origin of Musamarah, which see, vol. iv. 237.

[FN#353] The pomp and circumstance, with which the tale is introduced to the reader showing the importance attached to it.  Lane, most inudiciously I think, transfers the Proemium to a note in chapt. xxiv., thus converting an Arabian Night into an Arabian Note.

[FN#354] ’Asim = defending (honour) or defended, son of Safwan = clear, cold (dry).  Trebutien ii. 126, has Safran.

[FN#355] Faris = the rider, the Knight, son of Salih = the righteous, the pious, the just.

[FN#356] In sign of the deepest dejection, when a man would signify that he can fall no lower.

[FN#357] Arab.  Ya Khawand (in Bresl.  Edit. vol. iv. 191) and fem. form Khawandah (p. 20) from Pers.  Khawand or Khawandagar = superior, lord, master; Khudawand is still used in popular as in classical Persian, and is universally understood in Hindostan.

[FN#358] The Biblical Sheba, whence came the Queen of many Hebrew fables.

[FN#359] These would be the interjections of the writer or story-teller.  The Mac.  Edit. is here a sketch which must be filled up by the Bresl.  Edit. vol. iv. 189-318:  “Tale of King Asim and his son Sayf al-Muluk with Badi’a al-Jamal.”

[FN#360] The oath by the Seal-ring of Solomon was the Stygian “swear” in Fairy-land.  The signet consisted of four jewels, presented by as many angels, representing the Winds, the Birds, Earth (including sea) and Spirits, and the gems were inscribed with as many sentences:  (1) To Allah belong Majesty and Might; (2) All created things praise the Lord; (3) Heaven and Earth are Allah’s slaves and (4) There is no god but the God and Mohammed is His messenger.  For Sakhr and his theft of the signet see Dr. Weil’s, “The Bible, the Koran, and the Talmud.”

[FN#361] Trebutien (ii. 128) remarks, “Cet Assaf peut etre celui auquel David adresse plusieurs de ses psaumes, et que nos interpretes disent avoir ete son maitre de chapelle (from Biblioth.  Orient).