us what are the monuments or the ruins so called.”  His text translates puits arides et palais de platre (not likely!).  Lane remarks that Mashid mostly means “plastered,” but here = Mushayyad, lofty, explained in the Jalalayn Commentary as = rafi’a, high-raised.  The two places are also mentioned by Al-Mas’udi; and they occur in Al-Kazwini (see Night dccclviii.):  both of these authors making the Koran directly allude to them.

[FN#416] Arab. (from Pers.) “Aywan” which here corresponds with the Egyptian “liwan” a tall saloon with estrades.

[FN#417] This naive style of “renowning it” is customary in the East, contrasting with the servile address of the subject—­“thy slave” etc.

[FN#418] Daulat (not Dawlah) the Anglo-Indian Dowlat; prop. meaning the shifts of affairs, hence, fortune, empire, kingdom.  Khatun = “lady,” I have noted, follows the name after Turkish fashion.

[FN#419] The old name of Suez-town from the Greek Clysma (the shutting), which named the Gulf of Suez “Sea of Kulzum.”  The ruins in the shape of a huge mound, upon which Sa’id Pasha built a Kiosk-palace, lie to the north of the modern town and have been noticed by me. (Pilgrimage, Midian, etc.) The Rev. Prof.  Sayce examined the mound and from the Roman remains found in it determined it to be a fort guarding the old mouth of the Old Egyptian Sweet-water Canal which then debouched near the town.

[FN#420] i.e.  Tuesday.  See vol. iii. 249.

[FN#421] Because being a Jinniyah the foster-sister could have come to her and saved her from old maidenhood.

[FN#422] Arab.  “Hajah” properly a needful thing.  This consisted according to the Bresl.  Edit. of certain perfumes, by burning which she could summon the Queen of the Jinn.

[FN#423] Probably used in its sense of a “black crow.”  The Bresl.  Edit. (iv. 261) has “Khatim” (seal-ring) which is but one of its almost innumerable misprints.

[FN#424] Here it is called “Tabik” and afterwards “Tabut.”

[FN#425] i.e. raising from the lower hinge-pins.  See vol. ii. 214.

[FN#426] Arab.  “Abrisam” or “Ibrisam” (from Persian Abrisham or Ibrisham) = raw silk or floss, i.e. untwisted silk.

[FN#427] This knightly practice, evidently borrowed from the East, appears in many romances of chivalry e.g.  When Sir Tristram is found by King Mark asleep beside Ysonde (Isentt) with drawn sword between them, the former cried:—­

          Gif they weren in sinne
          Nought so they no lay.

And we are told:—­

          Sir Amys and the lady bright
               To bed gan they go;
          And when they weren in bed laid,
          Sir Amys his sword out-brayed
          And held it between them two.

This occurs in the old French romance of Amys and Amyloun which is taken into the tale of the Ravens in the Seven Wise Masters where Ludovic personates his friend Alexander in marrying the King of Egypt’s daughter and sleeps every night with a bare blade between him and the bride.  See also Aladdin and his lamp.  An Englishman remarked, “The drawn sword would be little hindrance to a man and maid coming together.”  The drawn sword represented only the Prince’s honour.