[FN#308] i.e. 475 to 478 Eng. grains avoir., less than the Ukiyyah or Wukiyyah=ounce = 571.5 to 576 grains.  Vol. ix. 216.

[FN#309] Not more absurd than an operatic hero singing while he dies.

[FN#310] Ms. pp. 588-627.  In Gauttier’s edit. vii. (234-256), it appears as Histoire de l’Habitant de Damas.  His advertisement in the beginning of vol. vii. tells us that it has been printed in previous edits., but greatly improved in his; however that may be, the performance is below contempt.  In Heron it becomes The power of destiny, or Story of the Journey of Giafar to Damascus, comprehending the adventures of Chebib and his Family (Vol. i.  Pp. 69-175).

[FN#311] Damascus-city (for which see the tale of Nur al-Din Ali and his Son, The Nights, vol. i. 239-240) derives its name from Dimishk who was son of Batir, i.  Malik, i.  Arphaxed, i.  Sham, i.  Nuh (Noah); or son of Nimrod, son of Canaan.  Sham = Syria (and its capital) the land on the left, as opposed to Al-Yaman the land on the right of one looking East, is noticed in vol. i. 55.  In Mr. Cotheal’s Ms. Damascus is entitled “Sham” because it is the “Shamat” cheek-mole (beauty-spot) of Allah upon earth.  “Jalak” the older name of the “Smile of the Prophet,” is also noted:  see vol. ii. 109.

[FN#312] Hatim of the Tayy-tribe, proverbial for liberality.  See vols. iv. 95, and vii. 350.

[FN#313] In Mr. Cotheal’s Ms. the Caliph first laughs until he falls backwards, and then after reading further, weeps until his beard in bathed.

[FN#314] Heron inserts into his text, “It proved to be a Giaffer, famous throughout all Arabia,” and informs us (?) in a foot-note that it is “Ascribed to a prince of the Barmecide race, an ancestor of the Gran Vizier Giafar.”  The word “Jafr” is supposed to mean a skin (camel’s or dog’s), prepared as parchment for writing; and Al-Jafr, the book here in question, is described as a cabalistic prognostication of all that will ever happen to the Moslems.  The authorship is attributed to Ali, son-in-law of the Prophet.  There are many legendary tales concerning its contents; however, all are mere inventions as the book is supposed to be kept in the Prophet’s family, nor will it be fully explained until the Mahdi or Forerunner of Doomsday shall interpret its difficulties.  The vulgar Moslems of India are apt to confuse Al-Jafr with Ja’afar bin Tayyar, the Jinni who is often quoted in talismans (see Herklots, pp. 109-257).  D’Herbelot gives the sum of what is generally known about the “Jafr” (wa Jami’a) under the articles “Ali” and “Gefru Giame.”

[FN#315] The father (whom Heron calls “Hichia Barmaki”) spoke not at random, but guessed that the Caliph had been reading the book Al-Jafr.

[FN#316] Heron calls Ja’afar’s wife “Fatme” from the French.

[FN#317] This is the open grassy space on the left bank of the Baradah River, first sighted by travellers coming from Bayrut.  See vol. i. 234, where it is called Al-Hasa = the Plain of Pebbles.