[FN#318] Heron names him Chebib (Habib) also “Xakem Tai-Chebib” = Hatim Tayy Habib.

[FN#319] The scene is described at full length in the Cotheal Ms. with much poetry sung by a fair slave-girl and others.

[FN#320] Again showing the date of the tale to be modern.  See my Terminal Essay, p. 85.

[FN#321] This might serve even in these days to ask a worshipful guest why he came, and what was his business—­it is the address of a well-bred man to a stranger of whose rank and station he is ignorant.  The vulgar would simply say, “Who art thou, and what is thy native country?”

[FN#322] In Heron the host learns everything by the book Al-Jafr.

[FN#323] In text “Muzawwa” which the Egyptian pronounces “Mugawwaz.”

[FN#324] Which would be necessary after car. cop. with his women.

[FN#325] In text “Kabr al-Sitt,” wherein the Sitt Zaynab, aunt to Mohammed, is supposed to lie buried.  Here the cultivation begins about half a mile’s ride from the Bab-al-Shaghur or S. Western gate of the city.  It is mentioned by Baedeker (p. 439), and ignored by Murray, whose editor, Mr. Missionary Porter, prefers to administer the usual dainty dish of “hashed Bible.”

[FN#326] Arab.  “Jami’ al-Amawi”:  for this Mosque, one of the Wonders of the Moslem World, consult any Guide Book to Damascus.  See Suppl. vol. iv.  Night cccxlii.  In Heron it becomes the “Giamah Illamoue,” one of the three most famous mosques in the world.

[FN#327] M. houdas trasnlates “Tarz,” “Markaz” or “Mirkaz” by Un pierrre en forme de dame, instrument qui sert a enfoncer les paves (= our “beetle"); c’est-a-dire en form de borne.

[FN#328] For this “window-gardening,” an ancient practice in the East, see vol. i. 301.

[FN#329] Heron calls her “Negemet-il-Souper” = Najmat al-Sabah = Constellation of Morn.  In the Cotheal Ms. she uses very harsh language to the stranger, “O Bull (i.e.  O stupid), this be not thy house nor yet the house of thy sire,” etc.; “go forth to the curse of God and get thee to Hell,” etc.

[FN#330] For “Kayf” = joy, the pleasure of living, see my Pligrimage i. 12-13.

[FN#331] In text, “’Ayyik,” or “’Ayyuk” = a hinderer (of disease) from ’Ayk or ’Auk, whence also ’Ayyuk = Capella, a bright star proverbial for its altitude, as in the Turk, saw “to give praise to the ’Ayyuk” = skies.

[FN#332] Auspicious formulae.  The Cotheal Ms. calls the physician “Dubdihkan.”

[FN#333] In text “Kullu Shayyin li mu’as’as”; the latter from “’As’as” = to complicate a matter.

[FN#334] A sign that he diagnosed a moral not a bodily disorder.  We often find in The Nights, the doctor or the old woman distinguishing a love-fit by the pulse or similar obscure symptoms, as in the case of Seleucus, Stratonice and her step-son Antiochus—­which seems to be the arch-type of these anecdotes.