Footnote 14: “Three things” (says Sa’di in the Gulistan) “lack permanency, Wealth without trading, Learning without disputation, Government without justice.” (chap. viii. max. 8). The Bakhtiyár-námeh adds that “Government is a tree whose root is legal punishment (Siyásat); its root-end is justice; its bough, mercy; its flower, wisdom; its leaf, liberality; and its fruit, kindness and benevolence. The foliage of every tree whose root waxeth dry (lacketh sap) taketh a yellow tint and beareth no fruit.” Footnote 15: For this word, see vol. ix. 108. It is the origin of the Fr. “Douane” and the Italian “Dogana” through the Spanish Aduana (Ad-Díwán) and the Provençal “Doana.” Ménage derives it from the Gr. δοκάνη = a place where goods are received, and others from “Doge” (Dux) for whom a tax on merchandise was levied at Venice. Littré (s. v.) will not decide, but rightly inclines to the Oriental origin. Footnote 16: A Hadís says, “The dream is the inspiration of the True Believer;” but also here, as the sequel shows, the Prince believed the Shaykh to be the Prophet, concerning whom a second Hadis declares, “Whoso seeth me in his sleep seeth me truly, for Satan may not assume my semblance.” See vol. iv. 287. The dream as an inspiration shows early in literature, _e.g._ —καὶ γάρ ὄναρ ἐκ Διός ἐστιν (Il. i. 63). and —Θεἶός μοι ἐνύπνιον ἠλθεν Ὄνειρος (Il. ii. 55). in which the Dream is Διὸς ἄγγελος. Footnote 17: In the Hindostani Version he becomes a Pír = saint, spiritual guide. Footnote 18: A favourite sentiment. In Sir Charles Murray’s excellent novel, “Hassan: or, the Child of the Pyramid,” it takes the form, “what’s past is past and what is written is written and shall come to pass.” Footnote 19: In the H. V. the Prince digs a vat or cistern-shaped hole a yard deep. Under the ringed slab he also finds a door whose lock he breaks with his pickaxe and seeing a staircase of white marble lights a candle and reaches a room whose walls are of porcelain and its floor and ceiling are of crystal. Footnote 20: Arab. Khawábi (plur. of Khábiyah) large jars usually of pottery. In the H. V. four shelves of mother o’ pearl support ten jars of porphyry ranged in rows and the Prince supposes (with Galland) that the contents are good old wine. Footnote 21: Arab. “’Atík”: the superficial similarity of the words has produced a new noun in Arabic, _e.g._ Abú Antíká = father of antiquities, a vendor of such articles mostly modern, “brand-new and intensely old.” Footnote 22: In the text “Ashkhás” (plural of Shakhs) vulgarly used, throughout India, Persia and other Moslem realms, in the sense of persons or individuals. For its lit. sig. see vols. iii. 26; and viii. 159. The H. V. follows Galland in changing to pedestals the Arab. thrones, and makes the silken hanging a “piece of white satin” which covers the unoccupied base.