Arab. “Farajíyah,” for which see vol. i. 210, 321. Footnote 53: For this aphrodisiac see vol. vi. 60. Footnote 54: In the text “Ay ni’am,” still a popular expression. Footnote 55: Arab. “’Ilm al-Híah,” gen. translated Astrology, but here meaning scientific Physiognomy. All these branches of science, including Palmistry, are nearly connected: the features and the fingers, mounts, lines, etc. being referred to the sun, moon and planets. Footnote 56: Arab. “Mihaffah bi-takhtrawán”: see vols. ii. 180; v. 175. Footnote 57: The H. V. is more explicit: “do not so, or the King of the Jänn will slay thee even before thou canst enjoy her and will carry her away.” Footnote 58: Arab. “Shahwah” the rawest and most direct term. The Moslem religious has no absurd shame of this natural passion. I have heard of a Persian Imam, who, suddenly excited as he was sleeping in a friend’s house, awoke the master with, “Shahwah dáram” = “I am lustful” and was at once gratified by a “Mut’ah,” temporary and extempore marriage to one of the slave-girls. These morganatic marriages are not, I may note, allowed to the Sunnis. Footnote 59: Arab. “Min ba’di an” for “Min ba’di má” = after that, still popular in the latter broad form. Footnote 60: The word has been used in this tale with a threefold sense Egypt, old Cairo (Fostat) and new Cairo, in fact to the land and to its capital for the time being. Footnote 61: Arab. “Kabbaltu” = I have accepted, _i.e._ I accept emphatically. Arabs use this form in sundry social transactions, such as marriages, sales, contracts, bargains and so forth, to denote that the engagement is irrevocable and that no change can be made. De Sacy neglected to note this in his Grammar, but explains it in his Chrestomathy (i. 44, 53), and rightly adds that the use of this energetic form _peut-être serait susceptible d’applications plus étendues_. Footnote 62: _La nuit de l’entrée_, say the French: see Lane “Leylet ed-dukhlah” (M.E. chapt. vi.) Footnote 63: This MS. uses “Miláh” (pleasant) for “Mubáh” (permitted). I must remark, before parting with Zayn al-Asnam, that its object is to inculcate that the price of a good wife is “far above rubies” (Prov. xxxi. 10: see the rest of this fine chapter), a virtuous woman being “a crown to her husband” (_ibid._ xxii. 4); and “a prudent wife is from the Lord” (Prov. xix. 4). The whole tale is told with extreme delicacy and the want of roughness and energy suggests a European origin. Footnote 64: _i.e._ Sun of the Heart. Footnote 65: Shīve-Zād is his daughter whom he wants Prince Asīl to marry. Footnote 66: