Arab. Banú Adam, as opposed to Banú Elohim (Sons of the Gods), B. al-Jánn etc. The Banú al-Asfar = sons of the yellow, are Esau’s posterity in Edom, also a term applied by Arab historians to the Greeks and Romans whom Jewish fable derived from Idumæa: in my vol. ii. 220, they are the people of the yellow or tawny faces. For the legend see Ibn Kkall. iii. 8, where the translator suggests that the by-name may be = the “sons of the Emperor” Flavius, confounded with “flavus,” a title left by Vespasian to his successors. The Banú al-Khashkhash = sons of the (black) poppy are the Ethiopians. Footnote 115: Arab. Há! há! so Háka (fem. Háki) = Here for thee! Footnote 116: So in Mediæval Europe Papal bulls and Kings’ letters were placed for respect on the head. See Duffield’s “Don Quixote.” Part i. xxxi. Footnote 117: Galland makes the Juif only _rusé et adroit_. Footnote 118: Arab. “Ghashím” = a “Johnny Raw” from the root “Ghashm” = iniquity: Builders apply the word to an unhewn stone; addressed to a person it is considered slighting, if not insulting. See vol. ii. 330. Footnote 119: The carat (Kírát) being most often, but not always, one twenty-fourth of the dinar. See vols. iii. 239; vii. 289. Footnote 120: Kanání, plur. of Kinnínah. Footnote 121: Here and below silver is specified, whenas the platters in Night dxxxv. were of gold. This is one of the many changes, contradictions and confusions which are inherent in Arab stories. See Spitta-Bey’s “Contes Arabes,” Preface. Footnote 122: _i.e._ the Slave of the Lamp. Footnote 123: This may be true, but my experience has taught me to prefer dealing with a Jew than with a Christian. The former will “jew” me perhaps, but his commercial cleverness will induce him to allow me some gain in order that I may not be quite disheartened: the latter will strip me of my skin and will grumble because he cannot gain more. Footnote 124: Arab. “Hálah mutawassitah,” a phrase which has a European touch. Footnote 125: In the text “Jauharjíyyah,” common enough in Egypt and Syria; an Arab. plur. of an Arabised Turkish sing,—ji for—chi = (crafts-) man. Footnote 126: We may suppose some years may have passed in this process and that Alaeddin from a lad of fifteen had reached the age of manhood. The H. V. declares that for many a twelvemonth the mother and son lived by cotton spinning and the sale of the plate. Footnote 127: _i.e._ Full moon of full moons: See vol. iii. 228. It is pronounced “Badroo’l-Budoor,” hence Galland’s “Badr-oul-boudour.” Footnote 128: In the H. V. Alaeddin “bethought him of a room adjacent to the Baths where he might sit and see the Princess through the door-chinks, when she raised her veil before the handmaids and eunuchs.” Footnote 129: This is the common conceit of the brow being white as day and the hair black as night. Footnote 130: