Such a statement may read absurdly to the West but it is true in the East. “Selim” had seen no woman’s face unveiled, save that of his sable mother Rosebud in Morier’s Tale of Yeldoz, the wicked woman (“The Mirza,” vol. iii. 135). The H. V. adds that Alaeddin’s mother was old and verily had little beauty even in her youth. So at the sight of the Princess he learnt that Allah had created women exquisite in loveliness and heart-ensnaring; and at first glance the shaft of love pierced his heart and he fell to the ground afaint. He loved her with a thousand lives and, when his mother questioned him, “his lips formed no friendship with his speech.” Footnote 131: “There is not a present (Teshurah) to bring to the Man of God” (1 Sam. ix. 7), and Menachem explains Teshurah as a gift offered with the object of being admitted to the presence. See also the offering of oil to the King in Isaiah lvii. 9. Even in Maundriell’s Day Travels (p. 26) it was counted uncivil to visit a dignitary without an offering in hand. Footnote 132: As we shall see further on, the magical effect of the Ring and the Lamp extend far and wide over the physique and morale of the owner: they turn a “raw laddie” into a finished courtier, warrior, statesman, etc. Footnote 133: In Eastern states the mere suspicion of having such an article would expose the suspected at least to torture. Their practical system of treating “treasure trove,” as I saw when serving with my regiment in Gujarát (Guzerat), is at once to imprison and “molest” the finder, in order to make sure that he has not hidden any part of his find. Footnote 134: Here the MS. text is defective, the allusion is, I suppose, to the Slave of the Lamp. Footnote 135: In the H. V. the King retired into his private apartment; and, dismissing all save the Grand Wazir, “took cognisance of special matters” before withdrawing to the Harem. Footnote 136: The levée, Divan or Darbár being also a _lit de justice_ and a Court of Cassation: see vol. i. 29. Footnote 137: All this is expressed by the Arabic in one word “Tamanná.” Galland adds _pour marquer qu’il etait prêt à la perdre s’il y manquait_; and thus he conveys a wrong idea. Footnote 138: This would be still the popular address, nor is it considered rude or slighting. In John (ii. 4) “Atto,” the Heb. Eshah, is similarly used, not complimentarily, but in popular speech. Footnote 139: This sounds ridiculous enough in English, but not in German; _e.g._ Deine Königliche Hoheit is the formula de rigueur when an Austrian officer, who always addresses brother-soldiers in the familiar second person, is speaking to a camarade who is also a royalty. Footnote 140: “Suráyyát” (lit. = the Pleiades) and “Sham’ádín” a would be Arabic plur. of the Persian “Sham’adán” = candlestick, chandelier, for which more correctly Sham’adánát is used. Footnote 141: